창세기 2:10의 차시두트

2. And the explanation of these matters is understood according to what our Sages say (Menachos 29b) "'In Yah, the Lord, is the Rock of eternity' (Yeshayahu 26:4) - with [the letter] Yud the World to Come was created and with [the letter] Hey the present world was created." The explanation: it is known that the Ain Sof surrounds all worlds and fills all worlds. Meaning, that He gives life to the worlds through two ways. One is through the enlightenment [of his light/presence] becoming enclothed within the inner and essential aspect of every single thing according to each thing's capacity to contain [the light] and its existence not be nullified. This enlightenment is called filling [all worlds], and that is what our Sages reference in their statement: (Midrash Tehillim on "Barchi Nafshi") "Just as the soul fills the body, likewise God fills the whole world entirely." And just as the light and revelation of the life-force of the nefesh-soul in the body has many levels, and the essential resting place and truest revelation of it is in the head, and then the heart, the rest of the inner limbs, and after that the hands and feet until it reaches even the hair and fingernails, each one in descending order from the previous in the level of quality and quantity of the nefesh-soul's revelation of life-force, this is likewise true in general for all worlds, in that they are [created in] the likeness of the Form (partzuf) of the Man {by way of analogy?} and the light of God illuminates and is enclothed in their inner essence to give them life, and anyone who draws closer to His light receives more and more enlightenment and revelations, and [descending levels] after it is less and less [light] from level to level, in "clothes" and many concealments according to the nature of the vessel in what it can receive and contain. And within the whole process of these enlightenments are all the worlds of ABIYA (Atzilus-Emanation, Beriyah-Creation, Yetzirah-Formation, Asiyah-Making) as is known, that Abba-Father "nests" in Atzilus-Emanation, Imma-Mother in Beriyah-Creation, and Tiferes itself in Yetzirah-Formation, and so on, and the many levels described previously in the manner of ascending spiritual levels, one after the other, high and higher, as mentioned earlier in the matter of the Garden of Eden, they are all from this enlightenment that is filling all worlds and that enclothes itself in the many levels that have no end, since the end of all the levels in the spiritual worlds is the concept of the lower garden of Eden, as mentioned previously, and everything that is above that draws closer to the source, where there is revelation of the illumination of G-dliness without constrictions or many filters, there will be greater delight with greater strength because the delight comes from the revelation of G-dliness, by way of analogy down below [in the lower worlds] that with intellectual understanding comes delight/pleasure necessarily, for that is also the way it is on high, according to the wisdom and understanding the delights from the Ancient of Ancients (i.e. Keser-Crown) is drawn, as is written "for with you is the source of life (Tehillim 36:10)". And if you will ask about these myriad of levels [how that fits with the idea of them] all being included in general within the Form of the supernal Man, know that the general is split into particulars, and also the particulars is a general principle for more particulars after it in many many levels, one after the other in the manner of general principles, [followed by] specifics, [then] a general principle. Because all that we said about the principles that are set up through all worlds, each one {world?} has numerous worlds and each one of those divides into many Partzufim (aspects/forms/archetypes) in that in every partzuf there is the essential aspect of the [supernal] Man, within which is contained the many thousands of particular worlds without end, where each one is greater than the one after it as mentioned previously and as discussed... on the verse "great is our God and abundant in strength (Tehillim 147:5) ... {translation uncertain until אך} However, all [these worlds] are in general part of the concept of [the Supernal] Man, and the light of God that sustains them and gives life to them is called "filling all worlds," like a soul to the body. And this is what [is meant by what is] written by our Sages that "with the [letter] Yud the World to Come was created, since the concept of Chochma-Wisdom is called (linked to) the Yud, as is known, and the idea is that Chochma-Wisdom is the beginning of the chain of development/evolution (hishtalshelus) [of all creation/worlds] as it is written (Tehillim 110:10) "the beginning [is] wisdom," and the enclothement of the light of the Ain Sof in [the worlds of] ABIYA is through Chochma-Wisdom, as is written in likkutai amarim (chapter 2) [in reference to] (Tehillim 104:24) "you made everything with wisdom." Now from Chochma-Wisdom and downward is the idea of the chain of evolution/development of all words but Chochma-Wisdom itself 'comes from nothingness' - not in the manner of the development/evolution of all words because the light of the Ain Sof is loftier a thousand levels and beyond any measure than [even] the upper Chochma-Wisdom, and as it's known from the explanation of the Maamar (lesson) ... {translation unknown until שעצמות} that the essence of the light of Ain Sof is completely simple and undifferentiated, and there are no divisions into the ten sefiros, chochma-wisdom, binah-understanding, etc. at all, as is written in likutai amarim, and for this [light of Ain Sof] to take on the characteristic of a seemingly independently existing creation is the idea of Chochma-Wisdom, which comes about through a great and intense constriction [of the light of Ain Sof], that is [the idea of] what is written (Iyov 28:12) [wisdom] "comes from nothingness," since the generation of Chochma-Wisdom from the light of the Ain Sof is through a "jumping" of levels, like the idea of "something from nothing," and not like the idea of the chain of development/evolution of worlds, through cause and effect, something from something, for if it were not this way, Chochma-Wisdom could never come about from the light of the Ain Sof, since it is totally simple and unable to be defined as something with limitations and boundaries such as Chochma-Wisdom, for it is a specific and unique power. Therefore, Chochma-Wisdom is called (linked to) the Yud, since it comes about from such a great constriction of the light of the Ain Sof it is but a small dot of illumination from that original light, by way of analogy the way the [letter] Yud [is just a small dot]. And from Chochma-Wisdom and onwards this illumination stretches on in the chain of development/evolution [through] cause and effect, and this is the concept of filling all worlds. Therefore, our Sages state that the World to Come was created with the Yud because all the pleasures of the souls in the Garden of Eden in all the many levels reaching higher and higher from there, their source and root is the concept of Chochma-Wisdom, as is known from the matter regarding (Breishis 2:10) "and a river went forth from Eden..." However, the essence of the light of Ain Sof is so much loftier than this, even Chochma-Wisdom which is the beginning of all the development/evolution [of worlds] and is called Yud, is nullified completely like a drop in the {ocean?}, and more than that, it is like the nullification of something that is finite/limited to something that has no limitations, it cannot be compared at all, as written in Likutay Amarim (chapter 48). And this is the meaning of the teaching that "[everything] with Chochma you [God] made" - that Chochma is likened to [the world of] Asiyah in that in relation to something that has no limitations, they are the same in essence, as are the thousands upon thousands [of worlds and levels in between them], and this is what is called "surrounding all worlds" in that it is not enclothed in the worlds but nevertheless it surrounds and encompasses them, and this is the second way in which the Ain Sof gives life to all worlds, in that His light that has no limitation or end surrounds and encompasses them, and on the contrary, in actuality this is the main sustenance [for them] since it is the main concept of the Ain Sof for from it is the essential continued sustainment of all the creations, for if His Divine flow of sustenance were to be removed then all the creations would cease to exist. Now, the explanation of the matter of this "encompassing" - how it works and what it is - this is not its place and it is already explained in other places, for it is not surrounding from "above" in a spatial sense God forbid for there it has no concept of form or body God forbid, examine there properly and your eyes will be enlightened from all the doubts that the later kabbalists questioned, such as the Shomer Emunim and the [acronym uncertain] in the matter of the Tzitzum-constriction and the [acronym uncertain] if it is truly a removal of the [Divine] light from this place or if it not a true removal, if so, how is it present in the bathroom, since from the start this is not a difficulty because [the Divine light] was removed so that it wouldn't illuminate in an "inner" manner, which is called "filling" [all worlds], rather in an "encompassing" manner, which is called "surrounding" [all worlds]. [translation uncertain until וא"כ] And if this is so, there is no difference between a place of filth or cleanliness, see there. And this is the purpose of man's [soul's] descent to the Present World - to bring down the revelation of the Light of the Ain Sof, blessed be He, which encompasses all worlds, from its state of concealment to revelation in an "inner" manner, truly. And the matter of this revelation, how [it happens] and what it is, it is not in our power to understand, just to know that so it will be in the future state of revelation. And this is the promise of the prophets: "your Teacher will no longer be concealed [from you] (Yeshayahu 30:20) and "the glory of God will be revealed" (Yeshayahu 40:5), and it is the wondrous level and the main promise, for behold the entire aspect of the Garden of Eden and how great its [reward/revelation] is, as mentioned earlier, and the extent of its delights, which was already explained above that compared to His essence, blessed is He, it is like a drop in the ocean, and Atzilus to Asiyah are all equal [in this regard] because to the Ain Sof that has no limitations, all things that have limitations cannot be compared with it at all since there are such a far distance between them that the mind cannot contain and grasp it, and this is the level that cannot be reached except through the descent of the soul to the body specifically, since the concept of the Ain Sof that surrounds all worlds, about which is said "and below the arms of the world" (Devarim 33:27), and by way of analogy - the circle at the bottom that illuminates just like above at the beginning of the Line (Kav) and so on, and how His light is in an encompassing state so too it is above and so on, and this is all explained well in other places. Additionally, it is known from the matter of the Shattering of the Vessels and the sparks of [the world of] Tohu-chaos within Noga of beriyah, yetzira, and asiyah that "fell," and that the further something falls below the higher is its source, and from this is the secret of the yetzer hara and the animal soul and all foods and bodily needs and how they conceal the light of the holiness of God, but when a person's godly soul overcomes and refines them through that which is written "that all your deeds should be for the sake of heaven" (Avos 2:12), and like the Rambam explains specifically about the love of God with the fiery coals, like the concept of [loving God] "with all your soul" [then] behold, their strength and their light will be revealed from the world of Tohu-Chaos, for there the lights are numerous - in the concept of "without limitation" - as is known, and the revelation of Godliness as the surrounding all worlds will be awakened. And this is the matter of "awakening from below" and "awakening from above" in the Zohar, and the matter of "feminine waters" and "masculine waters" in the Eitz Chaim, and this is the matter of "a descent for the sake of an ascent" that [when] the descent is great, it comes from "a high roof," but how very wondrous is its ascent which is not in the manner of level [by level] and is a very great and awesome jump [higher] like that which has never been before, I mean to say, the moving from the understanding of something limited to a revelation of the light of Ain Sof that is without limitations, as mentioned before. And this that we've been commanded to be fruitful and multiply and that Moshiach will not come until all the souls from the [heavenly] "storage" are used up is because the essence of Moshiach and the revival of the dead is the matter of the revelation of the encompassing [light] as mentioned before, and this [is accomplished] through the descent of the souls into bodies specifically and through that it reaches this awesome strength to gather and receive this revelation.

Another approach to the last paragraph. it is the ‎duty of every Jew to serve his Creator at all times from ‎feelings of awe and fear and to look at fellow Jews with ‎a benevolent attitude, interpreting actions that appear ‎inappropriate in a favourable light, and not to harm ‎any fellow Jew; the first step in serving G’d is always ‎based on fear, awe. Man’s awe when serving G’d ‎results in a mixture of awe and satisfaction, pleasure. ‎Moses had attained this level of possessing wisdom ‎while at the same time remaining in awe of the ‎Creator, as we know from psalms 111,10 ‎ראשית חכמה יראת ‏ה'‏‎, “all wisdom has its beginning in a feeling of awe and ‎respect of G’d,” and is therefore symbolic of ‎יראה‎, while ‎Aaron’s name contains the letters ‎נהר א‎, i.e. the letter ‎אלף‎ of the word ‎יראה‎, and the letters spelling “water” in ‎the sense of a blissful stream, providing irrigation, the ‎first such water that we find in Genesis 2,10 i.e. ‎ונהר יוצא ‏מעדן‎, “and a river originated from Eden, and irrigated, ‎etc.” Awe and fear lead to satisfaction ‎תענוג‎. Seeing that ‎the term ‎יראה‎, awe, cannot be an attribute of the ‎Creator, and ‎תענוג‎, the feeling of pleasurable ‎satisfaction preceded the dispensation by G’d of His ‎largesse to Israel, (the process being comparable to ‎what our sages meant when they said that “the cow is ‎more intent of nursing the calf than the calf is ‎consciously looking for its mother’s milk,”) when it ‎comes to the results of Moses and Aaron intervening in ‎the process of preparing Pharaoh to release the ‎Israelites, Moses is mentioned first when the Torah ‎writes: ‎הם המדברים אל פרעה מלך מצרים להוציא את בני ישראל ‏ממצרים‎, “they were the ones speaking to Pharaoh to ‎permit the Children of Israel to leave ‎Egypt.”[By mentioning Aaron last, the Torah ‎associated him with the execution directly; he was ‎mentioned immediately before the word ‎להוציא‎, “to ‎release,” i.e. the type of largesse about to be dispensed ‎by G’d to the Jewish people. Ed.].‎
I have heard in the name of my revered teacher ‎Rabbi Dov Baer from Mezerich that he explained ‎Proverbs 10,1 ‎בן חכם משמח אב‎, “a wise son brings joy to ‎his father,” as Solomon paraphrasing the relationship ‎between Jews loyal to Torah and their Father in heaven. ‎When a Jew serves his Father in heaven he causes Him ‎satisfaction and joy. Similarly, when someone makes ‎complimentary remarks about fellow Jews, G’d also ‎derives pleasure from such compliments. We are not to ‎serve G’d for selfish reasons at all, such as the reward ‎we have been promised for doing this. We must strive ‎to provide G’d with satisfaction from our service to ‎Him. This is so although there are a few benedictions ‎in the 19 benedictions of the amidah, the ‎central prayer, in which we ask for something for ‎ourselves, such as intelligence to serve G’d properly, ‎the ability to repent our sins, and a cure for our ‎diseases. Seeing that G’d derives pleasure from our ‎prayers, even these benedictions in which we turn to ‎Him for help, also give Him pleasure. G’d derives ‎pleasure from the very fact that we, His people, enjoy ‎our existence on earth. This is what the sages had in ‎mind when they responded to the question ‎‎(Bereshit Rabbah 3,4) ,‎מהיכן נבראת האורה‎ “from ‎where did the light in which G’d garbed Himself ‎originate?” The word for “light” in that ‎‎Midrash is ‎אורה‎ as opposed to ‎אור‎, the light G’d ‎had created on the first day (Genesis 1,3) ‎‎[There the word for “light” was in the ‎masculine mode, whereas in the Midrash it is in the ‎feminine mode, reminding us that it was something ‎passive, received. Ed.] The answer given by ‎Rabbi Shmuel ben Nachman in that Midrash is that it ‎originates from the site on which the Holy Temple was ‎built. The Talmud, pursuing this subject also asked ‎whence the light originated from.‎
‎[I have not been able to authenticate what ‎follows, supposedly in the Talmud. Ed.]‎
The Talmud wonders whence the light in which G’d ‎drapes Himself originates. Seeing that the word ‎אורה‎ ‎used for “light,” is in the feminine mode it must have ‎been created at some time, having been the recipient ‎of input from another source. Seeing that man needs ‎to serve the Lord for the sake of providing Him with ‎pleasurable satisfaction, ‎תענוג‎, as opposed to our ‎receiving blessings and material benefits in the earthly ‎part of the universe, the question is logical. The ‎answer given in the Talmud to the question posed is ‎that G’d derives pleasure from man’s service which ‎enables Him to dispense His largesse to man. He even ‎enjoys prayer when it is offered as a means to secure ‎this largesse. The reason He does so is because the ‎very fact that He has reason to dispense this largesse is ‎a source of satisfaction for Him.‎

Another approach to the allegory of: “river, garden, and ‘Eden.’” It is well known that every Jew is ‎obligated to acquire and maintain good character traits and to make them second nature. By doing ‎so he provides G’d with satisfaction. When serving his Creator by personifying these positive ‎virtues, he enables the Creator to ”boast” of His creatures, [as for instance we find when G’d ‎‎“boasted” to Satan about the piety of Job. (Job 1,8) Ed.] These “virtues” are described in ‎‎Avot 2,1 as ”in the eyes of his peers.” The author of the mishnah, Rabbi ‎‎Yehudah hanassi, uses the expression ‎תפארת לעושיה‎, to describe that man’s ‎Creator can use this as “boasting” or justifying His having created the human species. When ‎reading these words superficially we must wonder why G’d is interested i.e. in “need” of our ‎actions, seeing He has myriads of angels ready to do His bidding. However, the very fact that His ‎people, the Jewish people, who have been assigned the “lower” portion of the universe as their ‎habitat with all the disadvantages that are prevalent in that region, distinguish themselves by their ‎loyal service to Him nonetheless, is something extraordinary, that cannot be compared with ‎angels. This is what Rabbi Yehudah hanassi had in mind when he described loyal service to ‎G’d by His free-willed creature, man, as being ‎תפארת לו מן האדם‎, “something glorious for Him ‎performed by man.” G’d certainly has reason to “boast” about such devotion when telling Satan ‎that in spite of his activities as seducer and spoiler, there are people who have not been deterred ‎in their loyalty to Their Creator. Genesis 2,10-14 describes this whole process of man being ‎encouraged by G’d to develop the appropriate virtues and how having acquired them his Creator ‎derives great satisfaction from that. The simile used by the Torah of describing man’s watering ‎G’d’s “garden” read: “worlds,” as something that He takes pride in, is therefore a well chosen ‎euphemism.‎