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This work was delivered in a moscow synagogue in 1897,
translated into English in 1975, hit the internet and this writer's
attention in the early '90s and is periodically recited in studious
community to "clean the ait". It is suggested that prior to
reading this the reader reviews the Oxford Concise definition(1) of
the symbol(word) "spirit" and "spiritual".
Note that the "-" in "G-d and G-dliness" serves
to respect the proscription of using such (regularly spelled) terms
in the necesarily vain attempt to support intellectual activity by
use of these universally subjective things. The regular spell is anti-intellectual.
Note that if an ancient Pharisee could overlook this "-"
(beware of leavening sign), he might not oppose this tract as
dangerous for tithers to see. Especially since the Oxford Concise(or
the precise) did not exist to equate "spirit" and
"soul"-----and the intellect.
Note that Havayah almost surely indicates H W YH (H interferilizing
YH) so that we wait for help to distinguish this from YHWH. ALHYM is
indicated by Elokim but since there is one biblic book that uses an
ALKYM we must wait to be sure there isn't a mite more than the
generic ALHYM intended.[using the Bantam Meghiddo dictionary this
bread can be broken into "ability in the unconscious". If
one accepts "the sea" as symbol for the unconscious. This
necessitates the reader's mind is open to the possibility that biblic
writers were aware of the unconscious] This writer bemoans the
English leavenings, renderings such as "Kedoshim" instead
of establishing a set of English(roman) keyboard characters(A-Z) that
connect unambiguously with Torah Hieroglyphs.
Carlo Suares wrote that one must find the glyphs, formulas thereof,
within for them to live . As a possibly helpful analogy to help the
reader find within "the power to reveal" and "the
power to conceal" remember the cartoon character with the light
bulb lit above his head and the rays never meeting a barrier. The
next panel's ballon contains the garment of words which conceals,
conveys a limited rendition of the revelation, that only flashed
within him.
Remember that frustration will be the only fruit of discussing this
with someone not yet "fifty." The writer knows well. But
for one not so disciplined, impatient at the impossibility of a goi
finding such a patient "fifty", discussion with one who has
at least read this text could be rewarding.
MAAMAR VeYadaata
"And you shall know today and take it unto your heart, that
Havayah [1] is the Elokim [2] in the heavens above and the earth
below; there is nothing else." [3]
The verses which precede this statement concern the exodus from Egypt
and the entry [of the Jewish people] into Eretz Yisrael.[4]
[Since sequence is significant in the Torah,] there is a need for explanation:
What is the connection between the exodus from Egypt and the entry
[of the Jewish people] into Eretz Yisrael and the verse, "And
you shall know..."?
[To resolve this question,] it is first necessary to explain the
phrase, "that Havayah is the Elokim."
In this context, the Zohar [5] states, "Havayah and Elokim are
all one."
On the surface, it is difficult to comprehend how [these two names]
can be "all one."
It is well known that Havayah is the source for revelation and is
[associated with] the attribute of mercy (as explained in the Midrash
[6] and the Zohar [7] in several places).
I.e., it reflects revelation in a manner characterized by kindness
and mercy without any limitation at all. For all limitation stems
from the name Elokim, as will be explained, while the name Havayah is
[associated with] revelation that is utterly boundless in nature.
[By contrast,] the name Elokim is [associated with] the quality of
judgment and contraction, to limit and to conceal the revelation of light.
Thus it is the source for the manifold division [which exists among
the creations of the world].
As such, the plural form is used in regard to the name Elokim as in
the verse, [8] Elokim Kedoshim.
[This emphasizes that] the manifold division [which exists within our
world] stems from the [manner in which the infinite Divine light] is
limited and concealed [through the influence of the name Elokim].
[To elaborate slightly on the latter concept:
The name Elokim is the medium through which the infinite Divine
life-force is meted out to the creations.
Since this life-force is to be enclothed and internalized within the
creations, it must undergo a process of self-contraction and limitation.
Hence, judgment is necessary to determine precisely the degree of
limitation necessary for the light to enclothe itself within a
particular creation. And it is this process of limited revelation
that allows for the possibility of diverse creations to come into existence.]
In Kabbalistic terminology, [9] [we find a parallel explanation].
[G-dly light and influence is conveyed and revealed by the Sefiros,
which have two dimensions, the oros ("lights") and the
keilim ("vessels").]
The name Havayah is the source for the oros, while the name Elokim is
the source for the keilim. [10]
The light is simple, above all possibility for division, and is
unlimited in nature.
For the light is representative of the source of light (since it is
"davuk" in its source, i.e., it has no independent identity
of its own as explained in other sources [11] using the analogy of
the sun and the light and radiance [it produces]).
Accordingly, just as the source of light is simple, totally above all
possibility for division or qualification, and is unlimited in
nature, so too, the light and the revelation which emanate from it
resemble its source and are simple, above division, and infinite [in nature].
In contrast, the name Elokim is the source for the vessels which
contract, limit, and conceal the light, causing it to be expressed in
different qualities, [e.g., the attribute] of wisdom or that of
kindness. This process of qualification comes as a result of the vessels.
It is true that the vessels of the ten Sefiros reveal the light which
is enclothed within them.
[To use an analogy from the human realm,] the brain reveals the light
of the intellect which is enclothed within it. Similarly, the eye
reveals the spiritual power of sight and the heart reveals the emotions.
Similarly, [in the analogue] in the spiritual realms, the attribute
of Chochmah ("wisdom") resembles the brain and the
attribute of Chesed ("kindness") resembles the right hand. [12]
I.e., it is these [vessels] which reveal the lights.
Indeed, this is the entire purpose of the vessels - to reveal the
lights and to cause the lights to influence [our world] as is well
known and as is clear from the analogy to the human body mentioned above.
In truth, however, both are true.
[The vessels] reveal the light and they also conceal and veil the
light. The light which they reveal is the light which is on the level
of the worlds; [13] i.e., the vessels of the world of Atzilus shine
forth and reveal light in the world of Atzilus.
And through the medium of the parsa [14] which divides between
Atzilus and Beriah, they reveal the light within the world of Beriah;
and from Beriah, [the light descends] to Yetzirah.
This is not, however, a revelation of the light as it exists in its
own right.
For, as explained above, the light is representative of the source of
light and is truly simple and infinite in nature.
Thus, in essence, the light is not on the level of the worlds; for
[by definition,] a world must exist as a separate and limited
individual entity.
Even within the world of Atzilus, the heichalus [15] of Atzilus are
separate and limited individual entities as stated in Tanya, Iggeres
HaKodesh, Ihu ViChaiyeihu Chad. [16]
Surely, this applies in the worlds of Beriah, Yetzirah, and Asiyah
which are limited in nature.
Since limitation and infinity are by definition different, [G-d's
infinite] light is not at all on the level of these [finite] worlds.
Thus we can appreciate that the light which the vessels reveal in the
worlds is not the essence of the light, but rather an external ray of
the light. [17]
Indeed, the essence of the light remains hidden within them,
concealed by them. And it is through concealing the essence of the
light that they are able to reveal the external dimensions of the
light and cause it to effect change in the world.
Thus both concepts are true; [the vessels] conceal the essence of the
light and reveal its external dimensions.
These two concepts are interrelated; it is because they conceal the
essence of the light, that they are able to reveal its external dimensions.
An analogy to the concept that the vessels do not reveal the essence
of the light can be drawn from the letters of speech.
[The relationship of] the letters of speech to the content and ideas
they express [parallels the relationship between the lights and the vessels].
In this instance as well, [the letters of speech] reveal only the
external dimensions of the ideas and not their inner [power].
For this reason, we find that when the judges of a Sanhedrin, [a
Jewish High Court would rule on a case involving capital punishment],
they would stay up the entire night debating the case, lest they
forget the motivating principle [for their argument overnight]. [18]
There were two court scribes who would record the opinions of those
arguing on behalf of acquittal and those arguing on behalf on conviction.
[It was, nevertheless, necessary for the judges to discuss the case
the entire night to keep the ideas fresh in their minds, because] -
to quote Rashi [19] - "a person cannot write down the
convictions of another's heart."
One's true and inner intent cannot be expressed through words; they
are merely an external [representation of the idea].
Similarly, to refer to the analogue in the spiritual realms, the
vessels reveal only the external dimensions of the light, while the
inner, essential light is concealed within them.
[To further illustrate this concept, it is possible to employ the
analogy of] the powers of the soul as they are enclothed within the
limbs of the body, e.g., the power of intellect [which enclothes
itself] in the brain to conceive [ideas] or the power of sight [which
enclothes itself] in the eye to see.
In truth, the power of intellect exists within the
soul before it enclothes itself in the brain, and the power of sight
exists before it enclothes itself in the eye. Indeed, these [powers]
exist within the soul on a much higher plane than they exist after
they are enclothed within the limbs.
Nevertheless, at that level, the power of sight does not cause
another entity to be seen, i.e., it does not function as [we know] it
functions. Similarly, the power of intellect does not function as it
does after it becomes enclothed within the brain, but rather
functions on a higher plane.
These concepts are interrelated.
The power of intellect as it exists within the soul before it is
enclothed within the body is an essential light which is [far above]
the level on which it can conceive of concepts that are at all
physical in nature or involve material things.
Instead, it perceives spiritual matters, e.g., the concepts revealed
in Gan Eden and the like. Similarly, [at that
incorporate level,] the power of sight sees spiritual matters. It is
only as these [powers] enclothe themselves in the limbs of the body
that this essential light becomes hidden and its external dimensions
become revealed [causing these powers] to function in relation to
other entities.
This leads to a general principle of greater scope:
A revelation of the essence brings about concealment for others. [For
they are not on the same level as the essence, and hence, cannot
perceive it.]
Conversely, a concealment of the essence brings about revelation for others.
[For when the essential light is hidden, the aspects which the others
can perceive are revealed.]
From this, we can understand how, in the spiritual realms, the
vessels of Atzilus conceal the essence of the light and reveal only
its external dimensions.
And indeed, it is because they conceal the inner, essential light,
that they are able to reveal the external dimensions of the light and
thus perform [various] functions as explained within the context of
the analogy to the soul.
Therefore, [the vessels] are identified with the name Elokim which
relates to the attribute of judgment and [the power of] contraction,
for it limits and veils the light.
Similarly, all the veiling and concealing processes in the world stem
from the name Elokim.
These refer to the parseos, the curtains, [20] which separate each
and every world.
Similarly, within the worlds themselves, there may be parseos, [for
example,] in [the world of] Atzilus, there is a parsa between the
mochin (the intellectual attributes of that realm) and the middos
(the emotional attributes).
There is a parsa which separates Atzilus and Beriah, and within
Beriah itself there are parseos. Similarly, there are parseos between
the worlds of Beriah and Yetzirah and between Yetzirah and Asiyah,
and within each of these worlds, there are also parseos.
This [entire process of] limitation stems from the name Elokim, while
all [the potential for] revelation within the worlds stems from the
name Havayah.
Thus the two names Havayah and Elokim are opposite in nature; one is
the source for revelation, and the other, the source for concealment.
[And so, we return to the original question:] How can it be said that
[these two names] "are all one"?
[This concept can be explained by developing the analogy of the
expression of the soul's powers through the limbs of the body] as
reflected in the verse, [21] "From my flesh, I will perceive G-dliness."
([Since] man was created in the image of the spiritual realms above
as it is written, [22] "Let us make man in our image and in our
form," from [an analysis of the operation of] the powers of the
soul, we can perceive the makeup of the spiritual realms.)
Within [each of] the powers of the soul, there is also a potential
for revelation and a potential for limitation and concealment.
For example, the power of intelligence which conceives ideas, is
drawn down from the essential power of intellect [23] within the soul
which is an unbounded potential for all types of intellectual
revelations; they all have their source in the essential power of intellect.
[Thus, we see that] the essential power of intellect contains the
potential for revelation, [the capacity] to conceive and express any
intellectual concept.
It also possesses the power of limitation, to confine the scope of
any concept.
[This is of fundamental importance.]
Every idea and concept must have a limit to its scope; it may be
extended to a particular point, but no further.
For if one [thinks abstractly and] extends the scope of an idea
beyond its limits, one will begin to deviate and lose sight of the truth.
Similarly, [when one desires to come to a decision regarding a
particular matter] and [there are conflicting opinions, i.e.,] there
are several perspectives which lean towards a ruling that it is
permitted and others which lean toward a ruling that it is forbidden,
it is impossible to reach a final decision unless there is a clear
definition and limit [to these ideas].In the same manner, it is
impossible to study a [Talmudic] passage with the intent of arriving
at a Halachic decision unless one defines and limits one's ideas.
When [these limits are established], one can see the advantage one
idea has over another one, and thus one can perceive the truth and
reach a decision.
Similarly, [in the communication of an idea from] a
mashpia [teacher, lit. source of influence] to a mekabel [student,
lit. recipient]: It is necessary for the mashpia to condense, veil,
and limit the concept [he is teaching] so that it can be grasped by
the mekabel.
Were the mashpia to reveal the essence of his appreciation of an
idea, it would be impossible [for the mekabel] to comprehend it.
Instead, it is necessary for him to conceal the essence of his
appreciation of the idea and reveal only what is on the level [of the mekabel].
Similarly, it is necessary [for the mashpia] to limit the scope of
his appreciation of the idea so that it does not extend beyond the
appropriate limits of the mekabel's ability to grasp it.
For if it extends beyond those limits, it will not be on the level
that can be grasped by the capacities of the mekabel.
Thus we see there is a power of limitation which defines concepts.
This power of limitation also has its source in the essential power
of intellect itself.
Just as that power is the source for the revelation of intelligence,
to conceive of all intellectual ideas, so too,
is it the source for the power of limitation that defines the ideas.
These are the potentials of Chesed ("kindness") and Gevurah
("might") in the essential power of intellect.
The attributes of Chesed are the source for the potential to reveal
ideas, and the attributes of Gevurah are the source for the potential
to limit and define.
[We are forced to say that both of these potentials have their source
in the essential power of intellect.
For the only way we can put limits on an intellectual idea or bring a
concept down to a lower level of understanding is through the use of
our minds.
Our other potentials, our wills and our feelings, can spur or inhibit
our thinking processes; they cannot, however, affect a change within them.
Such change can only be a result of an intellectual power, albeit a
power of a different nature from the power of conceptualization.]
The analogue to this concept can be understood in regard to the two
names Havayah and Elokim.
They represent the power of revelation and the power of limitation
and they are both drawn down from the essence of the Or Ein Sof,
G-d's infinite light.
The power of revelation, which is identified with the name Havayah,
is drawn down from the essence of the Or Ein Sof ([for] the light is
at one with the source of light and is [therefore] representative of
the source of light as explained in other sources [24] ).
Similarly, the power of limitation and contraction which is
identified with the name Elokim is drawn down from the essence of the
Or Ein Sof.
This is its potential for limitation, for as the Avodas HaKodesh [25] writes:
The Or Ein Sof is the perfection of all things.
Just as it contains an infinite potential, it also contains a finite
potential. For were one to say that it contains an infinite
potential, but does not contain a finite potential, one would detract
from its perfection. Instead, just as it contains an infinite
potential, it also contains a finite potential.
This [finite potential], the power of limitation within the essence
of the Or Ein Sof, is identified with the name Elokim.
Since the name Elokim is actually [an expression of] the essence of
the Or Ein Sof, as is the name Havayah, it, therefore, can be
understood that the name Elokim does not conceal the name Havayah.
An essence cannot conceal itself, as a person cannot conceal himself
with [another portion of] his own [body].
This is reflected in [the decision of] the Shulchan Aruch (Orach
Chayim 91:4) in regard to the laws of covering one's head: It is not
sufficient to cover one's head with one's hand (although it is
acceptable if a colleague covers one's head with his hand), because
an essence cannot cover itself.
Similarly, in the spiritual realms, the name Elokim which is [an
expression of] the essence of the Or Ein Sof does not veil or conceal
the name Havayah.
This is the meaning of "Havayah and Elokim are all one" -
that they are both [expressions of] the essence of the Or Ein Sof.
Thus, they are not opposites at all.
Although the name Elokim is [identified with] the power of
limitation, it does not limit or conceal the name Havayah at all.
The above in on the surface, difficult to understand, and requires explanation.
The entire purpose for the name Elokim is to limit and to conceal.
How is it possible for both to be true, that it conceals and yet, it
does not conceal?
[To clarify the question: As mentioned in the beginning of the
maamar, an inner, essential light is at times, concealed so that its
external dimensions can be revealed.
In that pattern, however, the concealment is genuine; that inner
light is indeed held back from the recipient.
In contrast, in the process of limitation and concealment associated
with the name Elokim, there is outwardly a degree of limitation, for
indeed we see a downward progression of spiritual realms in which
each receives a lesser revelation of G-dly light.
Nevertheless, the maamar is saying that this concealment is only an
external phenomenon.
In truth, there is a complete and total transmission of G-dliness
from one level to another with no limitation. It is the nature of
this process that requires explanation.]
This concept can also be understood by [expanding our explanation] of
the analogy to [the functioning of] human [intellect] as reflected in
the relationship between a mashpia and a mekabel.
When the mekabel's level is far removed from that of the mashpia,
e.g., when a great sage is required to communicate a concept to a
recipient whose intellectual potential is far less than his, he is
required to limit and conceal the essence of his comprehension and
conception of the idea. [26]
Were he to reveal to him the depth and breadth of his conception of
the idea as it exists within his own mind, the mekabel's powers [of
comprehension] would become confused, and he would not be able to
grasp the concept at all.
Rather, it is necessary for him to limit and conceal the entire depth
and breadth of his own conception of the concept and reveal to [the
mekabel] only an external glimmer of the idea in a concentrated form
which is appropriate to the mekabel's level of comprehension.
Furthermore, even this point must be enclothed and
hidden in an analogy.
[The term "hidden in an analogy" is used, because] an
analogy is an utterly different matter from the analogue and indeed,
it covers up and conceals the concept itself.
To [explain this very concept by] use of an analogy - an analogy is
like a garment which is used to cover an object.
[Although] the garment [in which a person or object is clothed serves
as a means of presentation,] it is, [nevertheless,] a separate entity.
Similarly, an analogy is a separate and different matter from the
analogue, and indeed, it covers up the analogue. [27]
It does, however, serve as a medium to allow [the student] to grasp
and comprehend the analogue.
(For [the analogy] parallels the analogue as a garment fits the
person who wears it. Since the analogy is closer [to the mekabel's]
level of understanding, it allows him to comprehend the analogue.)
This [process] is implied in our Sages' teaching, [28] "A person
should always teach his students in a concise form." I.e., [a
teacher] should not reveal to [a student, i.e.,] a mekabel, the depth
and breadth of his own conception of the idea which is not on the
level of the mekabel.
Instead, he should find a concise form which does not reveal the
entire inner appreciation of the idea, i.e., the depth and breadth of
his own conception, but merely that which is on the level of the mekabel.
And it is this [perception of the idea] which he can reveal [to the
mekabel] on his own level.
Nevertheless, the intent in teaching a student in such a concise form
is not that the inner dimensions and the essence of [the teacher's]
conception be withheld.
Were that to be the case, the concept he would be communicating would
not be a "concise form" [of his original idea], but rather
a different idea entirely.
The intent is that he should teach the mekabel the essence of his
conception of the idea, but that he should do so in a concise form,
i.e., the concept which he communicates should contain in a hidden
manner, all the depth and wisdom of his conception of this [original] idea.
[Nevertheless, this depth] should be entirely hidden in the subject
matter, in the precise choice of the wording and the like.
In these matters, he conveys in a hidden way his inner wisdom
concerning the matter.
An example of this process is the Mishnah composed by [Rabbi Yehudah
HaNasi,] our holy teacher.
This is a concise form of the extensive didactic reasoning of the
Sages of that era. Rabbi Yehudah HaNasi capsulized the full length
and breadth of their perception of the subject in an extremely
concise, [but yet precise] form in the Mishnah so that it would be on
a level [which an ordinary person could comprehend].
Nevertheless, within the Mishnah is contained all the depth, length,
and breadth of their inner, essential wisdom as reflected in the
Gemara's exposition in depth, length, and breadth of the
[implications of] the particular wording [used by] the Mishnah. |
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This is all contained in the Mishnah, but in a hidden manner.
A similar process is reflected in a mashpia's communication of
concepts [to a mekabel].
He conceals the entire depth of his wisdom within the concepts he transmits.
[Nevertheless, at the outset,] it is hidden from the mekabel and it
is only the external dimensions of the concept that are on the
mekabel's level of conception that are openly revealed.
As explained above, the potential for the mashpia to contract and
conceal his essential conception of the matter comes from the power
of limitation that exists within the essential power of the intellect.
[This leads to a further concept, that] the limitation and
concealment is perceived only by the mekabel, but not by the mashpia.
For the mashpia, the entire depth of his wisdom and comprehension
shine openly within the concept as exists in its concise form as it
did before this process of concentration.
Similarly, within the analogies he gives, he appreciates all the
depth contained within the concept, i.e., within the analogies, he
sees all the particulars as they exist within his abstract conception
of the analogue, as it is above being enclothed, limited, and
concealed [in the analogy].
For example, our material earth is an analogy for the Sefirah of
Malchus (Kingship).
Its particulars - that it is thick, round, heavy, and that it has the
potential to cause vegetation to grow - all serve as analogies for
the manner in which Malchus of Atzilus brings into being the
creations of the worlds of Beriah, Yetzirah, and Asiyah, ex nihilo,
as explained in other sources. [29]
[When a sage of this nature uses this analogy,] he sees how all the
particular qualities of the physical earth are analogous to Malchus
of Atzilus.
(Through this process, he also sees how this physical earth is not at
all a separate entity, divorced from its root and source.
Instead, [he grasps] how it is the higher level which, through
[G-d's] infinite power, has become manifest in a material form.)
In truth, an analogy and its analogue are the same exact entity,
except that one, is spiritual and the other is material.
Therefore, it is possible for [such a person] to see all the
particulars of the analogue in the analogy. And this [brings him to]
the direct appreciation of G-dliness.
(This is the new dimension [of perception] that the power of
limitation contributes to the mashpia.
Through enclothing his conception in garments where it is [on an
apparent level] concealed, he comes to an actual [almost palpable]
appreciation of a G-dly concept.)
Thus, for the mashpia, this process does not involve any concealment
at all; the concealment is felt only by the mekabel.
For only the external dimensions of the concept have been revealed to
him; its inner, essential dimensions remain hidden.
[Furthermore,] in truth, this [process] cannot truly be considered as
concealment, even for the mekabel. For through
[this process,] the light of intellect is revealed for him.
And were there not to have been [a process of] limitation and
concealment, the light of intellect would not have been revealed for
him at all.
As explained above, were the mashpia to reveal to him the depth of
his own conception of the idea in its entirety, [the mekabel's
thinking] processes would have become confused.
In contrast, through this process of contraction and concealment, the
light of intellect is revealed for him.
Thus, [these limitations] cannot truly be considered as concealment
[of the idea].
Furthermore, even the inner depth of the mashpia's conception of the
idea shines forth and is revealed to the mekabel through the
influence conveyed to him.
As our Sages said: [30] "A person does not appreciate [the full
dimension of] his teacher's knowledge until forty years have passed."
[This also implies, however,] that after forty years, it is possible
for him to grasp his teacher's knowledge, and indeed, perceive his
inner, essential intent.
[To explain, when a person teaches, there is a concept which is
communicated on an obvious level, and also, there is a deeper and
more innerfelt intent.]
Thus, our Sages said about Rabbi Meir, [31] "The sages could not
appreciate his ultimate intent."
Rashi [32] interprets this as referring to "the essence of his
intent," [i.e., they understood the outward meaning of his
message, but they could not comprehend the core of the concept he
desired to communicate.
Similarly, in every teacher-student relationship, when communicating
to his students, a teacher conveys] an inner, essential intent and
this is what a student can grasp after forty years.
As mentioned above, although a mashpia communicates a concept in a
concise form, in a hidden way, [that concept] also contains the full
depth of his wisdom.
[At the outset,] only an external reflection of his wisdom is
revealed to the student, while the essence of his wisdom is concealed
in his precise choice of wording and other similar methods.
[For this reason, the student's appreciation of the subject matter
also comes in stages.]
After he receives the content [of the mashpia's lesson] and allows it
to settle within his [mind], he then carefully analyzes the precise
choice of wording and the other techniques [used by the Mashpia] and
devotes himself tirelessly to this [analysis, guided by the germ of]
the concept which was revealed openly to
him.
In this way, he approaches the depth of the [mashpia's] inner intent
and the essence of his wisdom, [conceiving of the idea] as it existed
within his teacher's [mind] before he condensed it to convey it [to
the student].
Similarly, he sees the teacher's inner wisdom enclothed in the
analogies, [perceiving how each particular reflects the analogue] as
the teacher does himself.
[To elaborate,] first, he understands the analogue through the
analogy, i.e., from an in-depth appreciation of the particulars of
the analogy, he develops an in-depth appreciation of the particulars
of the analogue, comprehending the inner intent with all its depth
and meaning.
And then all the particulars of the analogue become illuminated by
the analogy, thus granting him a direct perception and feeling for
the G-dly concept [conveyed].
Thus through this process, an equivalence between the mekabel and the
mashpia, is established even in regard to the comprehension and grasp
of the inner intent.
For the mashpia, however, this comes according to the pattern of or
yashar ("a direct light"), i.e., first he knows the depth
of the analogue, and then he draws it down and enclothes it in an
analogy, and through this process he comes to an actual perception of
the G-dly concept.
In contrast, the mekabel's [understanding works] according to the
pattern of or chozar ("a rebounding light"), i.e., he
approaches the inner intent through the medium of the analogy and the
external dimension of the intellect which is conveyed to him .
From the [analysis of the above process], we can appreciate how the
mashpia's power to limit his conception to a concise form, conceal
it, and convey it through analogy, is not true concealment.
For it does not conceal at all; through the concept conveyed to him,
the mekabel receives the totality of the mashpia's inner conception
of the matter.
Thus, the "concealment" is not really concealment, but
rather a medium through which the mekabel can receive the subject matter.
Were the mashpia to reveal his conception of the idea without [it
undergoing this process of] concealment the mekabel's process of
conception would become confused and he would not be able to receive
even the external dimension of the idea, and surely not [the
mashpia's] inner intent.
And conversely, it is through the process of veiling and concealment
that, at the outset, the external dimensions of the concept are
revealed for [the mekabel], and ultimately, [this process enables]
him to come to the appreciation of his teacher's inner intent.
Thus the process of concealment brought about by the mashpia does not
truly really conceal.
On the contrary, its entire objective is to reveal.
In this manner, it communicates the light of the mashpia's
understanding, including the inner dimension and essence of his
wisdom, to a lower level.
Thus this process of "concealment" allows for the mashpia's
light to shine forth and be revealed on a plane [where by nature such
ideas could not be revealed].
[The possibility is generated for] a mekabel of small potential who
is not at all on the mashpia's level, to comprehend and grasp the
mashpia's light, and indeed, the depths of the inner dimension and
the essence of his wisdom. Thus this process is not one of
concealment at all; quite the contrary, it is a means of conveying
light to a lower level.
The comprehension of the analogue to the above concept in the
spiritual realms [sheds light on the relationship between] the names
Havayah and Elokim.
The name Elokim represents the attribute of limitation and
concealment which limits and conceals the light of the name Havayah
to allow for the worlds to come into being.
For as explained above, the name Havayah is the source of revelation,
revealing light which is infinite. Because this light is davuk in its
source [and has no identity of its own], it is representative of the
source of light.
Thus since the source of light is infinite, the light is also
infinite. And so, this light is not at all on a level [on which it
can relate to] the worlds. For all the worlds are separate, limited
entities, while the Or Ein Sof, G-d's infinite light, is infinite in
nature. And limitation and infinity are surely not on the same level.
Nevertheless, [this light is the source of our existence], for the
only medium through which it is possible for the worlds to come into
existence is [the power of] revelation within the Or Ein Sof.
For, as is well known, every activity comes about through the
expression of an active potential.
[Although the power of limitation conveys energy to the lower levels,
it does not generate this energy itself. It merely shapes and
controls the nature of the revelation from the power of revelation.
Herein, however, lies a difficulty, for as explained above,] the
power of revelation of the Or Ein Sof is infinite, entirely above the
level of the worlds.
[The possibility for this infinite light to shine within a finite
frame of reference is generated by] the name Elokim which limits,
conceals, and veils the light of the name Havayah, causing only an
external ray of that name to shine forth. This ray enclothes itself
in the vessels of the ten Sefiros of Atzilus, thus [bringing about
the existence of] different attributes - wisdom, kindness, and the like.
[Thus the light becomes qualified in a manner that] compares [to the
limitation that characterizes] the worlds, and a point of
interrelation between them is established.
[To refer to the analogy mentioned previously:] This resembles the
concise form of the concept presented by the mashpia which is on the
mekabel's level.
Afterwards, through the medium of the parsa which divides between the
world of Atzilus and the worlds of Beriah, Yetzirah, and Asiyah (see
the explanation of the concept of a parsa in Torah Or, Parshas
Vayeira, in the maamar beginning Pasach Eliyahu which relates [that a
parsa] resembles an analogy) is drawn down a
light which is on the level of the limited worlds [with the intent
of] bringing into being the worlds of Beriah, Yetzirah, and Asiyah.
Nevertheless, this entire process of veiling and concealment brought
about by the name Elokim does not create any concealment for the
essence of the Or Ein Sof itself.
As explained above, [the process of limitation] does not conceal [the
idea] from the mashpia.
Indeed, the full depth of his conception and wisdom shines in the
concise form of the concept and in the analogies [which are employed].
Similarly, in the spiritual realms, there is no limitation and
concealment at all for the Or Ein Sof.
[On the contrary,] the Or Ein Sof is found in the place of the vacuum
after the tzimtzum [33] exactly as it was before the tzimtzum as it
is written; [34] "I fill the heavens and the earth," and it
is written; [35] "Will a person hide in concealed places without
My seeing him."
Despite the entire process of veiling and concealment, the light of
the Ein Sof is found in all places; "there is no place where He
is not." [36]
As it is written: [37] "If I ascend to heaven, You are there; if
I make my bed in the netherworld, You are present."
Even in the netherworld, "in a parched land, in the shadow of
death," [38] in the ultimate of concealment, the Or Ein Sof is found.
The concealment affects only the creations, who do not perceive the
revelation of the light of the Ein Sof. But for the Or Ein Sof
itself, there is no concealment or veiling at all.
Furthermore, even for the creations, this [process] cannot be
considered as genuine concealment.
(The two concepts are interrelated: Were the concealment to be
genuine for the mashpia, it would also be genuine for the mekabel.
Conversely, since there is no genuine concealment for the mashpia,
there is no true concealment for the mekabel either.
The difference between them is only whether their appreciation comes
in the manner of or yashar [a direct light] or or chozar [a
rebounding light].) On the contrary, [this process] conveys and
reveals the light to lower levels.
To explain:
From the name Havayah itself, it is impossible for the worlds to come
into being, for [Havayah] is unlimited [and cannot bring into being
limited existence].
Through the medium of the name Elokim, the light of the name Havayah
is drawn down and revealed within the worlds to bring them into being
and to give them life.
Thus, the creation stems from the name Havayah.
Although it is written: [39] "in the beginning, Elokim
created,"this means that creation came about through the medium
of the name Elokim.
The essential power for creation, however, stems from the name Havayah.
Indeed, the very letters of the name Havayah relate to the word
mehave which means "bring into being."
[Havayah must be the motivating force behind the creation,] because
every activity comes about through the expression of an active
potential, [in this instance,] the name Havayah.
For the name Havayah is associated with revelation.
On this basis, we can comprehend the phrase, [40] "G-d is King;
G-d was King; G-d will be King," expressing His Kingship within
the framework of time, using past, present, and future tenses.
[This framework stems] from the name Elokim.
Nevertheless, it is Havayah who reigns in the past, present, and future.
[Similarly,] all existence has its source in the name Havayah as
expressed through the medium of the name Elokim.
In this manner, the name Havayah is drawn down and shines within each
world, [and more specifically,] within each creation, bringing it
into being and giving it life.
[The influence of the name Havayah is expressed] in the life-force,
for every creation feels that it is alive.
The life energy within every creation is the light from the name
Havayah as expressed through the medium of the name Elokim.
[To refer to the analogy employed above the communication of a
concept by] a mashpia to a mekabel:
[Through this process,] the light of the concept can be received and
can become settled within [the mind of] the mekabel.
It is true that there has been a process of limitation and
concealment of the essential light of the mashpia, and [the concept]
has been enclothed in analogies. Nevertheless, the [end result] is
that the light of the mashpia's conception [has been communicated,]
and it shines forth and becomes settled [within the mekabel's mind.
Thus, even at the outset, the mashpia's efforts to conceal and limit
his thoughts produce communication, albeit to a limited degree. For
the mekabel has been given a concept which he could
otherwise not have conceived of.
Beyond this, as will be explained, the potential is granted to grasp
the mashpia's inner intent.]
Similarly, [in the spiritual analogue,] the light and the life-energy
which shines within the inner dimension of every creation to give it
life, is the light of the name Havayah which is drawn down through
the medium of the name Elokim.
[This light] shines and enclothes itself within every creation.
[I.e., there is a direct and immediate result - equivalent to the
student's immediate perception of the concept - from the transmission
of this G-dly influence.]
{There is a dimension of concealment in this as well, for [although
the creation feels alive,] he does not feel that his life-force is G-dliness.
In truth, however, this is not true concealment, for [the life-force]
is G-dliness and a person can perceive this (when he focuses his
attention on doing so).}
Thus the concealment produced by the name Elokim is not genuine concealment.
On the contrary, it conveys and reveals the light on a lower level;
i.e., to creations which are limited and not on the level of the
light of the name Havayah.
[In this manner,] the light of the name Havayah shines to them as well.
Behold, as explained above, in the analogy of [the relationship
between] a mashpia and a mekabel, [not only does] the mekabel
[receive a limited perception of the mashpia's wisdom - in the
analogue, the creations receive the Divine life-force - he also] has
the potential to come to an appreciation of his teacher's inner and
essential wisdom, i.e., the [complete] grasp of his teacher's
knowledge which he achieves after forty years.
Similarly, in the analogue, in truth, it is possible for every person
to appreciate a revelation of the inner dimensions and essence of the
Or Ein Sof, that the name Havayah will shine in a revealed manner
within his soul.
This is accomplished through avodah, divine service, toiling with
both body and soul to remove the concealments and veils until one
comes to a revelation of the inner dimension and the essence of the
Or Ein Sof which is above the external level that serves as a source
for the worlds to come into being.
[I.e., in the analogy, it is not merely the passage of forty years of
time, but rather forty years of strenuous labor, dedicated to
discovering the inner meaning of the teacher's wisdom which is hidden
in the allegories he used.
Similarly, regarding our avodah, we must dedicate ourselves to the
task of trying to appreciate the nature of the mediums with which G-d
fashioned our framework of existence.
By perceiving of them as channels through which G-d conveys His
light, we can merit the revelation of a light which transcends this
entire limited framework.]
To explain [the nature of the avodah required to perceive the Or Ein
Sof as manifest within our world], it is necessary first to explain
the concept of challenges [that arise in our service of G-d].
It is written: [41] "For G-d, your L-rd, is challenging
you;" i.e., a person is confronted with challenges which he must overcome.
We must understand: What is the Divine intent [in having man face]
such challenges?
In other sources, [42] it is explained that the descent of the soul
into the body is a descent of great proportions.
As explained in the Chassidic interpretation of the statement of the
Mishnah, [43] "[Know] from where you came."
Before [the soul] descended into the body, the soul existed in the
spiritual realms, in the lower Gan Eden or in the upper Gan Eden.
There it perceived G-dliness [openly] and [as a result of this
perception] stood in love and fear and was overcome with [utter]
bittul ["self-nullification"] to G-d.
[This concept is reflected in the Chassidic interpretation [44] of
the phrase, [45] "As the G-d, whom I have stood before, lives...."
[It is explained that the Prophet Eliyahu made this statement in
reference to his soul's existence in the spiritual realms.]
There the concept of standing [must be interpreted as an allegory] -
referring to a state of bittul, [46] (for [in the spiritual realms,
all corporal activities including] standing and sitting [in a literal
sense] do not exist).
[From these peaks, the soul] descended to "hidden clefts
[behind] the steps," [47] to this physical world, where it is
drastically distant from G-d's light.
[In the physical world, however] it does not perceive the light as it
did in the spiritual realms, because the Divine light which shines in
these lowly worlds is limited and concealed to an ultimate degree.
Only an external reflection of a ray [is revealed], and even this is
perceived in an unrefined manner; i.e., we conceive of [G-dliness
within the scope of] our materially oriented thinking processes.
Thus [such perception] cannot be compared at all to the incorporeal
perception of the Divine light which the soul enjoys in the spiritual realms.
The difference is twofold:
a) [In the spiritual realms], a higher quality of Divine light is
revealed; and
b) [this light] is perceived with fewer material trappings, i.e., the
perception is refined and
spiritual in nature.
Because of [this difference in perception], the love and fear of G-d
which the soul experiences on the earthly plane cannot at all be
compared to the love and fear it experiences in the spiritual realms.
The descent [of the soul] is also characterized by hester ponim, [48]
a process of veiling which hides Divine light and conceals its holiness.
[And for this reason,] a person must labor greatly until he perceives
Divine light. Thus the descent of the soul is very great.
The ultimate purpose of this descent comes to the fore through the
challenges which confront a person, when he faces hester ponim, e.g.,
a removal of vitalizing influence, where one's health or income is
held back.
This conceals the light of G-d, creating obstacles from within and
from without for a person who desires to come close to G-d through
his avodah of prayer and Torah study.
[The intent is that] the person withstand these challenges, and stand
firm in the face of all obstacles and hindrances. This was the
purpose of the soul's descent and through this process, it reaches a
revelation of a higher light.
On the surface, an explanation is required as to why it is through
such a process that the soul comes to a revelation of a higher light.
[Why must the ascent be preceded by such a descent?]
The concept can be explained in the following manner:
Challenges come from the concealment of the truth.
Were a person to know the truth, the situation would not constitute a
challenge at all. [49]
When does a situation constitute a challenge?
When the truth is hidden and despite this concealment, a person
withstands the challenge [and proceeds with determination].
And in this manner, the person appreciates the [underlying] truth of
the matter.
[To cite a classic example,] when Avraham confronted the challenge
[presented to him by Nimrod] in Ur Kasdim and was thrown into a
burning fire, [50] he did not know that he would not be consumed by
the fire.
[On the contrary,] had he known that he would not be consumed by the
fire, [his unwillingness to worship the idols] would not have been a challenge.
Avraham, however, was not aware [that a miracle] would take place.
Quite the contrary, he was sure that he would be consumed, for this
is fire's natural property.
[The properties and laws of nature are a product of the Divine
process of self-limitation described in the first portion of this maamar.]
Indeed, the Hebrew term meaning "the nature," -hateva - ,
is numerically equivalent to the name Elokim. [51]
Implied is that the natural tendencies existing in the world are
garments and veils stemming from the name Elokim.
For it is the name Elokim which imparts the many different tendencies
[that exist in the world, establishing specific] definitions [for
each entity], causing fire to burn and water to extinguish [fire],
making the nature of one, warm, and the other, cold.
In contrast, from the perspective of Havayah which is unlimited,
there is no [conflicting] definition or difference between fire and
water at all.
It is possible that water will not quench a fire and that a fire will
not burn.
As the Talmud relates, [52] "He who ordered that oil will burn,
[can] order that vinegar burn."
And fire and water need not quench each other as our Sages relate,
[53] commenting on the verse, [54] "Dominion and fear are with
Him. He establishes peace on high." ["On high," i.e.,
in the spiritual realms, there are angels with different tendencies:]
Michoel is the angel of water; Gavriel is the angel of fire.
[G-d "establishes peace" between them, causing them] not to
extinguish each other.
[Moreover, we find that] at times, fire will consume water as [in the
confrontation between] Eliyahu [the Prophet, and the prophets of
Baal]. [55]
All of these occurrences which reflect how nature can be transcended,
have their source in the Or Ein Sof which is unlimited and which is
not confined by the limits of nature at all.
In contrast, the pattern of existence of the world at large depends
on the definite limits established by the name Elokim.
The name Havayah is the source for the world's coming into being.
For an entity can only come into being through the revelation of an
active force as explained at length above within the context of the
verse, "
Havayah is king."Nevertheless, the manner [in which the world
comes into being] involves the shining of the light of the name
Havayah through the medium of the name Elokim, thus [causing this
infinite light to be] concealed and hidden and [to descend] within
the context of limitation.
[Among these limitations] are [the different properties endowed to
fire and water,] that water extinguishes [fire] and that fire burns.
Avraham did not think that the order which transcends nature would be
revealed on his behalf.
On the contrary, he thought that the natural order would continue to
prevail and that the fire would consume.... Nevertheless, he
withstood the challenge not to separate himself from G-d despite the
obstacles and hindrances presented by Nimrod and his supporters who
desired to have him burnt to death.
[For Avraham,] these were the veilings and concealments of the
natural order.
They did not budge him in the slightest [from his resolve.
On the contrary,] he stood fast in the face of all these obstacles
though it meant being consumed in the fiery furnace rather than
separate himself from G-d in the slightest.
And a miracle was wrought for him and he was delivered.
[What is the nature of this sequence?]
He removed all the veilings of nature, the enclothing and the
concealment which stem from the name Elokim, and therefore, the Or
Ein Sof which is absolutely unlimited shone forth for him.
And from the perspective of this infinite light, fire does not
necessarily consume.
For it is only within the confines of the garments of nature that
fire consumes; from the perspective of G-d's infinite light, this
need not be so. For [on this sublime level,] there are no limits nor
any definition at all.
It was through withstanding a challenge that Avraham came to the
revelation of this unlimited light.
Otherwise, the conduct [of the world at large] would have been
controlled by the revelation of the name Havayah as it passes through
the medium of the name Elokim, i.e., a mere external ray from the
name Havayah.
To merit the revelation of the true and infinite dimension of the
name Havayah which transcends the name Elokim, it is necessary to
confront challenges [as Avraham did].
And by standing firm in the face of the challenges and confronting
the constraints that arise because of the veiling and concealment
that stem from the name Elokim, it is possible to come to a
revelation of the infinite qualities of Or Ein Sof which transcend
the limits of nature.
It has already been explained that were the infinite dimensions of
the name Havayah to be revealed as they truly are, without the medium
of the name Elokim, this revelation could not be received within the
world, i.e., there would be no possibility for the existence of
entities which are limited and self-conscious, [yesh in Chassidic terminology].
This can be made possible only by the name Havayah enclothing itself
in the name Elokim, so that [outwardly], only an external ray of the
name Havayah is revealed, as explained above.
This process, however, makes it possible to come to a revelation of
the inner, essential, and infinite dimension of the name Havayah.
As explained above, through confronting challenges, as illustrated in
the example of Avraham our Patriarch, [a higher dimension of
G-dliness is revealed].
A similar process, albeit in microcosm, occurs whenever a person
confronts a challenge presented by the natural order of the world,
[as reflected in] the obstacles and concealment that hinder and hold
back [a person from advancing] in Torah study and in avodah.
When one stands fast in the face of every obstacle and hindrance,
refusing to become separated from G-d, and involving oneself in Torah
study and the service of G-d [despite these challenges], each person
according to his individual capacity, one reaches a revelation of a
higher light which transcends the natural
order.
[The challenges referred to are not only those of a life or death
nature, but those which a person confronts within his day-to-day existence.
This process of confrontation] is the purpose of the descent of the
soul to a physical body on this earthly plane, where it is limited
within the confines of the natural order.
On the surface, the demands of the natural order would make it appear
that one should follow a specific course of behavior.
For example, in the business world, [it may appear necessary] to
leave home early, return late, and devote one's entire day to one's business.
[According to this perspective,] taking off time for oneself to pray
or to study will surely bring a loss.
Similarly, it might appear that it is necessary to employ certain
crafty techniques in one's business, and that it is impossible to
follow the path of truth, for in the latter manner seemingly, one
will incur losses rather than profit.
[This entire conception, however, is false.]
It is only a product of the process of enclothment and veiling
[described above] which in essence do not conceal [the fundamental truth].
[What is] the ultimate intent?
That a person should stand firm despite all the obstacles and
hindrances, praying in a proper manner, devoting himself to Torah
study each day according to the fixed schedule which he has outlined
for himself.
[Following the Torah's guidelines [56] ] "Keep distance from
falsehood," he should steer clear of all craftiness, and
instead, proceed with a forthright and honest approach, making sure
there is not even the slightest trace of a prohibition in any of his
business dealings.
When a person confronts a challenge in these matters, he comes to a
revelation of a higher light that transcends nature.
In simple terms, he sees that even when he conducts himself according
to the Torah and its mitzvos and involves himself in Torah study and
the service of G-d, he will not lose anything at all despite the fact
that [his approach] runs contrary to the norms outwardly prevalent in
the world.
In direct proportion to the extent of his service and effort, he
ascends level by level [in connection with G-d].
This is the intent of the challenges of which it is said, "And
G-d your L-rd is challenging you" - that one should come to the
revelation of the Or Ein Sof which transcends nature.
This level was revealed in the challenge which confronted Avraham.
And similarly, it is revealed in all the challenges confronted by
every individual Jew.
From the above, we can appreciate [the nature] of the entire lifework
of man, [to reveal] the unity of the names Havayah and Elokim, to
truly know that in reality the name Elokim does not conceal the name Havayah.
For the name Elokim is an expression of the essence of the Or Ein Sof
as is the name Havayah and one expression of the essence cannot
conceal another expression of the same essence.
Havayah is [the dynamic source] which brings into being all the creations.
[Although the light of Havayah shines through the medium of the name
Elokim,] all the garments and veils of the name Elokim do not truly conceal.
On the contrary, they convey the light to a lower level, [allowing]
the light of Havayah to be drawn down to creations which are limited
in nature, to bring them into being and to grant them life. At
whatever level [a created being is], the light of Havayah is drawn
down to it [through the medium of the name Elokim].
As will be explained, [the awareness of this concept should prompt a
person] to cling to the Divine light and life-energy which is drawn
down to him, and not to the mediums and veils [through which it is
conveyed,] as they exist within their own right.
When a person achieves this, (he clings [to G-d] and unites with
Him). Through [confronting] a challenge, he comes to the revelation
of a higher level of light, the revelation of the Or Ein Sof which
transcends nature.
On the basis of the above, we can understand the connection between
the verse "And you shall know... that Havayah is Elokim"
and the preceding verses which mention the exodus from Egypt and the
entry into Eretz Yisrael.
For it is through the exodus from Egypt and the entry into Eretz
Yisrael, that one can come to the awareness that "Havayah and
Elokim are all one."
i.e., there could be no conception of limited and independent existence. |
|
To explain: The Pri Eitz Chayim, [57] states that the Jews who
endured servitude in Egypt were a reincarnation of the generation
which constructed the Tower of Babel.
Through their hard labor with mortar and bricks, they expiated the
sin of "And the brick took the place of stone for them, and
clay, the place of mortar." [58]
To understand this, it is necessary to understand the nature of the
sin of the generation of the Tower of Babel, described as dor
haflagah, "the generation of the division," in Torah literature.
This name implies that their sin was one of division and separation.
[The intent is not that they were divided in the realm of personal
relations, [59] ] but rather that they conceived of the existence of
separation and division between the name Havayah and the name Elokim.
I.e., [they conceived] that the name Elokim actually conceals the
name Havayah, Heaven forbid, and therefore, everything which occurs
in the world is governed by the name Elokim alone (as will be
explained within the context of the interpretation of the verse, [60]
"Havayah has forsaken the earth.")
This [mistaken] conception leads one to consider the veils and
concealments [of G-dliness that exist within the world] to be
entities of fundamental importance.
[Similarly,] it causes one to give oneself over to the norms
outwardly prevalent in the world which hold back and prevent [a
connection with] G-dliness.
This is the direct opposite of the unity between the names Havayah
and Elokim [which leads to the awareness] that there is no [genuine]
concealment at all.
[On the contrary,] all the [apparent] concealments are for the sake
of revelation, to convey the light to an even lower and far-removed
level as explained above using the analogy of how a teacher conveys
[an idea] to a student.
[As mentioned, the teacher] communicates the concept in a concise
form and also enclothes it in analogies which are foreign to the
concept itself.
Nevertheless, the purpose of this entire process is to reveal the
light of the teacher's intellect to the student (and ultimately to
allow the student to penetrate to the depth of the teacher's wisdom
as explained).
A similar motif applies, in the spiritual sense, in regard with to
the two names Havayah and Elokim.
Thus [although] the Divine light [is enclothed and veiled in the
material entities of this world,] it is [the fact that this light] is
conveyed through these garments and veils that is of primary
importance and to [this light], a person should cling and unite
through his observance of the Torah and its mitzvos.
[A person must realize that] there is nothing separating or holding
him back from G-dliness.
(If there are obstacles which confront him and [appear to] prevent
his [observance of] the Torah and its mitzvos, he should face the
challenge and not allow them to block him or hold him back at all.
i.e., there could be no conception of limited and independent existence.}
And through such [efforts], he will come to a revelation of a higher
quality of light as explained above.)
Division - to separate [between Havayah and Elokim] - reflects a
directly opposite approach.
Thus commenting on the verse [61] mentioned in connection with the
dor haflagah, "Let us make ourselves a name," Bereishis
Rabbah 38:8 relates, "Rabbi Yishmael taught: The sole meaning of
the word shem ('a name') is the worship of false divinities."
I.e., the sin of the dor haflagah was the worship of false divinities.
The concept can be explained as follows:
As explained above, it is impossible for an entity that sees itself
as independent from G-d, a yesh, to come into existence from the name
Havayah as it exists in its own right. For were the light of the name
Havayah to shine forth [without any concealment], the worlds would
not be able to receive this light,
i.e., there could be no conception of limited and independent existence.
{To refer to the analogy of communicating an idea mentioned above -
were the teacher to reveal his essential conception of the idea as it
is for himself, the mekabel could not accept it. [Indeed,] his
thinking processes would become totally confused (this represents the
nullification of his vessels, as is well known).
Similarly, in the analogue in the spiritual realms, were the light of
the essence of the name Havayah to be revealed, the worlds could not
exist as a yesh.
Thus, the Eytz Chayim states: [62] "At the outset, when there
was a simple, sublime light encompassing all existence, there was no
place to establish the worlds."
The expression "there was no place" [does not refer to
physical place], but rather to the concept that the revelation of the
"simple, sublime light" as it existed for itself prevented
the existence of [limited] worlds.}
This is possible only through the medium of the name Elokim, as
reflected in the verse: [63] "In the beginning, Elokim created."
[Elokim] represents the attribute of self-limitation and concealment
which limits the light of the name Havayah, enclothing it in several
garments until an existence which is yesh can come into being.
In this context, we can understand our Sages' statement: [64]
"There is no blade of grass on this earthly plane which does not
have a mazal striking it and commanding it to grow."
Each and every blade of grass (and similarly, each and every
individual created being) has a particular mazal, i.e., a source of
[spiritual] influence from which [it receives] its life-force.
These mazalos [receive their vitality from a higher] source, the
angels of the spiritual realms, [who themselves receive from a higher
source] as implied by the verse: [65] "for there is one who is
higher, who watches those which are high." And the source for
all the angels is the name Elokim.
For this reason, the angels themselves are called elohim [66] or
b'nei haelohim. [67]
These represent the mediums through which [Divine] light and
life-energy are drawn down to all the material entities in this world.
This can be explained on the basis of a principle stated above:
That material existence can come into being only through the
limitation and concealment of the light [which is the source for its being].
This is accomplished by enclothing [the light] in garments and veils.
Thus as the light passes through the mediums of the angels and the
mazalos, [on an apparent level,] it becomes reduced until [there is
the potential for] material existence to come into being.
(The extent of the material nature of the entity determines the
multitude of mediums [through which the light must pass] until [this
material entity] can come into existence.)
Nevertheless, the essential [potential for] creation comes from the
name Havayah; it is Havayah which is the creative [force for all existence].
However, the light of Havayah passes through the medium of the name
Elokim, so that it can bring into being an entity which conceives of
itself as a yesh, and so that the light of Havayah can shine within
that created being according to its nature to bring it into existence
and to grant it life.
Thus the essence is the light of the name Havayah, and that light has
been drawn down through the medium of the name Elokim [and through
the angels, mazalos, and other mediums (which all have their source
in the name Elokim)] until it is possible for there to be the actual
creation of a material entity from the [infinite] G-dly light.
When this is understood, it becomes apparent that the medium is
nothing in its own right, for it is not the source of influence or
vitality. It is merely a medium to convey the creative [force], the
Divine light to the created entities. And therefore, no importance at
all should be attached to the medium [in its own right].
Thus it is written, [68] "Shall an ax boast over the one who
hews with it?"
Although [trees are] hewn with an axe, the one responsible is the man
who does the hewing, and not the ax. The ax, in and of itself, does
nothing; rather, the action is performed by the person using the ax.
Thus, no one would ever say, "What a beautiful building the ax
built!" or "How praiseworthy is the ax for constructing
such a magnificent building!" It is the person who constructed
the building; he is praised and the building is attributed to him.
The ax [or any other tools he used] are not connected with the
building at all.
For they are merely instruments with which the building was
constructed; they are not the builders. I.e., these tools had no
choice [whether or not the building would be] constructed, nor was it
in their power alone to build it. On the contrary, a man was the
builder; [he made the decision to build it and he was the power
manipulating the tools].
Similar concepts apply in regard to the intermediaries in the
spiritual realms; they are nothing more than an ax in the hands of a
chopper. The influence passes through them, but it is not produced by
their power, nor do they have choice in passing on this influence or
not. Rather the source of the influence is G-dliness; He gives forth
this influence as a result of His will.
And [then] this influence passes through the mediums mentioned above
so that physical entities can be brought into being and so that
influence, light, and life energy can be conveyed to them in a
physical form on their level.
[The above relates to a concept] explained in other sources [69]
within the context of the interpretation of the verse, [70] "And
G-d will bless you in all that you do."
[The verse] implies that man must "do," i.e., he must
involve himself in activity in the material [world], e.g., commercial
enterprise, since it is necessary to receive one's life-force from
[G-d's] light and life-energy [as they have descended to the level
of] materiality.
Were the person to be able to derive his life energy from spiritual
light, e.g., intellectual pleasure or the like, he would not have to
become involved in business or other material pursuits.
([We see, in contrast, that] the souls in Gan Eden receive their
life-energy from their conception of G-dliness as reflected in the
statement, [71] "sitting and benefiting from the radiance of His presence."
Similarly, concerning [the era of] the Future [Redemption], [72] our
Sages commented, [73] "There will be no eating and drinking in
the World to Come.... Instead, the righteous will sit with their
crowns on their heads and derive benefit from the radiance of His presence."
Just as we derive life-energy from physical food and drink, in [the
era of] the Future [Redemption], life-energy will be derived from the
pleasure of being in the radiance of His presence.)
Since, [at present,] it is necessary for us to receive our life-force
in a material form, the influence must pass through the medium of
commercial activity in this material world, i.e., the influence must
descend to the material level on which we operate.
Nevertheless, the influence itself is Divine in origin.
This influence passes through several mediums, the angels, the
mazalos, and even one's commercial activity with material entities.
And it enclothes itself in bread and other physical [foods] from
which a person derives his vitality. These mediums [are, however, no
more than pathways for] the Divine light which is enclothed and drawn
down through them.
When a person comprehends and assimilates these ideas, as a matter of
course, he will not be [overly] concerned with worldly affairs and
will not be disturbed about them at all. Instead, G-d will be the
entire focus of his attention [and this will be expressed in a
commitment] to prayer and to Torah study.
Involvement in the matters of this world will not upset him, nor
prevent him from serving G-d.
[This approach will be possible] because he has a thorough knowledge
that the essence is G-dliness and that G-d endows him with his vitality.
[He realizes how] all the mediums and similarly, all the material
entities in which this influence is enclothed, e.g., one's commercial
activity, and similarly, the bread which he eats, are all nothing in
and of themselves. They are not the essential source of his vitality.
The essence is the Divine light which endows one with life and all
the material entities are merely mediums and vessels to enclothe the
Divine light so that this vitality can be expressed within the
material plane, on the level appropriate for [each entity].
Therefore - i.e., since a person realizes that material affairs are
not of fundamental concern - it is inconceivable that they will
disturb him and prevent him [from concentrating] on prayer and Torah
study. For [he is aware] that the essence is G-dliness and that he
should cling to G-d and His Torah.
[This approach will also affect the nature of] his business dealings.
He will not employ craftiness, nor will he be overinvolved in his
business to the extent that it prevents him from occupying himself
with Torah study and prayer at the opportune times.
On the contrary, he will seek involvement in an appropriate level of
commercial activity which will not prevent or hamper him from praying
at the proper time or studying Torah every day. And he will trust G-d
who endows him with vitality to grant his livelihood [74] as it is
written, [75] "For it is He who grants you the power to prosper."
Surely, [such a perspective] will cause a person to show careful
concern for his soul and make sure that he conducts his business
dealings without the slightest violation [of Torah law]. Since he
knows that his commercial activity is merely a medium and a vessel in
which the Divine light and life-energy which grants him life is
enclothed, [he appreciates how] it must be a vessel which is worthy
for the Divine light. And if there is the slightest trace of a
violation of a prohibition, heaven forbid, [in one's dealings,] they
are not a fit vessel for the light.
It is only when there is no trace of sin or the violation of a
prohibition in one's dealings that they can serve as a medium to draw
down the G-dly light and life-energy which endows one with life.
[Such an approach is dependent on] the unification of the names
Havayah and Elokim, i.e., that one appreciates that the name Elokim
does not conceal the name Havayah at all and that Havayah is the
source for all creation, and [that creative energy] is directed
through the medium of the name Elokim.
This leads to the awareness that all the mediums - i.e., the angels
and the mazalos - are of no importance in their own right. They are
merely agents to convey the influence and [can be compared to] an ax
in the hands of a chopper.
Similarly, [all] material entities are merely vessels in which Divine
power is enclothed, and therefore, they should not be at all
considered of fundamental importance.
What is of fundamental importance is the Divine power which is
conveyed through them.
Therefore, the person should apply himself and make efforts [to
insure that his business is conducted] as befits a vessel which
receives G-dly light.
Hence, he will not employ craftiness, nor will he become overinvolved
in his affairs. [His business] will not trouble or disturb him, nor
will it hold him back from Torah study, prayer, or service of G-d.
This is particularly true, since these entities cannot, in and of
themselves, prevent one from serving G-d, for they do not represent
[- nor is there a possibility for -] genuine concealment [of G-d's
light] as explained above in detail.
On the contrary, the function of all these mediums is to convey the
G-dly influence [to a lower level]. How could they prevent one from
serving G-d?
It is only a person with underdeveloped knowledge who is bound to
superficial things who will forget G-dliness and consider the
physical entities to be important and give himself over to them.
And when this happens, they will hold him back and hinder [his
spiritual activity]. But when he focuses his mind and heart on the
oneness of G-d, [realizing] that it is He alone who "grants you
the power to prosper," that all the mediums are merely pathways
for [Divine] influence, and that G-d is of fundamental
importance, then no factor - whether internal or external - will hold
him back or hinder him.
He will cling to G-d alone. (His involvement in his business dealings
will involve [only] the superficial dimensions of his will.
[Indeed, he will seek such activity] only because, as explained above
within the context of the verse, "And G-d your L-rd will bless
you in all that you do," it is necessary that [the Divine
influence] pass through [the medium of physical] activity.
And therefore, he will conduct his business dealings in a desired
manner as explained above. And primarily, he will cling to
G-dliness). And in this manner, he will attain fulfillment [in his
relationship with] G-d, His Torah, and His service.
In contrast, [there are those who,] heaven forbid, separate between
Havayah and Elokim, who think that the name Elokim truly conceals the
name Havayah, heaven forbid, and that all the events which occur
within the world stem from the name Elokim in its own right.
It follows that they also consider the mediums of primary concern,
viewing them as the source of their vitalizing influence.
[To describe this approach, one can borrow] the verse, "Havayah
has forsaken the earth," i.e., they say [that G-d does not
manifest direct influence over this earth].
Instead, the influence on this material plane comes from the mazalos
who endow [this earth] with influence by their own power.
And because [such a person sees these mediums as genuine] sources of
influence, he considers them as important.
(This, in turn, leads him to consider the material entities as
likewise important and involve himself with them totally, usinghis
full power and capacity in order to increase his wealth.)
This is the source of the worship of the stars and the mazalos [76]
[in previous generations]. People would bow down to them because they
considered them important entities and sources of influence. [77]
On the basis of this explanation, [we can understand one of the
points raised initially in this maamar - the connection between the
entry into Eretz Yisrael and the unity between the names Havayah and Elokim.
To explain,] our Sages stated: [78] "A Jew living in the
diaspora serves false divinities with purity." On the surface,
this statement requires explanation: Most of the Jewish people live
in the diaspora. How can it be said that they serve false divinities,
heaven forbid?
This concept can be resolved as follows: In a physical sense,
worshipping a false divinity involves bending one's head and bowing
to the stars, the constellations, the sun, the moon, and the like.
Why?
Because one considers them important and a source of influence, as
might be construed from the verse: [79] "the sweetness of the
sun's yield and the sweetness of the moon's crop."
([In truth, the intent of the verse is not that they are the source
of this influence,] but that they are merely mediums, like an ax in
the hand of the chopper.
[The individuals mentioned above, however,] err and consider [these
mediums] as important entities, as if the influence they convey is
generated by their own power, heaven forbid.)
In a more abstract sense, the worship of false divinities entails
attaching importance to the material entities that receive influence
from the sun, the moon, the stars and the constellations, and
considering them as the source for one's livelihood.
Just as in a physical sense, one bows one's head in the worship of
false divinities, in an abstract sense, this means bending and [even]
subjugating one's thinking process to the entities which receive
influence from the stars and the constellations. Such a person will
concentrate his thoughts and his feelings on his
material concerns and will be worried about earning a livelihood.
For this reason, he will carry out his commercial affairs in a crafty
manner, thinking that this will bring him profit, forgetting that it
is G-d, blessed be He, who grants him "the power to
prosper." If he loses money, heaven forbid, he will not take
notice that it was G-d who caused this to happen in reciprocation for
his [unworthy] conduct. Instead, he will assume that his loss
resulted from his own business errors and were he to have taken
another course of action, he would have profited.
With this approach, he considers his business efforts in the material
world as fundamentally important and devotes his thoughts to them,
constantly employing different crafty tactics.
Day in and day out, his mind and his thought are concerned only with
his business. And these thoughts disturb and distract him in the
midst of prayer and prevent him from [involving himself] inTorah
study and avodah.
[In an abstract sense,] this is the worship of false divinities.
[Indeed,] it bears a very close resemblance to the worship of false
divinities in an actual physical sense.
And this is the intent of the statement that "A Jew living in
the diaspora serves false divinities with purity." For the great
preoccupation with business activity [that is prevalent in the
diaspora] and the craftiness [people employ], forgetting G-d and
thinking that "it is my power and my strength that made me
prosper," [80] is tantamount to the worship of false divinities.
Nevertheless, this service of false divinities is described as being
"with purity," i.e., there is room to justify these
individuals' conduct, for they live in the diaspora. And in the
diaspora, the Divine light is enclothed in the garment of Asiyah,
which is a very coarse garment, as explained in other sources, [81]
which conceals and hides the spirituality of [G-d's] light to the
extent that it cannot be seen.
And yet, they are called "worshipers of false divinities,"
for they must know that in truth there is no concealment or
hiddenness, as explained above.
(The coarse garment of Asiyah causes the Divine light to be revealed
on the material plane and thus conceals the spirituality of the light
to the extent that it is not obvious and cannot be seen.
Nevertheless, in truth even the most coarse garments do not actually
conceal [the light].
On the contrary, they convey the [Divine] light and life-energy [to a
lower level] as explained above.
It is merely that [on this material plane], the [Divine] life-energy
is expressed as material energy.) In truth, one should be able to
feel G-dliness even in the midst of one's business activities.
The reason why, in contrast, one bends one's head to the [material]
entities which receive their influence from the stars and the
constellations is because one separates the name Elokim from the name
Havayah, thinking that [the name Elokim] generates genuine
concealment, heaven forbid.
And therefore one thinks that the mediums, whose source are in the
name Elokim - which serves as the immediate source to bring every
entity into existence - are of importance, and therefore he bows down
to them.
Similarly, he views as important all the [material] entities which
receive this influence and grants them prominence, bending his head
and his mind to them.
This is the concept of "worshipping false divinities in
purity," as explained above.
In contrast, when one unites [the names] Havayah and Elokim, i.e.,
appreciating the truth that, as explained above, the name Elokim does
not conceal the name Havayah and on the contrary, brings the
revelation of the name Havayah to the lowest level s, one will know
with certainty that all the mediums are merely an axe in the hands of
the chopper, i.e., they exist solely to convey Divine influence.
Thus such a person will not attach importance to them in their own right.
Similarly, he will not grant prominence to material pursuits at all.
Instead, he will appreciate that the essence is G-dliness, "for
He is your life," [82] and "He grants you strength to prosper."
Thus [even when such a person] is involved in business dealings with
material entities, he will remain at one with G-d, and will thus be
precise in his observance of [both] the positive commandments and the
negative commandments; he will pray as one should, and study Torah
according to the level appropriate for him. And thus, he will be
complete [in his devotion] to G-d, his Torah study, and his avodah.
Based on the above, we can understand the previous statements cited
concerning the dor haflagah, the verse "Let us make ourselves a
name," and our Sages' comment that "The sole meaning of the
word 'shem (a name)' is the worship of false divinities." |
|
The people of this generation separated the name Elokim from the name
Havayah and this led to their considering the mediums of primary importance.
This is [the essence of] the worship of false divinities, as
explained above.
Through the slavery in Egypt, [the Jews] corrected
the sin of the dor haflagah. Their enslavement and hard labor with
mortar and bricks corrected the sin of "And the brick took the
place of stone for them," [83] as explained in other sources at
great length. [84]
[Based on the above, we can now appreciate the
connection between the exodus from Egypt and the verse, "And you
shall know..." mentioned at the beginning of the maamar.]
For it was the slavery in Egypt, which enabled [the
Jews] to see [the miracles of] exodus through which it was revealed
that "Havayah and Elokim are all one." The wonders and
miracles of the Ten Plagues and the Splitting of the Red Sea which
went beyond the limits of nature revealed a transcendent level of
G-dliness on this earthly plane.
[This demonstrated that there was no separation between the names
Havayah and Elokim.] For were the concealment of the name Havayah
brought about by the name Elokim to be genuine, how could it be
possible for there to be a revelation of transcendent G-dliness on
this earthly plane?
This allows us to understand a teaching of our Sages (Sanhedrin 39a):
A non-believer told Ameimer [a Talmudic Sage]: "Your upper half
belongs to Hormiz; your lower half, to Hormin," (see the gloss
of Tosafos).
[Ameimar] answered him: "If so, why does Hormin allow Hormiz to
pass water through his territory.
([This interchange can be explained as follows: [According to the
non-believer's mistaken belief,] there are two [godlike]
powers, [85] heaven forbid. This relates to the concept that
"Havayah has abandoned the earth" [mentioned above,]
leaving it under the dominion of the stars and the constellations.
"His glory is over the heavens," [86] [i.e., it is only in
the higher spiritual realms where it can be manifest]. And on the
earthly plane, the sources of influence are the constellations which
conceal G-dliness.)
[Ameimar's rhetorical question thus means:] According to your
mistaken conception that the mediums bring about genuine concealment:
how is it possible for G-dliness to be revealed in the world? And
G-dliness has been revealed as evident from the miracles of the
exodus from Egypt. At that time, it was openly seen that the name
Elokim does not conceal the name Havayah at all and "Havayah and
Elokim are all one."
Similarly, and indeed to a greater extent, the unity between Havayah
and Elokim was revealed with the entry [of the Jewish people] into
Eretz Yisrael. For as explained above, a Jew living in the diaspora
"serves false divinities with purity." And this applies
only in the diaspora, since it is in the diaspora that
the Divine influence and light is conveyed through the garments of
Asiyah which [at least outwardly] conceal [this G-dliness] to a great
extent. In Eretz Yisrael, by contrast, the [Divine] influence is
conveyed by the garments of Yetzirah [which are more refined]. Hence,
there the concealment of G-dliness is not as great, and there to a
greater extent, it is revealed how "Havayah and Elokim are all one."
It is known that just as there is an actual, physical Eretz Yisrael,
there is a spiritual conception of the Holy Land, namely, the
observance of the mitzvos.
For the Hebrew for "land," eretz is related to the word for
"will," ratzon.
As our Sages said, [87] "Why was it called eretz? Because it
desired (ratztoh) to fulfill the will of its Creator."
In our Divine service, this refers to the fulfillment of the mitzvos
motivated by kabbalas ol, acceptance of G-d's yoke as explained in
other sources. [88]
And it is [living in this spiritual counterpart of Eretz Yisrael,]
i.e., fulfilling the mitzvos with kabbalas ol, which will bring one
to the awareness that "Havayah and Elokim are all one."
[To draw focus to this concept, the Torah] mentions the narrative of
the exodus from Egypt and the entry [of the Jewish people] into Eretz
Yisrael before the verse, "And you shall know today...."
For it is through the exodus from Egypt and the entry into Eretz
Yisrael that one comes to an awareness that "Havayah
is the Elokim," i.e., one can unite Havayah and Elokim and thus
perceive how "Havayah and Elokim are all one."
Footnotes:
1 . The term Havayah is derived from a rearrangement of the letters
of the name yud keh vav keh which, because of its holiness, is not
pronounced in the usual manner.
2 . Both Havayah and Elokim are names which refer to G-d. As
explained in the Kabbalah and in the Midrash (Shmos Rabbah 3:6), the
different names of G-d represent different manifestations of G-d's
attributes. Indeed, a major portion of this maamar is devoted to
explaining the difference between the qualities expressed by these
two names.
3 . Devarim 4:39.
4 . See Devarim 4:34-38, "Has G-d ever wrought miracles,
bringing one nation out of another nation with such tremendous signs,
wonders, and miracles... as G-d did for you in Egypt.... He will
drive away nations that are greater and stronger than you... to bring
you into their lands, and give them to you as a heritage."
5 . Vol. II 26b.
6 . E.g., Bereishis Rabbah 12:15.
7 . Zohar, Vl. I, 173b, 251b.
8 . Yehoshua 24:19. Not only is the word Elokim itself plural form
(in contrast to the word E-loka which also serves as a name for G-d);
the modifier kedoshim also uses a plural form. See also Rashi,
Bereishis 20:13.
9 . Torah Or, Yisro 69d. See Tanya, Shaar HaYichud VeHaEmunah, ch. 6
and other sources.
10 . Thus the term "light" refers to the effusion of G-dly
energy, while "vessel" refers to the particular qualities
which give expression to that energy.
(This explanation follows the thesis - explained within this maamar -
that the lights are peshutim, "simple," above the level of
distinction and differentiation. In contrast, there is another thesis
within Kabbalah and Chassidus that the lights are metzu'arim,
qualified in nature. According to that thesis, the explanations of
the terms "lights" and "vessels" are slightly different.)
11 . Sefer HaErchim-Chabad, Vol. II, p. 458 and sources cited there.
12 . Tikkunei Zohar, Pesach Eliyahu.
13 . The concept of spiritual worlds refers to the existence of
different planes of being. On each level, the G-dly light is manifest
in a certain manner. The downward progression of spiritual existence
allows for that light to become manifest on a lower plane, i.e., in a
less refined frame of reference. And since the latter frame of
reference is different from the first, it is considered as a
different world.
14 . The Hebrew word parsa means "curtain." It refers to
process of Divine self-contraction and veiling, which changes the
very nature of the light revealed. Although the revelation of Divine
light is reduced as it descends level by level within the world of
Atzilus, the light revealed in all the Sefiros of that realm is
essentially the same. In contrast, the parsa alters the nature of the
light and thus, causes Beriah to be considered as a different world
than Atzilus.
15 . The word heichalos literally means "palaces." This
refers to the external manifestation of a particular world. The term
can thus be understood within the context of the comparison of
"lights" and "vessels" to the soul and the limbs
of the body. Developing this analogy further, the heichalos can be
compared to a person's house, which though apart from him, reflects
his character.
16 . Epistle 20, p. 130a.
17 . Since the essence of the light is on a higher level than the
worlds, the revelation of such a light would bring about a
nullification of the worlds. In this manner, Chassidus (see Likkutei
Sichos Vol. X, p. 52 footnote 28 and sources cited there) explains
our Sages' statement (Sanhedrin 38b), that "the Holy One,
blessed be He took out His small finger and burnt" the angels
who had been lax in the fulfillment of His will, i.e., G-d revealed a
level of light slightly higher than which is normally revealed to
them, and this caused their existence to be nullified.
18 . Sanhedrin 40a.
19 . I bid., 35a.
20 . See note 11.
21 . Iyov 19:26. The translation of this phrase which we have chosen
fits the context of its use in this and other Chassidic sources.
Within the context of the statements of Iyov in the original source,
another translation would be more appropriate.
22 . Bereishis 1:26.
23 . The maamar is defining two levels in our intellectual potential;
the koach hasechel, translated as the "power of
intelligence" and the koach hamaskil, translated as the
"essential power of intellect." The difference between the
two is that "intelligence" refers to our conscious
potential for thought, the ability we have to conceive of ideas.
"The essential power of intellect" refers to the source for
this capacity, a level within the soul which is above conscious
thought, and yet is the source from which all thought ultimately emanates.
24 . See Iggeres HaKodesh, Epistle 20, p. 130a ff.; Sefer HaMaamarim
5662, p. 175.
25 . Vol. I, the beginning of ch. 8.
26 . This is one of the instances in which, not only the analogue
which the maamar is trying to communicate is abstract and requires
explanation, even the analogy itself is not readily comprehensible.
Here we are not speaking of a normal teacher-student relationship in
which the teacher merely knows more than the student, and hence, must
work to prepare the presentation of the concepts so that they can be
grasped by the student. Without minimizing the challenge involved in
such a task, such a difficulty is not insurmountable, for the student
is on the same level as the teacher and is capable of understanding
the material if presented to him in the proper manner.
The maamar, by contrast, is speaking about a teacher and a student
who are on two different levels of thought. The difference between
them is not merely quantitative - the teacher knows more about the
subject than the student - it is qualitative. The very nature of
their thinking processes differ; their minds work differently. And
for this reason, the process of communication is intricate and
involved as explained within the maamar.
27 . To illustrate this concept: When a teacher tries to communicate
an idea to a student through an allegory, the allegory will often
make a powerful impression on the student. Even when the student
comprehends the concept itself, he will always associate it with the
allegory. For example, to communicate the principle that the Divine
life-force which vitalizes creation must be constantly invested
within the creation, for otherwise, the creation would return to its
initial state, absolute not hingness, Chassidic thought uses the
analogy of a stone which is thrown upward. As soon as the force which
propels it upward is exhausted, it reverts to its initial tendency
and falls downward.
Often a student for whom this allegory was used to communicate this
concept, will forever comprehend it within the context of the
allegory. As soon as he hears mention of the concept that the Divine
life-force must be constantly invested in the creation, he begins to
picture a stone being hurled upward.
Thus, on one hand, the allegory has enabled him to appreciate the
concept. From a deeper perspective, however, the student has not been
taught the concept itself, but rather has grasped a separate idea
which merely represents the concept.
28 . Pesachim 3b.
29 . See Iggeres HaKodesh, Epistle 20.
30 . Avodah Zarah 19b.
31 . Eruvin 13b.
32 . Loc. cit.
33 . Using the following similes, the Eitz Chayim relates that before
the entire spiritual cosmos came into being, the Or Ein Sof (G-d's
infinite light) filled up all existence. In order to allow for the
worlds to come into being, G-d placed this great light on the side,
leaving an empty cavity, and into this cavity, revealed a short
vector of light which became the source for the limited worlds.
The process of "placing this light on the side" is
identified with the first tzimtzum. On one hand, this tzimtzum was
complete, leaving no vestiges of the original light at all (for only
in this manner could a limited world be created ). Nevertheless, the
maamar is stipulating that this is true, only n the apparent level.
Only the revealed dimension of the Divine light was "placed on
the side," hile its inner dimension, which transcends
revelation, remains intact.
34 . irmeyahu 23:24.
35 . oc. cit. The Hebrew wording of that verse is slightly different
from that used by the maamar.
36 . Tikkunei Zohar, Tikkun 57 (91b); quoted in Tanya, Shaar HaYichud
VeHaEmunah ch. 7.
37 . Tehillim 139:8.
38 . Yirmeyahu 2:6.
39 . Bereishis 1:1.
40 . The daily liturgy.
41 . Devarim 13:4.
42 . Note the explanation of the above verse in Likkutei Torah,
Parshas Re'eh, p. 19b ff.
43 . Avos 3:1.
44 . Likkutei Torah, Naso 20:3.
45 . II Melachim 5:15.
46 . Chagigah 15a, Mishneh Torah, Hilchos Yesodei HaTorah 1:11.
47 . Cf. Shir HaShirim 2:14.
48 . Lit. "the hiding of [G-d's] face." Ponim also means
"inner dimension." Thus this term indicates an expression
of the inner dimensions of G-dliness, albeit in a form in which they
are not openly revealed.
49 . To use a simple analogy: If a person knows a particular food is
poison, refraining from eating it does not constitute a challenge, no
matter how appetizing it appears.
50 . Bereishis Rabbah 38:13.
51 . Pardes, Section 12, Chapter 2.
52 . Taanis 25a.
53 . This is the form in which this passage is quoted in Iggeres
HaKodesh, Epistle 12. In a slightly different form, it is found in
Midrash Tanchuma, Vayigash 6, Bamidbar Rabbah 12:8.
54 . Iyov 25:2.
55 . I Melachim 18:38; note the manner in which this narrative is
interpreted in Yoma 21b.
56 . Shmos 23:6.
57 . Shaar Chag HaMatzos, Chapter 1.
58 . Bereishis 11:3.
59 . See Bereishis 11:1 and commentaries.
60 . Yechezkel 8:12, in regard to the interpretation of this verse,
see Sefer HaErchim-Chabad, Vol. II, p. 274 ff.
61 . Bereishis 11:4.
62 . Shaar 1, Anaf 2.
63 . Bereishis 1:1.
64 . See Bereishis Rabbah 10:6, Zohar, Vol. I, 251a.
65 . Koheles 5:7.
66 . See Bereishis 32:31, Tehillim 82:6; Mishneh Torah, Hilchos
Yesodei HaTorah 2:7.
67 . See Tehillim 29:1, Iyov 1:6; Mishneh Torah, Hilchos Yesodei
HaTorah 2:7.
68 . Yeshayahu 10:15.
69 . See Likkutei Torah, Ki Setzei 37b ff., Derech Mitzvosecha 106a.
70 . Devarim 16:18.
71 . Cf. Zohar Chodash 21a.
72 . More specifically, this refers to the second period in the Era
of the Redemption. See the essay entitled "Two Periods in the
Era of the Redemption" in I Await His Coming Every Day, Kehot, 5751.
73 . Berachos 17a.
74 . Cf. Ta'anis 8b.
75 . Devarim 8:18.
76 . Although as explained above, the word mazalos refers to the
sources of influence in the spiritual realms, this is an uncommon
usage. More commonly, the term is used to refer to the Zodiac
constellation which were considered as sources of influence.77 . See
Mishneh Torah, Hilchos Avodas Kochavim, Ch. 1, where the Rambam
explains that the worship of the stars came about because the people
conceived of them as intermediaries whom G-d entrusted with power and authority.
78 . Avodah Zarah 8a.
79 . Devarim 33:14.
80 . Devarim 8:17.
81 . See Likkutei Torah, Masei 89b.
82 . Cf. Devarim 30:20. This represents an expansion of the literal
meaning of the verse.
83 . Bereishis 11:3.
84 . See Or HaTorah, Noach, Vol. III, 664a ff.
85 . The commentaries identify these two deities with the Zoroastrian
system of belief which speaks of a god of light and a god of darkness.
86 . Tehillim 113:4.
87 . Bereishis Rabbah 5:7.
88 . See Sefer Likkutim-Dach, Tzemach Tzedek, Erach Eretz.
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