The [above difficulties can be resolved] based on the following statements
quoted from the Zohar, Vol. III, Parshas Chukas, p. 182b:
Rabbi Shimon said: “Certainly, one who takes the potion of death alone (see
the comments of the Zohar [Vol. III] at the beginning of Parshas
Chukas, p. 179b, quoted previously), to him can be applied the phrase:
1 ‘In all of his labor which he will
perform beneath the sun.’
“What is meant by ‘beneath the sun’? I would presume the intent is the moon.
When a person attaches himself to the moon without the sun, ‘his labor’ is
certainly ‘perform[ed] beneath the sun.’ This is [the nature of] the first sin
of the world (i.e., the sin committed by Adam, the first man. The Tree of
Knowledge is identified with Malchus which is referred to as the moon.
[Adam] separated [Malchus] from the Tree of Life which is identified with
the sun.)
“This is the intent of the verse:1 ‘What advantage is there to man’ - i.e.,
to Adam, the first man - ‘in all of his labor which he will perform beneath the
sun.’”
To explain: It is written: 2
“Like the sun and its shield are Havayah Elokim.” This refers to
the attributes of Tiferes, in which is vested the name Havayah,
and Malchus, which is identified with the name Elokim. They are
like “the sun and its shield.”
[One should not infer that there is any division between these two dimensions
of G-dliness.] In truth, they are all one. It is true that the name Elokim
is the medium which causes the world to have a consciousness of yesh, and
to see itself as a separate entity. This comes about because there is a veil and
a curtain [creating an apparent separation between the world and its spiritual
source. This separation is created through] the attribute of Malchus
which functions through distance and upliftedness, as explained in Likkutei
Torah, the explanation to the maamar entitled Mi Maneh, sec.
1. Similarly, the Pardes (Shaar HaKeilim, Erech Peroches) writes
that the Peroches is called Malchus, for Malchus is a
“partition screening.” 3
As explained above, the material dimensions of our existence (the chomer)
comes from G-d’s speech, the attribute of Malchus. This [extends the
influence of G-dliness to lower frames of reference,] causing G-d to be “King
over nations,” 4 i.e., a ray of His
[magnificence] is drawn down to Amalek and to the idolators as stated in the
Zohar, Vol. II, p. 96a. This is the intent of the verse, 5 “Her feet descend to death,” [i.e., the “feet,” the
lower extensions of Malchus, “descend to death,” convey influence to the
realm of evil].
[Influence could not be conveyed to these levels from the name Havayah
directly.] 6 Nevertheless, [the source of] all of this influence is
the name Havayah. For Havayah is the force which brings existence
into being, not Elokim. Although it is written: 7 “In the beginning, Elokim created,” the intent is
that the name Elokim serves as a medium for the power of the name
Havayah. [This is necessary, because] Elokim is the attribute of
concealment that makes possible [the impression of] independent existence. The
name Havayah, by contrast, is a revelation of the unlimited dimension of
Or Ein Sof. From that level, it is impossible for independent existence
to arise. This can happen only through the name Elokim.
[Although the medium of Elokim is necessary,] the actual creative
force is the name Havayah. Moreover, the name Elokim does not
bring about concealment for the name Havayah at all. [On the contrary,]
the name Havayah shines forth through [the medium of] the name Elokim.
8It brings about
concealment only for the created beings [preventing] them from feeling [G-d’s]
light. In truth, however, it is not [a medium of] concealment, as is well known
and explained in several sources.
This is the mitzvah of [appreciating G-d’s] unity, [as alluded to in
the verse]: 9 “And you shall know
today, and resolve within your heart, that Havayah is Elokim,”
i.e., that in truth, the name Elokim does not bring about concealment or
veil the name Havayah, as explained at length in other places.
10 Therefore, all existence is
truly of no significance before Him, and the worlds and the created beings are
utterly batel. They are like the radiance of the sun as it exists within
the sun which has absolutely no sense of individual existence to the extent that
one would never refer to the light as existing there. Similarly, with regard to
the created beings, since the light of Havayah, the source which brings
them into existence, shines upon them through the medium of the name Elokim,
they are within their source at all times. Therefore, their existence is utterly
batel, as explained in Tanya, Shaar HaYichud VehaEmunah,
ch. 3, and explained in the subsequent chapters. See also the treatment of these
concepts in the maamar entitled Vayidaber... Es Kol HaDevarim,
5664.
This is the intent of the phrase “G-d is One” [in the Shema].
11 [Implied is, as our Sages state:]
12 “[Attesting to] His sovereignty in
the higher realms and the lower realms.” [The ches of the word Echad
(“One,” echad is numerically equivalent to eight, and the daled, to four.
Implied is that G-d’s oneness permeates the seven heavens and this earthly realm
(eight) in all its four directions.] Even after the seven heavens and the earth
with its four directions have been brought into being by the name Elokim,
their existence is batel and they are utterly unified with the Or Ein
Sof, just as [the potential for their existence] was utterly batel
and unified with the Or Ein Sof before they came into existence. (The
latter level reflects the level “He and His name alone” which is explained in
other sources.)
Similarly, after all the created beings came into existence, they are also
batel and unified in an ultimate manner with Or Ein Sof. For in
truth, “I am first, I am last, and aside from Me, there is no Elokim.”
13 The phrase “there is no Elokim”
can be interpreted to mean that the concealment brought about by the name
Elokim has no effect and in truth, all is utterly batel.
When a person meditates on the above and deepens his thought about it, he
will lose all sense of self-consciousness and material preoccupation. When he
concentrates on this idea thoroughly, [understanding] that in truth the name
Elokim does not conceal, the revelation of Or Ein Sof shines forth,
and the worlds are batel in their source as the radiance of the sun is
batel within the sun itself, and he develops a feeling for this concept
within his soul (i.e., through the concentration and intense focus of his
knowledge on the concept, it resonates thoroughly within his consciousness), in
truth, he loses all self-concern and material preoccupation. Instead, he becomes
possessed by an all-encompassing longing [for G-d] that nullifies entirely all
foreign desires, as implied by the Targum of the phrase 14 kalla sh'ari: “My flesh is consumed.” This follows the
interpretation of kallah in the maamar entitled Shir
HaShirim in Likkutei Torah.
All of the person’s will and desire is to be included in the essence of the
Or Ein Sof. [He desires] that there be a revelation of the Or Ein Sof
on this physical plane, that the truth should be revealed and evident as it is,
as it will be revealed in the Era of the Redemption, concerning which it is
written: 15 “And the glory of G-d
will be revealed, and all flesh will see together that the mouth of G-d has
spoken.” [For in that era, it will be openly revealed and evident to all
[people] that everything is G-dliness, and that all existence is batel to
Him.
This state of bittul reflects the bittul of yichuda ila’ah,
[the sublime unity, the awareness that] all existence is of no importance
before Him. The perspective of the bittul of yichuda tata’ah, by
contrast, is that the name Elokim conceals [G-dliness] for [the
created beings]. This is [an expression of His might that although in truth the
light of Havayah shines to the created beings through the medium of the
name Elokim, He hides and conceals Himself so that [He] will not be
perceived by them. This causes the created beings to experience themselves as
independent entities (a yesh), as explained in Tanya (loc. cit.).
The awareness and the meditation appropriate to the level [of yichuda
tata’ah] is that although [the created beings] feel themselves as
independent entities, there is a G-dly force which brings their existence into
being, and there is a G-dly light which gives life to every individual [created
being] at all times. [That being], however, does not perceive the G-dly force
which brings him into existence, nor the [G-dly] light and life-energy which is
within him.
For were the being to perceive the G-dly force which brings him into being,
he would not perceive himself as an independent entity at all. Similarly, were
he to appreciate that the light and life-energy within him is G-dliness, he
would be even more batel, like the sublime angels who perceive the
existence of their life-energy [and are aware of its G-dly source. This spurs
their bittul,] as explained in other sources.
Nevertheless, the fact that a created being does not perceive [the G-dliness
that encompasses him] does not prevent him from knowing without a doubt that
this is true, and understanding intellectually in a thorough way that there is a
G-dly force which brings him into being and endows him with life, as it is
written: 16 “From my flesh, I will
perceive G-dliness,” as explained in another source.
Through undertaking such meditation with intense concentration, a person can
come to a love for G-d; he will no longer desire the material and physical
things of this world, but instead, he will seek the G-dliness contained within.
17 Whatever he
does, his intent will be for the sake of heaven, i.e., he will seek the G-dly
intent within that action.
Nevertheless, [this pursuit] will not be [controlled] entirely by [a
commitment to] Divine service [to the extent] that his personal will is
nullified entirely. Since his Divine service and his meditation focuses on the
Divine force which brings into being individual existence, it leaves room for
such existence. How then could such Divine service lead to the nullification of
one’s individual identity entirely?
Such [self-nullification] is possible only when prompted by the bittul
of yichuda ila’ah, [the sublime unity] which focuses on the Or
Ein Sof that transcends enclothement in existence which has a sense of self,
i.e., a level [of G-dliness] that does not allow for the existence of entities
who have a sense of self, because [transcendent G-dliness] is overtly revealed
as explained above. Due to this [revelation], all existence is of no
significance at all before Him.
[The effect produced in our] Divine service is an utter and complete
nullification of self-consciousness (yeshus) [to the extent that] one’s
physical acts are no longer physical at all; they are expressions of G-dliness,
for the person has no connection to self-consciousness at all, as explained in
other sources.
The Divine service inspired by yichuda tata’ah (the lower unity), by
contrast, places man in connection with his self-consciousness (yesh),
and his deeds are ordinary physical deeds. It is just that he is not drawn after
the physical and the material, i.e., he does not lust after material desires. He
involves himself in such activities out of necessity, and his intent is for the
sake of heaven. He also desires the revelation of G-dliness. [That desire can be
explained in terms of the expression:] 18 “to love G-d, your L-rd,... because He is your life.”
19
Synopsis: [This chapter begins with] the preface that the creation comes
from the name Havayah as communicated by the medium Elokim. The
mitzvah of unifying [G-d] [involves realizing that] Havayah and
Elokim are all one.
The bittul of the sublime unity is that the name Elokim does
not conceal at all. Thus all existence is utterly batel within the Or
Ein Sof.
The bittul of the lower unity is that it is G-dly energy which brings
into being and grants life to a self-conscious entity (a yesh).
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