Oneness in "Da'at Tevunot"

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. 

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) 

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".

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.

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Vanished!

There's a story which happened to a relative of my maternal ancestors, Reb Mendel Hauser. The story comes down in the family and was likely set early 19th Century. Reb Mendel was a very close follower of the Rebbe of Zidichov. He was also a very well to do businessman who was very generous with the blessings God gave him. He distributed alms in abundance. Plus, his mansion was always at the disposal of guests, especially those in need.

One day he embarked on a business trip and left his wife in charge of distributing the alms in his absence. He instructed her how much to give to each needy person. Taking into account the long lines of people typically awaiting alms at his door each evening, he left her with enough money for the duration of his trip. 

Everything proceeded as planned until Reb Mendel was just about to return home. Suddenly, a particularly pitiful looking beggar came along. When Mrs. Hauser handed him his allotted share, he begged, "It's not enough. I need more."

With a smile, she added on a bit more.

But the beggar was still not satisfied and implored her for yet more.

Mrs. Hauser explained, "This is based on what my husband arranged for me to distribute. He's expected home shortly. Please take a seat here and when he returns you are welcome to discuss your situation with him."

As expected, in a little while Reb Mendel's coach arrived at his mansion. He greeted his wife, who pointed him to the beggar eagerly awaiting his return. Reb Mendel turned to the beggar, "I just arrived and you just arrived. You must be famished. Let's have dinner together. If you would like, we can discuss your situation over dinner."

Dinner was served and Reb Mendel listened to his story. He offered to add considerably to what his wife already offered. The beggar was still unsatisfied. So, he offered even more. Still, the beggar refused. Like a tightly competitive auction, the price to satisfy the beggar kept rising and rising, until an exasperated Reb Mendel finally pleaded, "Please tell me, how much do you really want?"

The beggar named a sum, which was astronomical for the given context. Reb Mendel was overcome by a vague intuition that something unusual was afoot and delightfully filled a money bag to the beggar's satisfaction.

After dinner, Reb Mendel turned to his guest, "Night already fell. It's no longer safe to travel. Please stay overnight. I can put you up in a comfortable guestroom. What would you like to take in with you?"

The beggar replied, "A candle and a volume of Talmud."

Though Reb Mendel couldn't put his finger on it, the feeling that something unusual was afoot lingered on. So, he placed the guest in a windowless guestroom and instructed a loyal servant to carefully guard the door. The room was furnished with a bed, a chair and a desk, allowing the guest to study Talmud in comfort.

Morning arrived and nobody emerged from the room. The servant assured him that the door remained shut ever since the guest entered. Reb Mendel was getting concerned. After waiting a while, he gently knocked. No response came forth. He knocked more firmly and there was still no response. Finally, he felt that he had no choice but to cautiously open the door and tip toe into the room.

To his utter shock, the room was vacant. There, on the desk was a sight to behold. The candle was still burning and the volume of Talmud was still open. Plus, the money bag with all its contents sat on the open pages of Talmud. 

Reb Mendel could not figure out how the guest vanished. There was no escape route. The room was windowless and if the door ever opened at all, at the very least the servant would have known.

Unable to process what had just transpired, he ran to his Rebbe to seek counsel. He opened the door of his Rebbe's study. Before he had a chance to open his mouth, he heard the Rebbe chime rhetorically, "Is it any surprise that a close follower of mine should be privileged to be visited by Elijah the prophet himself?"

In our family tradition, the story concludes: Apparently, Elijah the prophet had personally descended to test Reb Mendel's kindness and hospitality.

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Shapes & Placement

As stated in "Sefer Yetzirah" the Sefirot can be analyzed from the perspectives of time, space and life. Each of these dimensions yield fascinating teachings and insights. For example, Chassidut typically takes a "life" approach and as a result is filled with personal spiritual growth insights, which sound very psychological. Rabbi Moshe Chaim Luzzatto is very known for a "time" approach. He's very timeline oriented, with each period having its own character, infused by a unique flow of spiritual energy descending just at that time. 

However, some of the classical texts seem to speak of the Sefirot in the "space" dimension. Certainly, that has been my experience with Lurianic Kabbalah and "Sefer Yetzirah". (The Zohar is more mixed. It's not as singularly devoted to the Sefirot. Though central to the Zohar, the work trails off onto a variety of other topics as well.)

When examining the Sefirot from a "space" perspective, each detail on the diagrams communicate. Additionally, one sees that everything is just a role, defined by its relative placement to everything else. Higher is only higher because there's a lower. Lower is only lower because there's a higher. Being right only exists when there's a left. Being left only exists when there's a right. 

Plus, a vertical line has one meaning, a horizontal line another and a diagonal line yet another. There's a difference between being a circle and being a line. There's unique meaning to being inside and being outside, and even to how it's inside or outside. 

It's possible that classical texts have described the Sefirot in this way because being visual, it's the most tangible way to express the ideas. Also, it can be simply plotted on a diagram, saving much time. Descriptions of events in (past or future) time and psycho-spiritual analysis is a more complicated and time consuming route of transmission. Whereas, with a diagram "a picture is worth a thousand words". 

Still, this does not mean that shapes and placement are simply the easy way out. They have a very unique depth and symbolism all of their own. In the course of my studies of Jewish mystical thought, I have either learned what most of these symbols mean or at least came close to learning what they mean. In the case of the latter, a bit more contemplation over them, may throw me over the edge to actually understand them.

As Rabbi Moshe Chaim Luzzatto teaches, gathering information is one thing and organizing it is another. Rabbi Elchonon Bunim Wasserman tzvk"l remarked that a mind filled with unorganized information is like a huge library which has just one problem. It lacks a filing system. Yes, the shelves are full. Wherever you look you see books upon books. The supply is more than ample. The "minor" problem is finding what you want to read or reference. You can look all day and not necessarily find it.

Therefore, I am now in the throes of trying to review, contemplate and organize my thoughts on the shapes and placements found in the works of Kabbalah which I have been exposed to. Maybe, if I feel so inspired, I will share something of my discoveries in writing.

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More Alive!

I used to wonder why Judaism portrays sin as something which disturbs God. After all, what can a finite creature possibly do to an Infinite Being? For example, we tell children, “Sticks and stones may break bones, but names will never harm you?” Yet, blasphemy is forbidden to Jew and Noahide alike. If it’s a mark of maturity for a human being not to be affected by verbal abuse, to rise above it, how much more would one expect so with regards to the Infinite Being?

While this claim is true when referring to God’s essence, it does not take the whole picture of our relationship with God into consideration. For the purposes of relating to us, God has manifested a whole system of holy names and attributes. Since they are of supremely higher consciousness than we are, they are far more alive than we are too. Part of the implications of being “more alive” is also being open and sensitive. On their highly sensitive level setbacks and successes, sufferings and rejoicings, are felt far more intensely than we feel our own.

The system of names and attributes are part of what undergoes the “tikkun” (rectification) process, a process that develops for them “spiritual bodies” for the purposes of allowing them an enhanced range of expression. Regardless of level, the whole of emanated and created reality operates on some system of souls and bodies (also, often referred to as lights and vessels).

Human life is also patterned on this system. When a baby is born, the whole soul is present. However, biological development and education is required for that soul to become more fully expressed. Once grown into a mature human being, that same soul which as a baby could not even talk, can now function as let’s say a highly articulate teacher standing in front of a class and explaining difficult topics. All it took was an outer state of development to allow the inner soul a conduit of expression into the arena of the physical universe.

With this understanding of what a body does for a soul, it’s easy to appreciate how God’s system of names and attributes are enhanced by developing what on their levels are bodies for them. Due to the nature of free choice, God has placed the development of their “bodies” into our hands. We’re spiritually connected to them in a way that our contemplations, speech and actions actually change around their situations; hopefully, in the direction of building their bodies and enhancing their lives. When enhanced, blessings and abundance are streamed down the levels; ultimately landing on the earthly level, like fruit from a high tree, where we can enjoy them. Then the situation is literally a “win/win”.

So, while our deeds do nothing to God Himself, they can either hurt or enhance the system which He manifested to interface with us through. Think of it this way, you are talking to a friend over technology (phone/internet). Something happens which cuts the communication and you are now holding an unresponsive device. Has your friend disappeared or been hurt? Of course s/he hadn’t. But, the interface of communication has. Similarly, what we do affects the system of interface between us and God.

Unlike humanly manufactured technology, God’s names and attributes are far more alive than we are. So when they are hurt, it’s actually tragic. This is likely why the Torah in the middle of the story of the blasphemer also mentions how to deal with murderers and those who inflict harm on others. (see Leviticus 24) Torah seems to be making a comparison between them, hoping to raise awareness about what has been done to God’s names and attributes. Their spiritual “bodies” are hurting and their usual flow of abundant blessings is now compromised. Conversely, when we make blessings over foods, fragrances, during prayer ... we build them up.

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The Mystical Quest

There is a well known story likely set in Medieval times. A young Torah scholar approached a master of Kabbalah and requested to be educated in the mysteries.

The master asked, “Is it the same to you if someone speaks nicely to you or insults you?”

The young scholar replied, “No, it’s not the same at all. I like it when someone speaks nicely to me and I dislike being insulted”.

“Then you are not yet ready”, cautioned the master.

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Today, we see that so many enter into the gates of Kabbalah study without such steep qualifications. What has changed over time?

To appreciate what changed, it’s important to first understand that at its heart Kabbalah is continuation of the prophetic experience. Therefore, it concerns itself with God’s names and revelations. Though these experiences are no longer available on the levels at which the Biblical prophets had accessed them, generally speaking the tradition still continues on through the generations. Ultimately, just like the prophets of old, one can still cleave to the Shechinah, God’s manifest presence. However, the connection occurs in a lower spiritual world within the realms of holiness than it had back in the days of the Biblical prophets; a mere shadow of what once was.

This kind of access requires meditative instruction and living one’s life in heightened purity, which allows the initiate to remain openly continuous with the spiritual realms of holiness. Apparently, from the above story, the indication that one was ready to enter into such a life calling could be garnered from one’s relationship with God’s Oneness. Was the belief in the Oneness just in one’s head or was it a visceral experience as well? If visceral, then no matter occurred in life, it should be accepted happily and with total equanimity. If this was the standard at the threshold, one can only imagine what must have been required once inside the door.

Over time, a conceptual language has developed around this core of Kabbalah. It was a slow process and developed in layers; layer upon layer. Kabbalah is a branch of Oral Torah. Part of the process of Oral Torah allows for teachings inherently present, but latent, within the body of Torah to get exposed and articulated. This is how Rabbi Akivah learned piles upon piles of Torah Law from each and every crownlet in the Torah scroll. (see Menachot 29b) Similarly, generation after generation of Kabbalists teased concepts out of the mystical tradition.

Once the process had started, a later period would typically add a layer of conceptual clarity to what an earlier one had taught. Initially, conceptual language surrounding the core experience was intended just as a kind of ladder leading back to the experiential. However, in time the developing conceptual side of the tradition had reached a level of clarity where it began to serve another function as well, slowly becoming an unofficial philosophy of Judaism.

At the time the above story took place, some level of the conceptual language had already existed. But, it was only developed to the level where it was meant to serve as a ladder into the experiential. Today’s students of Kabbalah have the benefit of centuries of conceptual layering which allow for Kabbalah to be studied theoretically. To study theory, the standards at the threshold do not need to be so steep. This is why today, the study has become more accessible. In fact, it seems like the theoretical study is what will help us enter the messianic era with compassion; as it provides an educational foundation for what the Messiah will teach.

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Becoming a Torah Sage

Last week I read a short Torah lesson from Rabbi Shneur Zalman of Liadi which really inspired me. It was not the first time I encountered it. However, it was the first time the teaching hit me in that certain way. I couldn’t tear my mind off it until it became clear to me what message I unconsciously absorbed.

The basic idea conveyed by the lesson is that becoming a Torah sage (talmud chochom) is not only a scholarly designation, but a spiritual one too. When a person becomes a Torah sage, he has enough Torah within him that God’s light is attached to him on a uniquely high level. This is one of the reasons why Judaism requires one to rise up in respect when such a person enters the room.

Since this lesson seems to be speaking about someone else, other than me, why was I so inspired? What personal ray of hope did I glean, even if unconscionably?

Granted, the amount of Torah which needs to be memorized to attain the level of Torah sage seems beyond my present reach. Still, some spark of it must also reside in me and in many other Jews as well. Why?

It’s impossible that any Torah-studying observant Jew does not have at least some Torah memorized, even if not always verbatim and only conceptual. Just praying the liturgy, keeping the Sabbath, eating kosher, celebrating the holidays, ... already requires committing to memory many Torah concepts and even words, by osmosis alone. Add to that, the Jews who spend time daily studying, to actively expand their base of Torah knowledge. Certainly, much has seeped into memory whether or not they’re aware of it. Of course, none of this activity alone is likely to grow a person to the extent of officially being considered a Torah sage. However, since the Torah is one with God (as the Zohar teaches), something of this level of spiritual light needs to accompany such a person along the road of life too; even if only on the level of a spark as compared to a flame.

True, a mere spark does not define the person’s identity and official societal designation. Still, its value and beauty shines when it’s not compared to others. There are many people blocked by their life circumstances from becoming a Torah sage in the fullest sense. Sometimes other obligations, physiological and/or psychological limitations get in the way. Yet, if we do not compare such people to the high achievers in the field, but just to what they can do, they truly shine. God celebrates them and we should too, especially when it’s ourselves. Any bit of Torah we know is a point of connection to His light. That’s a celebration!

When it comes to connecting to God’s light, it’s not like an on/off switch. It’s more like a dimmer switch with multiple settings along the dial, like a spectrum from very dark to very bright. By being anywhere on the dial we already share something in common with the true Torah sages. In spiritual terms, closeness and distance is defined by similarity and dissimilarity. Thus, by sharing a similarity with the Torah sages something of their brightness already rubs off on us.

Interestingly, it dawned on me that since the Torah is referred to as upright (Yashar), the true Torah sages embody that quality too. Perhaps, by rising in their presence, becoming physically upright, we form a new point of similarity with them; thereby, increasing our connection to the brightness they bear.

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Here’s a translation of the Torah lesson which inspired in me the above train of thought:

The teaching by Rabbi Shneur Zalman of Liadi (translated from Hebrew)¹

“...And you shall respect an elder...” ²

[An elder in this verse refers to] one who acquired wisdom, [in the sense of] what’s stated, “...those who grasp the Torah...”. ³ Which is one who holds the Torah in memory and upon whose heart it’s indelibly impressed. As our sages teach, “Whose a Torah sage? Anyone who can be consulted on [in all areas] of Torah Law .” ⁴ Then [for such a sage] it’s a mitzvah to respectfully rise for him even at times when he’s not occupied with Torah study, for the Holy One dwells within him even as he attends to mundane affairs; since the Torah is indelibly impressed in his soul’s memory and upon his heart. And [due to his retention of Torah, the Holy One permanently dwells within him because] “the Torah and the Holy One are one”.⁵

Therefore, any sensitive person whose heart is aroused and whose soul yearns to cleave constantly to the Blessed One, such that God will permanently dwell within him, unceasingly without even momentary lapses, should grasp the Torah with his soul’s memory. Then even as he attends to bodily needs the Torah exists in the hidden recesses of his soul, illuminated by the letter “Yud” of God’s essential name. ⁶ As is known, that’s why the Torah passage of “Sanctify for me each firstborn” writes [about such memory], “And it shall be for a reminder between your eyes”.⁷

With this teaching it can be appreciated the reason why “The Laws of Torah Study”, quoting the Sifrei states that it’s a mitzvah for each and every Jew to know the entire Torah, meaning all the 613 mitzvahs and their details.⁸ The deeper meaning is that one should draw God’s light down upon all his 613 soul powers, reaching into all their components.

[Referring to the soul’s root origin above] it states, “My beloved, the totality of you is flawlessly beautiful”, with a special emphasis on the words “the totality of you”.⁹ Accordingly, [to manifest as the 613 powers of the soul] the root origin of its flow from above is a “totality” of 613 [latent potentials]. These [613 potentials] are referred to as “man”, as in “...upon the likeness of the throne was the likeness of the appearance of a man”. ¹⁰

However, due to the outcry of the times and attention spans too short to focus on conceptualizing the depths of concepts, one should at least strive to receive spiritual strength and fortitude by acquiring and carving the on his soul’s memory the Pentateuch, written at God’s dictation; for they’re the source of the entire written and oral Torah. It’s known that Rabbi Akivah discovered from each crownlet [above the letters on the Torah scroll] piles upon piles of laws [belonging to the oral Torah] ¹¹. [What he discovered pre-existed,] only they were in a very hidden state; as they belong to the hidden world. [In contrast to the written Torah,] the oral Torah belongs to the revealed world.

[From the oral Torah] one should at least acquire and commit to memory the Mishnaic order of “Kodashim”; as our sages called it “wisdom”. ¹² Additionally, the Ari z”l teaches that its study atones for one’s sins.

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1 This teaching is from “Likutei Torah” of Rabbi Shneur Zalman of Liadi, Kedoshim, page 60.

2 Leviticus 19:32

3 Jeremiah 2:8

4 Shabbat 114a

5 Zohar, end of Kedoshim, page 87b

6 This is the name Yud-Hey-Vav-Hey; known in English as the Tetragrammaton.

7 Exodus 13:2 & 9

8 Shulchan Aruch HaRav, 1:4; Sifrei, Deuteronomy 48

9 Song of Songs 4:7

10 Ezekiel 1:26

11 Menachot 29b

12 Shabbat 31a

Personal Space

These days, the authorities recommend that everyone remain at a distance of six feet away from each other. For Torah purposes, six feet is the minimum measure for four cubits. Four surrounding cubits is how the Torah defines one's personal space for various purposes. 

For example, with the Amidah prayer, ideally one is supposed to be at least four cubits away from his/her fellow congregants. In his book, "Jewish Meditation - a practical guide" Rabbi Aryeh Kaplan o.b.m. explains that the reason is because one's spiritual field extends four cubits all around. Thus, in heightened states of consciousness, like during deep prayer, one's concentration can be disturbed if his/her spiritual field is entered into by another.

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