Chapter I
ואחר עורי נקפו זאת ומבשרי אחזה אלקה
"Though my skin has been torn from my body [due to my many afflictions], [still] from my flesh I perceive G‑d."1
Iyov was once the world's most fortunate individual. After a time, Satan incited against Iyov before G‑d, saying to Him that Iyov's piety stemmed only from the fact that he and his children were in good health, and that he was extremely wealthy. Were G‑d to take away Iyov's riches and his children, and make him ill, argued Satan, the once-pious man would surely revile G‑d's holy name.
So G‑d gave Iyov over to the testing hands of Satan. Iyov lost his children and wealth, and was himself stricken with various ailments.
While debating with the friends who came to console him, Iyov says2 that he is sure that his Redeemer lives. He is convinced of G‑d's Divine Providence, and that underlying his trials and tribulations is an act of Providence which surely has a specific [positive] purpose.
"Even after my skin has been torn etc.," means Iyov realized that his afflictions came from the Redeemer of his life, for indeed, "from my flesh I perceive G‑d," i.e., G‑dliness can be understood from one's own body and soul. Just as the body is animated by the soul which G‑d places within it, so too the world and its inhabitants are animated by the G‑dliness that pervades it. Consequently, everything that befalls a person is part of a Divine plan. But since the divine life-force of all creation is concealed, we created beings do not know its true essence; all we know of it is what we perceive of its effects [on us and on the world as a whole].
We observe that the world and all its creatures are vibrantly alive, trees grow and bear fruit, grain grows in the fields, etc. We are also aware that there is no such thing as spontaneous generation; everything must have a source. Yet an object cannot be created from an already existing object. A case in point: When a seedling is planted, it will not grow until it rots and is thereby unified with the power of growth that G‑d placed in the earth. Only then will the seedling produce new vegetation. The period between implantation and growth is called ayin or "nothingness."
As is known, G‑d created the world ex nihilo, being from non-being. Creation is only within the power of the Creator. This is expressed in the well-known statement:3 "Should all the denizens of the universe assemble [and utilize their combined wisdom and abilities] they would not be able to create the wing of a gnat and imbue it with a soul."
They are unable to do so because creation is the exclusive domain of the blessed Creator. Creation ex nihilo implies creation of the physical from the spiritual something which only G‑d can do.
In summary: "From my flesh I perceive G‑d." From the composite of body and soul we understand the G‑dliness that pervades the world and all its creatures, the creation and vivification of which are only in G‑d's domain.
Chapter II
Creation ex nihilo comes about through a combination of two opposite factors. On one hand, the Divine creative force must constantly be vested in what is created.4 Creation ex nihilo is very different from the process by which an artisan makes a vessel, for once the vessel is complete, its continued existence is not dependent on the artisan. Every created being, however, must constantly have within it the creative force that caused it to come into being, since it has no independent existence. At the very moment that the G‑dly creative force departs from it, it ceases to exist; it is as if it never existed.
Though every created being's continuing existence is dependent upon the creative force remaining within it, this investiture must be totally concealed. This is known as the "concealment of the Creator from the created." Thus, creation ex nihilo comes about through a combination of two opposites. The creative force must be vested in every created being, and at the same time this investiture is so concealed that the created beings are unable to grasp what sustains them, and for this reason call it ayin or "unknown."
Herein lies one of the [major] differences between creation ex nihilo and the process of an olul (or "effect") emerging from its ilah (or "cause"), this latter process being known as ilah v'olul.5
Ilah refers to that which causes another matter to appear, and olul refers to what is brought into being by the ilah. Intellect and emotion, as well as thought and speech, are similar in that they are all examples of ilah and olul. Intellect is the ilah from whence emanates the olul of emotion, and speech is the olul of the ilah of thought. The olul of emotion apprehends the ilah of intellect, and the olul of speech cannot be greater than its ilah of thought. The reason for this is that the relationship between ilah and olul is such that the ilah is revealed within and apprehended by its olul.
However, when a created being or yesh springs from the divine life-force of ayin, the yesh does not apprehend the ayin, for the ayin creates the world and all creatures within it in such a way that it remains entirely concealed from the yesh; we cannot possibly apprehend it. Though it is generally true that in any causal relationship one is able to describe the cause by considering the effect, all that we know of the divine force that vivifies the world and all its creatures is that it exists.
With regard to the soul's powers,6 it is possible to discern their functional nature by examining their effect on the organs of the body. Concerning the soul itself, however, all that we know from its effect on the body is that the soul exists [and that it endows the body with life].
The reason for this difference is that the soul's powers have a narrowly defined role, so that, although it is not possible to discern the essence of the powers, one can still define their functional nature when enclothed in a body. The soul itself, however, whose function in the body is to give life itself, cannot be discerned at all.
The same holds true with regard to the divine life-force that enlivens the world. Not only is it of a general nature in that it animates so many widely divergent creatures at the same time, but the force itself is very much concealed. For this reason our world is called olam, which means "concealment. "7
In summary: Creation ex nihilo is not similar to the process by which an artisan makes a vessel. The divine life-force is very much concealed within created beings. It is unlike ilah v'olul, examples of which include intellect and emotion, thought and speech. The ilah is close to the olul and the olul apprehends the ilah. Created beings know only that the divine life-force exists [and animates everything].
Chapter III
Upon reflection, we realize that our knowledge of the soul's existence is not enough to help us understand the divine life-force that animates the world.
Our knowledge of the soul is limited; we are aware only of its existence [and its ability to enliven]. Logically, we deduce that there is a difference between our knowledge of the soul (which affects the body in general), and that of the soul's powers (which affect our individual organs in a very specific manner).
Soul powers are tailored to their particular tasks within the body. The power of intelligence is not capable of sight, and the power of sight cannot possibly hear. So too regarding the remaining soul powers; since each is strictly limited in its abilities, it follows that each has limited functional characteristics.
The soul itself, however, affects a person in a most general manner [providing him with life], and therefore is an entity with broad characteristics. [Especially so, since the soul not only provides life but also] encompasses all the individual soul powers, from highest to lowest. The human mind simply cannot comprehend how one entity can encompass so many varied powers, though it is true that the powers found within the soul itself are very different more refined and more capable of melding than they appear in their revealed state.
Every being which G‑d created is composed of body and soul, the body being physical and the soul spiritual. Both the physical and the spiritual contain elements of the other, albeit in a manner consistent with their essential being. For example, both the heel and the brain are physical entities. Both also contain a spiritual aspect [such as their particular life-force]. There is, however, a major difference between the spiritual aspect of the heel and that of the brain.
Angels are spiritual entities, yet they possess physical aspects, as we find in the verse:8 "He makes His angels of spirit, His servants of flaming fire." Wind and fire, though the most refined of the four foundations, are physical.
In their revealed state, the power of sight perceives only the physical while one can hear only the "spiritual," since, compared to objects beheld by the eye, sound is considered spiritual.
These limitations do not apply to the powers of sight and hearing as they are found within the soul itself. In their sublime state, sight is indeed capable of perceiving the spiritual aspects of the physical world, and hearing can also encompass the physical aspect of the spiritual realms. That this is so can be deduced from the description of the giving of the Torah, as it is written:9 "And the whole nation beheld the sound," upon which the Midrash comments:&10 "They saw that which is [normally only capable of being] heard, and heard that which is [normally only capable of being] seen."
Thus, it is clear that the soul's powers are radically different when found in the soul itself than they are when in their revealed (functional) state in the body.
"From my flesh I perceive G‑d" then means that our knowledge of the divine life-force that enlivens the world is as scant [as our knowledge of the soul that gives life to the body.] In reality, even the knowledge of our soul's life-giving force fails to properly serve as a precursor to our knowledge of the divine life-force. This is because the soul is also a created being, while the divine life-force is G‑dliness, completely unintelligible to created beings. Thus, the divine life-force animating the world and its inhabitants is said to be in a state of concealment.
In summary: Our knowledge of the soul's powers cannot help us understand the divine life-force that animates the world and its creatures. All beings contain physical and spiritual properties according to their state of being. Though the soul's powers are general when found in the soul itself, they are particular upon being revealed [in the body].
Chapter IV
Though the G‑dly life-force permeating the world is very real, it is so completely concealed that created beings cannot fathom its existence. The life-force is all-inclusive, and encompasses all four levels of existence, from the inanimate through the vegetative and animal, to the highest level, the level of man. To affect all these levels [equally and simultaneously] requires that the activating force be of so general a nature as to be incomprehensible. That which cannot be understood we call "nature," a term used to describe all matters that defy comprehension. It is as the Alter Rebbe o.b.m. writes in the 19th chapter of Tanya:11 "The term 'nature' is a borrowed name for all matters that are not within the realm of logic."
This state of concealment exists only with regard to the life-force which animates this physical world and its creatures. However, in Gan Eden the divine life-force is revealed. This is alluded to in the well-known statement:12 "In the World to Come there is no eating and no drinking. Rather, the righteous sit with their crowns upon their heads and derive pleasure from the radiance of G‑d's presence." The crowns referred to are earned by the righteous through their study of Torah in this world, as our sages say:13 "Fortunate is the individual who comes here to Gan Eden with his Torah knowledge in hand."
While Torah study earns the soul its crown, the mitzvos performed in this world become the soul's garments in Gan Eden.14 To quote a well-known saying:15 "The upper world the World to Come is similar to the lower world." He that learns Torah and performs mitzvos in this world merits Gan Eden and the World to Come, and in Gan Eden the essence of the divine life-force is revealed.
The statement:16 "Seven matters preceded the world," one of which was Gan Eden, thus means to say that the quality of the divine revelation in Gan Eden is spiritually superior to the revelation in this world. However, this superiority is maintained only while the life-force of this world is concealed. Ultimately, the divine life-force of this world will also be revealed, as it says:17 "The glory of G‑d shall be revealed, and all flesh together will see that G‑d's mouth has spoken." The divine life-force and utterances which created the world the complete and quintessential divine light that is the world's life-force will be revealed in their entirety.
The essential divine life-force (or atzmi), is spiritually superior to the revelation in Gan Eden. But the divine light that permeates Gan Eden will only serve as a reward for Torah study and the performance of mitzvos until the coming of Moshiach (may it be speedily and in our days). Once Moshiach comes, the spiritually superior or atzmi of the divine life-force which animates the world and all its creatures will be revealed. It is for this reason that repentance and good deeds in this world are better than life in Gan Eden, for though the illumination of Gan Eden is the essence of divine illumination, it is not the quintessential level of the or atzmi.
Herein lies the special merit of repentance, or teshuvah. Repentance is a valid mode of spiritual service, for teshuvah is not, as many think, only for past misdeeds. Rather, the word teshuvah means "return."18 The spiritual service of teshuvah implies that the soul, notwithstanding its descent into a physical body, reverts to the lofty state it enjoyed prior to its descent.
When the physically encumbered soul immerses itself in the study of Torah and divine service with mesirus nefesh, total self-sacrifice, it will rise to the greatest heights. This spiritual progression must, however, be in an orderly fashion. The first step in one's spiritual service is to train oneself to recognize that Divine Providence is all-pervasive, i.e., that everything has a divine purpose.
"Though my skin has been torn from my body" due to the tribulations of the "birthpangs [preceding the coming] of Moshiach," still [one should realize that this emanates from the fact that] "my Redeemer lives," [i.e. the difficulties are all Providential]. All that is necessary [for this realization to be achieved] is to understand that "from my flesh I perceive G‑d," i.e., within everything [and within all events] one should perceive G‑dliness.
We must immerse ourselves in Torah, teshuvah and good deeds, and we will then speedily merit to greet our righteous Moshiach.
In summary: The divine life-force found in this world and in all its creatures is so concealed that though we know it exists, we are unable to fathom its existence. However, in Gan Eden the essence of G‑dliness is revealed. Teshuvah is a means of striving to attain greater spiritual heights. Torah, mitzvos and teshuvah are illuminated by the quintessential illumination of G‑dliness. This will be revealed when Moshiach comes.
