Chapter Four - Flames

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Flames

Translated by Dr. Naftali Loewenthal
Published and copyrighted by Kehot Publication Society

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The two aspects of the flame relate to two kinds of hitbonenut, contemplation in prayer. This chapter presents the system of the 'lower' contemplation focusing on the Divine Radiance that fills all worlds. This method of contemplation is described via a commentary on Psalm 145, Ashrei, a prayer that plays an important role in Pesukei d'Zimra ("Verses of Praise") of the Morning Service.

Chasidic teachings speak of two aspects of the Divine: Memalei kol almin -- the Divine Radiance filling all worlds, and sovev kol almin -- that which surrounds all worlds.

By focusing on the lower radiance, the worshipper seeks to elevate it and thereby unite it with the more exalted level of radiance. This elevation takes place through song, the melodious process of prayer. The worshipper bears in mind that at the same time the angels and souls are also singing in the upper worlds with the same goal. When the unification takes place, a stream of blessing pours forth from the highest levels to the lowest, flowing through all the worlds.

The worshipper serves as the agent for this cosmic spiritual interaction.

4.
CONTEMPLATING YICHUDA TATA'AH

In order to better understand all of the above, let us first consider the well known idea that there are two kinds of contemplation. The first is the subject of G-d's Oneness as it appears from man's perspective,1 which is the level of memalei kol almin2, and the aspect of Baruch shem k'vod malchuto l'olam vaed [Blessed be the Name of the glory of His kingship for ever],3 which is in the level of the Divine Name Elokim4. (This corresponds to the lower radiance, also termed the "dark radiance" mentioned above -- as relating to the individual soul, created in the Divine Form.5)

The second is contemplating the subject of G-d's Oneness as it appears from G-d's perspective,6 of sovev kol almin,7 of Havaya, which is the aspect of Shema Yisrael8 (termed earlier as Supernal Radiance, the bright radiance, sown for the supernal tzaddik).

Explanation of Psalm 145:1 (Ashrei): 1. The Name Elokim

This is explained elsewhere9 on the verse "I will exalt You, my G-d [Elokei], the King"10: This refers to malchut of Atzilut, the source of all the worlds, which is expressed in the name Elokim. Elokim implies power and mastery, like in the verses "and the powerful ones [eyley] of the land"11 and "their claims should come to Elokim,"12 meaning to the Judge [master]. And both these qualities [of power and mastery] are unified above in "the Living G-d and eternal King,"13 i.e., in the power and the Divine radiance which bring all that exists into being ex nihilo. This is the power of the Divine life-force, active in that which is created.14

Hence G-d is called "Elokay haElokim" (G-d of spiritual forces),15 meaning that He is the power and source of all divine forces. These are termed Bnei haElokim, "children of Elokim," which are the angels,16 intermediary divine powers imbued with individual spiritual radiance. They emerge from the divine ayin and enter the realm of created existence. Thus G-d is called the G-d of these forces. The Gentiles too term Him "Elokay haElokim."17

The same is regarding [the concept of mastery] expressed in the Divine Name A-D-N-Y,18 He Who is known as Master over all,19 as the phrase, "Almighty G-d is the master (Adon) over all works,"20 and the verse, "great is our Master, and [with] immense power."21 This is the second aspect of the Name Elokim, the concept of a Judge,22 as in the verse, "Will the Judge of the whole world not work justice?",23 which implies sovereignty and kingship. (And similarly the verse, "you are a Prince of Elokim").24

2. Kingship

Both [these themes of power and kingship] are one. For malchut, which is the lowest aspect of the ten sefirot of Atzilut, is the first source of the coming into being of all the worlds and creatures ex nihilo, as in the verse, "Your Kingship is a kingship over all worlds, and Your dominion is throughout all generations."25

We can compare this quality with human kingship: Kingship is only an external aura, spreading from the essence of the king, insofar that his reign and his power extend over his people. This aura of kingship is not considered an inner quality of his being, like the faculty of love or of wisdom. Thus the verse states "G-d is King; He has garbed Himself with grandeur."26 He is "robed" and veiled27 to be King over the worlds, for this quality of kingship is only an external garment.

3. Exalting the Aspect Elokim

Despite this [apparently secondary nature of kingship], King David said "I will exalt You, my G-d (Elokei), the King." Elokei signifies the name Elokim, the Divine life-force active in that which is created, i.e., memale kol almin. And "I will exalt You, [actual] Elokei, the King," for even though this quality of malchut is only an external aura, its root is very exalted, namely keter malchut.28

4. The King Alone, Beyond

[The exalted level of keter malchut] implies the level of G-dly exaltedness which emanates solely from Himself. At this level He is called "the King who is exalted alone,"29 completely beyond that [lower] level at which G-d is called King over the worlds and created things. This [higher level] is malchut of Atzilut as it is purely within Atzilut30 (and this is signified by the large daled of the word Echad [One], in the Shema31).

5. Unification

The verse ["I will exalt You"] is saying that even Elokim, the Divine life-force within the worlds, shall be exalted higher and higher so as to be at the level of "the King," termed "the King who is exalted alone."32 This is the unification of memale kol almin with sovev kol almin.

This unification is also expressed in the words, "Only one, life of the worlds, King"33: "Only one" means that blessed G-d is utterly alone, in the yichuda ila'ah of Atzilut, where He and His radiance are truly one.34

6. Eliciting Divine Radiance

[Yet at the same time] He is called "the life of the worlds," for His quality as King spreads out through tzimtzum35 to be King over the world, and this is the radiance which spreads from above to below. (And this is like the large daled of Echad, and while saying it one bears in mind36 to express G-d's kingship in the heavens and the earth and the four corners of the world.)37

And occasionally the liturgy reads: "the King who is the only one, life of the worlds,"38 meaning that the King who is exalted alone is [actually] elicited to be the life of the worlds.

Similarly regarding the ascent39 from below to above [that preceded the descent], exalting "my G-d, the king" as He is the king, the Only One, exalted alone -- so that then G-d as He is in His essence should subsequently be elicited into the worlds. This is [the verse's conclusion], "and I will bless Your Name for ever and ever."

This is also the theme of Blessed be the Name of the glory of His kingship for ever and ever: Malchut is termed "Name," as in the verse "And David made a name,"40 and we pray that the Name of the glory of His kingship should be blessed [i.e. elicited]41 below, also into the worlds of separation,42 with the eternity of Ein Sof. The word vaed means "eternity,"43 and is the equivalent of the word Echad (One) by exchanging letters.44

7. Exalting G-d Through Our Praises

How can we exalt "my G-d, the King"? Through songs and praises,45 in which one declares that all worlds and angels are absolutely abnegated, dissolving to nothing, through their song. Through this one elevates the quality of malchut in order that it should receive influx from keter malchut. The words Keter yitnu lecha ("they give a Crown to You") [in the Kedushah of Musaf] express this, as is known.

(Explanation of Baruch She'amar)

(This is also the meaning of the words: "praised and extolled by His pious ones and servants"46 -- meaning souls and angels of the worlds Beriah, Yetzirah, Asiyah47 -- "and with the songs of David Your servant we will praise You..." and so on, until "and we will make You King... our King, our G-d" so that You should be "the Only One, life of the worlds, King" -- below, as You are above -- "praised and extolled for ever," with the eternity of Ein Sof, meaning malchut of Ein Sof itself, which is called "His great Name," as is known.)

8. G-d's Kingship Is Expressed In Worlds Without End

Thus we say [in Ashrei] "To tell people" -- meaning, the souls -- "of His might": This "might" refers to the tremendous power of tzimtzum48 in order that the glory of the Essence of His Kingship49 should be expressed in worlds without limit, extending lower and lower, just as there is no limit above, in His exaltedness, in His very essence.

A proof [that the source of the worlds is the exalted Divine Essence50] is the fact that this Essence spreads also within the veiled Divine force, to become the source of the coming into being of worlds with infinite variety of detail.51 Hence the verse, "Great is our Master, and [of] immense power"52 -- without any limit.

9. The Infinite Quality of Existence

(It is written in Sefer Yetzirah53: "the measure of the Creator of Existence54 is 236 myriads of thousands of parsangs,"55 and 236 is the numerical value56 of v'rav koach ("immense power"), as explained elsewhere). It is also written, "maidens (alamot) without number"57 -- "Do not read the word as alamot, maidens, but as olamot, worlds."58 [And another example of the myriad variety and number of G-d's creations is] the verse, "is there any number to His hosts?"59

(Now although the verse says "He brings out their hosts [i.e. the stars] by number"60 [implying that there is a limit in existence], such is His might that He is able to veil His power [so that it is expressed in a finite number of stars]. Nonetheless there is no limit to this spreading forth [of Divine creative power], as stated in Sefer Yetzirah, "five stones build 120 houses"61 -- like the 120 combinations of the five Hebrew letters of the Name Elokim -- "from there on try and calculate, there is no limit!",62 as explained elsewhere).

10. Conclusion Of The Explanation Of Ashrei

This is what is meant [in Ashrei] by the verse, "to tell people of His Might," and the next verse, "Your Kingship is the Kingship of all the worlds."63

(Hence the Zohar's comment on the verse, "G-d, do not be silent"64: "the Lower Radiance calls continuously to the Higher Radiance, and is never at rest."65 This complies with the verse "in order that glory should sing to You"66: the lower glory of malchut in the lower worlds of B'ya67 sings to the upper glory of keter malchut, as explained above).

SUMMARY

The expression of the spiritual oil is achieved by hitbonenut, contemplation in prayer, of which there are two kinds: 1) Memalei kol almin, the Divine Name Elokim -- yichuda tata'ah; 2) Sovev kol almin, the Divine Name Havaya -- yichuda ila'ah.

Yichuda tata'ah: This method of contemplation is described via a commentary on Pesukei d'Zimra (Verses of Praise) in Shacharit, the commentary for the most part focuses on Psalm 145, Ashrei, as follows:

I will exalt You, my G-d [Elokei], the King:

Malchut of Atzilut consists of two aspects: a) power, mastery; b) judgement, sovereignty.Â Malchut is the last of the sefirot and the primary source for all creatio ex nihilo. It is rooted in the King who is exalted alone.

King David prayed that the G-dly active power -- Elokei -- be united with the King who is exalted alone, by way of yichuda tata'ah of memalei kol almin. Hence, Only One, life of the worlds: Just as the level of G-dly exaltedness is united by way of yichuda ila'ah with the ten sefirot of Atzilut, similarly may malchut be elevated (I will exalt You) to subsequently elicit --

and I will bless Your Name forever:

I.e., I will elicit, through my Divine service, Your essential Name -- the source of malchut, that it may flow forever -- with the infinity of Ein Sof.

This elevation takes place through song and praise by the tongue of His pious ones (the souls) and His servants (the angels). This is To make known to men (the souls) His mighty acts, the infinite division within Creation, which comes from the essential transcendence of keter malchut. Thus, it is specifically malchut that infuses life-force into the infinite number of creations, and yet to each in a set, distinctive measure. The worshipper is the agent for this cosmic spiritual interaction.

By contemplating the above, the worshipper reveals the spiritual oil described in Chapter Three.

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FOOTNOTES
1.	Yichuda tata'ah in the Hebrew. YICHUDA ILA'AH - YICHUDA TATA'AH. The Zohar I:18b states that the verse Shema Yisrael Hashem Elokeinu Hashem Echad represents yichuda ila'ah (the higher unity) whereas Baruch Shem Kevod Malchuto Le'olam Va'ed represents yichuda tata'ah (the lower unity). Yichuda ila'ah is the unity of G-d within Himself as He is in His essence, completely transcending all worlds. The creation of the worlds from absolute nothing does not cause any change in His Unity (and certainly not in His Essence), so that He remains the only being after their creation, just as He was before they were created, when there was nothing at all besides Him. As such all of existence, including the very highest worlds, is absolutely nothing, as if null and void. Yichuda tata'ah is the unity of G-d as He is manifested within the world. It is the perception of His unity from the point of view of the worlds as He creates and enlivens them. From this perspective, even though the worlds actually exist, nevertheless, their entire existence and life-force is nothing other than the Ten Utterances which create and enliven them. As such, their existence is entirely dependent upon Him. Yichuda tata'ah is the view that should prevail in our Divine service: firstly, because we must be honest with ourselves and realize our limited spiritual vision, and secondly, because G-d's intent in creating the world is that the world should recognize G-dliness within its own context. Nevertheless, yichuda tata'ah does not raise a person above the world's limited frame of reference. So a person must have a taste of yichuda ila'ah, so as to weaken his material disposition and strengthen his higher self. See Kuntres Etz Chaim (English translation) pp. 46-62.
2.	MEMALEI -- SOVEV. Memalei kol almin is immanent Divine energy. It permeates all of creation and is mutually interactive and inter-responsive with the subject that it enlivens. By way of analogy, the life force from the soul is clothed within the body in a way that changes the body fundamentally. It is not simply life-force which enlivens the body; it is the life force of the body, making the person a live person rather than a dead one. (See Sefer HaMaamarim 5703, p. 31). For Sovev kol almin see footnote 82.
3.	Pesachim 56a. The second verse of the Shema.
4.	ELOKIM. All of the Names of G-d found in the Torah are representative of a certain type of action. When Moses wished to know G-d's Name, He replied, "My Name you wish to know? According to My deeds I am called" (Shemot Rabbah 3:5, 6). Kabbalah describes how the Divine Names corresponds to the sefirot: E-l corresponds to chesed; Elokim to gevurah, etc. Elokim is associated with "judgment" (limitation, restriction and the laws of nature). It is thus associated with time and space, which essentially derive from Malchut. Thus, Elokim shares the same numerical value as the Hebrew words for nature (hateva). The relationship between the two Names Havaya and Elokim is expressed in the verse (Psalms 84:12), "For Havaya, Elokim (L-rd, G-d), is a sun and a shield..." Metaphorically, Havaya is the sun and Elokim the (sun's) shield. Havaya is associated with "mercy" (unlimited and transcendent revelation), and with the Hebrew words for past, present, and future haya, hoveh, v'yihyeh -- referring to a realm where the three exist simultaneously (Zohar III:257b in Raya Mehemna). Havaya thus represents that which transcends the limitations of time and space.
5.	The soul therefore is a microcosm, with two kinds of radiance that parallel the two kinds of radiance in the macrocosm.
6.	Yichuda ila'ah in the Hebrew. See footnote 76.
7.	Sovev kol almin is the Divine energy that transcends creation, while memalei kol almin is the Divine energy invested within the creation. Sovev acts in a remote, imperative, unidirectional manner (i.e., from above to below, but not vice versa). An analogy: Sunlight shines into a room and illuminates it. However, the room itself is not changed thereby, since the light emanates from a source outside of the room. It is not the room itself that lights up. Even when the light illuminates the room, the walls of the room do not actually absorb the light. The light is merely there; but as light -- an illumination from the luminary. It does not become part of that which it illuminates. Similarly, the energy of sovev is of an infinite order that cannot be confined within limited creatures. It therefore "encompasses" them in a pervasive and transcending form. This is why it is called makif; it is "there," but remains remote from the object it illuminates. (See Tanya chap. 48; Sefer HaMaamarim 5703, p. 31).
8.	Deuteronomy 6:4. Thus, it is referring to the first line of the Shema as distinct from the second.
9.	Torah Or 40c.
10.	Psalms 145:1 (Ashrei). This verse continues, "and I will bless Your Name for ever and ever." The rest of this chapter comprises a commentary on Ashrei and other passages in the morning liturgy.
11.	II Kings 24:15.
12.	Exodus 22:8.
13.	Liturgy, blessings before the Shema.
14.	KOACH HAPOEL B'NIFAL: The activating force of the Creator which much continuously be in the thing created to give it life and existence. Nehemiah 9:6 states, "You give life to them all": G-d's energy in every created being not only gives it life and vivifies it, but continuously brings it into existence ex nihilo. The verse is thus interpreted, for the phrase "to give life" does not necessary imply "to create" -- as, for example, the soul which gives life to and vivifies the body, yet does not bring it into being. Whereas in Creation the energy not only vivifies but also creates and must continuously flow into the created being, for without it, it would revert to nothingness; by giving life, He actually creates it ex nihilo. Hence, He constantly renews the existence of the world and all the creatures, creating them anew from nothing at every moment, just as in the beginning of Creation. So, in reality, "to give life" and to "bring into being" are identical.
15.	Deuteronomy 10:17. Midrash Hagadol, Moreh Nevuchim 3:6 and Ramban translate this phrase as "G-d of the angels." This complies with "children of angels" below.
16.	See Job 2:1. Scripture calls the angels "Elokim," as in "For the L-rd your G-d is the G-d of G-ds (Elokim)..." and "Praise the G-d of G-ds (Elokim)..." and the sons of G-d (Elokim) came to present themselves..." They derive their nurture from the external of the life-force, which is merely the state of letters. Similarly the name Elokim is an external state compared to Havaya. (Iggeret haTeshuvah, chapter 4.)
17.	Menachot 110a.
18.	ADNAI: There are many Hebrew names for G-d in Scripture, each of which expresses a different aspect or attribute of the Divinity. The name comprised of the four letters A-D-N-Y, pronounced in conversation as Adnai, is from the Hebrew word adnut, mastery, and refers to G-d as the Master of all works.
19.	Tikkunei Zohar, Introduction 17b.
20.	Liturgy, Shabbat morning.
21.	Psalms 147:5.
22.	The first aspect is power and mastery, and the second is that of judge.
23.	Genesis 18:25.
24.	Ibid. 23:6. Ramban on 23:19 comments that this term expresses leadership and mastery.
25.	Psalms 145:13.
26.	Ibid. 93:1.
27.	TZIMTZUM: Lit. "contracted." See fn. 110.
28.	Lit., the Crown of Kingship. Keter is the highest sefirah, whereas malchut is the lowest. "Malchut is rooted in keter" refers not to the regular level of keter, but to an extremely lofty level of keter -- keter malchut, the first aspect of malchut following ze'er anpin as the sefirot descend. Elsewhere, Chasidut implies that keter malchut is the essence of atik (inner keter). The fact that this transcendent level is manifested in the lowest of the sefirot is in accordance with the rule that the higher the source, the lower the revelation.
29.	Liturgy, blessings of the Shema.
30.	At a level beyond its capacity to descend below and give life to lower worlds.
31.	Likkutei Torah, Pekudei 6b, makes reference to Baal Haturim on this verse in Deuteronomy, who explains: "The word echad is written with a large daled to indicate that one should [mentally] acknowledge G-d King over the heavens, earth and the four corners of the world; also, so that one should confuse [the daled] with a resh. Similarly, there is a large resh in the word acher in the verse 'Do not bow to another god,' so as not to confuse [the resh] with a daled. Another meaning: The verse Shema Yisrael contain a large ayin and a large daled, which spell the word ed, witness, as the verse (Isaiah 43:12), ''I have foretold and brought salvation and informed you; there was no strange [god] in your midst -- you are my witnesses,' says G-d, 'and I am G-d.'' In addition, G-d is a Witness for Israel, as the verse states, 'I will be a swift witness...says G-d' (Malachi 3:5)." In Kabbalistic terms, the daled, whose numerical value is four, refers to malchut, for malchut receives certain influence from the four sefirot of tiferet, netzach, hod and yesod. The large daled alludes to the essence of the attribute of malchut of Atzilut, which is too sublime to be vested in Beriah, Yetzirah and Asiyah. In the essence of malchut, the four directions -- north, south, east and west -- are totally abnegated, for there is no special existence there (Likkutei Torah, Vayikra 30b and 31c).
32.	"I will exalt You" implies that it is possible for the created being to exalt G-d. However, "the king who is exalted alone" implies that G-d is exalted far beyond man's capacity to exalt Him, i.e., a far more sublime level. So by reciting this verse King David sought to elevate Elokim to that sublime level of "self-exalted."
33.	Liturgy, Baruch She'amar, Morning Service.
34.	Â Iggeret HaKodesh chap. 20, pp. 258 and 260 quote from Tikkunei Zohar, Introduction, p. 3b: "He (Iyhu) and His vivifications (chayohi) are one; He and His causations (garmohi) are one -- in them." Rabbi Shneur Zalman then explains: "His vivifications" -- these are the lights (orot), and "His causations" -- these are the vessels (kelim). Both the world of Atzilut -- etymologically connected with etzel ("near"), i.e. nearest to the Source of creation, the Ein Sof -- and yichuda ila'ah, the unity of G-d within Himself as He is in His essence completely transcending all worlds, signify G-d's total oneness, expressed in the phrase quoted from Baruch She'amar.
35.	TZIMTZUM. Self-contraction or self-limitation of the infinite Or Ein Sof, which allows finite worlds to exist. Prior to creation, there was only the infinite revelation of G-d -- the Or Ein Sof -- filling all existence. Within this infinite revelation, finite worlds and beings could not possibly exist. When it arose in G-d's Will to create the worlds and all their inhabitants, He contracted and concealed the Or Ein Sof, creating a "void" in which finite existence can endure.
36.	Thus eliciting the radiance from its exalted sublime level.
37.	Berachot 13b. This passage in the Talmud expresses the basic idea of what to think when saying the Shema: that G-d rules over the whole universe. In this maamar, the idea is explained in terms of the highest, most exalted level of the Divine, the transcendent level beyond existence, joining with the lower level of the Divine, which is actually the life-force and inner power of the universe. The moment of saying the Shema is a combination of the transcendent and immanent aspects of G-d. (See Siddur Arizal, L'shem Yichud, introduction to Baruch She'amar.)
38.	Liturgy, Yishtabach, Morning Prayer.
39.	Lit., "elevation," "raising."
40.	II Samuel 8:13. In the Zohar (III:113a) this is interpreted in relation to the verse, "and David performed justice and tzedakah with all his people": "Rabbi Shimon wept and said: Who makes the Holy Name, every day? He who gives charity unto the poor...." (Iggeret haKodesh, section 5. See there)
41.	Bracha has the connotation of hamshacha, flow, from the term in Kilayim 7:1 "Hamavrich et hagefen" -- one who grafts a vine, by bending its top downwards back into the ground and bringing the top back out of the ground. This is done so that the vine can take new root, thus supplying more life-force to the vine from the ground. Baruch is in malchut, for baruch means hamshacha, as explained. This is related to malchut from the verse (I Kings 2:45) "King Solomon shall be blessed," meaning, he received the blessing until he became baruch, "a blessed one." Moreover, malchut is the recipient of the flow from the six midot (Likkutei Torah, Tazria 22b.).
42.	Olamot Hanifradim, in Hebrew; our lower worlds where G-d is hidden and there is disunity.
43.	Eruvin 54a.
44.	See Shaar Hayichud v'HaEmunah ch.7, 81b. Thus the eternity of Ein Sof flows down into the lower worlds. CHILUF OTIYOT: According to the rules of Hebrew grammer, the letters in the alef-bet are divided into various groups, according to their source in the organs of speech, and the letters in each group are interchangeable. The letters alef, hey, vav and yud fall into one group. Therefore alef may be interchanged with vav. The letters alef, chet, hey and ayin fall into another category, thus, chet may be interchanged with ayin. Hence echad becomes vaed.
45.	This places the Ashrei prayer in its context of Pesukei d'Zimra, Verses of Praise, in the Morning Service. By one's own song, and by mentioning the song of the angels, one elevates the G-dliness within the worlds so that it connects with the highest level, Only One, and even malchut of Ein Sof itself, His Great Name, causing the Divine radiance and life-force to flow into the lower worlds.
46.	Liturgy, Baruch she'amar, the beginning of Pesukei d'Zimra.
47.	THE FOUR WORLDS: Kabbalah and Chasidut explain the phenomenon of the creation of a finite physical universe by an Infinite Creator with the concept of tzimtzum, contraction and concealment. G-d effected a series of concealments of His presence and infinitude, resulting ultimately, in the creation of our physical universe, through a virtually total concealment of G-d. The non-corporeal intermediate steps between the Creator and this material world are called "Worlds," referring to the basic levels of spiritual existence in the creative process. The differentiation reflects their level of concealment of the Divine Light, the higher worlds receiving in a more revealed form. In general, there are Four Worlds: Atzilut (World of Emanation -- a state of proximity and relative unity with G-d); Beriah (World of Creation); Yetzirah (World of Formation); Asiyah (World of Action or Making -- the final stage in the creative process). The four worlds have been compared to the elements inherent to building a house. Four stages are necessary: 1) A general idea, as yet undefined; 2) A definite idea of the house in one's mind; 3) The architectural plan or design; 4) The actual building of the house (Tanya, Bi-lingual Edition, Kehot 1998, p. 343 fn. 3; p. 844). "Higher" (or "Supernal") and "Lower" refer to stages closer or more distant from the Creator, with a greater or lesser awareness of Him (not, of course, implying physical distance). Lower Worlds appear to be independent entities apart from the Creator. Through the performance of mitzvot and subordination of the physical world to the Divine purpose, all Worlds are elevated, and experience a clearer apprehension of G-d. See Mystical Concepts in Chassidism, ch. 2 (Tzimtzum) and ch. 4 (Worlds).
48.	TzimtzumÂ (see fn. 110), comes from gevurah, might and severity.
49.	This phrase relates both to the continuation of the verse in Ashrei, and also to the second line of the Shema.
50.	Rather than just a lower level of the sefirot.
51.	The facts that the world is created and exists, and its infinite variety, express the source of all creation.
52.	Psalm 147:5. This is also part of the Pesukei d'Zimra. See above, beg. Chapter 4 and fn. 85.
53.	Sefer Yetzirah (lit. Book of Creation): One of the oldest written sources of Kabbalah, it is attributed to the Patriarch Abraham. It has been the subject of over one hundred commentaries since it was first published in Mantua, 1562. Chasidic teachings often quote this passage about Shiur Komah in the name of Sefer Yetzirah. Possibly the title Sefer Yetzirah is used to depict a genre of early Kabbalistic text, rather than a specific book.
54.	SHIUR KOMAH: G-d, the only One who is Ein Sof, is endless and limitless and cannot be defined in the realms of time or space, above or below. This seemingly causes a difficulty for physical man, who is limited, to become united with G-d. Moreover, we find that regarding spirituality in terms of the Worlds and sefirot, etc., the expressions of "above" and "below" are indeed used to define space. To explain: There must obviously be certain limits as to how much the keilim (vessels) limit the orot (lights) from being over-exposed, in accordance with the conformed order of all the Worlds and sefirot, known as Seder Hishtalshelut. Thus, the orot and keilim of Atzilut and lower are given specific spiritual "sizes" by which they are emanated and measured. These sizes are more commonly known as the ten sefirot, which can be found in the physical man too. By way of these corresponding ten powers, man can become united with G-d. Collectively, the ten sefirot form a celestial "stature," similar to man -- a terrestrial stature fashioned of the ten powers of the human soul (chesed, gevurah, etc.).
55.	This is understood by the Kabbalists as an infinite number.
56.	Each letter of the Hebrew alphabet has a numeric value. The first nine letters, from alef through tet, equal one through nine respectively. The next nine letters, yud through tzadik, equal ten through ninety respectively. The next four letters, kuf through tav, equal one hundred through four hundred respectively. (The intermediary numbers are created by combining together single Hebrew characters of different value. For example, two hundred and thirty-six would be resh lamed vav -- ×¨×“×¢. Five hundred is represented by tav kuf -- ×ª×§ . Tav reish equals 600, tav tav kuf -- ×ª×ª×§ Â equals 900, etc. One thousand is represented by a single letter followed by an apostrophe. For example, 1001 would be written: alef ' alef -- ×' ×.)
57.	Song of Songs 6:8.
58.	Introduction to Tikkunei Zohar, 14b. Frequently quoted in Chassidic teachings.
59.	Job 25:3. Discussed in Talmud, Chagigah 13b. See Tanya, ch.46, 65b.
60.	Isaiah 40:26.
61.	4:12. One can make 120 combinations of 5 letters (5 factorial: 5x4x3x2).
62.	Ibid. With more and more letters of the Hebrew alphabet coming into play, the number of possible combinations grows larger and larger, creating the myriad worlds with all their individual features. The purpose of this paragraph is to demonstrate that there are both finite numbers and infinite variety in Creation. See Chagigah ibid.
63.	Which expresses the theme of this explanation of Ashrei.
64.	Psalms 83:2.
65.	See the end of Chapter 3 above. The Lower Radiance is memale kol almin, which calls to and connects with the Higher Radiance, sovev kol almin, and then flows down again -- this time, through all levels of existence.
66.	Psalms 30:13.
67.	Acronym for Beriah, Yezirah, Asiyah. See footnote 122.

Translated by Dr. Naftali Loewenthal More articles... |

Flames


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