It’s a question that's plagued philosophers and mystics for centuries. And when we delve into the heart of Kabbalah, particularly through the lens of Baal HaSulam's "Preface to Zohar," we find a fascinating perspective on this very mystery.
Baal HaSulam, in his commentary, delves into the intricate structure of the world of Atzilut (Emanation). Now, Atzilut is considered a realm of pure divinity, a place of utter unity. So how do we, with our limited human perception, even begin to understand it?
He explains that the Tikkunei_Zohar" target="_blank" rel="noopener" class="source-link">Tikkunei Zohar, a later section of the Zohar, divides Atzilut into three aspects: “He,” “His life,” and “His attributes.” It’s crucial to remember that within Atzilut, there is simple unity, and nothing of the aspect of created beings. “He” represents the Divine essence itself, that which is utterly beyond our grasp. Think of it like trying to understand the very core of existence – it's simply beyond our comprehension. As Baal HaSulam points out, this is true even of physical essences – we can never truly grasp the what of a thing, only its manifestations.
Then we have "His attributes." This refers to the ten vessels or Sefirot—specifically mentioning Ḥokhma (Wisdom), Bina (Understanding), Tiferet (Beauty), and Malkhut (Kingdom). Baal HaSulam likens these to the white background of a book. The white itself has no form, yet it allows for the myriad shapes of the letters to exist. You can’t apply a number to the white, because it's just… white!
But here’s where it gets interesting. According to Ginzberg's retelling in Legends of the Jews, the letters themselves, the very substance that brings forth meaning and differentiation, are manifested in the lower worlds of Beria (Creation), Yetzira (Formation), and Asiya (Action). These worlds are where we experience the complexities and diversities of creation. It’s a hierarchical model, with Atzilut at the top, influencing all the worlds below.
So, how does the unified Atzilut give rise to the diversity we see in these lower worlds? Well, it's like the white background allowing for all the shapes of the letters. The Sefirot in Atzilut, like the white, don't have inherent shape, yet they fashion all the shapes that appear in the lower worlds. Think of Atzilut as the blueprint, the grand design, that gets implemented in the actual construction of a house.
All the changes we see in Beria, Yetzira, and Asiya are ultimately illuminations from these ten Sefirot within Atzilut. From our perspective, down here in the lower worlds, we perceive myriad changes, just like we see countless shapes on the white page. But from the perspective of Atzilut itself, it's all just pure, undifferentiated unity. It’s like the white background, untouched by the ink of the letters, where no number or distinction can be found. Or, as we find in Midrash Rabbah, the Divine presence fills all worlds but remains unchanged.
Baal HaSulam emphasizes that these “attributes,” the vessels, are in themselves simple unity, just like the Divine essence itself. The variance within Atzilut only exists from the viewpoint of the lower levels which it illuminates. No change, variation, or diversity takes place within Atzilut itself, in isolation from those lower worlds.
So, what does this all mean for us? Perhaps it suggests that the diversity we experience is, in a way, an illusion—or at least, a limited perspective. Beneath the surface of our complex world lies a fundamental unity, a shared source. Maybe by understanding this, we can begin to see the interconnectedness of all things, and find a deeper sense of peace and harmony within ourselves and with the world around us. It’s a profound thought, isn’t it? A journey from the many back to the One.