The Zohar, that foundational text of Kabbalah, opens up some fascinating perspectives on this. In section 4, verse 22, Rabbi Shimon dives into the meaning of the verse, "See now that I am He, and there is no God beside Me." He tells his companions that he’s about to reveal some ancient, previously hidden knowledge, knowledge only revealed because permission has been granted "from above."
Who exactly is saying, "See now that I am He?" Rabbi Shimon clarifies that it's not about ascending through the various supernal realms. Instead, it’s about ascending from them. These ascents, he explains, require permission from the supreme realm before acting. Think of it like the phrase, "Let us make man." As Rabbi Shimon explains, like we find in the creation story itself, action originates from the upper level, with permission granted downward. No action happens below without that initial directive. And even then, the being below consults with its companions.
However, something called "ascend on high" is different. This, Rabbi Shimon says, has nothing above it. It has no equal counterpart below. Remember the verse, "To whom will you liken Me, and make Me equal?" (Isaiah 40:25)? That's the idea. "Ascend on high" doesn't need permission. It's self-sufficient.
Now, things get even more interesting! If you consult Etz Chaim (Sha'ar Atik, chapter 2) and Rabbi Mekadesh Melech's explanation in Likutei Amarim (drawing on the teachings of the Ari, Rabbi Isaac Luria), you'll find that "ascend on high" refers to the ancient man, the Atik. It encompasses all aspects called by that name. But when we say "ascend all the ascents," we're talking about the ancient man, the very first ascent of all the aspects.
So, what does this all mean? Well, according to the Zohar and its commentators like Mekadesh Melech (following the Ari) and Derech Emet and Shvivei Noga, the Divine presence that granted Rabbi Shimon bar Yochai permission to explore these forbidden topics – the complexities within the Godhead – is the Atik, the "Ancient One."
But here’s the kicker: this isn't the same Divine presence that told the Israelites, "See now that I am He." That declaration, "See now that I am He," comes from that ancient man, the first ascent. He doesn't need anyone's permission.
Then, who said, "Let there be light," "Let there be a firmament," "Let the waters gather"? That, according to this mystical understanding, is the Father, or Abba. And the one who said, "Let us make man in our image" is the Mother, or Imma. She's suggesting it to the Father: "Let us make man."
But the Holy One, blessed be He, didn't initially agree with the Mother's desire to create humankind. According to Shvivei Noga, the Mother said, "Why do you care? If he sins against me, let him sin, it is not for you. As it is stated, 'A foolish son is a grief to his mother and bitterness to her who bore him' (Proverbs 17:25)." And so, man was created without the Father's full consent.
If the Father had truly agreed, argues the text, He wouldn't have expelled humanity from the Garden of Eden when they sinned. The Zohar states, "He did not consult the Matrona (Imma)," implying a lack of full agreement. And that's why humanity was ultimately expelled – because the Father, in a sense, didn't fully endorse the creation in the first place. He expelled humanity, and with humanity, a part of Himself.
So, what do we make of this? This isn't your typical Sunday school lesson, is it? It's a profound and complex exploration of the inner dynamics of the Divine. It suggests a Godhead with multiple aspects, with disagreements, with nuances that mirror the complexities of human relationships. It forces us to grapple with the idea that even at the highest levels, there are considerations, permissions, and perhaps even a touch of divine drama. It's a reminder that our understanding of God is always evolving, always deepening, and always inviting us to ask more questions.