Chapter Six - Flames

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Flames

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

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Through the intense contemplation on the highest levels, as described in chapter five, one achieves the illumination of the 'bright flame' of one's inner spiritual lamp. However, how is it possible to reach such heights through contemplation? Surely thought cannot grasp the Essence of the Divine?

The answer Rabbi DovBer gives is that through the actual performance of mitzvot, one in fact does connect with the Essence, because the Divine Essence is the source of the mitzvot, and it is the Divine Essence that commands us to obey them. Since, in the words of Sefer Yetzirah, "the beginning is lodged in the end," only through the Commandments (the "end") is the Essence (the "beginning") revealed.

This leads to the explanation of the fifth aspect of the physical lamp: the vessel of the lamp which holds everything else. This corresponds to the mitzvot in general, while the oil expresses the action of the mitzvot (the selflessness which enables one to carry them out).

6.
REACHING THE ESSENCE

Through intense contemplation, concerning the second level of general sovev kol almin, which is to surrender one's soul to the pure divine Oneness, one elicits an exalted illumination from the level of sovev kol almin, which is [expressed by] Havaya. This illumination is the supernal radiance of the "light sown for tzaddik elyon,"1 the bright flame upon the soul of the individual, including that of the smallest soul-spark of Israel. This is the literal meaning of the verse "You are my lamp, O G-d," addressing the Tetragrammaton, and similar verses -- "You, Havaya, will illuminate my lamp," "When [G-d] shines His light upon my head"2 -- which all refer to this supernal radiance, the actual Name Havaya of Atzilut.

The Divine illumination shines from that level on each and every person in response to his self-surrender to the pure divine Oneness, which results from this specific contemplation on yichuda ila'ah when reciting the first line of the Shema.

This is called "the light that illuminates," which is actual G-dliness. The words, "and you shall love the L-rd your G-d with all your soul," refer to this level, similar to the verse, "to love the L-rd your G-d... for He is your life,"3 for this is the source of4 the life of the radiance of the essence of the soul of all that lives.

How is such Contemplation Possible?

However, how is a person able to put his mind and heart into contemplating this general level of sovev kol almin which is the Essence of Ein Sof, since this is far beyond even the source of the life of the worlds? For "You are exalted beyond all exalted beings...hidden beyond all hidden things...thought does not grasp You at all"5 (even the Primordial thought of Adam Kadmon6).

[To explain:] It is known that while in thought and understanding one cannot at all grasp the very essence of the Divine, through one's pure and essential will, one can grasp and cleave to and be absorbed in [the Essence], as the verse states, "to cleave to Him."7 Hence the phrase "[you should love G-d] with all your soul," and other verses, like "my soul longs"8 and "to You, O G-d, I lift my soul."9

Practical Mitzvot

There is another way that each person can cleave to the essence of the divine, after the intensity of self-surrender with the innermost point of pure will. This is, as it is written [in the Shema], "and these words which I command you today." The term "I" implies "that who I am," referring to the aforementioned general sovev kol almin, and also the very Essence, beyond.10 This is Who "commands you today."

To explain: the very Essence of Ein Sof cannot really be revealed below except through practical mitzvot in this world, which is at the lowest of all the spiritual levels. This is because "their beginning is lodged in their end"11: The beginning of all beginnings is joined to the end of everything -- actually performing the mitzvah.

This is called the actual "pathways of G-d,"12 as the verse, "the end of the matter is... keep G-d's mitzvot, for this is all that man is"13 -- the supernal "Man."14

(As is known regarding "let not the wise person be praised [on account of his own wisdom] but in this let him be praised: by knowing Me" -- literally -- "and by doing kindness and justice and charity in the land,"15 particularly, "for this is what I desire" 16 -- with G-d's ultimate desire and will.)

Hence [the verse in the Shema]: "which I" -- literally, G-d's very Essence -- "command you today." Through actually performing mitzvot, He is revealed; and this takes place "today," in this world, as the Sages said: "today [is the time] to do them."17

It is not enough to observe the mitzvot just in a spiritual form, by [merely contemplating the] yichuda ila'ah in supernal worlds. They must actually be physically performed.

Why Practical Mitzvot?

This is because the celestial worlds come [into being] by way of seder hishtalshelut18 of ilah and alul,19 from the radiance of Ein Sof through a process of multiple veiling, as is known. On account of this it is clearly impossible that anything of the Divine Essence should be revealed in them, for [even human] "thought cannot grasp Him at all," as mentioned above. The only way the Essence can be revealed is not through the process of hishtalshelut of ilah and alul, but in a manner of [direct] descent and investment, as in the actual physical performance of the mitzvot. Only this can elicit [the Essence] to be manifest in this world.20

Because of the great exaltedness of the radiance of Ein Sof itself, it cannot flow to the worlds by way of hishtalshelut at all, and can only come in a manner of direct investment. There is a general rule that whatever is higher is more able to descend to a lower point, as it says "He rises up... and descends below,"21 and also, "I am exalted [yet dwell with the crushed"].22 Similarly, "what is the House [which you can build for Me],"23 for "the Heavens and the heavens of the heavens cannot hold"24 Him, and nonetheless He contracted His Divine Presence between the staves of the ark25 in the physical space of the Temple.26 Similarly regarding the investment of the very radiance of the Ein Sof in the actual performance of every mitzvah.

Thus it is written, "which I command you today" -- specifically today [in this world] and not tomorrow in the World to Come.27

The Fifth Aspect of the Lamp

(This [concept of the mitzvot] is the fifth aspect, in addition to the other four aspects of the lamp: the vessel of the lamp itself, which contains everything. Thus, the verse states, "For a lamp is the mitzvah, and the Torah is light."28 The lamp contains the whole essence and source of the radiance of the Torah, and this is the light that illuminates -- the revelation of Havaya, because their beginning [Havaya] is lodged in their end, specifically termed the lamp of the mitzvah.)

Now the physical performance of Torah and mitzvot, which have the power to elicit the revelation of the Divine Essence, so that it illuminates with the radiance of Havaya itself as explained above, is the "oil" which is drawn after the wick. On account of the oil29 there is the revelation of the spiritual radiance of the Light which illuminates,30 the "bright radiance," which depends on the purity of the oil.31 This is because the oil is drawn after the wick and attracts the light. From the oil comes the manifestation of the two types of radiance, the "bright radiance" and the "dark radiance."

Thus [the Shema] reads: "And these words" -- meaning, specifically the words of Torah, "which I command you today" -- meaning, that they be physically performed. (As it continues "you shall teach them diligently [to your children]... you shall bind them [as tefillin]" -- which includes the physical performance of all the mitzvot, as is known.)

SUMMARY

Through intense contemplation on the highest levels -- yichuda ila'ah, as described in chapter five, one draws a Supernal radiance into one's inner spirit, so You -- Havaya itself -- will be my lamp. This is the bright radiance of yichuda ila'ah of Shema Yisrael, to cause You shall love [G-d]...with all your soul since it is from there that the entire life of the radiance of the essence of the soul of every living being is hewn. The question is asked, however, since this contemplation deals with matters that transcend soul-life, how is it possible to reach such heights through contemplation?

The answer is that it can be done in a twofold manner: 1) Though one cannot attain this level through contemplation, it can be attained by subduing one's essential will to want to cleave to G-d, for will transcends intellect; 2) through the practical mitzvot one in fact does connect with the Essence, since the Divine Essence transcends the three parts of intellect [chochmah, binah, daat]. Hence the verse, And these words which I ("whoever I am," His Essence) command you today, for today, i.e., this terrestrial world, is the arena for the performance of mitzvot. Since Ein Sof is so infinitely exalted, its revelation cannot be in a manner of hishtalshelut of ilah and alul, but rather only by vesting in Torah and mitzvot. For whatever is of a more sublime source, can be manifest in a lower level.

(This explains the vessel of the lamp, which holds the oil and the wick, the source for all the radiance in all its colors. [The vessel corresponds to the mitzvot in general, while the oil refers to the action of the mitzvot -- the selflessness that enables one to carry them out.])

So although one attains spiritual oil (hitbonenut) with which to produce a well-structured flame, it must rest in a vessel (mitzvot) to function as a lamp.

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FOOTNOTES
1.	See Chapter Two above, footnote 28.
2.	Job 29:3.
3.	Deuteronomy 30:20.
4.	Lit., "from where is hewn."
5.	Tikkunei Zohar, Introduction, 17a.
6.	Even the Primordial thought of Adam Kadmon does not grasp the Divine Essence at all. ADAM KADMON (A"K): Prior to creation, there was only the infinite revelation of G-d that filled all existence -- called the Or Ein Sof. Within this infinite revelation, limited beings could not possibly exist. Accordingly, there was a progressive lessening and constricting of the Or Ein Sof, making room for limited existence. This progressive constriction, called tzimtzum, brought about various planes of reality -- referred to as the five worlds. Each "world" is a certain level of concealment of G-dliness, of the Or Ein Sof.Â The highest world (i.e., the one in which there is the least concealment of G-dliness) is called Adam Kadmon. It is the primordial world, or the first level of revelation after the tzimtzum. "Adam" suggests "in the likeness of," or "in the image of," from the word ×“×•×ž×” (domeh) in Hebrew); and "Kadmon" meaning primordial, or primary. So, Adam Kadmon is the primordial world which is "in the likeness of" the infinite light which preceded it and which was concealed in the process of creation. This means that even though Adam Kadmon is a world, that is to say it comes into being through the concealment of the Infinite Light (tzimtzum), nevertheless, it is such an elevated plane of reality that it is "in the likeness of" the Infinite Light, the Or Ein Sof, which precedes (kadam) the world of Adam Kadmon. Accordingly, Adam Kadmon is a level so sublime, pure, and transcendent that it is almost imperceptible. In Chasidic thought the world of Adam Kadmon represents the transcendent will of God. The desire that G-d has that there should be a creation, and what kind of creation it will be, is planned out in one broad, all-encompassing overview, without separation into specific details. This is called the machshavah hakedumah, or "primordial thought," of Adam Kadmon. The primordial thought functions as the blueprint for all of creation. All the details of creation, from the beginning of space to the end of space, and the entire six thousand years of creation -- are all superimposed in this one thought, for in Adam Kadmon there is no concept of space and time whatsoever. There is as yet no inside and no outside, no up and no down, no before and no after. There is only a potential for these limitations. Everything is undefined, unified, and simultaneous. Adam Kadmon is also called the keter of all of seder hishtalshelut (the chain of being from the very highest world to the very lowest). Just as each individual world begins from keter, so too in a general sense -- the entire seder hishtalshelut begins from the universal keter, Adam Kadmon.
7.	Deuteronomy 11:22.
8.	Psalms 84:3.
9.	Thus, through intense self-surrender, will-power and longing one can connect with the Divine Essence.
10.	I.e., the third level, mentioned at the close of chapter 5.
11.	See Sefer Yetzirah 1:7. The connection between the beginning and the end (or highest and lowest) is not by way of gradual progression; the first cause and final product are not merely the two extremes of the same process. Rather, there is an integral connection between the beginning and end, highest and lowest, such that when the beginning is lodged in the end (and only when it is lodged in the end) it gains the positive qualities of the lowest level in addition to its own. Furthermore, it is only when the final outcome has been accomplished that the original intention inherent within the first cause is realized.
12.	Psalms 25:10.
13.	Ecclesiastes 12:13.
14.	Through the practical mitzvot one connects with the essence of G-d.
15.	I.e., the observance of the mitzvot.
16.	Jeremiah 9:22-23.
17.	I.e., one must perform the mitzvot today, in this world, and tomorrow, in the World to Come, one is to receive the reward for them. See Eruvin 22a, commenting on Deuteronomy 7:11.
18.	SEDER HISHTALSHELUT: Lit. "Order of Progression of Worlds," or "Chain of Worlds," meaning the giving of life to the various levels of creation through a process of gradual and ordered descent and downward gradation, by means of numerous contractions of the Divine force.
19.	ILAH V'ALUL. The creation of physicality (matter) as something from nothing could therefore never have come about by way of ilah and alul, no matter how many steps separate the final product from the initial cause. This is because the final alul is inevitably affected by the original ilah. If the ilah is some spiritual level, the final product can be nothing more than a less refined form of spirituality. Moreover, the final alul is initially contained within the first ilah, if only in an extremely indistinct form. Physical matter, by definition, could never have been contained within spirituality. Matter must therefore be created ex nihilo by G-d alone. This is referred to as yesh m'ayin -- being from nothingness. Ilah and alul thus exist within the same realm, even if the mode of existence of the ilah is far more refined than that of the alul. Matter, however, does not exist within the realm of the spiritual at all. Its source is therefore called ayin -- "nothingness" -- relative to the mode of being and perception of the yesh (the physical being). The coming into existence of the yesh is for this reason called hitchadshut -- originality or innovativeness -- since it did not exist at all prior to its creation (Sefer HaMaamarim 5700, pp. 121-3). Although the final alul is of the same realm as the original ilah, and is therefore similar to it, it is not dependent upon it for its existence. On the contrary, once the alul has been produced it continues to exist, even if the ilah no longer exists -- just as a vessel continues to exist even if its maker has since left or passed on. By contrast, the existence of the yesh is always dependent upon the ayin bringing it into being, since it has no independent existence (Sefer HaMaamarim 5701, pp. 8-9). In this sense the yesh may be compared to a ray of sunshine that is produced by the sun. If the sun were to suddenly be extinguished, the ray would cease to exist, for it exists only by virtue of the sun's radiant nature (See Tanya, Sha'ar HaYichud v'haEmunah, chap. 3). The relationship between ilah (cause) and alul (effect) is such that the alul is contained within the ilah -- albeit in an undefined state -- even before the alul emerges into being. The ilah produces the alul; it does not create it. Thus, the alul's emergence is not a creation of a new being, since it is merely a revelation from within the ilah where it was "hidden," i.e., undefined. For example: When a person ponders some goal, he develops a desire to achieve it. Contemplating the goal is the ilah; the resulting desire is the alul. Furthermore, as the person acts upon his motivation (so that the motivation becomes the immediate ilah and the action the alul), the original ilah still affects the final alul, albeit from a greater "distance." (Sefer HaLikutim, Ilah V'Alul, p. 221-2, 226).
20.	The action of the mitzvot provides a direct channel of expression of the Essence of G-d. This contrasts with the step-by-step process of descent through the spiritual realms, with veiling of the spiritual energy at each stage of the process. The mitzvot cause the Essence of G-d to be directly vested within creation, bypassing the step-by-step descent. PHYSICALITY AS THE VESSEL FOR ESSENCE. In Samach T'samach 5657, Rabbi Shalom DovBer offers four examples illustrating the idea that the vessel for the sublime must be material and crude and that it cannot be contained by the spiritual and refined: 1) A truly deep concept can only be conveyed by means of a gross analogy. A moderately deep concept can be conveyed without an analogy. 2) The rays of the sun can only be discerned in the coarse atmosphere of Earth. Beyond Earth, the delicate and refined air makes the sun's rays imperceptible. 3) Sight, which is a loftier sense than hearing, apprehends coarse physicality. Hearing, a lower faculty, apprehends intangible sound. 4) In Ezekiel's vision of the merkavah, the supernal "chariot," the face of the lion is to the right while the face of the ox is to the left (which is of lesser stature than the right.) Yet in their physical form, the lion is an impure (non-kosher) animal that ravages its prey while the ox is a pure animal that can be brought as a sacrifice before G-d.
21.	Psalms 113:5-6. Because "G-d dwells on high," He is able to "look down so low upon heaven and earth."
22.	Isaiah 57:15. Here too, because G-d is exalted, He is able to dwell with the crushed.
23.	Ibid. 66:1.
24.	I Kings 8:27.
25.	Bereishit Rabbah 84:4.
26.	Thus in these descriptions, the greater G-d is, the more He is able to descend below.
27.	It is the physical act of a mitzvah that elicits G-d's Essence to descend to this world -- hence the importance of actually performing the mitzvot.
28.	Proverbs 6:23.
29.	I.e., Torah and mitzvot.
30.	I.e., G-d's Essence.
31.	I.e., dependant on how well one performs Torah and mitzvot.

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

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	"Flames" focuses on the multiple images of the lamp; the oil, the wick and the different hues of the flame, in order to express profound guidance in the divine service of every individual: Just as the oil fuses flame and wick, so does the performance of practical mitzvot keep the radiance of the soul kindled upon the body.


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