Da\u2019at Tevunot 2:9 (# 85 \u2013 86)<\/p>\n
1.<\/p>\n
The idea that G-d\u2019s manifest presence is epitomized by our souls while His hiddeness is epitomized by our bodies is clear enough. And the one that G-d\u2019s interactions with the world are epitomized by the fact that body and soul are interlinked is clear enough, too. But where can we actually catch sight of the body and soul\u2019s interactions, as we were told we\u2019d need to concentrate on as well?<\/p>\n
2.<\/p>\n
Ramchal\u2019s point is that there\u2019s actually a plane upon which our body and soul manifestly function together, and that\u2019s our facial complexion 1.<\/p>\n
After all, aren\u2019t the dead and the living differentiated by their complexions 2? Can\u2019t we tell when a person is ill or not by his complexion? And don\u2019t our feelings and deepest thoughts manifest themselves on our complexions — as when we smile, frown, seem pleasant, etc.?<\/p>\n
In point of fact, the complexion is the property of neither our body nor soul alone. For the body couldn\u2019t manifest a complexion without a soul nor can the soul manifest one without a body. Hence, our complexion is truly a product of the union of the two 3.<\/p>\n
And we dare not belittle the complexion, as it touches upon a very important phenomenon 4.<\/p>\n
3.<\/p>\n
When they envisioned things, the prophets drew an analogy between what they \u201csaw\u201d and He who fashioned it, as when they saw images of G-d\u2019s presence (or absence) playing themselves out in various ways: as when G-d exhibited Himself as a warrior, for example, as a merciful elder and the like, as our sages explained (Chagigah 14a).<\/p>\n
For the prophet would envision something and then ruminate upon it so as to try to understand what that vision said about G-d\u2019s hiddenness or revelation, or the combination of the two.<\/p>\n
So for example a prophet might envision \u201cthe appearance of a man up above\u201d (Ezekiel 1:26) with a body and a soul, and a complexion expressing the combination of the two that perhaps expresses cordiality, gladness, anger, or the like. The prophet would then use that \u201cinformation\u201d to figure out what G-d was about to do in the world, whether He was about to exhibit His benevolence or judgment, His closeness or distance 5.<\/p>\n
So, just as a sensitive individual can catch sight of another\u2019s soul by the effect it has on that person\u2019s face, a prophet could likewise \u201ccatch sight\u201d of G-d\u2019s intentions and feelings by the effect it has on His \u201cface\u201d in a vision 6.<\/p>\n
Footnotes:<\/p>\n
1 Ramchal refers to the \u201cface\u2019s radiance\u201d in the text, which is an odd turn of phrase. But as we indicate, the phenomenon he\u2019s depicting is what we term our \u201ccomplexion\u201d or \u201cskin tone\u201d which is the surface upon which our emotions, etc. appear (as when we blush, glow with pride, and the like).
\n2 I.e., Aren\u2019t the living full of coloration and the dead pale and waxy looking?
\n3 The ancient mystical study of the human face and its tell-tale signs termed \u201cphysiognomy\u201d (which is not actually the subject under discussion) is discussed at length in that section of the Zohar known as Raza d\u2019Razin at 2:70a\u201375a, as well as in Zohar Chadash 56c\u201360a. The Ari was especially able to read souls through marks on a person\u2019s forehead.
\n4 Ramchal is referring to the point he\u2019ll be making below about prophets and their visions, but he\u2019s also alluding to a number of Kabbalistic concepts.<\/p>\n
At bottom, it has to do with the phenomena we cited in note 1 to 1:15 and at the end of note 6 to 2:1. And it refers to the fact that the mere \u201cTrace\u201d of G-dliness left behind after the Tzimtzum, which represents the body and G-d\u2019s hiddenness, then interacts with the \u201cLine\u201d introduced afterwards, which represents the soul and G-d\u2019s manifest presence, upon the \u201cFace\u201d and \u201ccomplexion\u201d of Adam Kadmon, which then expresses things about G-d\u2019s \u201cfeelings\u201d and will.<\/p>\n
The underlying point is that what happens here, in our realm, happens upon the uppermost realms, too, albeit on a whole other order of circumstance. For Man is said to be an olam katan, a miniature version — a microcosm — of the entire universe. Each element of the universe is said to correspond to an element of man and vice versa. See Avot d\u2019Rebbi Natan (31, 92), Chovot Halevovot (2:4) and elsewhere for illustrations.<\/p>\n
So by reflecting deeply and sensitively on the structure and makeup of humankind we can come to understand something about the interplay of body and soul, and we\u2019ll also come to catch sight of some of the interactions between G-d and the world.<\/p>\n
5 In other words, if a prophet envisioned G-d\u2019s \u201cface\u201d as bright and shiny he\u2019d understand that G-d was pleased with His people and was openly drawing closer to them; whereas if he envisioned G-d\u2019s \u201cface\u201d as dark and murky the prophet would then understand that G-d was unhappy with His people and was hiding from them.
\n6 See Klach Pitchei Chochma 31, as well as Ramchal\u2019s Biurim L\u2019Sefer Otzrot Chaim.
\nc) 2017 Rabbi Yaakov Feldman
\nFeel free to contact me at feldman@torah.org
\n———————————————————-<\/p>\n
Rabbi Feldman’s new annotated translation of Rabbi Yehuda Ashlag\u2019s \u201cIntroduction to the Zohar\u201d is available as \u201cThe Kabbalah of Self\u201d on Kindle here. His annotated translation of Maimonides’ “Eight Chapters” is available here and his annotated translation of Rabbeinu Yonah\u2019s “The Gates of Repentance” is available here.
\nHe has also translated and commented upon “The Path of the Just” and “The Duties of the Heart” (Jason Aronson Publishers).
\nRabbi Feldman also offers two free e-mail classes torah.org entitled \u201cSpiritual Excellence\u201d and \u201cRamchal\u201d that can be subscribed to.<\/p>\n","protected":false},"excerpt":{"rendered":"
Da\u2019at Tevunot 2:9 (# 85 \u2013 86) 1. The idea that G-d\u2019s manifest presence is epitomized by our souls while His hiddeness is epitomized by our bodies is clear enough. And the one that G-d\u2019s interactions with the world are … Continue reading