Recently, I began to restudy a book from which I have learned much from in the past, but still have much to learn from. The book is "Da'at Tevunot" authored by Rabbi Moshe Chaim Luzzatto. The most recent English translation of the book goes by the title, "Knowing God's Plan", published by Feldheim Publishers. Much of this book is dedicated to how God directs the world in a way that at first conceals His Oneness and then reveals His Oneness. In my previous readings, it seemed to me like I had some grasp on this dynamic. What I did not clearly grasp is what does Rabbi Luzzatto mean by God's Oneness to begin with.
Usually, when our classic Torah sages teach about God's Oneness through the books they left behind, they are referring to God's Being. Of course such efforts are tricky, as nobody can know God's Essence. This knowledge eludes even the highest and holiest of souls and angels. What our sages teach when explaining the notion of Oneness is merely an understanding which is as close to edge as humans can possibly get to knowing God. Paradoxically, its real effect is to help us understand why we cannot know God. By revealing in His Torah that He's One, essentially God leads us down a contemplative pathway whose final destination is an appreciation of why He's unknowable. In the first chapter of "The Way of God", Rabbi Luzzatto discusses God's Oneness in this way as well, using language similar to that of Rabbi Bachya Ibn Pequda and the Maimonides.
Usually, when our classic Torah sages teach about God's Oneness through the books they left behind, they are referring to God's Being. Of course such efforts are tricky, as nobody can know God's Essence. This knowledge eludes even the highest and holiest of souls and angels. What our sages teach when explaining the notion of Oneness is merely an understanding which is as close to edge as humans can possibly get to knowing God. Paradoxically, its real effect is to help us understand why we cannot know God. By revealing in His Torah that He's One, essentially God leads us down a contemplative pathway whose final destination is an appreciation of why He's unknowable. In the first chapter of "The Way of God", Rabbi Luzzatto discusses God's Oneness in this way as well, using language similar to that of Rabbi Bachya Ibn Pequda and the Maimonides.
However, early on in "Da'at Tevunot" he uses the term God's Oneness in a different way (see Section 38). In my restudy of the book, it initially threw me for a loop, as my approach was to assume that Rabbi Luzzatto meant the usual concept of God's Oneness. As I carefully read onward with an eye towards conceptual consistency, I realized that with this approach the text made progressively less and less sense to me. So, I backtracked, researched commentaries and contemplated deeply.
What I came to realize is that in this section of "Da'at Tevunot", Rabbi Luzzatto is not discussing God's Being. Rather, he's discussing an attribute of God, which is God's absolute control over everything. He calls this attribute, "God's Oneness" in the sense that all control over everything emerges from the One source, God Himself. To me, this attribute seems identical with what Kabbalah refers to as the Sefirah of Malchut (of Atzilut). Malchut translates as "kingdom". So, essentially this attribute can be thought of as God's power of kingdom.
Further, Rabbi Luzzatto explains that this is the only attribute of God which humans can directly experience. However, for humanity to fully experience this attribute, evil must be eliminated entirely from the world (see Section 38). This turn of events will first occur in the messianic era. Once accomplished, we will no longer harbor any doubts about God's absolute control any more than a healthy person doubts having seen or heard. It will simply be an experiential fact of reality. In contrast, all the other attributes of God, cannot tangibly enter into the arena of human experience.
It seems to me that what Rabbi Luzzatto means is that at best the other attributes remain intellectual constructs, shrouded in parables. For example, human love is often used as a parable for God's love. However, it's very poor at best. This is why Abraham expressed that he's like "dust and ashes". Despite reaching very high inner states of love for God and humanity, he felt like all the love in his heart is merely a burnt out, severely reduced, version of God's own attribute of love; with no real comparison between them at all. Rabbi Dov Ber of Mezeritch explained that to try to compare God's love and Abraham's love is a bit like trying to compare a beautiful, vibrant fruit tree to one which was burnt down and reduced to "dust and ashes". (see Tanya, "Igeret HaKodesh", 15)
It seems to me that what Rabbi Luzzatto means is that at best the other attributes remain intellectual constructs, shrouded in parables. For example, human love is often used as a parable for God's love. However, it's very poor at best. This is why Abraham expressed that he's like "dust and ashes". Despite reaching very high inner states of love for God and humanity, he felt like all the love in his heart is merely a burnt out, severely reduced, version of God's own attribute of love; with no real comparison between them at all. Rabbi Dov Ber of Mezeritch explained that to try to compare God's love and Abraham's love is a bit like trying to compare a beautiful, vibrant fruit tree to one which was burnt down and reduced to "dust and ashes". (see Tanya, "Igeret HaKodesh", 15)
Similarly, Rabbi Luzzato comments on God's attribute of wisdom. There is a tradition to approach certain delicately discussed attributes of God by way of negation, i.e. what we call today, "by process of elimination". When applying this approach to wisdom, one can say that though we do not know what God's wisdom is, we can discuss what it's not. Among what it's clearly not, is "stupidity". So, let's logically eliminate all versions of stupidity. Yes, but when that mental exercise is complete, once again the parable falls very short. All the exercise has led to is a higher version of human wisdom. It did not lead to God's wisdom at all (see Section 38). As God tells the prophet, "For my thoughts are not your thoughts...". (see Isaiah 55:8) Thus, spring boarding off of the human experience does not bring about a real understanding of this attribute.
After commenting on the attribute of wisdom, Rabbi Luzzato turns his attention to why the other attributes may seem somewhat relatable to us, despite what he just taught. He explains that what we're relating to is really the attribute of absolute control, as it employs these other attributes. In these cases, they're really part of the attribute of absolute control (see Section 40).
It seems to me what he's likely referring to is what we notice around us in the world as marks of God's other attributes, such as His wisdom and love. In these cases, they are not experienced by us the way they really are in their original inscrutable states. They're just present in our world as downgraded versions of these original states. Down here, their presence is limited to what His attribute of absolute control requires to perform its role. They're merely tools of the kingdom. It's similar to a big specialist who only needs a few simplified tools to work on a very easy project. From God's perspective, the entire creation, for all its vastness and complexity, is merely a "very easy project".
After commenting on the attribute of wisdom, Rabbi Luzzato turns his attention to why the other attributes may seem somewhat relatable to us, despite what he just taught. He explains that what we're relating to is really the attribute of absolute control, as it employs these other attributes. In these cases, they're really part of the attribute of absolute control (see Section 40).
It seems to me what he's likely referring to is what we notice around us in the world as marks of God's other attributes, such as His wisdom and love. In these cases, they are not experienced by us the way they really are in their original inscrutable states. They're just present in our world as downgraded versions of these original states. Down here, their presence is limited to what His attribute of absolute control requires to perform its role. They're merely tools of the kingdom. It's similar to a big specialist who only needs a few simplified tools to work on a very easy project. From God's perspective, the entire creation, for all its vastness and complexity, is merely a "very easy project".
Yet, as mentioned earlier, the attribute of God's absolute control can bridge over to the human experience and via this attribute, humans can tangibly relate to God. Of course, this is mainly referring to the messianic period. However, it seems to me that with inner work, this can be true to a lesser extent in pre-messianic times as well. However, it definitely requires much tapping into the inner intuitive voice of our souls called, "Emunah" (loosely translated as, "faith").
Until the Messiah arrives, it's entirely possible for someone to easily profess belief in God's Oneness of Being and yet, in hidden recesses of self, harbor doubts about His absolute control; without even realizing it. That's why at least until then, inner work and "Emunah" are essential to one's experiential relationship with God.
Until the Messiah arrives, it's entirely possible for someone to easily profess belief in God's Oneness of Being and yet, in hidden recesses of self, harbor doubts about His absolute control; without even realizing it. That's why at least until then, inner work and "Emunah" are essential to one's experiential relationship with God.
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FaceBook Comments:
ReplyDeleteDiscussion thread # 1:
David : See Ramchal's book of prayers
Choni :Thank you kindly for the suggestion. I don't have access to a copy. Perhaps you can share with me what you are referring to either here or in private message.
David : Almost every tefilloh has to do with ייחודו - His One-ness
Choni :In the Tefilot does he mean the Oneness in the same sense as presented in "Da'at Tevunot"?
David : Yessir!
Choni : Great!!!!!!
Yossi : What is the name of the Ramhal's book of prayers? Is that a specific siddur?
David : ספר תקט"ו תפילות
David : תפילות לרמח"ל
Choni : I should have asked that question myself. Thank you for asking.
FaceBook Comments Discussion thread # 2:
ReplyDeleteStephanie : I recently read some of Daat Tevunat, chapter 9 part 3, it talks about two systems Mazal and reward and punishment. It mentions a saying in tikkunei zohar 70, that at that time G-d will remove Himself from the throne on judgement and from the throne of mercy and there will be no more reward and punishment', meaning G-d will direct the world only through the system of Mazal, divine decree, in order to increase evil to the degree necessary to reveal His Oneness, the system of reward and punishment limits evil, to only those who deserve it, therefore it also limits a revelation of His Oneness. How do these two systems relate to the Sephirot? If this happens in the holy system, would the same also happen on the side of unholiness, do they have both systems. It seems to me this is what we are witnessing with the events in the world. There feels to be a big change in the spiritual order.
As I understand it a revelation/deveikuth to His Oneness / Kingdom / Authority / Sovereignty / Perfection is to attain G-dly love, wisdom, understanding and all the rest of His attributes. How could experiencing His Sovereignty not induce true love, shalom, truth, joy, wisdom, understanding etc?
Choni : Great questions. The revelation of God's Oneness is necessary to effect the ultimate reward of cleaving to Him. Therefore, it needs to be put into place first before the period of divine pleasure begins; as it's the foundation which the future period rests on.
The two systems of divine providence co-exist and are intertwined. So, they're very hard to separate. Later in the book, the Ramchal gives a couple of examples where someone was punished for a slight sin, but the punishment was magnified by the system of Mazal. So, it appeared disproportionate.
In terms how can it be that the system of Mazal can fuel life's difficulties? In the book, the Ramchal assures that any undeserved difficulty a person undergoes God will somehow compensate for.
Choni : I had to write my answer earlier in haste. Did it work for you?
Stephanie : Yes, thank you. I did however want to know more about the two systems, as you call them 'Divine Providence', which in itself is an extremely helpful term to help me to understand them. I think I need to reflect more on them in terms of Divine Providence, this might help me reach a better understanding. If you have any explanation of how Divine Providence and the Sephirot interact I would appreciate it and how this would be imitated in the realm of the sitra achra. I am also struggling to understand clearly how evil itself is actually transformed from darkness into Light. I am trying to visualise how the intensification of evil that precedes the revelation, will be transformed to the Light of His Oneness, what can we do to advance this in a good way.
Choni : Divine Providence means God supervising and directing the events of the world. On the small, human scale that's like what a manager or an administrator tries to do.
The two systems I was referring to was:
1) what leads to the revelation of God's Oneness (Mazal).
2) How God responds to our deeds (reward and punishment).
The two are ultimately related but not the same. For example, somebody is destined to be made very wealthy for a role s/he'll play in the world, necessary to lead the way to the revelation of God's Oneness. Yet, on the other hand, the person may have not done sufficient good deeds to have earned it.
The way the systems of Divine Providence relate to the Sefirot, is that they manifest the Sefirot within the framework of time. Different periods of time have different energies. That's because the Sefirot reveal themselves through these periods differently.
Stephanie : Thank you, very helpful.
Choni : With pleasure.
FaceBook Comments, Discussion thread # 2 (continued)
ReplyDeleteChoni : I just realized that there's an aspect of what you asked that I did not address. What we can do to advance this process in a good way is to study works of Jewish mysticism. We're taught that the arrival of the Messiah will occur compassionately and lovingly if we do. One of my Rabbis taught me that the main reason is because this way we'll acquire the educational foundation for what the Messiah will teach us through study and the "alternate method" will be rendered unnecessary.
Stephanie : This makes so much sense to me, a very helpful reminder. Daat Tevunat was the most significant book I ever read, Rabbi Rubin's book 'Eye to the Infinite', was certainly another significant milestone I read on my journey. A tapestry of the soul, teachings of Rabbi Ashlag, again a very significant book that help me to attain levels of my own personal redemption. The clarity of these teachings is so important.
Choni : Thank you for your feedback. Knowing that I am really helping someone's journey, definitely gives me encouragement to put more of myself into my responses.