Seder Hishtalshelus (Chain of Descent)

Seder Hishtalshelus is a general term for all the stages and levels in the process of contracting the spiritual Divine light. Ohr Ein Sof (Infinite Light) is the highest level in the order of Hishtalshelus, while this physical world is the lowest level. All the levels between them are included in the concept of "Seder Hishtalshelus."

Kabbalah texts extensively deal with arranging concepts and clarifying their levels in relation to the order of Hishtalshelus, according to the order of worlds and the level of Divine illumination within them, establishing precise rules regarding the different levels. The approach of Chassidus differs in that it deals with the fundamental and essential explanation of each aspect and level, without focusing on the reality of the level in relation to the general hierarchy of levels. This is because Chassidus deals with the essence of things, not their externality, and from the perspective of essence, there aren't such significant differences between the various levels.

The Meaning of the Word Hishtalshelus edit

Hishtalshelus describes the relationship between two concepts or two worlds, where the connection between them is not a general connection, but a direct result of the lower concept from the higher one. Within each level itself, there is an inner layer that includes more levels that chain down from one another. Similarly, each level is considered higher only in relation to the level below it, but compared to the level above it, it's considered a lower level.

The term Hishtalshelus expresses two concepts contained within it:

a. Like a chain (shalshelet) that descends from a high place to a low place, the order of Hishtalshelus creates the process by which the abstract and lofty Divine light descends and materializes to the lowest and most physical levels.

b. Just as a chain is made up of many small rings connected together to form a long rope, so too each level is connected to and dependent on the level above and below it. Therefore, when looking at specific levels along the chain, it's difficult to see how they're connected, but when looking at the complete chain, it's clearly evident that even the lower rings are directly connected to the upper rings. The significance of this point is that the physical world is a direct result of the Ohr Ein Sof (Infinite Light).

Brief Overview of the Order of Worlds in Hishtalshelus edit

Atzmut U'Mahut (Essence and Being) edit

The title Atzmut U'Mahut refers to the Holy One, Blessed be He, Himself. Atzmut U'Mahut is not part of the order of Hishtalshelus because it doesn't depend on any aspect or level, has no beginning and no end.

Nevertheless, from it shines and is revealed, as a direct result, the level of Ohr Ein Sof. The form of revelation is in a manner that doesn't require any effort or action, but rather illumination, like the light of the sun shining from the sun. The reason for the revelation of light from His blessed Essence is because "it arose in His will to create the worlds," and consequently His will was fulfilled, and the entire order of Hishtalshelus was created.

Ohr Ein Sof (Infinite Light) edit

The initial and highest stage in the order of Hishtalshelus is Ohr Ein Sof. This is the light that shone even before the creation of the worlds, and about it is written "before the world was created, there was only He and His name [=His light]." When speaking about Ohr Ein Sof as the beginning of the order of Hishtalshelus, it should be noted that even the ten sefirot are included in it, but in the form of the ten hidden sefirot, meaning - only potentially and in a concealed manner. This is because Ohr Ein Sof has qualities of actual infinity, and therefore doesn't divide at all and there is no place for different sefirot. In Chassidus, the metaphor for this is like a flint stone, which cannot be said to contain fire, but it has the potential to create fire.

At the level of Ohr Ein Sof, there are generally three levels: a. The highest - the essence of the light that doesn't relate to anything else external. This is Ohr Ein Sof as it is included in its source, before it shines and spreads. b. The spreading and revelation of the light, in a way that the light is above being clothed in and belonging to the worlds. This level is the root of the Ohr Sovev Kol Almin (Light that Surrounds All Worlds). c. The lowest - the spreading and revelation of light, in a way that gives place and possibility (in the most subtle way) for the existence of worlds and levels. This is the root of Ohr Memaleh Kol Almin (Light that Fills All Worlds).

At this level, everything is absolutely included in the Creator, and there is no possibility for any reality other than Him.

Tzimtzum HaRishon (First Contraction) and Ohr HaKav (Line of Light) edit

Since Hashem desired that there be limited worlds, in which Ohr Ein Sof would not shine, Hashem withdrew the light and left, as it were, a "void and empty space" in which the Essence is not recognizable and Divine light is not visible. This withdrawal is called Tzimtzum HaRishon, and it is the beginning of the descent of the Divine light. After the Tzimtzum, Hashem drew a small illumination from Ohr Ein Sof, and this illumination is what allows creations to reveal G-dliness even within the concealment created by the Tzimtzum.

This form of Tzimtzum is called "Tzimtzum in the way of removal," and it creates a feeling of complete disconnection from the source, even though the true source still exists (but it is concealed). On this stage in the order of Hishtalshelus, a dispute arose between the approach of the Alter Rebbe and the approach of the Vilna Gaon. The Vilna Gaon claimed that the Divine light indeed withdrew, and there is no true and essential connection in the order of Hishtalshelus to the Essence of the Creator, but only to a trace of Him and to Ohr HaKav. In contrast, the Alter Rebbe claimed that the Tzimtzum is not to be taken literally, and even within the order of Hishtalshelus, there exists a true and essential connection between every detail and creation to the Essence of the Creator. This matter is discussed extensively in the topic of "Tzimtzum KiPshuto or Tzimtzum Lav KiPshuto" (Tzimtzum literally or not literally).

In the Redemption, Ohr Ein Sof will be revealed as it was before this Tzimtzum.

Olamot Ein Sof (Infinite Worlds) edit

Even after the First Tzimtzum, light still shines at a very high spiritual level, which doesn't allow for any entity or real limitation. Because of this, Hashem created an order of spiritual worlds, in all of which Ohr HaKav shines, but in each one it shines less than in the previous ones, until the possibility was created for the existence of limited worlds.

This stage in the order of Hishtalshelus includes infinite worlds, meaning - infinite Divine levels in which is hidden the potential for creating infinite worlds. Sometimes it is called 18,000 worlds, but in Likkutei Torah it is explained that the intention is infinite worlds, but sometimes they speak of a specific way in which this infinity is expressed in the number 18,000 worlds.

The definition of the concept "Olamot Ein Sof" is necessary in the order of Hishtalshelus, since the purpose of Hishtalshelus is to create a "world" from "infinity." Therefore, this stage exists, in which on one hand the infinite light of the Creator still shines, and these worlds are not similar to the worlds of ABY"A (Atzilut, Beriah, Yetzirah, Asiyah) since they don't have a clear definition and division into details in an obvious way, but nevertheless, the sefirot exist in them and there is the possibility for division. Through this level and division, the existence of truly limited worlds becomes possible.

The most well-known worlds at this level are Adam Kadmon, and the worlds of Akudim, Nekudim, and Berudim.

Olam HaTohu (World of Chaos) edit

Sometimes Olam HaTohu is considered part of the order of Hishtalshelus. In this world, the Divine light does shine in a way that divides into details and not with infinite power, but the strength of the infinite light is still noticeable, in that each attribute has a strong power that cannot be nullified at all.

This light is the cause of Shevirat HaKeilim (Breaking of the Vessels), and from it, sparks of the Divine light descended to the continuation of the order of Hishtalshelus - the worlds of ABY"A.

Olam HaAtzilut (World of Emanation) edit

Olam HaAtzilut is the stage in the order of Hishtalshelus where a real world already exists, but there are not yet real creations, and the feeling in it is "I was not created but to serve my Creator," meaning - there is no sense of independent existence (I was not created), but only a desire and need to fulfill the will of Hashem. In this world, there is no place for kelipot (husks) or feelings of self-existence.

Olam HaAtzilut is an intermediary between Olamot Ein Sof and the worlds of Beriah, Yetzirah, and Asiyah.

Olamot Beriah, Yetzirah, ve'Asiyah Ruchani (Spiritual Worlds of Creation, Formation, and Action) edit

These are worlds in which Ohr Ein Sof is no longer recognizable, but only the fact that they were created by Hashem, and even that - not in a direct manner. In these worlds, there is already a sense of existence, as if Hashem indeed created beings here. In these worlds, there already exist angels, kelipot, Gan Eden, etc. What all creations in the BY"A worlds have in common is that they feel that Hashem created them, but they don't feel that they themselves need to be nullified in existence, and they are nullified only in the manner of Bitul HaYesh (nullification of something that exists).

Olam HaAsiyah HaGashmi (Physical World of Action) edit

This is the purpose of the entire order of Hishtalshelus, and the lowest level in it. This is the world in which we live, and in which we must accomplish the purpose for which the entire order of Hishtalshelus was created - the revelation of Ohr Ein Sof as it was before the Tzimtzum, at all levels. This is also the only world in the order of Hishtalshelus that is not spiritual but physical.

Order of the Evolution of Sefirot In Detail edit

In a detailed manner, within the worlds themselves there also exists an order of evolution. The beginning of the internal order is in the sefirah of Chochmah, and its end is in the sefirah of Malchut. Throughout the entire order of evolution, all ten sefirot exist in each world, in different forms. In the higher worlds they exist in a potential and completely concealed manner, and in the lower worlds the sefirot exist in a more defined and revealed manner. The evolution of the sefirot is also done in a manner of cause and effect, where the higher sefirah transmits the divine light through itself, so that it passes in a lower manner to the sefirah below it. For example, the light received in the sefirah of Chochmah is a supreme light from Keter, giving an abstract flash of the thing. When the light descends from the sefirah of Chochmah to the sefirah of Binah, it arrives in a more condensed form, so that it is already possible to grasp the thing and afterward even detail it into particulars. In the regular manner, it is customary to speak of evolution in the order of ChaBaD ChaGaT NeHiY, but this is not the only way in which the sefirot receive from one another. Sometimes the sefirot receive according to their lines (meaning ChaChaaN, BaGaH DaTiY) and in other ways.

The purpose of the evolution of the sefirot in general is the sefirah of Malchut, which is the lowest among the sefirot, and includes all of them within itself in a concealed manner. This sefirah is the source for the next world in the order of descending levels, and it includes all the lights and powers from all the sefirot.

Malchut and Keter edit

After the sefirah of Malchut receives influence from the sefirah of Yesod in an internal manner, it receives the power to realize its unique potential, which is the creation of additional beings. In each world, the sefirah of Malchut of the world becomes the Keter (that is, the will and source) for the next world in the order of evolution.

About this it is written:

Malchut of Atzilut becomes Keter for Beriah... Malchut of Beriah becomes Keter for Yetzirah

Through this transition, the connection between the worlds is created in the order of evolution.

Above Hishtalshelut edit

"Above Hishtalshelut" is an expression that describes the levels of divinity that are above the worlds that evolve from one another, up to the Essence and Being. It is also called the level of the "eleven," alluding to its being above the ten sefirot that define the order of evolution.