That’s often how it feels when diving into the deeper layers of Kabbalah, Jewish mysticism. Today, we’re going to try to catch a glimpse of something truly vast: the very structure of the Divine, as described in the Idra Zuta.
The Idra Zuta, meaning "The Lesser Holy Assembly," is a section of the Zohar, the foundational text of Kabbalah. It describes the death of Rabbi Shimon bar Yochai, a pivotal figure in Jewish mystical tradition, and the revelations he shared in his final moments. It's intense, it's complex, and it’s meant to be contemplated, not just understood.
Our passage deals with Atika Kadisha, often translated as the "Ancient Holy One." Think of it as the most primordial, concealed aspect of the Divine. It's a concept that can be hard to wrap your head around, and the text uses layers of symbolism to try and convey its essence.
The text tells us, "Atika is present in three, in two and is one." What does this mean? It's a mind-bending statement about the multifaceted nature of the Divine.
First, "Atika is present in three" refers to three heads within Arich Anpin, which means "Long Face" or "Long Patience." Arich Anpin is one of the Partzufim, Divine personas or configurations. According to the Idra Zuta, these three heads are the skull, the air, and concealed Chochmah, or wisdom (as noted in the Great Gathering, commentary to section 23). These three are incorporated into one head of Arich Anpin.
Then, we learn that "Atika Kadisha is imprinted with three heads that represent the three columns." These columns are central to Kabbalistic thought: Keter (the crown) is the right one, the hidden brain is the left, and the air is the central column. These represent different attributes or aspects of the Divine. And this pattern of three doesn't stop there. As we learn, "all other candles that shine from it, namely, the Sfirot, are imprinted with three."
The Sfirot (sometimes spelled Sefirot), are the ten emanations or attributes through which the Divine manifests in the world. Think of them as lenses that refract the infinite light of the Divine into different qualities, like loving-kindness (Chesed), strength or judgment (Gevurah), and beauty (Tiferet). And even these are arranged in triads: Chochmah, Binah (understanding), and Da’at (knowledge) at the top; Chesed, Gevurah, and Tiferet in the middle; and Netzach (victory), Hod (splendor), and Yesod (foundation) at the bottom.
Next, we encounter "Atika Kadisha is imprinted on two." The whole of Atika exists in two parts: the supreme Keter, the head of all heads, and the unknowable head above it. As the text indicates, this unknowable head is the skull of Arich Anpin that includes within it the concealed Chochmah. Similarly, "all the other candles are concealed within two," referring to the central column that reconciles Chesed and Gevurah. This reconciliation is crucial, balancing the seemingly opposing forces of love and judgment. As explained regarding supernal Aba (Father) and Ima (Mother) above (in the Great Gathering, section 181), they stem from the two heads.
Finally, “Atika Kadisha is engraved on and concealed within one.” Ultimately, all the lights within it are included in the influence of Chassadim alone, meaning the light of loving-kindness. It is one, and everything is one. This oneness is the ultimate goal, the ultimate reality. All the lights are hallowed, connected, and revert to one.
So, what does this all mean? It’s a reminder that the Divine, while multifaceted and complex, is ultimately unified. It's a call to see the interconnectedness of all things, to recognize the underlying unity that binds everything together. It's not an easy concept to grasp, and perhaps it’s not meant to be fully understood. But by grappling with these ideas, we can deepen our understanding of ourselves and the world around us. As we find in Midrash Rabbah, the Divine is often revealed in paradox, in the tension between seemingly contradictory ideas.
The Idra Zuta offers us a glimpse into the heart of Kabbalistic thought. It challenges us to think beyond our usual categories, to embrace paradox, and to seek the underlying unity that permeates all of existence. It’s a journey, not a destination, and a reminder that the search for the Divine is a lifelong pursuit.