Tag Archives: Four Worlds

Tu biShvat: The active, virile energies it addresses in nature and us


The development of the seder, and what we can learn about our will for assertion from this tradition

Tu biShvat – the New Year for the Trees – is probably one of the most enjoyable, and yet one of the least understood, holidays in the Jewish calendar. It is a highly mystical holiday, and also deeply connected to nature. And because us moderns tend to be quite detached from both the mystical and the natural world, it’s hard for us to connect with this frame of mind. It’s often hard – especially for those of us who are primarily urban business people – to connect with the land and do it in a most spiritual way.

Just in time for Tu biShvat, we have sprouting etrog (Israeli citron) trees breaking soil!

Just in time for Tu biShvat, we have sprouting etrog trees breaking soil! This is a very virile holiday, it is not so much about embracing mother nature. It’s more about becoming aware and mindful of how we assert ourselves over nature, and then taking those lessons inward.

This is especially more so for us Jews outside of the land of Israel, where the agricultural issues of how to manage the crops of Eretz Yisrael and where observing the related halacha isn’t something we really experience.

This holiday marks the agricultural fiscal year in the land of Israel. This is when all the trees are accounted for in the land, allowing the growers to know when it was appropriate to harvest from a tree. This accounting made it possible to know when to observe the many agricultural related Torah mitzvot; such as to give first-fruit offerings from a new tree, and when to mark for the agricultural sabbatical years (shemitah) in the land, and from what point to give tithes from ones crops. (see Leviticus 19:23-25)

Notice that this year is the shemitah year in Israel, where we don’t plant or harvest in Israel. We let the land rest and lay fallow in the holy land. But here in the diaspora most people are unaware of it. Like I said, it’s hard to connect to this outside of the Land of Israel. Where the seasons might not jive and the cycle doesn’t apply. This makes it difficult to grasp and appreciate, this cycle of life in Isreael. And this can even be unnerving to some, who do not hold Israel dear. As indeed, this holiday does ask us to consider the nature and produce of the Land of Israel. And it also calls us out to actively connect with this very land.

But this holiday which we know today comes down to us today as an outgrowth of both spiritual and secular reinterpretation. Ones which have greatly shaped the holiday and the way we celebrate it today.

The kabbalists of the middle-ages – those Jewish masters of mysticism and the esoteric – they were deeply connected to the land of Israel after their expulsion from Spain in 1492 and upon their arrival in the holy city of Tzfat (Safed). There the symbolisms of this holiday came alive for them as they began to renew the land. And there they were also able to discover deeper spiritual meanings to this observance and to the traditions surrounding this holiday.

Out of this tradition we received the seder for this holiday, as documented in the “The Pri Etz Hadar: Fruit of the Majestic Tree seder for Tu biShvat by Rabbi Natan Binyamin Ghazzati (ca. 17th c.),” a deeply mystical text intended to help people take a spiritual accounting of their growth and produce on a soul level. This text first documented the customs for the Tu biShvat seder we know today. A source text made popular among Sephardic and Chassidic masters, being close adherents of the mystical schools.

Of course, as the age of enlightenment arose many people began to neglect the deeply mystical practices. And intern this holiday of Tu biShvat fell into neglect by many in the next couple centuries.

However, another huge revival and re-envisioning of this holiday – this time a secular one – would come about as the result of another direct encounter with Jews and the land of Israel. Actualized as part of the Zionist dream during the 19th and 20th century, during the rebirth of the land of Israel and the formation of the modern, secular State of Israel. This holiday would take on the role akin to Arbor Day, and focus upon the restoration of the land of Israel. Planting trees and restoring the wildlife of Israel, which had been stripped bare in the many wars, crusades and occupations.

For many Jews in diaspora, Tu biShvat would thus also come to hold significance. A day in which we direct our focus towards Israel. To try to connect with eretz Yisrael in the most direct ways possible. Many contributing to the restoration and preservation of the land. The world over, Jewish progressives and religious Zionists would come to observe this day by giving tzedakah (charity) for planting trees in Israel. This day noticeably marked with the passing around of the Jewish National Fund pushka.

Believe it or not, especially for Orthodox Jews in America, the giving of tzedakah for planting trees is one of the only ways most of us remember observing the holiday as kids. I was talking about this with my friends who were former yeshiva bochurs as we planned for the holiday this year. Except for obtaining from fasting, which isn’t necessarily an observance in and of itself, that was about it. Raising money in diaspora and physically planting trees in Israel was the most pronounced observance any of us remembers. One which was less likely if you were haredi, and therefore not Zionist leaning.

In the orthodox world I remember we would all do a little learning, but few people held a full Tu biShvat seder in those days. Most likely, because few people knew exactly how to perform it well enough. Which is quite sad because the seder is dripping in symbolism which should be most meaningful for those who are fully immersed in the verbiage of kabbalah and chassidus. And yet, we admit we have often been lacking in our application and enthusiasm.

Of course since then, a lot has changed. Newer siddurim and the advent of online resources, more people are finding the seder more accessible. But the reviving observance is also greatly motivated by a growing interest in kabbalah in society today. An interest which many traditional movements are thrilled to be meeting, so today there is a lot more promotion of this holiday more than ever to address this interest.

However, for the most part the most success in incorporating this holiday into the consciousness of diaspora Jews has come during the latter part of the 20th century and during the turn of the 21st century has been made by progressive Jews. By diaspora Jews who have brought the lessons learned in modern-day Israel to the rest of the world. Who have witnessed the melded of the secular with the spiritual in the modern-day State of Israel. And who have in this model taken the holiday and made it more socially conscious in our own lands. And who have also come to mark this day as an opportunity for their communities to become socially and politically active regarding the environment and nature. Realizing that we wont bear fruit until we break ground through social action.

In this spirit the holiday of Tu biShvat has come to be embraced the world over as a Jewish Earth Day Celebration of sorts. Where people not just celebrate nature, but actively show their green thumb and their social activism. A time when one gets to show their love for nature and vow to preserve it.

The latter reason is probably another factor for why this holiday of Tu biShvat is more well observed among progressives and less so among conservatives in America. Be it personal discomfort with being called a tree-hugger, one’s dissociation with nature… or even worse, ones troubling environmental politics. What ever the reason, many religious Jews in the Americas show neglect towards our observance because of our personal sentiments we need to correct.

Today I want us to take the time to focus on a tikkun atzmi – a correction and repair within ourselves. So intern we can be more effective in making a tikkun olam – a correction and repair in the world! We need to have both.

A Peek into the Mystical Aspects of the Tu biShvat Seder

And that is precisely what this holiday is about according to our kabbalistic tradition. Making a tikkun (a correction) within ourselves.

And more specifically making a correction within our male energies and over our sense of assertion. This is a very virile holiday, it is not so much about embracing mother nature. It’s more about becoming aware and mindful of how we assert ourselves over nature, and then taking those lessons inward.

And this is where I fear I might lose readers, both nervous males and bashful females. I’ve noticed I can talk as much as I want about the feminine aspects of G-d’s shechinah these days, but talking about masculine things is something many are becoming less accustomed to! Men and women, both equally, show discomfort at times. However, I think that whatever our gender is we can all learn a very important lesson by looking at the very masculine and assertive essence of this holiday of Tu biShvat.

I don’t want to make it weird so let me explain what I mean, and use the paralleling examples we can draw from. At this time of year we are approaching the spring harvest two months from now, which is the biblical new year; that is something most of us know little about. So instead let us look at the opposite side of the calendar, and compare it to the coming of the civil and religious new year – to Rosh haShanah; that is something we seem to all naturally know more about. I’m sure many of you will immediate recognize the polar distinctions between these two seasons in our tradition.

When we think of the season of Rosh haShanah we think of it as a season with female spiritual correspondences. The season of Elul and Tishrei are often regarded as a feminine and receptive time of year. This month of Elul, its kabbalistic Zodiac sign is the Beitulah; the virgin which corresponds to Virgo, explained as the same virgin (beitulah) of Libra with the scales of justice (moznayim) in hand. This symbolizes the receptive nature of the virgin earth, during the season of plowing of the land. It also represents Din – or judgment, which is also seen as a feminine aspect of the Divine. As we know, we are making selichot in that month of Elul, in preparation towards being judged in Tisherei. That season is characterized by judgment and restriction.

But at the same time the season of fall is an intimate season, in which we are to mystically mirror a young virgin longing for marriage and intimacy. When we want to mirror that longing in our relationship to G-d. That is why we also consider Rosh haShanah our wedding day to G-d. From that point of spiritual reference, we focus upon our receptivity.

See, that wasn’t so hard. Not too difficult to talk about. And even if we are not kabbalistically learned, most of us recognize these themes. Now let’s see if we can grasp the other end of this.

In contrast, at this time of year we are supposed to be focusing on the more masculine correspondences displayed in these upcoming months. Now during Shevat we do not consider this season barren, this is now the time of the almond blossoms breaking forth. The ground will soon start to break forth with life, and with the hopes of budding of fruits to come.

We are now going into the fertile months. Two months from this night, we will be looking up at a full-moon like this and celebrating Pesach; we will be eating the produce of the spring wheat harvest, and counting towards the barley harvest until Shavout. This is a seminal and groundbreaking time of year. A very virile and fertile time of year!

We aren’t the only people who see this, consider how strong the theme of fertility is present in the cultures around us as this season approaches. As the common culture will soon find their celebrations also entrenched in symbols of fertility; as they decorate everything in eggs and bunnies. This theme is starting to be in the air for many cultures the world over, not just for us alone. It’s not hard to recognize and understand this seasonal contrast.

In contrast to the feminine and receptive nature of Rosh haShanah (and Beitulah), the spiritual new year of Pesach is a strikingly masculine holiday. And so is Tu biShvat. The Fall nature is barren and receptive, the Spring is asserting and springs forth. We know what we are talking about here, as traditionally cultures have often binarily called this “masculine initiative,” so we get what this means. I don’t need to be too explicit, I think we all get this.

Notice how the kabbalistic zodiac sign Taleh, the lamb in our tradition or a ram, it corresponds to the spring month of Aires (the month of aviv, spring; Nissan); it displays the masculine spiritual forces par-excellence. It represents an active and domineering partner in its spiritual attributes. It displays the Divine aspects of Chesed – that passionate and ever-expansive type of love. That fiery and lusty energy is what takes center stage as this time of fertility draws close.

Now we really need to pay special attention to this point. And I think if we examine our own drives we can clearly connect to these points in every person. That what this side of the Divine essence represents is that power of assertion we have inside us. That drive to want to assert ourselves in life and in our relationship to other things. It signifies that ever-expansive desire to aggressively assert ourselves over nature and life itself. To take whats barren and make life spring erect from it.

These are the words and themes mystically woven together in this Tu biShvat seder. For those who are attuned to kabbalah and chassidut we know that part of the this tikkun we are making is within our own personal will and drive to assert ourselves; and to bring balance to an ever-expansive type of chesed in us, as displayed by masculine aspects of the spiritual forces used in the text of the seder. (Abba, Tzedek, Yesod, etc.) It calls us to consider and make tikkun (correction) for an expansive love and passion on overdrive.

Take a look at the Pri Etz Hadar when you get a chance. Notice that the seder wording clearly makes those parallels in how it speaks about making a correction in Yesod (the phallus), and by means of this expressing how our over expansive drives are so seen as a form of unchastity. As we are embracing the virile energy at this time of year, we are also asked to be equally mindful in using that power responsibly. It calls us to make a correction in ourselves, related to bring balance to our own carnal desires and actions. Instead of giving completely over to this virile drive we are called to bring balance to it. Asking men in the traditional text to be mindful that they might be over-expansive in their carnal passions, and to make a tikkun (a correction inside ones self) for that.

This is a lesson which was learned though nature, and which needs to be applied back in our relationship with nature. At the heart of the Tu biShvat seder, under all the layers of mysticism, that is what it is doing by calling us to on all levels overcome a base-level drive inside of ourselves to assert ourselves over nature and be more responsible with the power we assert over the earth.

At Rosh Hashanah in Fall we are called to be mindful of being receptive and properly submissive in our nature. But in this coming season of Spring, we are asked to be mindful of our will to assert ourselves and to expansively spring forth.

For those who are brave and honest with themselves, we need to be asking ourselves some questions deep inside our souls at this time. Privately ask oneself:

  • Am I over-asserting myself over the earth in a damaging and disrespectful manner? Am I being over-expansive in respect to the earth?
  • Am I over-asserting myself sexually, using it in a damaging and disrespecting manner? Am I being over-asserting in my sexuality?

The Seder and the Four Worlds

Now the structure of the Tu biShvat seder shows us how to apply this vigorous expansiveness, how to properly apply all this Chesed. And addresses how to become more effective in this aspect, both in our passions and actions. It does this by taking us on a journey up the scale of the kabbalistic Four Worlds of ABiYA:

Assiyah: The world of Action

Yetzirah: The world of Formation

Beriah: The world of Creation

Atzilut the world of Emanation (actualization)

In this seder we start our frame of reference grounded in the physical world of action, and we are moving towards pure thought which we perceive as being in the fiery heavens (where the sun and stars burn in the sky) as the mystics perceive of this path. We are moving upwards, elevating our senses and drives and thoughts to even loftier heights.

tree labeled four worlds kabbalahBut it all starts with activity, this process begins with us starting within the world of action. It starts with us putting our hands into action. And then as we begin to act, we can then better perceive of how to form and inspire creation in this world.

This holiday orients us and points us forward, and up. Directing us to strive on for a higher level of thought and passion which is beyond constriction, understood as the world of Emanation (Atzilut). Where G-d is One and the world is one. At this highest level of consciousness, we are trying to actualize a world without striving, restriction, disunity and lack; where there is completeness and wholeness.

Now I’ve said a mouthful, and I know very well that most of us aren’t mystics. I know not many of you consider yourselves too spiritual or mystical. Many of us are moderns and progressives, people who are not wrapped up in a world of mystical symbolisms as others. I understand this.

But that is the beautify of this holiday, it doesn’t require us to be at a place of lofty spirituality. The spiritual exercises of this holiday starts us firmly on the earth, in the natural world and in this very realm of physical action. All we need to do is focus on how to bring our actions better in line with our most loftier thoughts.

This tradition of ours doesn’t tell us we need to attain great spiritual heights. It just tells us to start with our actions, and to elevate our thoughts which inspire our actions. We don’t need to be concerned if we reach Atzilut, really. We aren’t literally trying to reach perfection, but what is important is that we are striving towards bettering and perfecting this world towards that more ideal reality. And doing a tikkun, making a correction, for those defects we recognize in this world.

In both our actions and with our passions as previously discussed, we are asked to become more conscious about our sense of assertiveness. That is what I want us to keep in mind as we make our way through the Tu biShvat seder this year. How to make a tikkun in that area of our lives as well.

Reflection: Now I don’t really think that traditional Jews are less observant than progressive Jews in respect to this holiday, just less enthusiastic about it sometimes in diaspora. As it is noticeable that progressives have started to do more visible activism during this holiday in the west. And that’s a chesed, it’s a really great thing!

In actually, I don’t believe one side is necessarily more observant or correct than the other. But that traditional Jews and the progressives Jews today are often approaching this holiday from different sides, but for the same goal:

  • In the orthodox circles, people are and often have been more attuned to their tikkun atzmi – a correction and repair in oneself.
  • And in the progressive circles, people are generally more attuned towards a tikkun olam – a correction and repair in the world.

However, the reality is that all of us need to be working towards a tikkun in both these areas, and do so more seriously during this season. Our tradition actually calls us to deal with both. We can’t really achieve one without the other, so we need to bring balance to both.

Tu biShvat Seder Resources:


Parshat Bereishit (2013)


Genesis 1 – 6:8

How We Kabbalistically Bring Thoughts Into Reality

sephirot4pngbbbOver the past few years this Torah portion has been a starting place for me to discuss aspects of Kabbalah, the basics of Jewish mysticism. It is nearly impossible for me to discuss the topic of creative process without doing so through the eyes of received wisdom. In Hebrew to mitkabel means to receive. Our received Jewish mystical tradition is thus called Kabbalah, it is the studying of received truth as documented in the Torah and it’s wealth of commentary.

One of the reasons that I feel I must take this approach is because the allegorical and spiritual essence of this story is intentional and central to the creation narrative. It’s not a cop-out that was invented by modern apologist. The Torah uses seemingly esoteric use of symbolism that richly color this narrative like none other in the scriptures.

Generally when we are looking for mystical truth from the Torah we turn to books like the Zohar, the book of enlightenment that is a commentary to the Torah. The Zohar is broken down in basic discussions and parashot (sections) that match up with cycle of parashiyot (our weekly Torah readings). It’s not the only text of kabbalah, but it is the most exhaustive and essential of the primary works of Torah commentary. Though most scholars can only date this text back as far as the middle ages, it is written in the language and tone as that of the Talmud. It features the same sages and presents the same form of discourses as Talmudic literature. Jews receive this text as being among the many mesoretic inheritances handed down to us, one that was once oral but has since been written down for posterity.

I present some commentary from the Zohar in order to offer us some guidance of how we should look at the Torah, for how we should be reading it as we go along. This is probably a good discussion to have now, as we are renewing our cycle of Torah reading for another year. Our text reads as follows:

“Says Rabbi Shimon: Woe to the man who says that the Torah came to merely relate stories and ordinary words. For if this was so, even in this present day we could make a Torah from ordinary tales; and ones probably nicer than those [in the scriptures]. If it came to present earthly matters, then even the [present] rulers of the world have among themselves works which are superior. If this is the case, let us follow their example and compose some sort of Torah of our own…

…Woe to the wicked that say that the Torah consists of stories and nothing more, for they look at the [outer] garment and no further. Praiseworthy are the righteous, who look at the Torah the proper way. Just as wine must be in a container to hold it, the Torah does not endure unless in its mantle. So therefore only look at what is under the garment. All those words and stories are garments.”

רש אמר ווי לההוא בנ דאמר דהא אורייתא אתא לאחזאה ספורין בעלמא ומלין דהדיוטי. דאי הכי אפילו בזמנא דא אנן יכלין למעבד אורייתא במלין דהדיוטי ובשבחא יתיר מכלהו אי לאחזאה מלה דעלמא אפילו אינון קפסירי דעלמא אית בינייהו מלין עלאין יתיר. אי הכי נזיל אבתרייהו ונעביד מנייהו אורייתא כהאי גוונא אלא כל מלין דאורייתא מלין עלאין אינון ורזין עלאין.

ווי לאינון חייביא דאמרי דאורייתא לאו איהי אלא ספורא בעלמא ואינון מסתכלי בלבושא דא לא יתיר זכאין אינון צדיקייא דמסתכלי באורייתא כדקא יאות. חמרא לא יתיב אלא בקנקן כך אורייתא לא יתיב אלא בלבושא דא. ועד לא בעי לאסתכלא אלא במה דאית תחות לבושא ועד כל אינון מלין וכל אינון ספורין לבושין אינון:

Zohar: Parshat Behaaolatecha 58; 64

One of the reasons that many traditional, orthodox Jews find it fairly easy to exist in a world of deep religious conviction while still excelling in science and reason is because the two are not mutually exclusive. Nor is one called to compromise one for the other. Our Torah presents our truths, our reason produces our facts.

Though we look to this Torah for truth, we don’t presume that all that is true about the world is written here in the Torah. It is the truth, but it does not demand that we see it as necessarily factually or chronologically true. The Torah is the essential truth that G-d has revealed into this world, but it cannot be used as a history book or as a primer in physical science.

Interestingly, this Zohar text is redacted in the middle-ages, when knowledge was lost and they looked back to a more glorious and well documented past. But in his tone the author suggests that even in their dark-ages a contemporary historian could have come up with something more profound if one tried. If this Torah is about fact, then wise and important men have libraries of books that do a better job at that than our Torah. The Torah cannot have been given to us for that purpose or else it is obsolete and antiquated. Surely today in an age of science and empirical evidence this is even more true. We need to read the text deeper, in fact according to the “right way,” which is through allegory and symbolism.

Most people who come from other religious experiences tend to find this position mighty progressive, and maybe even a bit irreverent. But for the person of reason, this tends to come across as refreshing. The only people who tend to get irritated by this approach are those who intend to mock Torah, who need biblical literalism to stand as their straw-man to kick over.

It’s not just atheists that tend dislike this approach, even co-religionists tend to get upset with me for stating this. For instance once I sat in a class and heard a very liberal rabbi poking fun at our ancestors for not understanding how the world worked. His reason was to in like fashion characterize present orthodox Jews as handicapped by an almost magical view of creation and history.

When I later pulled him aside and asked how he felt his reduction to absurdity was intellectually honest he got upset. I posed that if you considering it, the more orthodox the person the more they tend to revere this mystical and allegorical mentality as found in the Zohar, it’s not theory for light-weights. In response he made issue with the authority of the Zohar and challenged that kabbalah is not universally appreciated. However I contended that this approach was a well documented and accepted concept in Judaism much prior to the Renaissance and Enlightenment, it is not a product of modern religious movements. Elements of kabbalah permeate much of our established Jewish customs and liturgy, it is a shared heritage. It is not a marginal philosophy, therefore it is dishonest to mis-characterize what it means to be a Torah believing person by slighting this approach.

One of the points I have to make to people like this when discussing the creation story of Genesis, is that we need to not just recognize the similarities that exist among the various myths and legends (example: the great flood). We also need to look at stories more multi-layered, the way we clearly know to do for the texts of other well documented societies; the Egyptians, Hindus, Greeks, Persians, Romans, etc. We know that their equivalent of the genesis narratives are made not as much to describe the literal composition of the world, but to present their perceived architecture of existence. Their philosophy surrounding the formation of the world and living souls presented in their stories was for the purpose of displaying the structure of the soul and the creative process. For these societies their sacred texts were discussion points that encouraged an almost early attempt at the philosophy of psychology. It not just said how the souls were formed, but also to exhibited what motivates them.

Now it’s not just defense of traditional Judaism that motivates me to engage people, like the previously mentioned rabbi, to dig further into our tradition to reveal a deeper kernel of truth in these stories. It’s because as people who represent Judaism to others we need to get beyond the claim that Torah is primarily concerned with mere history, because that approach does not offer us any reason for why one should personally seek out G-d or spirituality.

The Zohar, in the name of Rabbi Shimon, instead says it’s not just beneficial for us to look beyond the surface level meaning of the Torah, but it calls anyone that does not do so a sinner. The Zohar insists that we consider another way, it demands that we look for the soul of the Torah.

And this is that path that we will take as we begin to explore the Torah this year. Not that allegory is only present in the Zohar, it is present in all forms of rabbinic literature, however it is a central focus of the Zohar. Our starting off place this year is with the Zohar, as it offers us one of the best descriptions of how allegory and mystical interpretation of the scriptures works.

The Zohar contends that the Torah is wrapped in a mantle, but underneath there is a living soul to it. It’s like a person, when we look at someone generally the first thing that we see is their appearance. We judge their demeanor, how well they are dressed-up and how they present themselves. But the Zohar contends that just as foolish as it would be for us to judge a person based on their outer appearance, it is so when consider only the surface level of the Torah. (Zohar, ff. 61)

The Zohar tell us that the Torah is not just an abstract thing, there is a real substance to it. There is a solid body of truth to it. The Zohar calls the Torah mitzvot (the laws and commandments, good and holy deeds) “gufei Torah / the Body of the Torah” in Aramaic (the Talmudic language of rabbinic Judaism). It is the frame that holds us up. And on this frame hang our “levushin / garments,” the stories of the Torah are thus like the clothing one wears, that dress one up but at the same time conceal hidden person underneath.

The rabbis here challenges us to be wise, to not just look at the surface oblivious that of the anything else might existing beneath it all. If it was a person we would want to see the body underneath. Even more so we should want to get to know the person that is even deeper than that, so intimately so that we can almost touch their soul. The Zohar states that we are to look as deep as we can. Stating that the sages and our ancestors who stood at Sinai were so wise that, “la mis’taklei ela b’nishmata, d’i’hi ikara dchola oraita mamash / they only looked at the soul of the Torah, which is the essential root of everything, the real Torah.” We are told that in the future, in the world to come, all will see the soul of the Torah. (Zohar. ff. 62)

So why do we consider the Torah and its commands (mitzvot) at all? What do we have to learn from them? What importance does this Torah have to us? And why should we practice Torah mitzvot?

The Torah is the physical body that houses the soul of Essential Truth, clothed in the beauty of a story. It tells us how to bring the Divine Will into physicality, we do this by causing our soul to meet up with a physical action as mitzvot – doing the will of G-d in performing good deeds and spiritual acts.

But why does this kabbalah, the essence of all that is, have to be revealed through the Torah? The Zohar explains because it needs to be revealed in a form that we can understand. The Zohar brings forward an idea of the spiritual realm that we already understand to show as an example, it uses angels and their taking on a physical form. In order for us to perceive of them they take on a physical appearance. It is not just to see them, but also because their raw energy would be overwhelming if we came in direct contact with it. So too, this essential truth needs to be presented in a form we can understand, and in a fashion in which we can approach. (Zohar ff. 59)

The Zohar further contends that the “true Torah” (which we can call kabbalah) cannot be separated from its mantle, from the stories and it’s discussions in the scriptures. If we tried to separate them it could not last, anymore than wine could if you removed it from its flask. It needs to be held and preserved in this fashion.

However, just like with wine, we are really interested in what is on the inside. We should continue to seek to reach the sweet and sometimes intoxicating center of Divine reality hidden in these scriptures.

As we move forward in our Torah learning over this next year, I would hope that we begin to look at the scriptures as a guide to bringing our abstract feelings of faith and potential that is in our souls into reality. To utilize the Torah as our muscle to move us forward, so that we can labor in producing mitzvot that correct ourselves (tikkun atzmi) and repair our world (tikkun olam).

Continuing Discussion Regarding Applied Kabbalah

Last time we discussed this parsha we began to talk about basics of kabbalah. We started off with the primary concepts of the Three Pillars, the three modalities. They are symbolized by the variables ש for Fire, מ for Water, and א for Air. (see Parshat Bereishit 2012) When we discuss these aspects we must understand we are not talking about true elements. We are merely using these descriptions in order to best display the nature of the modalities. We are using these things to express how they react towards each other. It’s like talking about electromagnetic states; positive, negative and neutral. We began to discuss how we need to bring balance to our nature; to not be too much of a hot wire, nor should we bone cold, but we should find a golden middle path. We should bring balance to our thoughts and actions.

Now the reason we started out with the sefirah of Chesed – the Divine aspect of Kindness (also called Gedulah, or “greatness”) – is because that is the first real manifestation of G-d in the world that we can experience, according to kabbalah. It is a great and expansive form of kindness which is displayed in the scriptures as the first of the Seven Lower Sefirot – the seven Divine aspects that we display in this physical world (they are drawn from 1 Chronicles 29:11).

upperthreesefirotbThey are not the only aspects of G-d that exist. Indeed there are higher aspects of the Divine that transcend physical form, so they take the form of consciousness. They are understood as Chochmah (wisdom), Binah (discernment) and Daat (understanding, also displayed as Keter, the Crown). These are the Three Upper Sefirot. Though we understand that physical forms begin to take shape with Chesed, the scriptures tell us that very foundations of the physical world are first laid in Chochmah, in wisdom. (“Hashem b’chochma yasad-aretz,” see Proverbs 3:20) And that is what we are learning about today, creation and the creative process. How it goes from thought to physicality. We do so through the story of how a purposeful thought became ha-aretz, the Earth.

Our Torah text reads as follows:

“At the beginning

G-d created the heavens

and the earth.

Now the earth was desolate and

formless,

and darkness covered the face the deep.

And the wind of G-d hovered

upon the face of the waters.

And G-d said:

Let there be light!

And then there was light.”

| Bereshit

| bara Elohim et hashamayim

| ve’et ha’aretz

| Veha’aretz hayetah tohu

| vavohu

| vechoshech al-penei tehom

| veruach Elohim merachefet

| al-penei hamayim.

| Vayomer Elohim

| yehi-or v

| ayehi-or.

Genesis 1:1

In our kabbalistic understanding there are Ten Sefirot – ten aspects that manifest the Divine. Our sages first tell us in the Talmud that there are ten creative acts, that we call the Ten Utterances. (see Talmud, Rosh haShanah 32a) They point to here in the scriptures, where G-d says “Let there be…” Now the Talmud notes the fact that we only see nine actual spoken commands to accounts for. There is at least one unspoken act, and that is the actual creation of the world itself. If we look at our text we see a primordial world spring into existence at the beginning (bereshit). One that is formless and in chaos, with bodies of water and winds blowing over the surface of them. From this perspective the whole first sentence of Torah becomes one creative act.

From the Talmudic perspective we see how will and intention – pure thought (as expressed through the Upper Three Sefirot) – must precede action (as expressed by the Lower Seven Sefirot). Creation comes down from a higher consciousness, in the same manner that impulses from our brains manifest in the actions of our body.

The Zohar however has a slightly different take on things. It shifts the focus even more metaphysically. It agrees that there was something before this start, that is yet undescribed in the scriptures. Though it begins to count the Ten Utterances from the words, “Let there be light.” This is the first true act of creation, the Zohar contends. It starts with light, understanding that G-d needed to create a way in which to relate to us. A divine manifestation to permeate the universe that we can understand, which we perceive that as Light. The Zohar takes us to the very moments near the big bang, when the universe seems to inflate from an infinitesimally minuscule point and it is yet flooded with light.

The Zohar teaches that this overwhelming light which is displayed at the top of our kabbalistic tree, in Keter (the Crown, the highest level of consciousness), is what we can perceive of as G-d, the creator. He is manifested as a stream of pure and all-encompassing light that is without form, Ohr (אור). It is the highest aspect of the modality of synthesis, the type of state we spoke of in Tiferet (harmony); everything is in balance. There is no lack of anything, there is nothing but an endless amount of potential energy in this universe for us to draw from there. G-d is one, and nothing else exists aside from His being. In His highest form we understand G-d as being Ohr Ein Sof – the Light (ohr) that is without (ain) end (sof). G-d is everything, and yet not one thing at all.

G-d needed a place to display this power so He created a void space, The universe was thus created as an empty canvas for G-d to work with. A blank screen on which he could project His light. Into this space the Divine takes all this energy and projects it out of pure will. This is a positive force, akin to a masculine drive; this is displayed as Chochmah, which is the higher manifestation of Chesed.

tree-emptyIt takes root in Binah, in a constrictive and yet receptive form of consciousness; we understand it as being akin to a feminine aspect. Binah we understand to mean “understanding,” but it is more like receiving a spark of intuition. It is a consciousness achieved through receptivity. From here all creative things are birth. This is the upper aspect akin to Gevurah.

Thus in this structure, the crowing truth is that G-d Consciousness is pure thought, intellect and understanding (The Upper Three). When it is synthesized to be translatable into the mortal world it take the form of Daat, which is Knowledge. The world cannot contain all of the “ultimate truth,” but it is discernible through knowledge.

And at the heart of us people are our emotional drives, the first three of the Lower Seven, which is the second level of this cosmic modality (Chesed, Gevurah and Tiferet). But what we need to understand and be knowledgeable regarding is the reality that we are more than just the sum of our emotions and drives. These drives are reflections of a higher consciousness and state of mindfulness that we drawing down from a higher spiritual place.

The reason why we need to get into control of our thoughts and emotions, is because eventually they transform into actions. Our emotions replicate themselves as Netzach (Endurance), Hod (Glory), and Yesod (Foundation). This is the realm of action, where our thoughts result in work to produce what we only vision in an abstract way; in our thoughts and emotions.

These levels of the grouped sefirot are called partzufim (configurations); they are gradations of truth and existence. So far we have seen three levels of this emanation. Partzufim are described as almost separate realms, understood as distinct “worlds.” In this form of mystical teaching we state that the creative power of the Divine trickled down through levels of formation and actualization until it results in producing this world, the earth. We are told earth is created in Malchut, the lowest of the ten sefirot. It is displayed in the fourth and lowest level of the partzufim. This is the realm of the physical world, were intent, drive and actions come into true form. It is not just potential and intent anymore. Malchut in the fourth patzuf is the realm where one’s will become a true products – a solid form through action. (assiyah)

During creation in this realm we see the primordial states ש (Fire), מ (Water) and א (Air) take form to become a new elemental state never existed before – haAretz, the Earth. Unlike the mysticism of the occult schools, we understand the earth is not eternal, earth is not a natural state on its own. It is formed out of the combination of three primordial states.

The Three Mother letters thus take their place standing over the Three Pillars, they best exemplify the first three sefirot (Keter, Chochman and Binah; and alternatively in different instances Chochmah, Binah, and Daat). These three do not directly touch this world, as it cannot contain them; they are transcendent.

worldscharts2Now to I must quickly bring us up to speed how this affects our understanding of the Etz Chaim – the Tree of Life – the form that sefirot take as they descend into our reality. The Three Mother elements spawn the creation of the physical world. The Lower Seven Lower sefirot thus become expressed by Seven Letters (ב, ג, ד, כ, פ, ר, ת) that correspond to the physical world. They are clearly representative of a shift in reality to a consciousness of space and time. These Seven Letters also correspond to the seven days of the week, and the seven planets of the classical world (Moon, Mercury, Venus, Mars, Jupiter and Saturn).

Thus the Three Mothers are the mochin (the brains), and the Seven Lower are the middot (characteristics) in which we manifest these thoughts and impulses through (such as emotions).

So what does this have to do with you and I? Why should this matter at all to any of us? This is all very psychedelic, but what is the usefulness of considering this?

One of the things that we learn here in Parshat Bereishit is that man (adam) was created b’tzelem Elohim – in the image of G-d. That does not mean that we were made to look physiologically like G-d Almighty. We are made in His image, but not as a duplicate of Him. We are not photocopies of G-d, however we do exhibit more like a traced shadow copy of G-d’s nature as though made in a camera obscura. Still the blueprint form we see in the spiritual realms for His general workings are also displayed in us. The order we see spiritually displayed in G-d’s emanations are nearly the same in principle as that of the working of our souls.

Many kabbalists understand man to be almost a microcosm of G-d, and even of the Universe itself. We have G-d given creativity and ability to shape a destiny for this universe. We do this by actualizing things we perceive in our higher intellect and imagination, and continue to work with something until all our effort begins to take a true and functioning form. And above our own intellect is an inspiration that we can also learn to draw down from a higher realms of spiritual consciousness.

In conclusion I want to remind us that we are talking about creation and the creative process. We naturally have in us the ability to create what we conceive of in our minds and dream of in our hearts. But a lot of the struggle in making that possible is learning to first let our heads rule our hearts. To be mindful and follow the cues of the wise inspiration that G-d has placed in our hearts. If so then we can be people who are not just creative, but also profoundly artistic and productive. Like the craftsman Bezalel who build the Mishkan (tabernacle) and temple instruments, for whom it is said:

And I have filled him with the Spirit of G-d, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship…

וָאֲמַלֵּא אֹתוֹ, רוּחַ אֱלֹהִים, בְּחָכְמָה וּבִתְבוּנָה וּבְדַעַת, וּבְכָלמְלָאכָה

Exodus 31:3

Tips: We learned today that the commandments and the spiritual acts that we do are the gufei Torah – the Body of the Torah, because this is how we embody the Light and the true fullness of the Torah consciousness. But just like any body, if we exercise our various parts we strengthen our greater body. We become stronger and more nimble at doing the things we challenge ourselves with. Likewise in order for us to build up our creative skills and ability we need to work-out spiritually. We engage all the various parts of our intellect and desires in doing mitzvot – good deeds, spiritual acts.

The Torah mitzvot are tried and true ways to help us develop our skills and strengths. For every little good deed we do we also grown in a sense of accomplishment and pride.

It doesn’t take much to spark mindfulness and the creative process. Chant a beautiful prayer, learning a little Torah, give a tad of charity, or volunteer in the community.


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