The Arizal describes the origin of the creation as follows:
“The light was contracted and only a trace (mark) was left, afterwards he drew down a thin (vector) line”.
The vessels of the ten SEFIROT are from the trace and the lights of the SEFIROT are from the line.
Major questions:
If he does not have any corporal characteristics than how can you say he contracted himself? (It’s like saying that 1+1=2 will be contracted and it does not exist in this room).
The prophet states that the creation does not cause a change, and the contraction is a great change.
Based on the previous discussion it can be understood for the creation is from the ray anf the ray was contracted not his essence.
What happened to the light that was contracted? It returned and was included in it’s source.
An analogy: when a person cannot see the power to see returns to and is included in the soul, but it still exits it just does not have any expression.
The concept of contraction is fundamentally different then the normal order of transmitting which is called “cause and effect”. For the existence that is created after the contraction does not have comparison to the existence before the contraction. (i.e. the Ten SEFIROT cannot be compared in any way to the infinite light that shined before the contraction).
However – (watch out for the paradox) the SEFIROT are G-dly, it is His wisdom and His Kindness etc.
This is the meaning of the word ATZILUT – G-d emanating from himself (in contrast to “creation” which is a separate entity).
Showing posts with label Chasidus - Ha'amunas Elokus. Show all posts
Showing posts with label Chasidus - Ha'amunas Elokus. Show all posts
Thursday, January 10, 2008
Friday, December 21, 2007
HAMUNAS ELOKUS CHAPTER 4
Chapter 4
The Maharal explains that the descriptions of G-d found in the Torah are not describing G-d’s essence.
For example G-d cannot be called a knower. The torah writes “and G-d knew” as a verb, meaning that knowledge is just like action. Action does not define him and does not cause his essence to change based on the changing action, so too his knowledge does not define him and does not cause change within him.
G-d’s knowledge of himself cannot be called knowledge. It is far exalted then knowledge as we know it (therefore it is not appropriate to say “he and his knowledge are one”).
However it is appropriate to say that He knows the creation. For he contracts himself to be defined by knowledge. To know, and by knowing to create the limited and defined world.
Although G-d’s knowledge is not the essence of g-d, and in comparison to G-d’s essence knowledge and the created beings are the equal, knowledge is not a crated being. It is G-G-dliness.
G-d creates trough the Ten attributed beginning with wisdom. And that is how there are different creations there differences come from the vessels of the ten Sefirot.
[G-d’s oneness is undefined. He therefore can create many creations although he is one. however in order for the creations to be defined and limited - unlike God, he created them through the Ten Sefirot which are limited and contracted expressions of G-dleness]
The sefiros are G-dly and concerning the sefiros we can use the Rambam’s explanation “he and his wisdom are one”.
The Maharal explains that the descriptions of G-d found in the Torah are not describing G-d’s essence.
For example G-d cannot be called a knower. The torah writes “and G-d knew” as a verb, meaning that knowledge is just like action. Action does not define him and does not cause his essence to change based on the changing action, so too his knowledge does not define him and does not cause change within him.
G-d’s knowledge of himself cannot be called knowledge. It is far exalted then knowledge as we know it (therefore it is not appropriate to say “he and his knowledge are one”).
However it is appropriate to say that He knows the creation. For he contracts himself to be defined by knowledge. To know, and by knowing to create the limited and defined world.
Although G-d’s knowledge is not the essence of g-d, and in comparison to G-d’s essence knowledge and the created beings are the equal, knowledge is not a crated being. It is G-G-dliness.
G-d creates trough the Ten attributed beginning with wisdom. And that is how there are different creations there differences come from the vessels of the ten Sefirot.
[G-d’s oneness is undefined. He therefore can create many creations although he is one. however in order for the creations to be defined and limited - unlike God, he created them through the Ten Sefirot which are limited and contracted expressions of G-dleness]
The sefiros are G-dly and concerning the sefiros we can use the Rambam’s explanation “he and his wisdom are one”.
Wednesday, December 12, 2007
Outline of HAMUNAS ELOKUS chapter 3
Hamunas Elokus chapter 3.
G-d is not composed of many powers, he is one. (If he were composed there would be many G-d’s, he, his intellect his emotions etc.)
The Rambam therefore says that G-d’s wisdom is not like our wisdom. G-d, his wisdom and the knowledge he comprehends are all one.
The Maharal disagrees with the rambam on the point that G-d is united with his wisdom. The essence of g-d is undefined and G-d does not unite and become one with any level or description.
The sages of the kabbalah use the Rambam’s description to explain the wisdom of ATZILUT, not the essence of G-d. (The G-dliness that was contracted and now shines in ATZIULUT is one with the wisdom of ATZILUT)
The fact that G-d is simple meaning undefined allows him to be everywhere and create everything for when something has a definition it is then separated from anything else that does not share that definition.
This then is the meaning of the commandment to believe; G-d’s essence can not be comprehended and must be related to with the power of belief.
G-d is not composed of many powers, he is one. (If he were composed there would be many G-d’s, he, his intellect his emotions etc.)
The Rambam therefore says that G-d’s wisdom is not like our wisdom. G-d, his wisdom and the knowledge he comprehends are all one.
The Maharal disagrees with the rambam on the point that G-d is united with his wisdom. The essence of g-d is undefined and G-d does not unite and become one with any level or description.
The sages of the kabbalah use the Rambam’s description to explain the wisdom of ATZILUT, not the essence of G-d. (The G-dliness that was contracted and now shines in ATZIULUT is one with the wisdom of ATZILUT)
The fact that G-d is simple meaning undefined allows him to be everywhere and create everything for when something has a definition it is then separated from anything else that does not share that definition.
This then is the meaning of the commandment to believe; G-d’s essence can not be comprehended and must be related to with the power of belief.
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