On contradiction — and lack of thereof, part 2

[Continued from the previous post]

In Chassidus exists the famous dichotomy of Etzem ve’Gilui, Essence and Revelation: that which is essential cannot be revealed and vice versa, that which is a revelation cannot be the essence. The definition of G-d’s Essence, as Rabbi Paltiel puts it, is that which is revealed by G-d to G-d Himself only.

When speaking to a person, we hear his voice, see his hand movements and face expression — but surely these things are only expressions of his thoughts and desires. Even the latter are not the essential aspect of the person himself. The essence of a person is never revealed — and had it been revealed, one would be unable to distinguish individual thoughts and desires coming out of it.

Quoting Rebbe Rashab’s ma’amor Veyadaita Moskva:

[The vessels] reveal the light and they also conceal and veil the light. The light which they reveal is the light which is on the level of the worlds; i.e., the vessels of the world of Atzilus shine forth and reveal light in the world of Atzilus. And through the medium of the parsa which divides between Atzilus and Beriah, they reveal the light within the world of Beriah; and from Beriah, [the light descends] to Yetzirah.

This is not, however, a revelation of the light as it exists in its own right. For, as explained above, the light is representative of the source of light and is truly simple and infinite in nature. Thus, in essence, the light is not on the level of the worlds; for [by definition,] a world must exist as a separate and limited individual entity. [...]

Since limitation and infinity are by definition different, [G-d’s infinite] light is not at all on the level of these [finite] worlds. Thus we can appreciate that the light which the vessels reveal in the worlds is not the essence of the light, but rather an external ray of the light. Indeed, the essence of the light remains hidden within them, concealed by them. And it is through concealing the essence of the light that they are able to reveal the external dimensions of the light and cause it to effect change in the world.

Thus both concepts are true; [the vessels] conceal the essence of the light and reveal its external dimensions. These two concepts are interrelated; it is because they conceal the essence of the light, that they are able to reveal its external dimensions. [...]

This leads to a general principle of greater scope: A revelation of the essence brings about concealment for others. [For they are not on the same level as the essence, and hence, cannot perceive it.] Conversely, a concealment of the essence brings about revelation for others. [For when the essential light is hidden, the aspects which the others can perceive are revealed.]

From this, we can understand how, in the spiritual realms, the vessels of Atzilus conceal the essence of the light and reveal only its external dimensions. And indeed, it is because they conceal the inner, essential light, that they are able to reveal the external dimensions of the light and thus perform [various] functions as explained within the context of the analogy to the soul.

This is why G-d’s Essence cannot exists in the Upper Worlds, the worlds of revelation. Had it been revealed there, it would destroy them. At the same time, the Essence is able to exist in this world, a world of concealment, precisely because it is such.

* * *

In the ma’amor Inyana shel Toras HaChassidus (known in English translation as On the Essence of Chassidus), the Rebbe brings the new concept: the Essence could be revealed, and in such a way as not to negate the existence of the worlds in which it is revealed. The worlds will remain the worlds, and the Essence will still be revealed.

The Rebbe uses the analogy of Yechida, the essence of the soul — as opposed to nefesh, ruach, neshama, and chaya, the four particular levels of the soul. In the Rebbe’s words (I am quoting the Chassidic Heritage Series translation — although, I must say, the original Loshon Koidesh expresses the idea much more clearly):

Though Yechidah is an essence-state, it does not negate NaRaNaCh; on the contrary, Yechidah is the essence of each of these particular levels.

That itself is one of the differences between the terms “manifestation” (gilui) and “essence” (etzem): “Manifestation” is particular, and therefore, whatever does not correspond to its own specific form of revelation is not “it”. Since it is an outwards revelation, “extension”, it negates that which is not consonant with itself.

Etzem, in contrast, is the essence-state of any given subject. [And thus does not negate the particulars if revealed “simultaneously” with them.]

Therefore, [because essence underlies all the particular forms that are manifest,] one of the fundamental emphases of Chassidus is the manner in which all of the individual particulars are united with the essence. [...]

In relation ot the subject of the sefirot, [...] Chassidus emphasizes the way in which the attribute of Malchus is united with the attribute of Yesoid [during recitation of Moideh Ani], until they become one thing — “Living and Eternal King”.

Hence, the idea of Oneness expressed in “There is nothing else besides Him” (Ein od milvado) does not negate the existence of the worlds, but means, rather, that even the worlds themselves are found within the limitations of their existences (and subject to the bounds of space and time) are still united in a perfect and complete unity with the Essence of the Light of the Ein Sof.

The Rebbe goes on to explain how the concept of unity regarding recitation of Moideh Ani is found and revealed in other areas of Pardes by Chassidus.

This is one explanation of how Chassidus is the Essence of Torah. Torah consists of four levels: pshat, remez, drush and soid. From simple to mystical. A question asked by Rashi on a simple level is not the question asked on the homiletical level of remez and is not the question asked on the level of soid. Just the same as in the soul, powers existing on the level of nefesh are not the powers existing on the level of chaya. The levels are incompatible, and cannot be revealed one within another.

Just, however, as Yechida, the essence of the soul is close to all four levels at the same time, or like the Essence of G-d’s Light is close to all four worlds at the same time, the essence of Torah, Chassidus, is close to all four levels of Torah interpretation. Indeed, as the Rebbe shows in the aforementioned ma’amor in the case of Moideh Ani, Chassidus enhances each level and then binds them together, uniting them and allowing to coexist at the same time.

This was really the first observation that “converted” me to Chassidus Chabad: seeing how in his sichos, the Rebbe is able to bridge together distant concepts in Torah that seemingly had little to do with each other, allowing them to co-exist in harmony, despite seeming incompatibility of their levels.

The same idea is regarding revelation of G-d’s Essence in this world that allows contradictory levels of reality coexist in the state of nimna ha’nimnois, coexistence despite the mutual logical contradiction. And, this is what will happen in the Era of Mashiach: G-d Essence will be revealed in all the matter and particular defining aspects of each world. May it happen speedily in our days.