{"id":31,"date":"2017-08-08T13:55:02","date_gmt":"2017-08-08T13:55:02","guid":{"rendered":"http:\/\/rabbiyaakovfeldman.aishdas.org\/nephesh-hachaim\/?p=31"},"modified":"2017-08-08T13:55:40","modified_gmt":"2017-08-08T13:55:40","slug":"nephesh-hacahim-12","status":"publish","type":"post","link":"https:\/\/rabbiyaakovfeldman.aishdas.org\/nephesh-hachaim\/2017\/08\/08\/nephesh-hacahim-12\/","title":{"rendered":"Nephesh Hachaim 1:2"},"content":{"rendered":"

Nephesh<\/em> Hachaim<\/em> Gate 1, Ch. 2<\/p>\n

1.<\/strong><\/p>\n

But, just how are we like G-d? To know that, though, we\u2019d first have to realize that we\u2019re actually told that we were created \u201cin the image of E-l-o-h-i-m<\/em>\u201d 1<\/sup>. R\u2019 Chaim underscores the fact that that\u2019s the name of G-d that speaks to His being in control of all the universe\u2019s resources and capacities 2<\/sup>.<\/p>\n

And how much is G-d in control of all the universe\u2019s resources and capacities? Completely. For, when we humans build something out of wood, for example, R\u2019 Chaim points out, we don\u2019t start off by actually creating<\/em>\u00a0wood<\/em>: we simply take whatever available pieces of wood we need and set them in place. And when we\u2019re finished, we leave, and the edifice we built stands on its\u2019 own.<\/p>\n

But when G-d (as E-l-o-h-i-m<\/em>) \u201cbuilt\u201d the universe He created it out of sheer nothingness by means of His limitless ability 3<\/sup>. And each and every moment literally He willfully imbues the world and its contents with \u201cbeing and new light\u201d 4<\/sup>. In fact, were G-d to withhold that for an instant, everything would then simply return to sheer nothingness 5<\/sup>. That\u2019s why The Men of the Great Assembly worded the prayers to read \u201cHe renews the act of creation daily\u201d 6<\/sup>, which means to say that G-d does that literally, moment by moment 7<\/sup>.<\/p>\n

2. <\/strong><\/p>\n

Thus G-d is said to be in control of all the universe\u2019s resources and capacities as signified by the term E-l-o-h-i-m <\/em>8<\/sup> in that each and every resource and capacity is under His control, He provides them all with their capacity and power each and every moment, and He alone is capable of changing them and setting them in order as He sees fit 9<\/sup>.<\/p>\n

And we\u2019re somewhat<\/em> like that, too, as we\u2019ll see.<\/p>\n

 <\/p>\n

Footnotes:<\/p>\n

1\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/sup>We\u2019ve translated the term as \u201cthe image of G-d\u201d of course, since E-l-o-h-i-m <\/em>is one of G-d\u2019s names, but that translation is still and all somewhat misleading as we\u2019ll see.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/sup>Now, we find that particular names depict specific characteristics. Someone named Shmuel<\/em>, for example, may be called \u201cShmulie<\/em>\u201d by family, \u201cShmulke<\/em>\u201d by friends, \u201cSamuel\u201d (its English equivalent) by co-workers, \u201cSam\u201d by others, etc. And this same man will likely act and be perceived by others according to the name in question. The same could be said about G-d, if you will. He too is represented by different names, seven of which are sacred (see Hilchot<\/em> Yesodei<\/em> Hatorah<\/em> 6:2) and scores of which are more like \u201cappellations\u201d (see Chizkuni<\/em> to Exodus 14:22), and each represents a trait.<\/p>\n

R\u2019 Chaim\u2019s point is that particular names of G-d depict specific Divine characteristics and that we\u2019d need to know which characteristic is being expressed here by the use of the name E-l-o-h-i-m<\/em>.<\/p>\n

2\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/sup>R\u2019 Chaim refers to the citation of that in Shulchan<\/em> Aruch<\/em>, Orech<\/em> Chaim<\/em> 5:1.<\/p>\n

3\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/sup>This depiction explains the following detail: E-l-o-h-i-m <\/em>is the name for G-d that\u2019s used in the recounting of creation (rather than the usual name Y-h-v-h<\/em>).\u00a0 So we\u2019d have expected R\u2019 Chaim\u2019s point to be that our having been created \u201cin the image of E-l-o-h-i-m<\/em>\u201d implies that we\u2019re creative beings. Instead R\u2019 Chaim points out just how\u00a0un<\/em>like G-d we are on that level. For while humans certainly affect change, we still and all arrive in the middle of things then leave. We\u2019re thus a vital element in the universe, but only an element nonetheless. Indeed, R\u2019 Chaim is underscoring the idea that we humans are not creative so much as re<\/em>-creative.<\/p>\n

And he cites Zohar 2, 96a in a note below which differentiates between the names E-l-o-h-i-m <\/em>and Y-h-v-h<\/em>, and he addresses the subject in 3:9 below.<\/p>\n

As for G-d creating the universe out of sheer nothingness, see 1:13, 3:2 below, as well as Ramban and Gra\u2019s Aderet<\/em> Eliyahu<\/em> to Genesis 1:1, and Ramchal\u2019s Da\u2019at<\/em> Tevunot<\/em> 194.<\/p>\n

4\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/sup>\u201cNew light\u201d means to say, additional degrees of animation.<\/p>\n

See note to 1:13, 3:11 below and R\u2019 Chaim\u2019s remarks in Ruach<\/em> Chaim<\/em> 4:22, as well as Ramban to Genesis 1:4, Maharal\u2019s Netzach<\/em> Yisrael<\/em> Ch. 1, and Hilchot<\/em> Yesodei<\/em> Hatorah<\/em> 1:1,<\/p>\n

5\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/sup>See Shabbat<\/em> 88a and Ramban to Genesis 2:17.<\/p>\n

A point to be made is that since everything can thus come undone and become sheer nothingness if G-d so willed it<\/em>, and yet He hasn\u2019t brought that about, G-d clearly intends for the universe to go on and isn\u2019t utterly displeased with it, as some might think.<\/p>\n

6\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/sup>This is found in Yotzer<\/em> Ohr<\/em> before Kriat<\/em> Sh\u2019ma<\/em>.<\/p>\n

7\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/sup>R\u2019 Chaim also offers the fact that G-d is said to \u201cbe making\u201d them now rather than to have<\/em> made<\/em> \u201cthe great luminaries\u201d (Psalms 136:7) in the distant past.<\/p>\n

He then offers a note here, his first in a long series of them throughout the book. We\u2019ll offer the gist of this one and others like it that help us understand the point at hand, but few others.<\/p>\n

The note raises the question as to why none of this moment-by-moment activity is discernible to us. And it offers that it\u2019s because all of that goes on below the surface of things, in each thing\u2019s spiritual \u201celements\u201d and \u201cfathers\u201d (i.e., its non-material roots and antecedents) (R\u2019 Chaim cites Zohar 1:23b as illustration of that fact. See 3:10 below for this same citation. Also see R\u2019 Yitzchak\u2019s note to 1:1 and Hilchot<\/em> Yesodei<\/em> Hatorah<\/em> 4:1-2, 5 on this idea), which are themselves rooted in the four letters of G-d\u2019s name Y-h-v-h<\/em> (see 3:11 below), and which all join together to produce each and every thing moment by moment as is also spelled out by the concept of the different \u201cparts\u201d of time (see Hilchot<\/em> Kiddush<\/em> Hachodesh<\/em> 6:2 and Pardes<\/em> Rimonim<\/em> 2:1).<\/p>\n

Also see R\u2019 Chaim\u2019s note to 1:13 below.<\/p>\n

8\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/sup>\u2026 specifically, which is a plural term, thus alluding to G-d as E-l-o-h-i-m<\/em> being in control of infinite numbers of things\u2026<\/p>\n

9\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/sup>R\u2019 Chaim\u2019s next note at this instance makes the point that the term E-l-o-h-i-m <\/em>is sometimes used in other contexts in the Torah, as when it refers to idols and national overlords (see Psalms 96:5, Micha 4:5, Zohar 3:8a, 208a), and judges (see Exodus 22:9 and Rambam about that in Moreh<\/em> Nevuchim<\/em> 2:6). But given\u00a0 that none of these have inherent so much as G-d-given abilities (see R\u2019 Chaim\u2019s Ma\u2019amarim<\/em> 3 and Hilchot<\/em> Yesodei<\/em> Hatorah<\/em> 1:1-4), they\u2019re clearly un-G-dly.<\/p>\n

(c) 2017 Rabbi Yaakov Feldman<\/p>\n

Feel free to contact me at feldman@torah.org<\/a><\/p>\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<\/a>. His annotated translation of Maimonides’ “Eight Chapters” is available here<\/a> and his annotated translation of Rabbeinu Yonah\u2019s “The Gates of Repentance” is available here<\/a>.<\/p>\n

He has also translated and commented upon “The Path of the Just” and “The Duties of the Heart” (Jason Aronson Publishers).<\/p>\n

Rabbi Feldman also offers two free e-mail classes torah.org entitled \u201cSpiritual Excellence<\/a>\u201d and \u201cRamchal<\/a>\u201d that can be subscribed to.<\/p>\n","protected":false},"excerpt":{"rendered":"

Nephesh Hachaim Gate 1, Ch. 2 1. But, just how are we like G-d? To know that, though, we\u2019d first have to realize that we\u2019re actually told that we were created \u201cin the image of E-l-o-h-i-m\u201d 1. R\u2019 Chaim underscores … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"jetpack_post_was_ever_published":false},"categories":[5,7,2,3,6,1,4],"tags":[],"class_list":["post-31","post","type-post","status-publish","format-standard","hentry","category-hashkapha","category-kabbalah","category-nephesh-hachaim","category-reb-chaim-of-volozhin","category-torah","category-uncategorized","category-volozhin"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p8YhFQ-v","jetpack-related-posts":[],"_links":{"self":[{"href":"https:\/\/rabbiyaakovfeldman.aishdas.org\/nephesh-hachaim\/wp-json\/wp\/v2\/posts\/31","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/rabbiyaakovfeldman.aishdas.org\/nephesh-hachaim\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/rabbiyaakovfeldman.aishdas.org\/nephesh-hachaim\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/rabbiyaakovfeldman.aishdas.org\/nephesh-hachaim\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/rabbiyaakovfeldman.aishdas.org\/nephesh-hachaim\/wp-json\/wp\/v2\/comments?post=31"}],"version-history":[{"count":4,"href":"https:\/\/rabbiyaakovfeldman.aishdas.org\/nephesh-hachaim\/wp-json\/wp\/v2\/posts\/31\/revisions"}],"predecessor-version":[{"id":35,"href":"https:\/\/rabbiyaakovfeldman.aishdas.org\/nephesh-hachaim\/wp-json\/wp\/v2\/posts\/31\/revisions\/35"}],"wp:attachment":[{"href":"https:\/\/rabbiyaakovfeldman.aishdas.org\/nephesh-hachaim\/wp-json\/wp\/v2\/media?parent=31"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/rabbiyaakovfeldman.aishdas.org\/nephesh-hachaim\/wp-json\/wp\/v2\/categories?post=31"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/rabbiyaakovfeldman.aishdas.org\/nephesh-hachaim\/wp-json\/wp\/v2\/tags?post=31"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}