New, improved Kabbalah Series

Chapter 11 - Part 3

This series is a continuation and should be read in order. If you are not familiar with previous posts you may have trouble understanding later ones.

And now Chapter 11.03

What was explained until now was how the ten sfiros are included within the essence of the Infinite Light on the level of Yachid [Single],which corresponds to the first of the three levels in the process of revelation from the essence of the soul that were discussed in Chapter 10.

The Mittler Rebbe will now proceed to explain the level of Echad [One], which corresponds to the second of those three.

In the Mittler Rebbe’s words:

Lower than this level of how the ten sfiros are included within the essence of the Infinite Light in the way of a heyuli is the level of the Infinite Light that shines and spreads forth, out of the essence. Yet this level of Light is still all within the aspect of His Essence as It is before the Tzimtzum [contraction]. Meaning that this Light is still only a revelation of G-d’s Self to Himself and not a revelation to created beings whom, as a result of the tzimtzum, perceive themselves as being outside and separate from G-d’s Essence (even though, in truth, this is not the case, for nothing is separate or outside of G-d’s essence and self as will be explained in Chapter 12 about the Tzimtzum). Only that this is a light from which will emanate the Light which will eventually shine forth and will be revealed to creation and so it is already now named after its ability and future. In addition this is what is referred to as the Simple Unity, being that at this point the concept of an inclusion and union of the ten Sfiros, so that they coalesce and merge into a single whole is applicable. Yet, though at this point the ten sfiros have already emerged from the essential heyuli, still even these are called the ten sfiros bli mah [without a "whatness"], for they still precede not only actual revelation, but even the preparation for revelation. Therefore, they as of yet remain completely undefined and inseparable and are, therefore, said to be lacking any description or "whatness." Only that it is prepared to leave the heyuli for a particular thing. Such as in the example of the heyuli desire for kindness within the Infinite Light (paralleling the analogy of the desire of kindness in a person) when it comes into the realm of the will and desire for kindness to be expressed in actuality in the Hishtalshellus of the Kav [the Line of Light that constantly enters the "empty place" left by the first tzimtzum in order to create the world] etc. Even though this desire did not yet come out into complete revelation, even within Himself, still, there, the descriptions of union and inclusion of separate entities does apply. Only that it is referred to as a Simple Unity, being that these divisions are still within the Light of His Essence, Which is completely simply. Such as for example, the divisions of intellect, emotions, etc. within this desire for kindness, as a result of which it arose in His Will and Wisdom to bestow good and kindness in actuality, as this desire exists even before it comes into any sort of revelation at all etc., and, as was explained previously in regards to the second level within the soul of man.

So that, just as when one has a revealed desire within oneself to show kindness to a particular person in a particular area, for example, to buy someone a birthday present. Even after this desire comes into ones thought, coming out of the person’s inner heyuli for kindness into revelation as a desire for a particular thing. Still, this desire remains completely undefined as of yet, for there is not yet any thought about "what" to buy as a present. So we see that at this point not only was there no actual realization of this desire in the outside world, this desire is not even in complete revelation to oneself. So that, though at this point it can be said that this desire includes within itself the desire to figure out what to buy according to both the intellect as well as in accordance with one’s emotions (for example, how close one is to the recipient) or even more so it can be said that the particulars are already included there in a hidden way, as we see that a person may see something and immediately know that that was exactly the thing that the person was looking for. So, on the one hand, we see that the person did know what he was looking for and yet, if he knew, then why did he have to shop around? Why couldn’t he immediately buy what he had in mind? The answer is that this was as of yet a general desire to give a present that the recipient would appreciate, but there was not yet an estimation of exactly what would fit the bill. Therefore, the person does not even know himself exactly what he wants to buy and yet, hidden within the knowledge of the person for whom the present is for, is included in a hidden way the ability to recognize what they would appreciate and what they would not.

The same is true about the Infinite Light - that there exists a level of Light that encompasses all of the particulars of creation in one whole. At this point there was no estimation of the particulars of how this Light would be revealed and so Its potential remains undefined, so that it is not yet known "what" would come out from it. As with all analogies one must remove any physical constraints before applying them to G-dliness and so it must be remembered that G-d is above time and when we say that the particulars of this Light or Will are not "yet" revealed even within Himself, we only mean that at this level of Light Its potential is infinite and it must be limited according to G-d’s choice in order to come into actual revelation. However, as far as G-d is concerned both of these aspects of G-d’s Will are present always, only that the general Light is said to precede the particulars because it is the source of the particulars and is more essential than them.

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The material in this series is copyrighted by Rabbi Yossi Markel