Shapeless Energy

Ayin Beis Volume 1, Discourse 6, Chapter 21, p. 33-34

How can we say that the ten hidden sefirot are completely seamless and shapeless? The very fact that they are ten suggest definition and parameters, which is antithetical to

indivisibility. Answer: Based on the discussion earlier that the energy of the sefirot is not like the power of the finite (which manifests in containers), but is essentially light/energy that is always bound to and reflects its source, and just as the source is shapeless, so too is the energy. "(Hidden) Sefirot" before the tzimtzum refers to revelation (all revelation is a form of sefirot, whether it is infinite revelation of unlimited sefiriot, or finite revelation of the ten hidden sefirot). And more specifically, the hidden sefirot are only the expression of the divine thought to create a structure, not actually any form of sefirah. Similar to Adam Kadmon, which is the divine level of thought that encompasses all of existence, but on its own primordial kadmon level.

Analysis: The addition of this chapter to ch. 18-19 is that the hidden sefirot don't just reside together (due to their abstract and ethereal state), but that they are essentially light, which is first and foremost an expression of its source. Only here the light, by direction of the source, has taken on the role of sefirot. These sefirot therefore don't just reside together they are actually one and indivisible, as a seamless expression of their source. 

Concepts: Hidden Sefirot

The Map of Existence -- Internal Energy (chapters 1-48)

Ten Hidden Sefirot (chapters 18-28)

The Mistake of the Scouts

Ayin Beis Volume 1, Discourse 5, Chapter 20, p. 32-33

Torah (structured like "man,' ohr pnimi) has in it three levels: desert, city, field. The "desert" within Torah is (chochma of) the hidden sefirot, which are higher than structure, reason, and pleasure -- the secrets of Torah. "City" (inhabited by people) is the comprehension of Torah. "Field" (which is outside of the city but an accessory and extension of it) refers to the intentions of mitzvot, which have some comprehension.

Moses sent the scouts, the level of comprehension and distinction, to stimulate the essential power within mitzvot, which are preformed simply because they are the Divine Will, without any reason and pleasure, and thus reach the essence. The bittul of Moses (mah) was meant to permeate the scouts in their mission and infuse bittul within all three levels - desert, city and field. The desert (bittul) of Torah would bring out the essential power of the mitzvot. But the scouts did not fulfill their role.

Analysis: The story of Moses and the scouts demonstrates the interface role of Torah (internal energy), rooted in the hidden sefirot -- which are structure but in a formless state -- to reveal the essence. The scouts were in effect missing the connection to the ten hidden ethereal sefirot, and were consumed with their own distinct levels of revelation and expression.

Concepts: Levels in Torah, Mitzvot

The Map of Existence -- Internal Energy (chapters 1-48)

Ten Hidden Sefirot (chapters 18-28)

Sinai Synesthesia

Ayin Beis Volume 1, Discourse 5, Chapter 19, p. 30-32

Human faculties in the soul are in an ethereal and subtle state, with no tangible form, and can therefore reside side by side with other even contradictory faculties. For this reason, at Mattan Torah, when there was a revelation from beyond the structure of existence, the revelation of the essential soul faculties, "all the people saw the sounds -- they saw what is ordinarily heard, and they heard what is ordinarily seen," because on the level of essence their is no distinction between the faculties.

However, this faculty substitution seems to be more than just two different/opposite faculties residing together. Ostensibly, we can say that their role reversal is due to their ethereal state, in which the distinctions between sight and sound (that sight senses the physicality of an object, and sound only its spirit) are not yet developed. But we cannot say that, because the distinction between them is also on their core level: sight grasps the essence of an object; whereas sound only captures its external being (and that is why they are distinct faculties). Sinai thus actually caused a reversal of their functions also in their essence.

There is another interpretation that Sinai allowed them to see the divine energy which is usually invisible to the eye and is only perceived like sound from a distance ("they saw what is ordinarily heard"), and they perceived the yesh (existence), which is usually visible, like sound from a distance ("they heard what is ordinarily seen"). According to this (we better understand the virtue of seeing the sound, but) there was no reversal of faculties. However, according to the first interpretation (in which the primary breakthrough was in the fact that they heard the sights) there was an actual reversal of function (even on the essential level), with them being able to hear the essence which is ordinarily seen. This is due to the revelation at Mattan Torah of the Divine Essence, which is higher than the ten hidden sefirot, which caused the faculties not only to reside together but to reverse roles.

At Sinai they were able to see the essence and hear/comprehend the essence (not just know of its existence).

The Map of Existence -- Internal Energy (chapters 1-48)

Ten Hidden Sefirot (chapters 18-28)

Ten Hidden Sefirot (1)

Ayin Beis Volume 1, Discourse 5, Chapter 19, p. 29-30

The ten hidden sefirot (before the tzimtzum) are not in any way a defined independent state, rather they are completely submerged and encompassed in the source, and as such do not have any distinction and do not add any multiplicity. In truth this paradox (ten sefirot, which include opposites like love and severity, water and fire, and yet they are all united as one) is beyond our comprehension. We can only intuit their unity. Yet, we do have some examples that help us relate to this idea on our terms:

1) The essential elements of, say, fire and water, as they stand in their essential source,   can dwell together because in the archetypal quintessence they do not have tangible form. Only when they extend and express themselves do they assume form, which does not allow these two opposites to reside side by side.

2) An abstract concept can contain two opposite interpretations, which dwell together in the teacher's mind. Only after the idea manifests in the containers of the student do they take on shape and form which contradicts the opposing opinion.

3) Human faculties in the soul are in an ethereal and subtle state, with no tangible form, and can therefore reside side by side with other even contradictory faculties. Only after these faculties manifest in their respective organs and containers do they take on shape, with each faculty defined by its unique personality.

Concepts: Ten Hidden Sefirot

Analysis: We can learn volumes from the Rebbe Rashab's words, that the paradox of the "ten hidden sefirot" is "in truth beyond our comprehension. But we can sense and feel with our intuitive intelligence their unity." (And then later "that this is based on our understanding and comprehension of  the paradox of fire and water only in terms of hot and cold, and thus negate that from the essential state of these entities").

Firstly, this answers a fundamental question: Since the "ten hidden sefirot" are on the pre-tzimtzum level, how can we possibly have any comprehension of them and their state of being? The total concealment of the tzimtzum was necessary for our independent consciousness to emerge; should even the smallest glimmer of pre-tzimtzum consciousness have remained, existence as we know it could never have taken hold. So how can we in any way relate to the pre-tzimtzum ten hidden sefirot?

By qualifying the issue with stating that this state of being is "in truth beyond our comprehension" it is clear that we cannot in any rational way understand this type of all encompassing and omnipresent unity. "Yet, with can sense and feel with our intuitive intelligence their unity,"1) through extrapolation, i.e. process of elimination, 2) because the kav, after all, is a ray of light that originated in the ten hidden sefirot of pre-tzimztzum consciousness and (after the tzimtzum) "returned and radiated" a glimmer of this pre-tzimztzum consciousness into post-tzimtzum consciousness, 3) As explained earlier, once the tzimtzum allowed for the containers to emerge, now they can begin integrating the transcendent energy, and as they continue to be refined and expand, they can ultimately integrate even pre-tzimtzum consciouness, via the kav.

The Map of Existence -- Internal Energy (chapters 1-48) Ten Hidden Sefirot (chapters 18-28)  The Tzimtzum's Impact on the Kav Ayin Beis Volume 1, Discourse 5, Chapter 18, p. 28-29

The Etz Chaim asks the question: Why was was it necessary for the great tzimtzum to conceal the entire energy; why could it not have just concealed most of the energy, and just leave the think ray of the kav? Inferred from this question is that the kav on its own could have remained without being concealed by the tzimtzum. But how is that possible: if even some the light remained, an independent structured existence could not emerge (like a teacher who has to conceal all his wisdom before transmitting to a student)? However, based on the above -- that  the kav (the thin line of energy that emerges after the tzimtzum) is rooted in the ten hidden sefirot (the defined energy) that are concealed in the energy before the tzimtzum -- we can understand the meaning of the Etz Chaim's question: Since the kav is finite not infinite energy (according to the opinion discussed here), why did all the energy before the tzimtzum need to be concealed; the ten hidden sefirot (the root of the kav), being finite energy, could have remained without annihilating the structure of existence that emerged after the tzimtzum? And the Etz Chaim answers, that the total eclipse of the tzimtzum was in order for the containers to come into being. Had even the ray of the kav remained, the containers could not have emerged. Once there was a total concealment, then the emerging could retain the energy. But we need to understand: Since the tzimtzum affected and concealed also the kav (even according to the Etz Chaim), how can we say that the kav is only revealing what was concealed in the ten hidden sefirot (and not a new entity)? Answer: According to the opinion that the kav is rooted in the finite energy we have to conclude that the tzimtzum in the kav was only a form of diminishment, not total concealment (like that of the infinite energy). By contrast, according to the opinion that the kav is rooted in the infinite light, the tzimtzum totally concealed also the root of the kav.

The Map of Existence -- Internal Energy (chapters 1-48)

Divine Structure: The Supernal Man of Atzilus (chapters 5-17)

Finite and Infinite Energy (2)

Ayin Beis Volume 1, Discourse 4, Chapter 17, p. 26-27

The creation of the human in the "Divine Image and Form" refers to the two levels of energy/kav (image) and container/reshimu (form), both -- also the energy -- consisting of a shape and structure of sefirot. In contrast to the Infinite Divine energy which is beyond any image and form of sefirot. And this too consists of two levels: The dimension of energy that has infinite sefirot, and the essence of the energy (in its source) which has no sefirot at all.

These two levels of energy before the tzimtzum - finite (the root of the kav in the ten hidden sefirot) and infinite -- are reflected after the tzimtzim in Keter, which also has two levels: 1) The essence of Keter is beyond parameters and can express in infinite sefirot. Compared to this level the energy of Chochma and Atzilut is like a new entity (yesh m'ayin), infinitely distant. 2) The sefirot in keter are the root of the energies of Atzilut, and compared to this level the energies are close and revealing what is concealed (gilui ha'helem).

Concepts: Finite and Infinite Energy; two levels of Havaya

The Map of Existence -- Internal Energy (chapters 1-48)

Divine Structure: The Supernal Man of Atzilus (chapters 5-17)

Finite and Infinite Energy vs. Finite Containers

Ayin Beis Volume 1, Discourse 4, Chapter 16, p. 25-26

The root of the kav energy (the ten hidden sefirot), which, relative to the essence, is the root of defined energy, is not the same level as the divine finite power, the reshimu, which is the root of the containers. In the Divine names the difference between them is like the difference between Havaya, the essential name, which reflects and is united with the divine essence, and the other divine names (like E-l, Elokim), which express particular divine functions, and are like "separate" faculties. 

Havaya itself consists of two levels: 1) The root of the finite energy of the cosmic structure (memaleh), the ten hidden sefirot. 2) The desire that precedes the structure, the infinite energy (root of sovev), which is beyond any sefirot.

Concepts: Finite and Infinite Energy; two levels of Havaya

The Map of Existence -- Internal Energy (chapters 1-48)

Divine Structure: The Supernal Man of Atzilus (chapters 5-17)

The Hidden Spheres

Ayin Beis Volume 1, Discourse 4, Chapter 15, p. 24-25

The root of the relatively formless energy is in the ten hidden sefirot (eser sefiros ha'genuzos) (the Pardes holds that the ten hidden sefirot are the root of the containers, which means that the energies are entirely formless. But according to the discussion here the energies have some abstract form, and thus are rooted in the ten hidden sefirot). But above the ten hidden sefirot is the infinite divine energy that has no shape and form at all, and is beyond any sefirot (even in their most abstract form).

This answers a question about an apparent contradiction between the Zohar (Idra) where uit appears that Atik is the Divine Essence, and the Arizal who states that there are level higher than Atik (A"k and akudim), even higher than the Atik above A"k. And also, that in Zohar it states that Atik has a structure (of a skull, eyes, mind, which reflect ten sefirot) -- how can that be if Atik is Atzmus, which is beyond all sefirot? This is answered according to the above: Atik of A"k is the level of the ten hidden sefirot (yechida of A'k, with the kav being chaya or neshama, and the circles and line being nefesh and ruach of A"k), which are all encompassed in the divine infinite light, ayn sof, before the tzimtzum (and the kav emerges from its lowest level, malcuht of malchut of ayn sof), and are therefore Atik is called Atzmus. But it still contains structure (the ten sefirot), being the source of the defined kav. Unlike the higher levels of the divine infinite light that reveals the essence, which has no relationship with sefirot.

Concepts: Ten Hidden Sefirot; Atik and Atzmus

The Map of Existence -- Internal Energy (chapters 1-48)

Divine Structure: The Supernal Man of Atzilus (chapters 5-17)

Unconscious Mind

Ayin Beis Volume 1, Discourse 4, Chapter 14, p. 22-24

The idea of relative formless energy above will be understood from the Divine declaration (in response to the challenge "is this Torah and is this its reward?" regarding the brutal deaths of the Ten Martyrs) "Silence! Thus it arose in My thought:"

We cannot say that the decree had no reason at all (it would be sacrilegious to say that G-d was being "obstinate"). It had a reason in the unconscious mind (mocha sti'maah), where there is intelligence, but that higher intelligence is considered to be without reason from the perspective of the logic and reason of the conscious mind. (Similar to the incomparability of physical intelligence, of the material mind, in relation to the spiritual intelligence of the unconscious intelligence within the soul).

The energy of chochma is rooted in the unconscious mind, which is also chochma, but in a nebulous and formless state (like the abstract energy of wisdom flowing out of the teacher which contains in abstract form both chesed and gevurah), which is incomparable to the tangible container of chochma, where the wisdom gets defined in a distinct fashion (as it enters the containers of Shammai and Hillel).

Thus we find that the energies of Atzilus are both defined but formless, relative to the form they assume when they enter the containers. They therefore can exchange their roles, something the containers cannot do.

Concepts: Unconscious intelligence

The Map of Existence -- Internal Energy (chapters 1-48)

Divine Structure: The Supernal Man of Atzilus (chapters 5-17)

Role Reversal

Ayin Beis Volume 1, Discourse 4, Chapter 13, p. 20-22

Additionally, we can deduce that the energy of Atzilus has defined properties (shape) from the concept of "achlifu duchtayu" -- the role reversal between energy and container, that the energy of chesed manifests at times in the container of gevurah, and vice versa. If the energy was utterly devoid of form no role reversal is necessary for it to change containers.

We can understand this with the example of Shammai and Hillel, who both heard the same concept from their teacher (Shemaya and Avtalyon), yet Shammai, whose container (personality) was from gevurah, derived a strict ruling from this idea and Hillel, from chesed, derived a lenient ruling. And yet in some instances Shammai is lenient and Hillel stringent, because when the energy leaves the containers and returns to the unshaped source -- as in a student who revisits an idea -- it can change it position from chesed to gevurah or from gevurah to chesed. We learn from this three things:

1) As it manifests in containers the energy (the idea) itself assumes the properties of chesed and gevurah (unlike the example of water in colored glasses, in which the water itself remains colorless).

2) The role exchange -- that in some instances Shammi is lenient and Hillel stringent -- is a result of the energies, not the containers. The essential personality of the containers remains unchanged (Shammai remains gevurah and Hillel chesed), even when Shammai is lenient and Hillel stringent. While the energy (though it also has these features) is amorphous relative to the static containers, and as a result of their fluidity, which is rooted in the unshaped state of the concept in the source (their teachers), has the capacity to hear the idea again and change its role.

3) The role reversal is caused by the teacher, i.e. by the idea as it flows from its source, where the concept contains the root of chesed and gevurah, but in a relatively formless state.

Concepts: Achlifu duchtayu (role reversal)