Mitzvas Haamanas Elokus: Section 12

Now, we can also gain a more thorough understanding

of how time comes into being from G‑d

Who is totally above time,

even above the concept of an unlimited span of time, as mentioned above,

as stated by Rema.1

Instead, He always was and always continues to exist;

see the gloss of Tosfos Yom Tov to Avos, ch. 5:6.

The manner in which time comes into being also follows the same pattern as that of particular entities coming into being from a general category.2

It is like many individual entities coming into being from oneness.

For time is also divided into many limited units,

like the entire multitude of limited entities.

There is a general light that includes all the particular created beings as one

and this same light also includes all the units of time as one.

This is the level at which G‑d “gazed and surveyed all existence until the end of time”3 in one glance.4

This one glance includes the entire span of the six millennia of the world’s existence as one.

Afterwards,5 from this glance, there is a division into several lesser units, each representing a different emotional attribute and

each one including a large span of time,

but not the entire span of six millennia.

With regard to these divisions, it is said (Tehillim 90:4): “For 1,000 years are like yesterday in Your eyes.”

For each of these divisions, referred to as “days,” includes a millennium as one. These days are identified with the Seven Middos of Atzilus.6

Afterwards, these lesser levels of light divide into even smaller units,

with each unit also including a long span of time,

but less than the previous level.

An example of this process is Rosh HaShanah

on which is drawn down one unit that includes the entire span of 365 days of the year in one glance.

Afterwards, the light is divided into twelve Rashei Chodashim,

with each Rosh Chodesh including the span of 30 days.

Afterwards, it is divided into days

and then hours.

The latter are identified with the different forms of G‑d’s names Havayah and A-donai.7

Each of these forms includes all the minutes of the hour in one glance.

Afterwards, the Divine light is divided into moments.8

This is the smallest unit of time.

The explanation of the concept that many units of time can be included together as one

can be understood on the basis of the concept explained previously,

that G‑d’s Essence is entirely above time.

Instead, He exists continuously.

The existence of the concept of time came about as a result of the contraction and expansion of G‑d’s light that took place in the beginning of the creation of the world,

as explained in section 6.

This pattern is referred to in the writings of the AriZal as mati velo mati.

The interplay between these phases of contraction and expansion causes the interval of a moment.

Accordingly, the Divine influence breaks up into many smaller units,

each of which must be drawn down after the withdrawal of the unit of Divine influence that preceded it.

This pattern in which influence is drawn down and then withdrawn is called mati velo mati,

i.e., the expansion and withdrawal, which together with the manifold variation of Divine attributes,

will lead to a multitude of moments.

To illustrate by analogy: the process of a person’s breathing

draws down vitality from the heart to the limbs

through a process of withdrawal and expansion.

Taking many breaths will require an interval of time,

for it is necessary that one either precede or follow another.

In the analogue, we find that even though G‑d’s infinite light is above time,

the entities that come into existence through Him follow an order of precedence,

depending on the sequence in which they are drawn down.

It was explained above that initially, a general light that was one inclusive unit was drawn down.

Accordingly, there was just one contraction and expansion,

which is referred to as “one glance.”

This is the mystic secret implied by the expression “He gazed and surveyed all existence until the end of time” in one glance.

Afterwards, this light was divided into Six Attributes,

i.e., the Six Middos alluded to in the verse (I Divrei HaYamim 29:11): “Yours is the greatness,…”

As each one is drawn down after the other,

producing six phases of mati velo mati, as mentioned above.

They are called “six days,”

and each day includes a millennium, as explained above.

This is what is meant by the expression “the order of time” used by the Midrash as cited in the previous section.

This term was chosen because, in truth, it is not time in a complete sense as we know it.

Nevertheless, it is called “the order of time” because it is drawn down in separate units in sequence:

first Chessed, then Gevurah, and then Tiferes, etc.

The concept of time in a complete sense derives only from Malchus as it is drawn down into the worlds of Beriah, Yetzirah, and Asiyah,

as it is written:9 “He reigns, He reigned and He will reign,”

associating the concepts of past, present, and future with G‑d’s sovereignty.

Nevertheless, even in those realms, the process of downward progression also involves first bringing into being a general unit from which particulars are drawn down.

For in the worlds of Beriah, Yetzirah, and Asiyah, the Divine influence does not have to be divided to the same extent

as in our lowly world.

Thus, one unit in the worlds of Beriah, Yetzirah, and Asiyah may include many myriads of units that come into being in our lowly world.

Therefore, one glance on these higher levels may include ten or fifteen years of time in this world.

On this basis, we can understand a story involving the Baal Shem Tov.

On one Rosh HaShanah, he saw and comprehended what would take place in the future,

as is well known with regard to the incident involving his brother-in-law, R. Gershon of Kitov, and a sage from the Holy Land.

The Baal Shem Tov wrote him all the particulars of that incident before it actually took place.

Now, the Baal Shem Tov’s soul had not ascended to the heights of the general, primeval light of Adam Kadmon mentioned above,

but merely to the heichalos10 of Yetzirah.

Nevertheless, even on that level,

it is possible for fifteen years to be included in a single glance, as mentioned above.

In a similar way, on Rosh HaShanah, the portion of vitality allotted to the entire year is drawn down.

Therefore, it is called Rosh, “the head,”

for just as the head contains the vitality for the entire body,

Rosh HaShanah contains the entire span of time for that entire year in one glance.

Similarly, all the vitality for the entire month is contained within Rosh Chodesh.

This is the mystic secret implied by our Sages’ statement that before the world came into being there existed “the order of time.”

The intent is that before the creation of our lowly world,

on the level of the emanation of the world of Nekudim where the breaking of the vessels of Tohu11 occurred

– as our Sages said, “These did not bring Me satisfaction,…” –

there existed “the order of time.”

It was not time in a complete sense.

Nevertheless, the Ten Sefiros emanated in sequence:

First, Chessed was drawn down

and then Gevurah.

This represents “the order of time.”

Afterwards, in the realms of Beriah, Yetzirah, and Asiyah,

actual time was brought into being.

In this material world, the sublime influence must be divided into many different particular elements,

so much so that from one attribute in Atzilus is brought into being one thousand years,

for it is divided into a thousand levels.

Each one of those levels divides into 365 units,

and each one of those divides into a sub-unit which receives vitality from one of the 24 forms of the names Havayah and A-donai

which represent the hours.

For in order for the vitality of every form of G‑d’s name to be enclothed in this world,

it is necessary that this vitality be divided into very many portions

so that an interval of an hour would be brought into being from them,

according to the collection of the phases of contraction and expansion,

with each portion existing for the duration of a moment.

And through the collection of all the moments,

the duration of an hour is brought into being.

For this is a great general principle:

To the extent that the influence is drawn down to lower levels,

it is forced to divide to a greater degree.

For example, when the light of a candle is in its initial place,

it occupies a very small space,

but the light that diffuses from it fills up a large place

– a house or the like.

Similar concepts apply in the communication process between a teacher and a student.

When a teacher desires to bring down his thoughts to communicate to a student on a low level,

he is forced to use many words and ideas to break down his idea into individual points

so that the student whose thinking process is less developed can grasp it.

When, by contrast, he seeks to communicate to a student with more understanding,

he does not have to speak with so many words.

Thus, “few words hold much content,”13

like a general principle which contains many particulars.

Similar concepts apply with regard to the relationship between thought and speech.

What will take a moment of thought

will take a much longer time to explain in speech.

From the above is understood

that the reason for the division of the Divine influence into different attributes in the spiritual realms

is also the reason for time being brought into existence.

To the extent that the Divine influence is in a more general state,

many units of time will be included as one on that level, as explained above,

until in the general light mentioned above,

everything is included as one.

This refers to the one thought and the one glance

that includes all time, as explained above.

This is the intent of our Sages’ comment (Gittin 60a) that “the Torah was given as a sealed entity,” i.e., as a single unit.

In that Talmudic discussion, there is another opinion that the Torah was given passage by passage.

Now, in truth, the Torah was given at different times.

The passage concerning Noach was said at the time of the Flood,

followed later by the passage concerning Avraham,

and then the passage of Yaakov sending angels,

and then the Giving of the Torah

and later the mitzvah of Yom Kippur and the like.

This all represents the manner in which the passages were revealed,

as it is written (Shmos 4:4): “And G‑d said to Moshe,”

i.e., the sublime speech

as it is revealed in the worlds of Beriah, Yetzirah, and Asiyah

according to the conception of time that prevails in these realms.

Nevertheless, in the Torah’s source in Adam Kadmon,

in the original general category mentioned above,

all of the passages of the Torah are included as one. On that higher level, all future events are included in one glance.

This is the intent of the opinion which maintains that the Torah was given as a sealed entity.

It was explained above that even the original general category emanated forth after the tzimtzum,

for “the general category contains no more than its particular elements.”14

With regard to G‑d’s Essence, however, “He is not any of these attributes at all.”15

Therefore, He is above time entirely and fundamentally,

to the extent that to speak of “one glance” is also not appropriate.

Certainly, this is true with regard to the “order of time” in Atzilus.

Instead, He contracted His light into one thought and one glance

to include all entities that would exist and the entire span of time as one.

From the above, one can understand to a certain degree the apparent paradox between G‑d’s omniscience and a person’s free choice.

G‑d’s omniscience relates to the first general category in which He surveys all time with one glance, a level above the tzimtzum.

Nevertheless, His knowledge on this level does not compel man’s choice.

For man’s choice is on a lower plane,

where particulars have already been drawn down from the general category.16

On the basis of the above, it can be thoroughly understood how time is subsumed to the level above time.

For time was brought into being through tzim­tzumim and the division of the Divine influence

through the process of withdrawal and expansion.

Now, the entire concept of tzimtzumim and withdrawal applies only with regard to us,

but before Him, everything is as if it never existed;

it is like it was before the creation of the world.

Hence, even the existence of time is of no importance,

for “You were the same before the world was created and You are the same after the world has been created.”

It is as if the world does not exist at all,

for space is of no importance to Him,

for He is “the place of the world.”17

This is sufficient for a person of understanding.