Seraphim

Seraphim is the name of the angels whose position is in the world of Beriah. Because of this, they are the highest among the angels, as the Seraphim stand in the world of Beriah, the Holy Chayot stand in the world of Yetzirah, and the Ofanim in the world of Asiyah.

Angels
סוגי מלאכים
Ofanim · Seraphim
מושגים שונים
מטי ולא מטי · Ratzo VaShuv (Running and Returning) · קדוש קדוש קדוש · ברוך כבוד ה' ממקומו · קדוש וברוך

The comprehension of the Seraphim is according to their position in the world of Beriah, where the Sefirot of Chabad illuminate, and they comprehend how He, blessed be He, is holy and separate in a way that is incomparable, and the source of the drawing down of vitality from Him, blessed be He, to fill all worlds is only through tremendous tzimtzum (contraction) in the manner of a hairsbreadth.

The service of the Seraphim is that they become inflamed and ignited with yearning and fiery flames to gaze upon the glory of the King. And of them it says in the verse, "Seraphim standing above Him" - that they stand above the throne.

In Yishaya's Merkavah

The upper angels that are Seraphim are first mentioned in Yishaya's Merkavah ( Yishaya chapter 6, 1-3):

(1) In the year of King Uzziah's death, I saw Adna"i sitting on a high and lofty throne, and His train filled the Temple.

(2) Seraphim stood above Him, each with six wings; with two he covered his face, with two he covered his feet, and with two he would fly.

(3) And one called to another and said: Holy, Holy, Holy is Havi"yah Tzeva"ot, the whole earth is full of His glory.

It is explained that Isaiah's comprehension was in the world of Beriah, and this is the matter of "I saw Adna"i sitting on a high and lofty throne," which refers to the investment of Malchut of Atzilut, called by the name Adna"i, in the world of Beriah, which is called a throne. Therefore, specifically in Isaiah's Merkavah, the Seraphim are mentioned, who are the upper angels in the world of Beriah, whereas in Ezekiel's Merkavah, whose comprehension was in the world of Yetzirah, only the Holy Chayot and Ofanim are mentioned.

In their position in the world of Beriah, the Seraphim are the highest angels who are the first to receive the flow and transmit it to the angels below them. For the meaning of angels is messengers, as they are the messengers to convey the divine flow in the worlds. Thus the Seraphim in the world of Beriah influence the Holy Chayot in the world of Yetzirah, who influence the Ofanim in the world of Asiyah. And from the remnants of the Ofanim, influence flows to the celestial spheres, until the vitality of this physical world is influenced.

The position of the Seraphim in the world of Beriah is a general point that divides into all their aspects. For the comprehension of the Seraphim, and the manner of their service, and their position in relation to the other angels is according to their level in the world of Beriah.

Their Comprehension

The comprehension of the Seraphim is according to their level and stature in the world of Beriah, for in the world of Beriah dwells Ima Ila'ah (Supernal Mother), whose concept is comprehension. For Ima Ila'ah is the partzuf of the Sefirah of Binah of the world of Atzilut, and the concept of Binah is inner comprehension. Therefore, all the details of the world of Beriah relate to inner comprehension, and even the comprehension of the Seraphim is in this matter.

The nature of this comprehension is that the Seraphim sense their essence, their source, and the life-force that brings them into being.

It is further explained that the comprehension of the Seraphim in the world of Beriah is not only of their life-force but also of the cause and source of their life-force in the world of Atzilut. Their comprehension is not only of their life-force as it is in the world of Beriah, but also its source in the world of Atzilut, which is separate from them. And even though in Atzilut "He and His life-force and His vessels are one," this comprehension is felt within them. And even though their life-force in Beriah is separate from them, and especially the source of their life-force in Atzilut is separate from them, since they possess comprehension, and comprehension is internal, even the light and life-force that is separate illuminates within them.

Service of the Seraphim

The service of the Seraphim is characterized by great love and passion for Divinity, to the point that they are consumed by the magnitude of their love and passion. Generally, their love is of the nature "love like flaming fire" (which hints at their name). This love is in the aspect of "ratzo" - they desire to be absorbed into Divinity, and this is the reason for the Seraphim's song, as they cannot be completely absorbed into Divinity but must remain in their place in the aspect of "shov" [return].

Unlike the service of the Ofanim and Chayot HaKodesh who rise with great noise, the service of the Seraphim is without noise. The reason for the noise of the Ofanim is due to the concealment of Divinity. The standing of the Seraphim is in the world of Beriah, where it is said "Ima Ila'ah [Supernal Mother] nests in the Throne," and there the revelation of the Infinite Light is comprehensible. It is understood there how He, blessed be He, is holy and separate, and there is no change in His essence, neither before the world was created nor after the world was created, as the source of life for all worlds is merely a radiation from Him. Therefore, their service is in the aspect of nullification and without noise. This is not the case with the Chayot HaKodesh and the Ofanim, whose standing is not in the world of Beriah which is the aspect of the Throne, and there is no revelation of Divinity in comprehension there, and their service is in the aspect of crying out with greater strength.

The place of the Seraphim is in the world of Beriah, where the Infinite Light shines in revelation, and they comprehend it. Therefore, they say "Holy, Holy, Holy." This is in contrast to the Chayot and Ofanim - whose place is in the world of Yetzirah, and they do not comprehend the light, and therefore rise with great noise, saying: "Blessed is the glory of Hashem from His place."

In the Aspect of Stature

The Seraphim are in the aspect of stature, as it is said "Seraphim standing," which unlike the Chayot HaKodesh and the Ofanim, they have stature and distinction between face, etc., and this is what is meant by "with two he covered his face, and with two he covered his feet," etc.

Regarding the Seraphim, it is said that they have six wings: "six wings to each one," in contrast to the Chayot HaKodesh of which it is said they have four wings. This matter is explained that the primary service of the Seraphim is in the desire to cleave to the Infinite Light that encompasses all worlds, in the aspect of ascent. And the matter of ascent is in six, like in the Name of 42, which is comprised of the seven emotions, each of which includes six emotions. The matter is that the sefirah of Malchut is not included in it, as the aspect of Malchut is the descent downward. Therefore, the Seraphim, who are in the aspect of ascent, have six wings. This is not the case with the Chayot HaKodesh, whose aspect is drawing down the Divine light into the worlds, they have four wings, which is the beginning of separation and division, like the matter of the four camps.

Standing Above Him

Regarding the Seraphim, it is stated in Isaiah's prophecy that "Seraphim stand above him," that they stand above the Shechinah as it were, sitting on the Throne. This matter appears difficult, for how can it be that the angels are higher, as it were, than the Holy One, blessed be He. It is explained that the Seraphim stand above the name Adni, which is Malchut of Atzilut that descends to be clothed in the Chariot in the world of Beriah. The reason for this is that their desire is to be nullified in the aspect of encompassing all worlds, which is higher than the Shechinah that descends to be clothed in the worlds of Beriah, Yetzirah, and Asiyah.

It is further explained that "Seraphim stand above him" means above the letter Vav, as Vav is the aspect of the emotions of the world of Atzilut, which are the source for the worlds, and the desire of the Seraphim is to be included in the light that encompasses all worlds, which is above the source for the worlds.