Chasidut sobre Isaías 11:15

It is written in the Zohar (Idra Rabbah, 128b): And the appearance of the dew³²⁶A kabbalistic concept of the energy descending from the higher spiritual spaces. is white, like the white appearance of crystal in which all the colors of the spectrum are seen. The Zohar does not say here that it includes all colors, but that all colors are seen within it. That occurs by means of the veil of separation. For example, when light is pass through a filter, then the form of the filter will determine man’s perception of the light that he sees. If a different filter is moved before the light, the form seen will change in accordance with the color of the new filter. The different appearance only depends on the differences in the veil of separation, yet at the source of the light, there is no change whatsoever. The light is exactly the same. It is further written in the Zohar (Bereshit, 52a): The ocean³²⁷Again, this is a kabbalistic notion of the source of all emanating from the Infinite. is one. It is the supernal ocean which contains all of the seven days. These seven supernal lights enter into the ocean, striking it, and producing seven sides. Each side divides into seven streams, as it is written (Yeshayahu, 11), “and it struck it, forming seven streams.” Meaning, from the perspective of the ocean, all of the divisions are really one, and only from the division of the streams do we perceive a division in the resulting lights. This passage in the Zohar continues: They emerged from the supernal unity. Just as the ocean receives, so does are the waters divided into these days and lights. All of man’s perceptions and understanding are lower³²⁸That is, lower, in the unfolding sequence of worlds. than the division of attributes. Therefore, our understanding is only according to what was allocated from above, as previously explained. So the logical notion that there is neither form without matter nor matter without form is merely a created understanding. Yet above, before the division, whether in time, or in terms of cause and effect, the form is abstract. The division, which is below, receives from the form which is undivided wisdom. It is within the division resulting from the veil that form is changed from a total abstraction to one dressed in garments.³²⁹That is, human understanding, which “clothes” and conceals the divine realm of Hokhmah, thus perceiving it in its own, relative terms.