Epistle 31

31 Well known at the gates1

is the statement in the Tikkunim2 that the “Shechinah is ailing in the exile,” as it were.

This [anthropomorphism] draws a comparison with a physical ailment, distinguishing, [of course,] between the holy [and the mundane];3 i.e., bearing in mind the utter disparity between a physical ailment and the state metaphorically described as an “ailment” of the Shechinah.

The cause of illness or health lies in the distribution and flow of the life-force from the heart to all the organs,

[this life-force] being vested in the blood of life which flows from the heart to all the organs,

and the spirit of life and the blood4 circulates all around

into all the limbs, through the veins5 that are embedded in them,

and returns to the heart.

Now, if the circulation and flow of this spirit of life is always as it should be, in its proper order as arranged for it by the Fountainhead of Life,

then the individual is perfectly healthy,

for all the limbs are bound together and receive their appropriate vitality from the heart through this circulation.

But should there be any disorder in any place, restraining, hindering, or reducing the circulation and flow of the blood with the spirit of life vested in it,

then this bond—which connects all the limbs with the heart by means of this circulation—is severed (which would extinguish life), or diminished,

in which case the individual will fall ill and sick (May G‑d protect us!).

Precisely so, metaphorically speaking, all the souls of Israel are regarded as the organs of the Shechinah,6

which is called the “heart,” as it is written,7 “The Rock, My Heart,”8 and as it is written, “And I will dwell within them.”9

The meaning (of this comparison between the Shechinah and the heart that supplies all the organs with blood) is:

The10 term Shechinah, deriving as it does from the verb לִשְׁכּוֹן (“to rest” or “to dwell”), denotes that the light of G‑d abides in the Worlds of Beriah, Yetzirah, and Asiyah in order to endow them with life.

This life-force is drawn forth by means of a prior investment in the souls of Israel.

[This is so] because none of the created beings stand in any comparable relation to the Creator,

for “all that are before Him are esteemed as truly naught.”11

Thus, it is impossible for them to receive life-force from His light and effluence,

to become created beings ex nihilo into substantiality, and to be living and subsisting,

except by means of the souls.

[For it is the Jewish souls] that rose in His thought, i.e., their source is in His thought,

and thus preceded the creation of the worlds, which came about through [Divine] Speech.

Thus, our Sages, of blessed memory, said: “With whom did the Holy One, blessed be He, take counsel [concerning the creation of the worlds? With Jewish souls],”12

as is known from elsewhere.

And it is well known at the gates1

that every downflow of [Divine] life-force and [all] effluence from the upper worlds to the worlds which are lower than them,

are as stated in the Sefer Yetzirah:13 “Their beginning (i.e., the beginning of the uppermost levels of creation) is wedged in their culmination (i.e., in the nethermost part of the lowest level of creation), and their culmination is wedged in their beginning.”

In the writings of Rabbi Yitzchak Luria, of blessed memory, this [dual direction] is referred to as or yashar (“direct light”) and or chozer (“reflected light”), i.e., light reflected upward from the lower level back to the upper,

as it is also written, “And the Chayot were advancing and retreating,”14 first proceeding away from their Source and then retreating to it.

Thus, according to these words and this truth, which is impossible to explain properly in writing,

the Shechinah is referred to as the “heart” and the souls as “organs.”

This teaches us that when all the souls are attached and bound together,

the circulation and flow of the life-force and of the effluence from the Shechinah to the worlds and from the worlds back to the Shechinah is continuous,

and “their culmination is wedged in their beginning,” thus binding and joining them all—all the souls, and through them all the worlds—to the One G‑d so that they will cleave to Him.

Thus, it is written, “You are standing firm this day, all of you, before the L-rd your G‑d (Havayah Elokeichem).”15

The verse specifies “all of you,” i.e., a situation in which all Jews stand united together. Moreover, it specifies “before,” implying that this togetherness enables all Jews to relate to Divinity at the level at which the Name Havayah precedes and transcends its subsequent self-imposed descent to become Elokeichem, the life-force that empowers souls.

“Your heads…” (i.e, those with the loftiest souls), “from the hewer of your wood…” (i.e., those of more modest spiritual stature).

This will clarify the teaching of our Sages,16 of blessed memory, that the destruction of the Second Temple and the fall of Israel into exile,

and the withdrawal of the Shechinah and its descent to Edom, into a state of exile, as it were, for when the Jews are exiled, so, too, is the Shechinah17—

all this was because of the sin of groundless hatred [between one Jew and another] and dissension between their hearts (May the Merciful One save us).

And this is why [the Shechinah] is referred to metaphorically as ailing (in times of exile, as quoted above).

As for18 the phrases [in the Amidah], “He supports those who are fallen and heals those who are sick,” in plural form—although reference is being made to the Shechinah,

this alludes to all the organs….