This is a tricky concept, one that's tripped up even seasoned students of Kabbalah. We're diving deep into the nature of the Divine, grappling with ideas about creation, generation, and what it truly means to be "first."
The question at hand is: why doesn't Adam Kadmon – the primordial man, a concept representing the totality of divine attributes – need to receive authority from a higher Adam Kadmon, or even from A"S (likely an abbreviation for Ein Sof, the Infinite), which is considered even higher? It sounds like a technicality, but it gets to the heart of understanding the relationship between the emanations of God.
Now, our author brings up a sensitive point. He references the Sefer HaBrit, the Book of the Covenant, and words from Yeshurun Levav, suggesting that the familiar name of God we utter, and even the sacred name YHVH (often referred to as the Tetragrammaton), refer to Zeir Anpin, the "Small Face," one of the central Sephirot, or divine attributes. He hesitates to quote directly because, he says, some might misunderstand and consider it heretical. Ouch! But he insists this idea aligns with the beliefs of all Kabbalists.
To bolster his point, he turns to Bereishit Rabbah and Midrash Rabbah, foundational Midrashic (rabbinic interpretive commentary) texts. We find a fascinating passage: "For everything that exists, there are generations of the heavens and the earth… Mountains have their generations… Rain has its generations… Dew has its generations…" Rabbi Shimon ben Lakish even says, "These are the legs of the dew!" What does this all mean?
The Midrash continues, "Anyone who has generations dies and is renewed, while I create, and anyone who does not have generations neither dies nor is renewed." Rabbi Azariah, in the name of Rabbi, clarifies that the one who creates but is not created applies to the "higher realm."
So, what are these "generations?" Rabbi Etz Yosef explains that death and renewal aren't just about ceasing to exist and then being reborn. Death, in this context, signifies a loss, a diminution. Renewal is about rejuvenation while still existing. Everything constantly diminishes, were it not for God renewing it daily. : the world is in constant flux. We are in constant flux. Only the Divine is truly unchanging.
The key takeaway is this: entities described in the Zohar and by Kabbalists as having "generations" – meaning they undergo transitions and require sustenance – cannot be considered the sole "Creator." Why? Because if something has generations, it implies a cause for its existence. It's contingent. It's possible.
Our blessed God, however, has no preceding cause. He is the sole cause for all of creation. Maimonides, the Rambam, emphasizes this point in Hilchot Yesodei (Foundation) HaTorah: God is the Primordial Being, and everything else is not. He is the One without a beginning.
Therefore, it's inaccurate to attribute the title of "God" or "Creator" to any of the faces or manifestations of the Divine, because each has a cause that preceded it. Even expressions like "Father" and "Mother," as used in Kabbalah, are not the ultimate source. The Mishnat Chassidim and the tractate Nedarim both refer to the Almighty as the Primordial Being.
Each of these manifestations is called "The Lord of Hosts," "YHVH," "Adonai," "The Holy One, Blessed be He," and other divine names. But when you carefully examine the writings, especially if you study with understanding, you’ll see that even when they use terms like "Father" or "Our Father," they are ultimately referring to the Almighty as the Primordial Being (Arich Anpin) who redeemed us from Egypt.
The text ends with a fascinating, almost conspiratorial whisper. It suggests that some might mistakenly believe in a singular deity ("Eloah Achad"), contrary to the teachings of our Sages. They might even believe that other gods rule over the holy gods – the Father, Mother, Ze'ir Anpin, and Nukva – from whom the Primordial Being (Arich Anpin) redeemed them.
It's a complex, multi-layered understanding of the Divine, one that challenges simple, anthropomorphic interpretations and pushes us to grapple with the infinite and the unknowable. Ultimately, it’s a call to deeper, more nuanced understanding of Jewish mysticism and its profound implications. And perhaps, a warning against simplistic readings of complex ideas.
31) This matter is indeed very difficult. Why does Adam Kadmon not need to receive authority from Adam Kadmon who is above him, nor from A"S who is higher than him? I have already mentioned earlier the language of the Book of the Covenant from the words of Yeshurun Levav, who said that the familiar name of the Holy One, blessed be He, that is uttered in our mouths, is a reference to Zeir Anpin. The same applies to the name YHVH, as mentioned in Metzaref HaEmunah. However, I did not quote his words since you profane it and consider it heretical due to your lack of understanding. Surely, you have erred in this matter, as I have written before, for this is the belief of all the Kabbalists. In Bereishit Rabbah, Parasha 12, and also in Midrash Rabbah, hints 18, it is mentioned: "And for everything that exists, there are generations of the heavens and the earth, as it is said, 'These are the generations of the heavens and the earth when they were created' (Genesis 2:4). Mountains have their generations, as it is said, 'Before the mountains were born' (Psalm 90:2). Rain has its generations, as it is said, 'Is there any father to the rain?' (Job 38:28). Dew has its generations, as it is said, 'Or who has begotten the drops of dew?' (Job 38:28). Rabbi Shimon ben Lakish said: These are the legs of the dew. It was taught: Anyone who has generations dies and is renewed, while I create, and anyone who does not have generations neither dies nor is renewed." And the one who creates but is not created—Rabbi Azariah said in the name of Rabbi—this applies to the higher realm. And this is a true and clear principle. The explanation of Rabbi Etz Yosef is that death and renewal are two separate things. Death signifies loss, while renewal signifies rejuvenation while still existing. For everything that exists is constantly lacking and diminishing in its nature, were it not for the fact that the Almighty renews it every day with His goodness, following the pattern of the work of Creation. And anyone who does not have generations means that even though there is nothing but the Almighty, He is saying that through all those who study, He carries everything. This is similar to the explanation of Rabbi Azariah in the name of Rabbi regarding the higher realm. And from the outset, you have learned that since the mentioned entities in the words of the Zohar and the Kabbalists have generations, transitions, and sustenance, it is false and inconceivable to attribute the title of "Creator" solely to the one mentioned among all the entities. Alternatively, it can be interpreted that one who has generations means that there is a cause for their existence, making their existence possible. And every possible existence entails potential loss, but our blessed God has no other preceding cause, and He alone is the sole cause for all creation. As the esteemed Maimonides (Rambam) stated in his work "Hilchot Yesodei HaTorah" and its commentary, and as our predecessors wrote regarding what Rabbi Y. wrote in his fourth principle, that we believe that this One is indeed the Primordial Being, and everything besides Him is not primordial, etc. The Rabbis, Rabbi Hatur and Rabbi Zachariah the physician, may their souls rest in peace, wrote that the Primordial Being is the one without a beginning, and the created beings are those He brought into existence and brought forth. Blessed is the Divine Being who is the absolute First. And this interpretation aligns with the explanation of the Midrash Rabba regarding mountains, rain, and dew. And certainly, it is false to attribute any of the faces (manifestations) as God or Creator, since each one has a different cause that preceded it. In the Mishnat Chassidim, in the tractate Lail Pesach, Chapter 7, Mishnah 23, in the commentary of Hagadat Lail Pesach, it is stated that "And God took us out," which refers to the expressions "Father" and "Mother," etc., and if the Almighty did not redeem them, as the Primordial Being prolonged the lives of our ancestors who were Father and Mother in Egypt, etc. In the tractate Nedarim, Chapter 20, it is stated that the Kabbalists refer to the Almighty as the Primordial Being. Therefore, each of the faces is called "The Lord of Hosts," "YHVH," "Adonai," "The Holy One, Blessed be He," and other names and epithets unique to the Divine. When you examine their writings carefully, especially if you study their books with understanding, you will see this. And they also call (referring) to the Almighty as "Father" and "Our Father" who redeemed us from Egypt through the Primordial Being (Arich Anpin) from the hand of Pharaoh (who is the Other Side called "Eloah Achad"). This was concealed by the Primordial Being (Arich Anpin) from Pharaoh, and this continued according to their misconception, as they believe in the existence of a singular deity (Eloah Achad), contrary to the words of our Sages (Razal). They also believed that the other imagined gods ruled over the holy gods, who are the Father, Mother, Ze'ir Anpin, and Nukva, and the Primordial Being (Arich Anpin) redeemed them from them.
