Jewish mysticism, particularly in the Kabbalah, grapples with this very idea, but on a cosmic scale. It talks about how different aspects of creation become ready to receive the divine light, the ohr elyon. And sometimes, they need a little help.
One fascinating concept in Kabbalah revolves around Ze’er Anpin and Nukva. These are complex terms, but for our purposes, think of them as aspects of the Divine that represent, in a simplified way, the masculine and feminine principles. Now, the Sulam Commentary, a key text for understanding the writings of the great Kabbalist, Rabbi Yehuda Ashlag (Baal HaSulam) sheds light on how these principles become capable of receiving divine wisdom, which is often referred to as "brains" (mochin) in Kabbalistic literature.
The text states: "If not for the Ascent of Malkhut to Bina, Ze’er Anpin and Nukba Would Not Be Fit for brains."
Okay, let's unpack that a bit. Malkhut, in Kabbalah, represents the Kingdom, the final emanation, and often, a vessel for receiving. Bina represents Understanding, a higher level of consciousness. So, what does it mean for Malkhut to ascend to Bina?
Imagine a ladder. Malkhut is on a lower rung, and Bina is higher up. For Ze’er Anpin and Nukva to be ready for divine wisdom, Malkhut needs to climb, to elevate itself. Why? Because, on their own, the text explains, Ze’er Anpin and Nukva originate from a place "below the navel of Adam Kadmon."
Now, Adam Kadmon is a whole other concept – the primordial man, a representation of the divine blueprint for creation. According to Kabbalah, the area below the navel of Adam Kadmon is associated with restriction and judgment. It's a region where the force of the "first constriction" (Tzimtzum Aleph) is dominant. What does this mean? Well, this area of Adam Kadmon has no access to the supernal light. At the point of the navel and below, the power of Malkhut is dominant.
Think of it this way: this area, being so close to Malkhut, is primarily focused on receiving. And the Divine light? It's all about giving. Malkhut cannot serve as a vessel for the supernal light because it is only will to receive, and has no capacity for giving, making it too different from the supernal light that is wholly giving. As such, it creates an imbalance, a disharmony. As the text tells us, any vessel within this area is restricted from receiving the supernal light (27).
So, how do we fix this? This is where the ascent comes in. When Bina, Tiferet (Beauty), and Malkhut of Yisrael Sabba and Tevuna elevate Ze’er Anpin and Nukva, their level is raised. Yisrael Sabba and Tevuna are considered higher configurations. When Ze’er Anpin and Nukva are elevated to be more like Yisrael Sabba and Tevuna, they become capable of receiving that supernal light.
In essence, this is a process of refinement, of transformation. It's about shifting the focus from purely receiving to a balance of giving and receiving. It's about becoming a suitable vessel for the divine wisdom.
What can we take away from this? Perhaps it’s the idea that we, too, need to undergo a process of elevation to be ready for greater understanding, for deeper connection. Maybe it's about recognizing the areas within ourselves that are solely focused on receiving and finding ways to cultivate a spirit of giving, of sharing, of contributing. Just like Ze’er Anpin and Nukva, we might need a little help, a little elevation, to truly be ready to receive the light.