Emes VaTzeddek (Volume One of Otzar HaYirah)

Chapter: Hasagas V’His'notzi’tzus Elokus
(“Divine Illuminations and Perceptions”)
Selections from Reb Noson’s Likutei Halachos

The Order of the Universe

God transcends all worlds and all spiritual forces. [Thus, God is the source of all true harmony and His wisdom constitutes the inner “order” of Creation.] By contrast, all the worlds, which are governed by the aspect of Malchus, constitute the paradigm of “disorder” or opposition. For Malchus is the aspect of disorder, the Hebrew alphabet read from the last letter backward: tav, shin, reish, kuf, etc.[1] [However, this condition is not permanent.] The ultimate reason for Creation is to attain such a mystical realization of Godliness that all the worlds, which depend upon humankind, ascend to their supernal Source. Then the aspect of “disorder” will unite with the aspect of “order,” which is the knowledge of God. This is the highest goal. There, all conflict and disharmony is nullified.

This encompassing degree of enlightenment can be attained only through this World of Action (Asiyah), specifically by performing the commandments and upholding the teachings of Torah. These are the "hands that pick up all the worlds,"[2] which embody the aspect of “disorder.” For the Torah brings all levels of Creation into accord with God, until everything merges into its supernal Source, which is the aspect of “order.”

Everyone Knows

Every Jew, in the innermost recesses of the soul, constantly gazes upon the Ultimate Reality, which is the Infinite Light. Thus, the deepest desire of the soul is to cleave to God and merge into the Divine Oneness. In truth, this is the entire spiritual task of Israel: to bring about the spiritual unification of all the worlds through the holiness of the Torah and commandments. This is made possible through the radiance that remains after attaining nullification of the self within the Infinite Light. It also depends upon one’s free will, for this afterglow shines to every person. Even on the lowest level, the Infinite Light is present.

The Essence of Desire

The ultimate destiny of all Creation is to come to feel that there is truly no desire or pleasure or source of gratification other than that derived from the experience of Godliness. For “His Godliness is sufficient for every creature” (Rashi on Genesis 17:1). That is, the desire of every creature in the universe can be gratified sufficiently by Godliness alone. To be sure, there are countless levels of experiencing delight in God, which is the spiritual reward that the tzaddikim long to experience in the World to Come. Nevertheless, even the most seemingly inferior creature in the universe ultimately will derive gratification from Godliness alone. For the delight in knowing and becoming incorporated into the Divine Oneness obtained by the least creature will be more than sufficient for it to attain immortality.

However, this reward primarily is intended for those who strive to attain this level during their mortal lives. This is the goal for which those who truly “desire life” (Psalms 34:13) pray: that even during their mortal lives they may derive gratification from Godliness alone. They do not desire anything but God and His Torah and commandments, which express God’s Oneness. Happy is he who perseveres until he attains this.

Delight Without Measure

In truth, the principle that “His Godliness is sufficient (Hebrew: dai) for all creatures” only applies while there is operative some aspect of tzimtzum (constriction of the Divine Light). However, the souls of Israel are destined to transcend this level, as well. This is implied by the verse: “And I will pour forth upon you blessing without end (dai)” (Malachi 3:10), concerning which our sages observe: “Until your lips weary themselves of saying, ‘Enough (dai)!” (Shabbos 32b). Such blessing and delight in the perception of God will be poured forth upon them that they will attain a level of self-nullification and wondrous deveykus beyond all holy constrictions. Their very lips, which are the organs of speech and constriction, will become weary and desist from saying “Enough,” having reached the supernal level of which it is said: “No eye has seen it – for it is Godliness alone” (Berachos 34b, citing Isaiah 64:3).

Light of Lights

All lights are derived from the Divine light; as King David declares, "God is my light…" (Psalms 27:1). Just as the light of the sun breaks forth from the east and illuminates the face of the earth, the Divine light suddenly may break forth within the soul, bringing about an illumination that is indescribable, beyond all words. However, this revelation cannot remain constant, or the person would cease to exist. Moreover, constant delight would not be recognizable as delight. Therefore, God constricts and conceals His illumination, as the verse states, "Behold, you are a God Who conceals Himself…" (Isaiah 45:15). This creates a spiritual vessel that can hold the light in a measured way, according to the capacity of each person. Through this constriction and concealment, one subsequently may receive the Divine light in its pristine brilliance, perceiving that each moment is entirely new. Indeed, this is the ultimate truth. This, too, is why in the physical world, each day combines both aspects of darkness and light.

The Divine Call

Even when a person has fallen to a low spiritual level and is surrounded by darkness, God has mercy and sometimes grants him exalted perceptions. This is meant to arouse the person and draw him back to God, as the verse states, "Draw me close, we will come running after you…" (Song of Songs 1:4). This is why the state of exaltation soon dissipates. The illumination was only a hint of the blissfulness of the Divine light, so that one would choose to pursue it of his own accord. Such experiences are echoes of God's constant call to each person to return to Him.

Higher Than Mind

When one becomes attuned to the holy restraining force of the Sefirah of Kesser, he attains the ultimate knowledge -- which is "not-knowing." Then, the distinction between knowing and not-knowing dissolves; for in their highest root, they are one.

Yearning For God

Every person has perceptions that presently exceed his mental grasp, as well as others that he has acquired and made his own. The former are an aspect of the ohr makif ("encompassing light"), while the latter reflect the ohr pnimi ("internal light"). One must constantly strive to internalize the levels that transcend one's understanding, whether in Torah or in the mystical perceptions that are gained through Divine service [i.e., prayer in general, as well as the efforts one makes in spiritual refinement]. The main way to do so is by yearning constantly to come closer to God.

Knowing Through Action

The World of Asiyah/Action is utter physicality, which is the principal barrier to the perception of Godliness. However, when one serves God by performing the commandments with joy, one refines the physicality of Asiyah/Action, and elevates it to the Sefirah of Kesser, the supreme level known as the "Divine Crown". The Sefirah of Kesser constitutes a spiritual barrier between all emanations and the Emanator; it also acts as a restraining force to the intellect that pursues the Infinite Light. However, this obstruction is entirely beneficial, for it is impossible to perceive the Infinite Light directly.

Thus, the Kabbalists state, "The last in deed is the first in thought" (Sabbath Liturgy, based on Sefer Yetzira 1:1). That is, specifically from the physicality of Asiyah/action, from the "last in deed," one may grasp the "first in thought," which is the aspect of Kesser, the Divine Crown. Through this mode of apprehending Godliness, Israel transcends even the highest angels.

Waiting

On Passover, leavened food (chametz) such as bread, etc., is forbidden. However, immediately afterwards it is permitted again. Then on the festival of Shavuos, the aspect of chametz attains its tikkun. [During the period of the Holy Temple, both leavened and unleavened breads were offered on Shavuos.]

This is because on Passover, Godliness shines forth without any preliminary effort on our part, without an "awakening from below." Thus, we can only receive these perceptions in haste, before they have time to turn to chametz. In truth, these perceptions are very lofty, higher than the mind's ability to grasp, having shone forth without an "awakening from below." However, by guarding against chametz, by not contemplating that which is beyond our grasp, in this itself we create an "awakening from below." This makes it possible to receive higher levels of wisdom in an orderly, measured way. This process goes on until one attains the level of Kesser (the Divine Crown). This is identified with the "ordering and restraining power" that enables the mind to grasp transcendental reality. Then haste is no longer necessary, for we attain an illumination of the ultimate knowledge, which is "not knowing." This, too, is a connotation of Kesser, which may be related to the Aramaic word for "waiting" (katar). [Having made spiritual preparations, one is no longer in a hurry.]

 

All essays and translations by David Sears  © 2001 The Breslov Center.