Torah Way to Enlightenment - 005 Seeing Through The Five Layers of the Soul

Seeing Through The Five Layers of the Soul   דע את נשמתך פרק ו'

1. Introduction: The Five Levels of Sight In The Soul

The soul consists of five spiritual areas, which are called [in order of lowest level to highest and most spiritual level]: Nefesh, Ruach, Neshamah, Chayah, and Yechidah. We are currently discussing the soul’s sense of sight, and this really divides into five kinds of spiritual sight: seeing through the Nefesh part of the soul, seeing through the Ruach part of the soul, seeing through the Neshamah part of the soul, seeing through the Chayah part of the soul, and seeing through the Yechidah. We will speak about each of these now in detail, one by one.

2. Seeing Through “Nefesh”

The “Nefesh” level of the soul is used to view the “container” of each thing in Creation, and the “container” of each thing is actually the “oisiyos” - the Hebrew letters of the aleph beis - from which all of Creation is made up of.

As the earlier sages taught, each thing in Creation is built from letters of the aleph beis. There is a well-known rule that the “container” of the higher realm is “light” of the realm beneath it. Therefore, on this lower realm, the letters of the aleph beis are a spiritual “light” to this world, but with regards to the higher realms, which is more spiritual than this world, the letters of the aleph beis are merely “containers”. The 22 letters of the aleph beis, then, are essentially 22 “containers” to hold the spiritual light that enters them.

When are learning here of how to see spiritually, and we will begin from the first level, which is to see from the “Nefesh” part of the soul. Seeing from the “Nefesh”, as we have begun to explain, is to see the letters of the aleph beis in something. When it comes to see the spiritual, seeing from the letters of the aleph beis is how we see from the Nefesh, for the letters of the aleph beis are the “containers” for the spiritual, and the Nefesh is the “container” of the soul.

All of Creation is built upon the secret which the Zohar states: “He looked into the Torah and created the world.”[1] This is understood based upon another statement of the Sages: “Betzalel knew how to combine together letters [of the aleph beis] which heaven and earth were created from.”[2] The actual building of something is its “Nefesh” aspect which upkeeps its existence, and this is referring to the letters of the aleph beis which are empowering each thing in Creation. Thus, there is an avodah to see from the “Nefesh” part of the soul, which is to see the letters of the aleph beis in something.

We will explain. The ability to see the letters of the aleph beis in something divides into several kinds of sight, starting from the lowest level, of seeing it on a physical level, and into more inner levels. Seeing the letters of the aleph beis on a physical level means, simply, to look at these letters. This is referring specifically to seeing the letters as they appear on a Sefer Torah, tefillin, and mezuzah. The Hebrew letters in something is its “Nefesh” aspect, and when one views them, he is essentially seeing the spiritual light of “Nefesh”.

There is a well-known saying, “Seeing the letters [of the aleph beis] makes one wise.” The meaning of this is that the Hebrew letters contain spiritual illumination, so when one stares at the letters, he draws forth holiness from them.

For this reason, there were many who were very careful to only learn Torah from sefarim which were written with Hebrew letters as they appear in a Sefer Torah. In halachah as well, there are opinions who forbid bringing in any material with Hebrew letters into a place with a foul odor, such as an established lavatory and the like, if they are written in ksav ashuris, (the way that Hebrew letters look in a Sefer Torah), even if the words are not describing divrei kedushah (holy matters of Torah). There were also those who were careful not to learn from any sefarim which were not printed by tzaddikim, because then the Hebrew letters in such sefarim were lacking in their holiness.

Thus, looking at oisiyos (Hebrew letters as they appear in a Sefer Torah) is the spiritual ability of sight that is viewed from the “Nefesh” area of the soul. One may access this view either through looking at a letter by itself, or by looking at a complete word.

An additional aspect of this concept is mentioned in Sefer Yetzirah, which describes the concept of tziruf oisiyos, combining the letters of the aleph beis, as well as counting the numerical value of the oisiyos, as well as switching the letters for other letters. One can see a combination of different spiritual properties when viewing more than one Hebrew letter. To give an example from our physical world, in a cup of coffee, we may add water and sugar, and the drink becomes an integrated combination of the properties of coffee, water, and sugar. In the same vein, different letters of the aleph beis combined together will mean a certain integration of spiritual properties.

On a deeper level, even an individual letter of the aleph beis (called an “os”) contains several spiritual properties, for there are several dimensions in the letter: length, width, and depth. Each Hebrew letter contains all of these dimensions, so each Hebrew letter is really a combination of different spiritual properties. Thus, simply looking at Hebrew letters [as they appear in a Sefer Torah], especially when done with focused concentration, provides a person with the spiritual vision of “Nefesh”.

There are many layers contained within this avodah of looking at oisiyos. We have so far mentioned the concepts of looking at the combination of Hebrew letters and words. There is also a concept of rearranging the letters of the names of Hashem, which include the rearrangement of the letters in the name of havayah and in the name of adnus, and these combinations are printed in the Siddur. The writings of Kaballah are filled with these combinations of letters, describing either the designs of any the spiritual realms, or of the Hebrew letters, or of the numerical value of the Hebrew letters. Much of this is explained in detail in the writings of the Arizal, as well as in writings that preceded the Arizal, and in those who came after him.

There is also a concept which is not mentioned that much in the writings of the Arizal, and that is the avodah to study the shape of the letters. This is mentioned in the sefarim of Rav Abulefia, which were discovered more recently.

This is a lengthy topic itself. So far, we have mentioned the general aspects of the avodah in seeing Hebrew letters: seeing a letter individually, seeing the combination of letters, and seeing the shapes of the letters. An additional aspect we mentioned, which is involved in seeing Hebrew letters, is to see the numerical value of the letters. Each Hebrew letter has its own corresponding number. There are many different meanings to each of these numbers. When a Hebrew letter is translated into its numerical value, this is a kind of revelation of the spiritual light contained in that letter. The letter itself is the “container”, and its numerical value is the spiritual illumination of the letter.

Thus, there were many who delved into the study of gematria (numerical value of Hebrew letters), such as the sefer Baal HaTurim, a commentary on the Torah, which is mostly composed of identifying gematria. Although the Sages said of gematria that it is merely “dessert for wisdom”[3] [implying that it is a secondary kind of Torah study which should not become the primary form of Torah study], still, this “dessert” is certainly a part of Torah wisdom. Thus, studying the numerical value of the Hebrew letters is a kind of study which brings spiritual illumination.

Within this as well, there are other additional aspects to study. There is a system in which each of the Hebrew letters corresponds to another letter, such as atbas”h (אתב"ש) and alba”m (אלב"ם). There is an entire array of different possibilities of switching Hebrew letters with each other. (Here we will not delve into all of the possibilities, because it is a complete study in and of itself.)

In summary, there is an avodah to see the Hebrew letters individually, to see the combinations of different letters and words, to study their shapes, their numerical value, and their design, as mentioned in early writings such as Sefer HaKaneh, and in others. We have explained here in general terms of how the “Nefesh” level of the soul corresponds to the Hebrew letters of the aleph beis, with all their details, as taught to us by our earlier Sages. We have explained this entire topic here only very briefly.

3. Seeing Through Ruach

The “Ruach” level of the soul refers to inspiration. Ruach also means wind. The wind moves things, but it cannot build anything. It is the same with inspiration. A person may be inspired by something, but inspiration does not build anything. Inspiration, at best, can spur a person on to make a decision to build himself, but it is not a building force in and of itself. Inspiration serves to awaken a person.

It is explained in sefarim hakedoshim, in the sefarim of the Baal Shem Tov and in the name of the Chofetz Chaim, that whenever a person sees a world event or natural disaster, whether it is something in the physical world or in his own personal event, he should see how it can serve as an awakening to serve Hashem. The Rambam[4] writes that the purpose of a challenging time is to awaken a person to do teshuvah. This does not only include trying times. Any time, any situation, and any change, is a form of spiritual awakening, to awaken a person to serve his Creator.

This is what it means to see from the “Ruach” part of the soul: in whatever a person sees, he learns from it a lesson, of how he can be awakened to improve in his service to the Creator. For example, if a person sees a person die, he can be awakened to reflect on the fact that a person’s life eventually comes to an end, and that we should utilize our time to its fullest. If a person sees that another person has won the lottery, he should remind himself that the true wealth and happiness is found in the internal, not in the external. There are countless examples of this idea.

It is possible that a certain event will happen, and ten people will react to it differently, each of them being inspired in a different way. This is because each soul is designed differently and will have different reactions and perspectives towards the same situation. But in any case, the concept stays the same – that a person can learn how to see any event as a form of spiritual awakening, to improve in his service to the Creator. In summary, seeing from the “Ruach” is to see the inspiration in something.

4. Seeing through Neshamah

Seeing through the “Neshamah” level of the soul means to see the “neshamah” [the soul] of each thing. How can we see the neshamah in each thing? If a person has reached a high spiritual level in which he can see neshamos, this part is very clear to him. But if a person is still at the level of physical vision, how can he know what it means to see the neshamah in something? How can he awaken within himself the ability to see from the neshamah?

The root of all neshamos [Divine souls of the Jewish people] is in the Kisei HaKavod, the divine “Throne of Glory”. The neshamah itself is called kavod, “glory”, for, there is a verse “So that glory will sing to You and not be silent”,[5] and the Vilna Gaon explains that the word “glory” (kavod) in this means the neshamah. Hashem created the entire world to honor Him, for it is written, “All has been called in My Name, and for My honor I created, fashioned and also made it.”[6]Therefore, when a person sees how each thing in Creation contains the kavod\glory of Hashem, he sees the neshamah in each thing.

If a person looks around at each thing in Creation and tries to see how the “glory of Hashem” is revealed in each thing, he is revealing the neshamah in each thing. A person can look at a table, a chair, a building, or a Sefer Torah, and see how each of these things reveals the “glory of Hashem”. When a person identifies each thing in Creation as being a vehicle that serves to reveal the glory of Hashem, he is seeing through the neshamah, which is rooted in the Kisei HaKavod, and that is why the neshamah is called “kavod”, for its entire purpose is to see the true kavod in each thing. When a person trains himself to seeing this perspective towards Creation, he reveals his neshamah.

5. Seeing through “Chayah”

Seeing through the “Chayah” level of the soul is described in many sefarim in the name of the Baal Shem Tov as the avodah of seeing the source of vitality that is revitalizing (mechayeh) each thing. (There are similar applications of this concept found as well in sefer Nefesh HaChaim). First a person needs to believe, and then feel, that each thing is empowered through a source that gives it vitality. Meaning, a person should not view anything in Creation as being the same creation as the moment before. Rather, there is a renewal of each thing in Creation every moment, since each thing is being empowered by a source of energy.

When we view Creation superficially with our physical eyes, we can see how there are things in Creation which cease and which go lost, either naturally or because of natural disasters. But if we view Creation from the “Chayah” level of the soul, we are focusing on the constant renewal that takes place in Creation, as we say every day in the morning prayers, “He renews, in His goodness every day the act of Creation.” Every moment (throughout all 1,088 parts that are in each hour), Hashem is renewing the entire Creation. Meaning, there is a Source of vitality that is renewing each thing in Creation every moment. [Thus, when you become aware of the constant revitalization of Creation, you are viewing Creation through the Chayah].

In the second blessing of Shemoneh Esrei, we state, “You are trustworthy to revive the dead.” Although techiyas hameisim (the resurrection of the dead) is an event of the future, we state “You are trustworthy to revive the dead,” which is in the present tense, implying that Hashem is reviving the dead even in the present moment. Thus, there are two kinds of techiyas hameisim – one that will take place in the future, and one that takes place each day.

If a person mentally reflects on this concept that all of Creation is being renewed every moment, and he connects to this concept with his heart, he receives the ability to see from the Chayah level of the soul. Seeing through the Chayah thus means to see the renewed vitality of Creation which takes place every moment. Understandably, this is an experience of the soul, for chiyus (vitality) is something that is experienced.

As a result of contemplating this concept, a person will see an entirely different perspective towards the creation in front of him. Without the view of the Chayah, the events of life have less meaning to them. A person may go through a predicament or a troubling time, and he will react superficially to it, without giving it meaning. A person may suffer the loss of a child, G-d forbid, and he is an average person with a superficial perspective, he will feel simply, “I don’t have my child anymore”. But if someone is aware of the constant techiyas hameisim that takes place in Creation [the view of the Chayah], he will actually feel that every moment, his child can get up again.

That is the kind of perspective that can result from feeling and being aware to the concept of the constant revitalization of Creation that takes place every moment, and there are many other resulting perspectives as well which it may produce, but it all begins from feeling this constant renewal in Creation. One can feel that at any moment, he may die, and he can also feel that any moment, he is renewed.

Tzaddikim were able to feel that at any given moment, they might pass on to the World of Truth. They didn’t just firmly fix in their minds that every person eventually dies. We all know that everyone dies, but this knowledge is superficial and doesn’t change us. When a person reaches the view from the Chayah, he feels that there is new chiyus (vitality) each moment, as in the verse, “And the chayos (angels) run and retreat.”[7]It is to receive renewed vitality, then the cessation of all vitality, then to feel again the renewal of vitality, then cessation of vitality, and to keep repeating the cycle.

If a person deeply connects himself to this concept [through contemplating it and then feeling it], he becomes tangibly aware that there is a “death” to all of Creation each moment, and this is just knowledge to him, but an actual perspective which he views Creation with. He will feel how there is a constant renewal in Creation, and how it all ceases the next moment.

There is partial cessation in Creation [death] and there is also the general cessation [of all of Creation]. A person who can feel the constant cessation that takes place each moment can also easily be aware of death. The Orchos Chaim L’Rosh states, “Place the day of death opposite your eyes.” This does not mean to simply remember that there is death, nor does it mean to become morbid (though there is definitely some place for contemplating death if one can handle it emotionally). Rather, it means to become aware of the perspective that a person can experience the constant cycle of renewal and cessation of Creation.

One can feel each moment that there is a Source that is renewing Creation each moment, and then he can become aware that he receives chiyus\vitality from this, and then he can easily feel the chiyus being taken away from him – and he thereby connects himself to the Source of all vitality and life.

There is a lengthy avodah brought in the sefarim of Reb Abulefia, regarding breathing, where one focuses and becomes aware of his inhale and exhale. (As is the way of the world, the gentiles have taken this from the works of the Sages of Yisrael, but it has really been described first in the sefarim of Reb Abulefia as a lengthy form of avodah in which a person focuses and becomes aware of his inhale and exhale.)

On a superficial level, this avodah is seen as a relaxation technique. Anyone can feel, upon becoming clearly and consciously aware of the breath, that it is calming. When you become aware of the inhale and the exhale, it provides you with a sense of orderliness to your breathing, and this itself is calming, for a person cannot be calm when he is unfocused and internally scattered [and therefore, the way to become calm is to provide a sense of inner orderliness]. This is the external and superficial aspect of breathing, and it is this aspect practiced by those who meditate on their breathing.

But this external act of focusing on the breathing is not the “Chayah” level of the soul in which becomes aware that he is constantly receiving renewed vitality. At best, getting used to these breathing exercises can be a step of training in order to reach the perspective of the Chayah – as we will now explain.

The inner aspect of breathing [the avodah described by Rav Abulefia] is that when a person is inhaling, he feels the Source of the breath, meaning that he feels that he is breathing in chiyus (vitality) from the Source of this chiyus; and, upon exhaling, he feels that his chiyus is leaving him, feeling that this loss of chiyus is like death.

Thus, building the “Chayah” level of the soul is to actually feel the Source of all vitality; to feel the renewal and cessation of all life. It is not just an external act of focusing on the inhale and exhale. It is a more inner experience of the breathing. At the inhale, the avodah is for a person to feel the Source of the life that is being given to him as he breathes in, and upon exhaling, the person feels that he is dead, that he has returned his vitality to its Source. One then repeats the cycle. That is how a person can receive life-giving energy from becoming consciously aware of his breathing.

People love to drink water from a spring, “mineral water”, as opposed to drinking water from the sink. What is the reason for this? It is really because people can feel how spring water is “living water”, water straight from the source. In the soul as well, there is also an inner wellspring of “living water”, which is the Source of all vitality. When one reaches that source, he will always find himself in that inner wellspring, and he will feel that it is the Source of all his vitality, for he will feel each moment that there is a constant cessation and renewal to his life, as in the verse, “And the Chayos run and retreat.”  There one can feel the constant cycle of life, death, life, death.

6. Seeing through “Yechidah”

The “Yechidah” part of the soul can only see things in terms of oneness. It is called “Yechidah” because it is the tool through which a person can see the “Yachid” (Individual One) of the world, so to speak.

Although it is impossible to see the actual essence of Hashem - being that Hashem has no physical properties and there is nothing physical at all that He can resemble [as the Rambam codifies in the 13 principles of belief in G-d], and He cannot be physically seen at all - still, the soul can see His Infinite Light (the ohr EinSof). Seeing the Infinite Light is essentially what it means to see through our Yechidah.

Previously, we explained how one sees through the soul levels of the Nefesh, Ruach, Neshamah and Chayah. These are all limited kinds of vision. Although there is much depth in each of these kinds of vision, they are ultimately limited in their view. By contrast, the view from the Yechidah of the soul is the tool to get to the Yachid of the world, Hashem, and therefore, the Yechidah only sees one thing: the light of the Infinite.

The Infinite Light, which a person can see [though the soul], at first can be imagined with the regular, external kind of imagination that we are familiar with, where a person imagines the Infinite Light filling all of existence. (This will be further explained in the next chapter). After that, a person can see the actual Infinite Light; the Ramchal describes this in Sefer Mareh HaNevuah, that a prophet would see the endless light of Hashem filling everything. However, this was a limited kind of view, because it makes use of the imagination, which is limited. Although a prophet had a purified kind of imagination which was able to see very far, imagination is still a human perception, so its view is limited.

Thus, seeing through the Nefesh, Ruach, Neshamah and Chayah are limited kinds of vision, whereas the vision of the Yechidah sees the light of the Infinite, which is unlimited.

Seeing through the Yechidah can be accessed via two different approaches. One way, as we mentioned, is through a purified kind of imagination. However, we explained earlier that this is dangerous to use, because a person might get carried away with his imagination and imagine things that don’t exist.

Another way, which is the inner way, is that a person receives the light of the Infinite from within, and then he can see the actual light of the Infinite. This is the true ability of sight which is viewed from the “Yechidah” part of the soul.

Seeing The Infinite דע את נשמתך פרק ז'

1. Connecting Oneself to the “Ohr EinSof” (The “Infinite Light”) of Hashem

In the previous chapters, we explained the details of the sense of sight in the soul, which included seeing the physical [in a more spiritual way], as well as non-sight, which also included nullifying the sense of sight. Thus, we have so far traversed two general steps. In the first step, we learned how to view “yeish”­ (material),in which we attempt to reveal the spiritual through our physical sense of sight. The second step was to turn our vision into “ayin”, “nothingness”, in which we negate our physical vision through various means, as we explained at length in the previous chapters.

We will now come to explain, with the help of Hashem, the third step, which is: to see the Infinite (the “EinSof”).

The root of this concept is brought in the words of the holy Baal Shem Tov, who wrote that man has the task to picture himself as being surrounded by Hashem’s endlessness, to feel that he is within it, and surrounded by it.

We will explain the implication of these words. When we discussed the sense of sight of the soul, we explained that there is physical sight as well as visualization, which makes use of the imagination. When we come to explain about the concept of seeing the EinSof, however, there is clearly no way to see it with our physical eyes. It is experienced solely through using our power of imagination, in which we can conceptualize it.

We already explained at length in previous chapters that we can “see” through our imagination, but it is limited, because it is still within the limits of physicality. We explained all kinds of visualizations that are limited kinds of vision: visualizing the Beis HaMikdash, or Menorah lights, or anything holy. We also explained how to visualize the upper realms, such as what it’s like to be standing in the Heavenly court, what it’s like to be in Gehinnom, what it’s like to sing with the angels. (The structure of the upper realms is described in Sefer Eitz Chaim, and we explained how to visualize them).

However, all of these visions are seen through imagination, which can only see limited visions. Although the upper realms are vast, at some point, there is an end to them. There is an end to all creations, including the upper realms. So everything in Creation has its end, and thus everything in Creation is limited.

The Baal Shem Tov revealed a new depth which adds a whole new dimension to anything we have explained until now.

Until now, we explained how to see limited kinds of visions, whether it was physical vision or whether it was through imagination, or whether it was non-vision. These were all modes of seeing limited things. Even seeing darkness is seeing something limited, because darkness is also limited, being that it is a creation.

The Baal Shem Tov revealed that it is man’s task to use his sense of sight to see the light of the Infinite (the ohr EinSof). It is simple and clear to any sensible person that this does not refer to seeing with our physical eyes, because no one can see it with their physical eyes. What the Baal Shem Tov meant, then, was that in order to see the light of the Infinite, one can use his power of imagination.

However, it is a different kind of imagination than we discussed in the past. Previously, we discussed how our imagination sees limited kinds of vision. Now we will learn about a higher kind of imagination: to imagine that one is surrounded by the light of Hashem’s endlessness, and that one is within it.

It is written in our mystical teachings that before Creation, there was nothing except for Hashem’s Endlessness (the EinSof). Hashem emptied out a space to make way for Creation, and then He filled the hole with the Creation. But that original endless light still exists, and it continues to surround and fill every realm. The Arizal describes it in these metaphorical terms, and it is not to be understood so literally. (Elsewhere we explain this topic, and here is not the place to delve into these matters.)

The depth of the Baal Shem Tov’s words is that a person can take his power of vision and use it to see the Infinite Light. First we will explain the general idea of this: how we can use his vision to see the Infinite Light.

Any of the kinds of vision we have explained until now were all explaining limited kinds of vision. The Baal Shem Tov revealed a very important concept that has infinite value. It is for a person to use the imagination to envision the light of the EinSof enveloping all of your surroundings, and that you are standing in its center. The depth of his words is that man can ascend from this limited realm into the realms of the unlimited – to the light of the EinSof. It is for one to envision - using the power of the imagination - that the light of the EinSof is being shined onto him.

Compare this to a person who climbs into a barrel of oil; after he emerges, much of the residue is sticking to him. Or, a person who submerges himself in water and then climbs out of the water; although much of the water is now gone, he is still very much wet from the water, for it continues to cling to him.

When a person imagines the light of the EinSof surrounding him, and that he is within it, this is not an issue of physics, such as where the EinSof is exactly, and how close or distant the person is to it. It is rather a perspective of the soul: “This reality, the reality of the ohr EinSof, is surrounding me, and I am within it, thus I am inside the EinSof; I am connected to it.”

2. Nullifying Oneself To The Infinite Light

Now we will proceed to discuss a deeper and subtler concept of the avodah in seeing the EinSof.

In the beginning of sefer Tzetil Koton, it is explained that when a person has time, he should fulfill the mitzvah of sanctifying his life in honor of the Name of Hashem, by visualizing himself jumping into a fire in order to die in sanctification of Hashem’s Name. However, the author of Tzetil Koton cautions that one must be earnest when he does so, for Hashem knows what his real intentions are; the person must sincerely be ready to do this, just as many Jews did so in the past.

We will use the words of Tzetil Koton as a parable to the concept we are currently discussing. One can imagine a fire in front of him and that he is jumping into it, and he knows that doing so will mean death. (Although Avraham Avinu merited to be saved when he jumped into the fire, and so did Chananya and Mishael and Azarya, this was a miracle, and this does not happen to every Jew. Most Jews who jumped into a fire to sanctify Hashem’s Name gave up their lives in doing so). When one is mentally preparing himself to jump into the fire, he should not think like Haran did, who jumped into the fire hoping to be saved. Rather, one has to mentally be prepared that he will die if he jumps into the fire, with an acceptance.

In the same vein, let us apply this idea to the concept explained by the Baal Shem Tov, of imagining that one is within the light of the EinSof. This is a different kind of soul vision than what was discussed until now, because it involves submitting my “I”, which by essence is limited, to the realm of the unlimited. Part of the vision here involves the limited – my “I” – and part of the vision involves the unlimited, which is the EinSof. But although I am limited, I can still receive a partial degree of the light of the EinSof. It is a way to leave all limited visions, both physical and spiritual, and ascend into a new mode, the light of the EinSof.

However, one cannot actually envision the ohr EinSof. One can envision that he is merely surrounded by it, and that his limited “I” is within it.So this is not yet a total level of transcending the limits, because ultimately, our “I” is involved. Nevertheless, the experience of this visualization does provide us with a partial degree of entering the unlimited, because it is involving the light of the EinSof.

Before we proceed to the next step, we will first summarize the first two steps. We must go in order. The first step is to use the limited kinds of vision of our soul, which was explained in previous chapters. The next step is the step we have described so far in this chapter, the words of the Baal Shem Tov that a person can envision the light of the EinSof surrounding him and that he is in its center. So far, the visions are still limited.

3. The Third Step: Nothing But The “EinSof” Alone

The third step is for one to envision nothing else except the light of the EinSof itself, without wondering how the “I” is involved with it.

In order to conceptualize this, let us return to the words of the Tzetil Koton in which one should imagine throwing himself into a fire in order to die al kiddush Hashem. When one jumps into the fire, it is because he is nullified to Hashem, for Hashem is everything. The person recognizes that he is nothing and thus subordinates his entire being to Hashem. So too, the light of the EinSof fills all of existence, and every Jew’s soul is a spark of that endlessness [and is therefore nullified to it].

In the second stage, a person is receiving the light of the EinSof, but he is still remaining within his limits. He is below the EinSof, for he is limited, while the EinSof is the unlimited; but the EinSof can be drawn onto him. The ‘above’ realm can be shined onto the ‘lower’ realm and illuminate it. Compare this to a father teaching his son, who expands his child’s knowledge; or a teacher with his student. Although the child and the student are still remaining at their level, their understanding is being expanded, as they are taught.

But if we want to conceptualize the third stage, in which one is totally nullified to the EinSof, take the parable further: Imagine if the father teaches his son how to be a father, or if the teacher would teach the student in a way that will allow the student to one day be a teacher. Here, the father or the teacher is not merely trying to expand the knowledge of the child or student – he is trying to elevate the status of the child or student, to bring him higher.

[Summary of the Three Steps of Seeing the Infinite]

To summarize the avodah of seeing the EinSof:

1)     The first step is to envision that one is within the light of the EinSof. In this stage, we want to expand our spiritual vision. We are still remaining within the limits of our “I” in this stage.

2)     The second stage is to take this further and apply the words of Tzetil Koton, which is to envision oneself jumping into a fire in sanctification of Hashem’s Name; to nullify oneself to the EinSof.

3)     It is now clearer how we can ascend to the third stage: envisioning the light of the EinSof alone. Here, one does not envision how it will relate to him, which was the first step, nor does he think that he is giving himself up to it, which is the second stage. There are no thoughts about the self in the third stage. It is to imagine the EinSof alone.

[The Final Level of Seeing the Infinite: Non-Imaginative Recognition]

This third stage is not the end of this avodah, though. The end of this avodah would be to recognize the light of the EinSof even without even imagining it. We have explained it here as the final stage in developing the soul’s vision, but of course, it is not the end of our avodah. We will stop at this point, for the purposes of the current discussion.

The end of our avodah is when one bonds with the Creator within himself, when it is not done though any means of spiritual vision or through refined imagination. It is a recognition from the neshamah of being aware of the Creator.

We have explained here the three stages that are within the level described in the words of the Baal Shem Tov [on seeing the light of the EinSof], which is part of our discussion on developing the spiritual sense of sight.

4. In Conclusion

[To summarize what we have been through thus far]:

In the beginning of this sefer (in the end of Chapter Two), we explained the general path that we are taking throughout this sefer, the system of the Baal Shem Tov, in which there are three levels: Olamos (Realms), Neshamos (Soul), and Elokus (G-dliness). It was explained that Elokus refers to keilim (“vessels”), Neshamos refers to oros (“light”), and Elokus refers to the EinSof, the “Endlessness”.

We have explained how to develop the spiritual sense of sight, in the order of “vessels”, then “light”, and then “G-dliness.” We need all three levels in order to fully develop the soul’s sense of sight. We first explained “yeish”-vision [seeing the spiritual in the physical] and then we explained “ayin”- vision [negating our physical vision and thereby turning our vision spiritual], and the step after that was to reach the light of the EinSof.

If we want to fully develop our soul’s sense of sight, it first needs to go through the stages of Olamos\vessels, then Neshamos\light, and then Elokus\G-dliness. As we explained, this means that one first has to reveal his soul, then to reveal his soul’s bond with the Creator, and then to reveal the Infinite.

We have explained all of these steps with regards to our soul’s sense of sight. All of these stages will have to be explained as well when it comes to the other senses of the soul, which we will hopefully get to, with Hashem’s help. We have seen that there is physical sight and there is spiritual sight. Upon revealing the soul, a person uncovers his spiritual sight.

Higher than this level is to reveal the bond with the Creator through using spiritual vision, as we explained in the words of the Baal Shem Tov. The first stage of this was to bond with the Creator, for it included imagining oneself within the light of the Infinite and bonding with it. The second stage of it described the level of Elokus: to visualize only the EinSof alone. It is to envision havayah (reality) itself. Of course, the EinSof cannot actually be seen, chas v’shalom. It is all being experienced and envisioned through the power of imagination.

To conclude, we have seen how we can use the sense of sight throughout all the stages of hisbodedus: Through physical vision, then through spiritual vision of the soul [yeish] then through the negation of vision [ayin], and then through seeing Elokus (G-dliness).