In Kabbalah, the mystical tradition of Judaism, they have a concept for that – and it’s far more elegant than our modern-day multitasking.
We’re going to dive into a fascinating idea from the "Sulam Commentary," specifically section 47, which deals with the structure of the tzelem (image) and how different aspects of divine wisdom flow within it. It’s a bit like looking at the inner workings of a clock, seeing how each gear connects to the others to tell time.
The core idea here is the distinction between the first three Sefirot – the emanations of God – and the lower seven. Think of it as an upper level and a lower level. The lower seven are special; they receive Ḥokhma (wisdom) in order to give it to Ze’er Anpin (the Lesser Countenance, often associated with the son in Kabbalistic symbolism) and Nukba (the Female, often associated with the daughter).
This level, this intermediary, is referred to as the lamed of tzelem. Now, lamed is a letter in the Hebrew alphabet, and letters in Kabbalah are never just letters. They are symbols, holding layers of meaning. The lamed here alludes to the fact that this level contains three "brains": Ḥokhma, Bina, and Da’at.
You might be asking: what exactly is Da’at? It’s sometimes called a pseudo-sefira. You can find more about it in the previous sections of the Sulam Commentary, but for our purposes, think of it as the point of connection, the knowledge that arises from the union of Ḥokhma (wisdom) and Bina (understanding).
Each of these "brains" – Ḥokhma, Bina, and Da’at – is comprised of ten Sefirot. So, three brains, each with ten Sefirot, gives us thirty Sefirot in total. And guess what? The numerical value of the Hebrew letter lamed is… thirty! That's no coincidence. It's all interconnected.
Now, a crucial detail: the "right" and "left" sides of Da’at are considered as one in this context. Remember that the right side is often associated with giving and the left with receiving. As we find in Midrash Rabbah, these forces need to be aligned.
This is different from the first three Sefirot, where those distinctions are more pronounced. Here, right and left are united because they form the middle line. This "middle line," as described in previous sections of the Sulam Commentary (especially 33-38), is the unifying force that harmonizes Ḥokhma and Bina. It's the balancing act, the point of equilibrium.
So, what does this all mean for us? It’s a reminder that true wisdom isn’t just about accumulating knowledge (Ḥokhma) or understanding concepts (Bina). It's about connecting them through Da’at, finding that point of equilibrium where opposing forces come together. Maybe that’s the secret to juggling all those thoughts, not just multitasking, but truly integrating them into a unified whole.