The Purpose of the Mitzvot part 7

In Judaism, and especially in the Kabbalistic interpretation of Judaism, a great deal of emphasis is put on the Names of G-d. In Tanakh and Talmud, there is but one ultimate Name; the four-letter ineffable Name. It is forbidden to be pronounced except by the Kohanim in the Temple. In fact, no one knows how it was pronounced. Twice in the Tanakh is the Name used with the word "L'Olam" (forever), which can also be read as "L'Elom" (to be hidden). This is by no means a merely rabbinic concept. Even heretical groups like the Samaritans and the (authentic) Karaites refuse to pronounce the Name. (The Online version of Karaism encourages the pronunciation of the Name, calling the refusal to do so a "rabbinic conspiracy".). This Name is known in rabbinic literature as Shem Hameforash" (the Explicit Name). There is also the Name Ado-nai (My L-rd) which substitutes for the Explicit Name, and is able to be pronounced with reverence during prayer and study. It is sometimes known as the "Special Name".There are several other names that describe His attributes and actions. Altogether, there are seven Names (ten if we include variations) that are sacred. A scribe, before writing any of them, must make a verbal statement before writing them "I am writing for the sake of the sanctification of the Name". An oath is valid if said in the name of any of these. Besides this, there are many descriptive names (great, mighty, awesome) that are not seen as having any special sanctity.
In Kabbalah, there are many names, and there are no names. The essence of G-d (Ein Sof; the Infinite) has no name. A name imparts an understanding. We understand nothing on the level of Infinity. With creation, we begin to have a perception of G-d. The Explicit Name is actually a diagram of the manifestation of Ein Sof in the created Universe. The letter Yod is the seminal point, Heh is an expansion of that point in the highest levels, Vav is a drawing down of the Light through descending worlds, and the final Heh is the expansion that fills OUR world. Letters represent energies. Letters can combine to make words that have apparent meanings. But they also can combine in apparently meaningless ways, that nevertheless convey great mysteries and power. The Explicit Name can be spelled out in various ways (e.g. a Heh can be spelled out Heh Aleph, Heh Yod, Heh Heh). These "Expansions" of the Name form four forms of the Name, which are manifest in each of the four worlds (Emanation, Creation, Formation, Action) and are described by the total numeric equivalents of their spelling (72, 43, 45, 52). Besides this, there are numerous other "Names" that have no meaning within themselves, but represent various energies, as I noted above. A bold statement of the Zohar is that the entire Torah is essentially an anagram of Divine Names. Some Kabbalistic sources even state that the Torah pre-existed as letters/energies, which took the shape we now have, based on events. In other words, if not for the Sin of the Golden Calf, or the Sin of the Spies, the Torah would be a totally spiritual document, with all the secrets and mysteries available to all. But, because of the people's misdeeds, we have an anagram that must be read as a code. Each of the mitzvot represents combinations of energies, which we must first access, and work to unite different Names. This process is called "Yichudim" (unities) In my next post, I will go into more detail about the hidden Names and their significance.

The Purpose of the Mitzvot part 6

The Kabbalistic interpretation of the mitzvot is far from the Mainmonist interpretation. RAMBAM saw the mitzvot as primarily educational tools, to instill proper thought patterns and actions within us. For the Kabbalist, the mitzvot are powerful energetic tools, bound up with the Tikkun (repair) of both the Universe and the individual; the Macrocosm and the Microcosm. First, the "elevation of the sparks" which I discussed in my last post, occurs when any physical object is used in the service of G-d. This would even mean our food, clothing, dwellings...everything we encounter. This is especially true of the mitzvot. The leather of the tefillin, the wool of the tzitzit, the vegetation used as the cover of the sukkah, are all transformed from the mundane to the holy, by revealing the hidden dimension that lies withinl. This would also be the reason that many such objects cannot simply be discarded after use, but must be handled with reverence. We have revealed that G-d is, in fact, in the physical realm as well. Indeed. He IS existence itself.
The Kabbalistic view of the Universe involves an elaborate concept of "worlds" and Divine Attributes called "Sefirot". The human body is a reflection of all these levels. Organs compliment or constrain certain forces within us. Our emotional bodies are also an almost incomprehensible array of feelings. They clash, they get resolved. We have only recently learned that subtle chemical compounds greatly affect our emotions. The balances and combinations of Seratonin, Melatonin, Norepinephrine, largely control whether we are happy or sad. The proper flow of body fluids and chemicals determines our ability to live, function and thrive. Similarly, in the "Higher Worlds", there is a flow of subtle energies. But sometimes, as within us, there is a blockage or imbalance. These must be repaired. Every limb, organ and blood vessel corresponds to one or more levels "above". There are mitzvot that relate to each part of the body. When a mitzvah is performed properly, the corresponding spiritual feature is "fixed".This process is known as Tikkunim (repairs) or Yichuidim ("unifications"). The disjointed and malfunctioning forces are put back in line, and the "juices" can again flow. Every mitzvah has a part in this process. The traditional prayer service is actually an exercise in ascent, checking every level and making sure it is in order. After the amidah prayer, there is a corresponding descent, bringing the ultimate light into each newly repaired manifestation. At the same time, the Microcosm is also cleansed and "tuned up". Thoughts and emotions are put in balance, and new "juices" flow. Each mitzvah accomplishes this on its own level. The primary difference between classical Kabbalah and Hasidic Kabbalah is in the emphasis of the classical on the Macrocasm, of the Hasidic on the Microcosm. If the Universe is the same after we put on Tefillin as it was before, have we really put on Tefillin? If I am the same before and after, have I done my job? The answer in both cases would be "partially". Driving my car does not necessarily mean I will arrive at my destination. I must carefully follow the map, be aware of my present location, and where I'm going next. Each mitzvah has a body (the object being used) and a soul (the intent). Each has repairs to accomplish, disjointed feelings to be reconciled. The mitzvot, far from mere "reminders", are at the very center of life and our purpose.

The Purpose of the Mitzvot part 5

That group of Spanish Kabbalists that centered on theosophy, the pondering of the meaning of creation, the nature of G-d and His connection with Man, the meaning of Torah and Mitzvot, reached its heights in the late thirteenth century. As Kabbalists are generally reticent about revealing their secrets, it is difficult to know how many of these ideas had been carefully guarded throughout the centuries, only now to be revealed, or how many might be recent innovations and insights. Many people base their concepts of authenticity on how ancient a book or idea is. In my opinion, this matters little. That Einstein challenged Newton, and Newton challenged Plato, is an idea that we find acceptable. So may we see this in the advancement of ideas. In fact, most Kabbalists believe in the idea of continual revelation (one Torah, but with new depths being constantly revealed). The influence of these Kabbalists on subsequent Jewish thought is immeasurable, After the Expulsion from Spain in 1492, many Kabbalists settled in the town of Safed in the Upper Galilee, interpreting and building a comprehensive system for understanding Torah. This system became standard Jewish belief for nearly all Jews for the next century, and for many even today (including yours truly).
The teachings of Spanish Kabbalah, and its later incarnations, included the idea of a great cataclysm at creation. The full understanding of the "whys" is beyond the scope of this series. The basic concept is that at creation, G-d made a Universe that was unstable. The Light was too powerful for the "vessels" to contain. The vessels shattered, with their light returning back to G-d. The now shattered "vessels", however, were still of a spiritual height beyond anything which we can imagine. We can only wonder what the "light" that had been too great for these vessels must have been like! This first Universe is known as "Olam HaTohu" (the world of chaos). "Sparks of the vessels (288 of them to be exact) scattered. The Universe was then recreated in a much more stable form, but with far less observable "light".This is the "Olam HaTikkun" (the world of repair or order). The sparks of Tohu are scattered throughout Tikkun. They await elevation. Once they are all elevated, the world will be redeemed, and once again fully spiritual. Two hundred and two sparks were redeemed through the Egyptian Exile. Eighty six remain (the gematria, numerological equivalent, of both Elohim and Hateva, G-d and Nature). An aspect of Divinity is in the natural world, awaiting elevation and redemption. Although Man was put into the World of Tikkun in order to find these sparks and elevate them, the sins of Man caused a cosmic hemorrhaging of the Divine Light, making holiness to be less present in our world, and strengthening the imprisonment of the trapped energy. All that began to change at Sinai. The purpose of Torah and Mitzvot was to struggle with the physical world, remove its mask and reveal the spiritual world. The sparks hidden in nature could thus be elevated and redeemed, together with all subsequent hemorrhaging of the light. This is where Mitzvot come in. How? That will be my next post.