[1] G‑d is beyond gender, containing both male and female elements as well as levels of oneness where even the dualities of gender do not exist. The conventions of Kabbala in this respect are based on the anatomical differences between men and women. Therefore, when G‑d assumes the role of transcendent, active bestower and outward, extending principle, He is referred to in the masculine. Upon assuming the role of Indwelling Presence and Receptivity, the feminine case is used. This paper focuses primarily on the former, therefore G‑d is addressed as He.
[2] This description of the creative process, as well as the letter correspondences that follow, are basic Jewish cosmology. For a more thorough treatment of the subject see, Mystical Concepts in Chassidism by Rabbi Jacob Immanuel Schochet.
[3] Actually the alternation of concealment and expression in the creative process is the secret of the י‑ה‑ו‑ה intertwined with the name ַא‑ד‑נ‑י
[4] “In the place of His greatness (which commentators translate as His work of creation), there you find His humility.”
[5] This is only one of several “reasons” for the ultimately unknowable and superrational decision of the Creator to bring this universe into existence. This particular explanation is discussed by R. Moshe Chaim Luzzato in The Way of G‑d. Others are mentioned in the last paragraph of this essay.
[6] World (עולם) and hiddenness (העלם) come from the same root, עלם.
[7] Zohar, Exodus 20a.
[8] “HaShem observes all the mitzvot” (Pesikta), one of which is the obligation of Jews to abide by the laws of the country that they are residing (or exiled) in. This law is called “Dina d’malchuta dina.” And so HaShem abides by the “laws of the land,” i.e., the physical plane.
[9] Exodus 14:21.
[10] This is the secret of חשמל (chashmal) in Ezekiel’s vision חש means silence, contraction and מל means speech, expression; thus teaching this same idea that self limitation must precede self expression.
[11] TB Eruvin 41a. Also see R. Nachaman, Likutei Halachot, Simanei Behayma v’Chaya Tahora, 4.
[12] Rabbi Schneur Zalman of Liadi, Likutei Amarim I, chap. 39 (Brooklyn, New York: Kehot Publication Society).
[13] Ezekiel 1:4.
[14] Moses was the creative instrument through which the Torah was revealed. It is sometimes even called the Five Books of Moses. From a Jewish perspective, the Torah is the most exquisite, potent, and enduring creation in the physical world—the heart of the Jewish people for four thousand years, and the seed of western religions. Tradition teaches that the merit of Moses for which he was chosen as the channel of Torah, was his humility. He is called the most humble of men.”
Furthermore, the ultimate act of creative expression, that of reproducing oneself through another human being, happens completely outside one’s conscious control and is thereby insulated from the ego’s interference. Once the egg and sperm unite, the child unfolds from a more primal influence.
[15] The last of the Thirteen Principles of Jewish Faith as expounded by Rav Moses Maimonides.
[16] Another way of resolving the paradox, as suggested by Rabbi Yitzchok Ginsburgh, is to say that “Perfection desired that perfection reside within imperfection.”
[17] These are the four levels of understanding G‑d’s purpose for creating the universe as identified by Rabbi Yitzchok Ginsburgh, סוד ה’ ליראיו page 206 (Jerusalem, Israel: Gal Einai Publishers).
This article was published in B’Or HaTorah: Science, the Arts and Problems of Modern life in the Light of Torah: #7, 1991 [ISBN 965-293-013-X] (Shamir: Jerusalem, Israel). p. 97-105.
This article can also be viewed in adobe pdf format.
