Samach Vov: Hashamayim Mesaprim, Part 1

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ATZILUS
If Atzilus has no autonomy, then in what sense is it a world?
Dave

Excellent Question.

Atzilus is often referred to as an Olam Ein Sof . Olam means “world” and Ein Sof denotes a limitless revelation of Divine light reflecting Divine Essence. This appears to be an oxymoron. If Atzilus is a world, how can it be Ein Sof, and if it is Ein Sof, how can it be a world? Atzilus has aspects of both dimensions. On the one hand, it is a realm of revelation, as opposed to creation. The “light” of revelation is a reflection of its source that has no independent existence. It is constantly bound to its source and generated by its source (similar to the relationship of sunlight to the sun). On the other hand, it is subject to modification. There is sunlight at high noon which truly reveals the sun. The same light can be vastly attenuated by appearing through a crack in a wall. On passing through a stain glass window, it reveals an array of colors that are only latent in the white light of noon. What with all of these individual changes, the light remains light, and is constantly bound to and generated by the luminary.

So, on the one hand, Aztilus comprises 10 individual sephiros, each with its own characteristics (“color”) and is thus a “world”. On the other hand, it is a world of light (Ein Sof) bound to and dependent on the “Luminary”

Atzilus can be thought of as a realm of transition between the simple revelation of Divine Essence (Ein Sof) and autonomous creation (lower worlds)

There is far more to this story. I have not even touched on the subject of Kelim (vessels) which confer specific properties on the light. The subject is deep and complex and really requires lengthy discussion with a knowledgeable scholar of Chassidus. Given the constraints of this medium as well as time available, this is the best that I can do while “standing on one foot”. I hope that it has been helpful and that it stimulates you to make further inquiry.

Best,
Y. Brawer Reply

Answer to anonymous

“So... are you saying that HaShem actually puts into that neshama a tiny portion of Himself... and it receives "life force" in this world to function as His extension below?”

Sort of. The Tanya (chapter 2) Quoting Iov (Job 31:2) refers to the Divine soul (as opposed to the animal soul) as a “portion (or part) of G-d above” The Tanya adds the word “Mamash” (truly) for emphasis. The implication is that the Divine soul is more than an emanation or a revelation from the Divine Essence. It is not, for example like a ray of light from the sun which, although revealing the sun, is not of the essence of the sun itself. G-d is everywhere and everywhere the same. His essence is unchanged by creation. So, in a sense, all being is Him, but He is not all being. The issue, then, is the extent to which any particular dimension of being reflects His essence. This, in turn depends on the extent to which G-d identifies with that dimension. G-d identifies himself with the Jewish people as a father identifies with his child. The child is not merely a refection of the father, such as a thought or emotion, but an extension of his very essence. The father-child metaphor is elucidated in chapter 2 of the Tanya. Thus, it can be said that the Divine soul is a “part” of G-d. This, of course, implies no plurality in Him, i.e. He does not have “parts”. What it does indicate is that our Divine essence is truly bound to His essence.

Great question.

This answer barely scratches the surface. I would advise you to examine the first few chapters of the Tanya using one of the several excellent commentaries available.

Best,
YB Reply