Chapter I

בינו בוערים בעם וכסילים מתי תשכילו

"Understand, you senseless among the people; you fools, when will
you become wise?"1

How can a senseless person gain understanding, or a fool become wise? Actually, every person, no matter how dense, can comprehend Torah if he truly wishes to. No matter how foolish a person may be, he can become wise in the ways of G‑dliness if he is truly eager to do so. As stated in Pirkei d'Rebbe Eliezer:2 "A Jew who lacks knowledge and does not know how to study is obligated to be taught by Jewish scholars until he gains understanding, as it is written: 'Understand, you senseless among the people.' "

The Zohar3 relates that one of the members of the "Holy Fraternity" [friends and disciples of Rabbi Shimon bar Yochai] once visited Rashbi [an acronym for Rabbi Shimon bar Yochai].

He encountered Rabbi Shimon as he was in the midst of commenting on the verse:4 "A senseless man cannot know, a fool cannot comprehend this." Rabbi Shimon commented: "How foolish are those people who neither know nor care to know G‑d's ways and the purpose of their own existence. All that interferes with their knowing G‑d's paths is their folly of not studying Torah. Would they only study the Torah they would be in possession of G‑dly knowledge."

Indeed, herein lies the contrast between Jews and the "righteous scholars of the nations."5 To some degree the "righteous scholars of the nations" also comprehend G‑dliness. They possess a certain philosophical understanding of the world's creation, and believe in the Creator of the universe. But their belief and understanding is in no way similar to that of the Jewish people.

Among the sacred names by which G‑d is known are Havayah [the Tetragrammaton] and Elokim. The name Elokim denotes G‑d as He is manifest through nature. A characteristic which G‑d placed in nature is that creation conceals its Creator. The name Havayah denotes G‑d as He is loftier than nature, and is indicative of the supernatural.

Herein lies the difference between the Jewish people and the "righteous scholars of the nations." The latter comprehend nature and believe it was created by G‑d. Jews understand that nature itself is supernatural, and thus perceive G‑dliness and Divine Providence at every turn. They believe in the name Havayah, as indicated by the verse:6 "They believed in Havayah." Thus, they differ from the "righteous scholars of the nations," whose belief extends only to G‑d as signified by the name Elokim, and who have no conception of G‑d as He is denoted by the name Havayah.

In summary: Through earnest desire, even a senseless person can achieve understanding and a fool wisdom, as stated in Pirkei d'Rebbe Eliezer and the Zohar. Herein lies the difference between Jews and the "righteous of the nations." Jews understand that nature is G‑dly, and believe in the name Havayah. The "righteous scholars of the nations" believe and understand only [G‑d as He is manifest in and concealed by] nature, which is denoted by the name Elokim.

Chapter II

To more clearly understand the above: The verse7 states: "The L-rd is high above all nations; His glory transcends the heavens." The nations say that G‑d is exalted, and argue that dominion over terrestrial beings is therefore a degradation and debasement for Him. Only the heavens are close to Him, they conclude, and only "in the heavens is His glory."

The foundation of this belief lies in their thinking that creation came about through the progressive descent of ilah and olul something which can only occur when the progressive levels are comparable. They therefore maintain that the heavens, which are more spiritual than the earth, are a closer approximation of G‑dliness, and so His dominion over them is an honor. The earth and its terrestrial beings, however, are incomparable to Him. G‑d therefore they maintain gave over dominion of the earth to the stars and constellations, i.e., the natural forces. These forces of nature, they believe, are G‑d's messengers, and through them flow all physical beneficence.

This, then, is what is meant by the verse:8 "And they [the nations] say: 'The L-rd does not see... does not perceive;' " i.e., according to them, G‑d does not oversee or take interest in the actions of terrestrial beings. They maintain that G‑d is unaware of the good and evil deeds of created beings, for awareness of such things would be degrading to Him.

It is written:9 "He does not look at the iniquities of the Jews." Bilaam the Wicked said G‑d does not look at the sins committed by Jews. This is due to His essential love for us, concerning which it is written:10 "Love conceals all iniquities."

This is also the meaning of the verse:11 "He saw transgression and gave it no heed"; His great love for the Jewish people causes our transgressions to be of little consequence. However, when the "righteous scholars among the nations" say that G‑d does not understand, they mean it is degrading for G‑d to have knowledge of the physical world.

The foundation of this erroneous system lies in the assumption that the world was created through the process of ilah and olul. This is patently false. G‑d created the world out of nothingness, as stated in the famous saying:12 "He made that which was not, to be." Fundamental to creation ex nihilo is the concept of incomparability; the created being and its source, the ayin (the nothingness from whence it was created), bear no comparison. However, in the progressive descent of ilah and olul, the two are comparable.

This gives rise to yet another difference between creation ex nihilo and the progression of ilah from olul. Inasmuch as the ilah and olul are comparable, the ilah comes about from the olul as a matter of course. In creation ex nihilo, however, since the two levels are incomparable, creation does not come about as a matter of course, but is a totally new phenomenon.

In summary: The nations of the world say G‑d is "exalted" and therefore conclude that knowledge of the physical world and its inhabitants is degrading for Him. Knowledge of the good and evil deeds of terrestrial beings, as well as their supervision is, they say, relegated to the stars and constellations, i.e., to the natural forces. Their mistake lies in thinking that creation came about in a manner of ilah and olul, while in fact it was ex nihilo, which differs from ilah and olulin two major aspects.

Chapter III

To understand more clearly: We say in the blessing of Yotzer:13 "He who in His goodness renews each day, continuously, the work of Creation." G‑d recreates the world not only daily, but constantly. Note that the term used is that of renewal and creation, and not the progressive descent of ilah and olul.

Ilah and olul are comparable, and as such ilah is responsible for the emergence of olul. When the olul emerges, the ilah then invests itself in it and gives it vitality. Prior to its emergence as a distinct entity, the olul already exists within the ilah. Although while submerged in the ilah, the olul is on a radically different plane, it remains essentially the same; the difference is only in degree.

The ilah and olul of intellect and emotion as well as that of thought and speech offer two proofs that this is indeed so.

Regarding the ilah and olul of intellect and emotion, we observe that emotion is already found in the intellect. An individual, upon comprehending that a matter is good for him, will be filled with intellectual excitement and warmth. This excitement and warmth is emotion as it is contained in intellect.

However, the emotion of intellect is in no way similar to the emotional response of the heart. Emotion in intellect is merely an objective excitation. True emotion, emotion of the heart, is the deeply felt subjective ecstasy that the matter is good for him. The excitement resulting from the good accruing to an individual is radically different from the excitement that results from the contemplation of a subject's intrinsic goodness.

Though the emotional response of mind and heart are so dissimilar, both are of one emotional essence. Therefore heartfelt emotion will emerge from emotion of the intellect. Rather than being something new, heartfelt emotion is but a revelation of what was previously latent.

The same is true with the ilah and olul of thought and speech. A person says that which he has previously thought about. Without prior thought, speech is incoherent.

The progressive order of thought is as follows: A person first thinks of a pure concept, then words form in his mind in consonance with the subject matter. The words are then arranged in a form that can be verbalized.

Speech, then, is but a revelation of that which was previously concealed in thought, and is not something new.

In summary: G‑d renews the world from moment to moment. Ilah and olul are comparable. Though the olul as it emerges as an independent entity is very different from what it was when contained in the ilah, its essence remains unchanged. This is observed both in emotion and intellect, as well as in speech and thought.

Chapter IV

Only with regard to ilah and olul can it be said that the essence of the latter is latent in the former. And even regarding ilah and olul , only the essence of the olul is similar in the latent and revealed state. Its manifestation upon emerging as an independent entity is entirely different from its manifestation while latent in the ilah.

We readily observe this difference when we compare the manifestations of intellectual emotion to heartfelt emotion. While the effect of intellectual emotion is spiritual (causing as it does heartfelt emotion), the result of heartfelt emotion is physical actual love or hate, or some other action.

This is especially so concerning thought and speech. Speech that is latent in thought is termed hirhur, or "nonverbal speech." Non-verbalized speech is not the same as actual speech, but they share the same essence, and consequently there is nothing really new in speech.

This is not the case with creation ex nihilo. The relationship between creator and created is in no way similar to the relationship between intellect and emotion, or between thought and speech. The ayin, or source of creation, is essentially different from the actual creation. For the essence of what is created was never latent in its source. This being so, creation cannot be thought of as a revealing of the concealed, but is rather the coming into existence of something entirely new.

Creation ex nihilo is the exclusive domain of the Infinite One, as the Rebbe o.b.m. says:14 "It is He alone who has the power and ability to create something from total and absolute nothingness."

This is the meaning of the verse:15 "All that the L-rd had desired, He has done." Creation emanates from G‑d's will and desire, without the need of any intervening logical progression. Creation, then, is not a manifestation of intellect or logic, but rather an expression of His will and desire, following the well-known statement:16 "G‑d passionately desired a dwelling place in the nether world."17

In discussing creation ex nihilo, the creative ayin is termed the koach hapo'el, or "the activating force of the Creator," while the created being is termed the nifal, or "that which was brought into existence." Creation comes about through the continuous investiture of koach hapo'el in the nifal. Although the ayin must constantly be within all created beings, it conceals itself from them. This is known as "the concealment of the Creator from the created."

Indeed, this is the marvel of creation ex nihilo. Were the ayin to reveal itself within the created beings, or were the ayin to depart from them, the created beings would cease to exist. Thus, the very existence of all created beings is dependent upon the ayin remaining continually within them, and yet this investiture must be concealed.

In summary: Ilah and olul, though different in their manifestation, are essentially one. Creator and created, however, differ in their very essence. Ayin is the spiritual creative force, and the created beings are the physical result of this creativity. The koach hapo'el must constantly be within all created beings, yet it must be concealed from them.

Chapter V

Rosh HaShanah18 is the time for accepting the Heavenly yoke. It is similar in some ways to accepting the dominion of a human king, whereby a person accepts upon himself the obligation to carry out all the king's decrees.

During Rosh HaShanah, one should repent for one's misconduct and evil character traits, as well as for one's failure to comply with the will of G‑d, the King of kings. He should accept the Heavenly yoke, establish a set time daily for Torah study, develop a taste for unhurried prayer, perform mitzvos with vivacity, and derive pleasure from good character traits and love of his fellow Jew.

This, then, is the meaning of the verse: "Understand, you senseless among the people; you fools, when will you become wise?" People say that they cannot understand Torah for it is beyond their grasp, but the truth is that all depends on an individual's desire.

During Rosh HaShanah, every Jew must awaken within himself the desire to study Torah and perform mitzvos, and thereby merit a good and blessed year materially and spiritually.

In summary: The spiritual service of Rosh HaShanah is repentance, i.e., regretting one's misdeeds and accepting the Heavenly yoke to study Torah and perform mitzvos. Through desire, one can attain the profoundest measure of knowledge and the best manner of conduct.