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Yesh Me'ayin - Something from Nothing: Difference between revisions

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# The souls of humans and angels, which despite being Elokus on one hand (though in tremendous tzimtzum), on the other hand have separated from the Kav's light and therefore lack the power to create Yesh Me'Ayin (which does exist in the Keilim of Atzilus - because the Kav's Ein Sof light shines in them, and they are nullified to it like the sun's rays in the sun).
# The souls of humans and angels, which despite being Elokus on one hand (though in tremendous tzimtzum), on the other hand have separated from the Kav's light and therefore lack the power to create Yesh Me'Ayin (which does exist in the Keilim of Atzilus - because the Kav's Ein Sof light shines in them, and they are nullified to it like the sun's rays in the sun).


== Reason Created Beings Begin in Beriah ==
==== Reason Created Beings Begin in Beriah ====
The main beginning of existence is in the world of Beriah, created from Malchus (of Atzilus), as the two characteristics of "existence" are: 1. It does not feel that it was created from Elokus. 2. It contains multiplicity and division. These two aspects come from two aspects in Malchus of Atzilus: The name Elokim conceals Elokus from the creations, and the name Adni is the root of the parameters of division of particular time and space.
The main beginning of existence is in the world of Beriah, created from Malchus (of Atzilus), as the two characteristics of "existence" are: 1. It does not feel that it was created from Elokus. 2. It contains multiplicity and division. These two aspects come from two aspects in Malchus of Atzilus: The name Elokim conceals Elokus from the creations, and the name Adni is the root of the parameters of division of particular time and space.


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In creation through "investment," the created is nullified to its creator only in a way of self-nullification (not complete nullification), illustrated by the example of power and action.
In creation through "investment," the created is nullified to its creator only in a way of self-nullification (not complete nullification), illustrated by the example of power and action.


== How Elokus Revelation in Yesh Me'Ayin Depends on Creation Method ==
== Revelation of Divinity in Creation from Nothing Depends on the Manner of Creation ==
Yesh Me'Ayin comes from Havaye but through Elokim. Meaning, while only Ein Sof's power revealed through Havaye can create Yesh Me'Ayin, the actual creation happens through Elokim, in three ways:
The creation of something from nothing occurs through the name Havayah but via the name Elokim. That is, although the power to create something from nothing is only through the Infinite Light (Ein Sof) revealed through the name Havayah, the '''actual''' creation occurs through the name Elokim, and there are three aspects to this:


# How Elokim Conceals Havaye: This is revelation as "the world was created with ten utterances." When Havaye clothes itself in Elokim, Elokim conceals the source from creations. Meaning, the ten utterances (which are Hashem's word - Malchus) hide Elokus and conceal the creations' source. Since creations feel separate, they are complete "existence," even able to say "I made myself."
==== As the Name Elokim Conceals the Name Havayah ====
# How Havaye Shines in Elokim: This was the revelation in the First and Second Beis HaMikdash (especially in the Kodesh HaKodashim). When creation happens from Havaye automatically, Elokim unites with Havaye, so creations feel their source is Elokus (not their own existence). This is because here tzimtzum (Elokim) is for revelation. Deeper - since essence cannot hide essence, tzimtzum cannot conceal, its only purpose is revealing essence in lower realms.
This is the revelation as "the world was created through ten utterances." When the name Havayah is '''clothed''' in the name Elokim, the name Elokim conceals from the created beings their source. That is, the ten utterances (which are the word of Hashem - the level of "Malchut") conceal the Divinity and hide from the created beings their source. And since the created beings feel themselves as separate entities, they are complete "existence," to the point that they can say "my river is my own, and I made myself."
# How Elokim Shows Havaye and Elokim are One: Here Elokim isn't just enabling Elokus revelation in lower realms, but is "simple tzimtzum" - concealing. But by its very nature (limitation) it becomes a vessel for Atzmus (beyond both Havaye and Elokim). This will be the revelation in the Third Beis HaMikdash, when space and time will be refined until they naturally express Atzmus (not just through light shining in them like in previous Temples). This will first be shown by world forces not just not interfering but actively bringing Jews from exile to redemption, culminating in complete expression at the resurrection of the dead.
 
==== As the Name Havayah Illuminates Within the Name Elokim ====
This is the revelation that was in the First and Second Holy Temples (especially in the Holy of Holies). When creation is made from the name Havayah '''automatically''', then the name Elokim unifies with Havayah, and therefore the created beings feel (not their own existence but) that their source is Divinity. The reason for this is that in this manner, the contraction (name Elokim) exists for the purpose of revelation. And more deeply - since essence cannot conceal essence, the contraction '''cannot''' conceal, and its entire purpose (of contraction) is only to reveal the essence in a lower place.
 
This is (generally) the revelation that shines in the First and Second Holy Temples, and especially in the Holy of Holies - "the place of the Ark transcended measurement." On one hand, there is in the Holy of Holies limitation and division of "twenty cubits", but on the other hand, it is revealed and felt there that the reality of space is nullified to the Divinity that transcends the parameters of space.
 
==== As Within the Name Elokim it is Felt that Havayah and Elokim are Completely One ====
In this manner, the name Elokim is not a "detail" in revelation (enabling Divinity to be revealed even in a lower place), but a "simple contraction" - concealing and hiding. However, by its very nature (the nature of limitation), it is a vessel for the essence of Divinity (which transcends both the name Havayah and the name Elokim). This is the revelation that will be in the Third Holy Temple, when the parameters of space and time will be refined until the essence of Divinity will be felt in them '''from their own perspective''' (and not from the perspective of the light illuminating in them, as was in the First and Second Holy Temples). The tangible expression of this will begin through the winds of the world not only not interfering, but furthermore, '''from their own accord''' they will bring the Jewish people out from exile to redemption, culminating in the perfection of this that will be at the resurrection of the dead.
[[category: Concepts in Chassidus]]
[[category: Concepts in Chassidus]]
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