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The Divine Will was to have a dwelling place in this World, made by man, which will be achieved in the Messianic Age. Therefore, Shuv , even though it is an exile for the light to descend into the vessel, is the ultimate purpose of Creation.
The terms " Ratzo " and " Shuv " come from the Biblical description of the angels in the vision of Ezekiel , when he beheld the Divine chariot Merkavah.
These angels "ran and returned". In this explanation, they desired to ascend to God, but returned down to their station, to fulfil their purpose.
In daily spiritual life too, man seeks dveikus cleaving with God, and then returns with this inspiration to fulfil his or her tasks in the World.
Here the human soul is the "ohr", the body the "kli", and this realm presently an exile for the soul. The dynamics of Ratzo and Shuv are felt by the angels and man, but also apply to any spiritual emanation.
The "Seder Histalshelus" describes the continuous descending chain from the Infinite to our finite World. In each World, the 10 Sephirot shine.
Each World unfolds from the previous, with the lowest Sephirah Malchut -"Kingship"-fulfilment of the plan in reality of one World, becoming the highest Sephirah Keter -"Crown"-the supernal Will of the plan in that World of the next, lower World.
Within each World too, the spiritual chain descends down the 10 Sephirot, with the illumination of one giving birth to the next, lower Sephirah. The " Ohr " "Light" stems from the " Ma'ohr " "Luminary" , the source of the light.
Traditionally, the Mashal parable given to explain this relationship, is the relationship between the sun and the light that it gives off. In truth, the Ohr that exists in the parable of the sun is the light of the sun that exists in the sun itself.
The light that we see from the sun has already been limited in its quality and therefore lacks the " Bittul " "nullification" of the true Ohr to its origin.
Rather, this Ohr , being that it has been limited by the Nartik , is called Ohr HaNartik the light of the sheath , for although it does not actually come from the Nartik , since the Nartik limited it in such a way that it no longer possesses a connection with its ultimate source, we associate it with the Nartik.
In Kabbalah, the level of the Ma'ohr is represented by the higher Hebrew name of God , the Tetragrammaton , and the Ohr is the revelation of that level.
Similarly, the lower name of God, Elokim Here the "h" has been replaced with a "k" in traditional deference to avoid writing the names of God , represents the Nartik , and the light that stems thereof is the Ohr HaNartik , and as such, it lacks a higher level of nullification, enabling it to create the Worlds.
If the light of the Tetragrammaton were to create the Worlds, they would not exist as creations with independent self-awareness. The immense revelation of the Divine would nullify them in their source, as the light of the sun inside the sun itself.
In the second section of the Tanya by Schneur Zalman of Liadi , the Hasidic Panentheism of the Baal Shem Tov , the founder of Hasidism, is systematically explained in philosophical terms.
Two levels of Divine Unity are explained, that paradoxically are both true perspectives. From God's perspective, in comparison to the unchanging Divine Infinity, all of Creation is literally as if it did not exist Acosmism.
This is represented by a Higher Bittul-"Bittul Hametsiyas" "Nullification of Essence" of the light of the sun inside the orb of the sun itself.
This is called the "Upper Divine Unity". From this perspective, Creation does exist, but is continuously dependent on receiving its Divine lifeforce that constantly brings it into being from nothing.
In our World, this constant, total dependence for the existence of everything on the Divine creative light is hidden. In the spiritual Worlds of Creation, it is revealed, but they still lack true "Bittul" nullification , as the souls and angels in those realms have some self-awareness, albeit totally nullified to God.
In the Chain of Four Worlds , the first realm, the World of Atzilus , is not yet considered a Creation, but rather an emanation of supernal Divinity.
It is characterised by the higher Nullification of Essence. The three lower realms of Beriah , Yetzirah and Asiyah are considered created realms as they only possess different levels of the lower Nullification of Ego.
This explanation of the spiritual meanings of the different Hebrew names of God of the Tetragrammaton and Elokim, gives the Kabbalistic reason why the lower name "Elokim" Divine immanence is universally used in the Creation account in the beginning of Genesis , with the multiple phrases on each day:.
In Kabbalah, going back to the Scriptural commentary of Nachmanides , the 7 Days of Creation are understood to symbolically refer to the 7 Emotional revelations of the Sefirot , each one called a "day".
These Hebrew sayings themselves, are explained in Kabbalah to be the creative channels of the Sephirot in activating Creation.
Only after Genesis recounts its first narrative of Creation, with the beginning of its second account, does it use the higher, essential, Divine name of the Tetragrammaton Divine transcendence.
Here it combines both names, as both are involved in Creation. Later on, when God speaks to Moses, the name of God used is only the transcendent Tetragrammaton.
In the second account of Creation:. According to the Kabbalistic and Hasidic explanation, the ability to Create Ex nihilo something from nothing can only come from the Divine essence Ein Sof , which is referred to by the Tetragrammaton.
Nonetheless, the light to create existence must be constricted through the name Elokim. This process is referred to in this second account of Creation.
Sovev means "surrounding" and Mimalei means "filling". The geometric associations of these adjectives are metaphorical. Kabbalah describes two types of light that emanate in Creation.
It descends through the Seder hishtalshelut Chain of Worlds , representing Divine transcendence in each level.
It could be revealed in a blessing or miracle above the vessels and limitations of that realm. Souls in their essence transcend the body and all the Worlds.
Similarly, as the Zohar states that God is totally united with his Torah , the Torah is inherently transcendent in all Worlds, and each World studies it according to their mystical level of perception.
This is the light that descends immanently to every level of the Chain of Worlds, itself creating every spiritual and, ultimately, physical vessel of each World.
It undergoes the innumerable concealments and contractions of the second Tzimtzumim. Hasidic thought sees the ultimate advantage of this lower light, because the ultimate purpose of Creation lies in this lowest realm.
Hasidism therefore rejected Jewish asceticism , seeking to utilise and mystically transform the physical into spirituality, through dveikus cleaving to God.
Hasidic thought likewise describes another, higher type of miracle that is immanently invested within the physical laws of this World, without breaking them.
Only a higher source rooted in the Divine essence , beyond infinite-finite duality, could unite the infinite encompassing light of Sovev within the limited invested light of Mimalei.
These terms are equivalent to the parallel notions of Makif "Outer" and Pnimi "Inner" , taught in Hasidic philosophy. In the words of the Alter Rebbe :.
And the aspect of Ohr Makif is that which is unable to enter into the vessel at all because of the greatness of its light, and remains above the vessel, in an aspect of makif.
And it is also the aspect of igul , as it surrounds the head and the feet as one and this is the aspect of direct makif that never enters the vessel.
Hasidism relates the esoteric spiritual structures of Kabbalah to their inner dimensions in the consciousness and perception of man.
This is found in the Hasidic idea of dveikus mystical fervour. It seeks an inner response to the Jewish mystical tradition. In the Sephirot , for example, Hasidic thought focuses on the inner motivational soul within each Sephirah, and its parallel in the spiritual psychology of man.
A descending light is a Divine emanation "from above". It is metaphorically called "masculine waters" and "an arousal from Above" in Kabbalah, based on the verses in Genesis about the Upper and Lower Waters:.
And the evening and the morning were the second day. The descent of masculine waters can be a free expression of the Sephirah of Hesed Kindness , which has the essential nature to give Divine blessing in an unlimited way, without considering whether the vessels of the Creation are worthy.
Hesed is counterbalanced by Gevurah Judgement , that measures and withholds the blessing according to the worth and capacity of the vessel.
More commonly, the descent of direct light is in response to the ascent from below of reflected light. This "arousal from below", the ascent of "feminine waters", is the spiritual illumination created by each person through meritorious ethical or ritual mitzvot Jewish observances.
While Kabbalah offered radical theosophical cosmic explanations of Judaism , it remained inherently conservative. The metaphysical doctrines of Kabbalah support and deepen normative Jewish observance.
Kabbalah, especially the new teachings of Isaac Luria in the 16th Century, taught the cosmic power of each person to affect and rectify the Divine scheme of Creation.
In Lurianic Kabbalah, the ultimate Tikkun is dependent on each individual fulfilling their own unique tasks in Creation, through the mitzvot.
This affect would occur whether the person was aware of the deeper meanings or not. The great delight the illumination of the ascending feminine waters causes in the Heavenly realms Four Worlds , leads to the reciprocal Divine response of descending blessing and light in the Masculine waters.
This gives the inherent metaphysical Kabbalistic structure of the traditional Jewish belief of "Reward and Punishment", incorporated in Maimonides ' Jewish Principles of Faith.
The Kabbalistic explanation puts these external categories in an inner scheme of Divine loving-kindness. An example given in Kabbalah of the dynamics of "masculine" and "feminine" waters, is found in the yartzheit date of passing and birthdays of three central figures in the Jewish mystical tradition.
The 18th of Elul, 12 days before Rosh Hashanah , is a central mystical date in the personal preparations of teshuvah return to God for the upcoming "Days of Awe".
A central component of the teachings of the Maharal was the concept of Divine paradox, above intellect.
This prepared the way for the Hasidic movement , that sought the inner expression in Hasidic philosophy of the Kabbalistic tradition. Kabbalah teaches that the yarthzeit of a Tzaddik righteous person causes the spiritual revelation and ascent of their life's spiritual service, the ascent of the "feminine waters" the Tzaddik illuminated.
Anyone who attaches themselves to the teachings and influence of the Tzaddik receives from their illumination and blessing on the yartzheit.
In the Kabbalistic scheme, this "arousal from below" elicited the "arousal of God from above" to descend "masculine waters" by the descent of the souls on this date, later on, of the Baal Shem Tov and Schneur Zalman of Liadi.
Kabbalah finds an allusion to the deeper aspects of this structure, including the essence of the different spiritual teachings of these three figures, in a Scriptural verse that relates to the mystical meaning of the 18th of Elul.
Galilean Meron. The Tetragrammaton transcendence creates through it. Kabbalistically, in Israel the concealment is less severe. From Wikipedia, the free encyclopedia.
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Unsourced material may be challenged and removed. Mainstream displacement of rationalism with Kabbalah. Selective influence on Western thought.
Mysticism after Spanish expulsion. Mystics of 16th-century Safed. Popular Kabbalistic Mussar. Mysticism in religious Zionism.
Academic interest in Jewish mysticism.