The essential problem, which has been stated in many different ways, is this: How could finite, differentiated, and fault-ridden things derive from the one perfect God? As it’s worded in R’ Meir Ibn Gabbai’s Avodat HaKodesh (1:18, 16th Century) that “no two opposites could be connected without an intermediary”, the question then becomes, what exactly is that intermediary or series of intermediaries?
Many of the ancients spoke of a series of “emanations” descending down- and outward from God’s being and growing more and more unlike Him in the process. R’ Shlomo Ibn Gabirol (11th Century) for example likened them to streams emanating from a river, to light beams emitting by the sun, etc. (M’kor Chayim). Rambam noted his and others’ remarks and argued for and against certain elements (Moreh Nevuchim 2:12). He even cited the following verses as evidence for the veracity of the analogies: “My people … have forsaken Me, the spring of living waters” (Jeremiah 2:13), and “For with You is the source of life; in Your light we will see light” (Psalms 36:10) [1].
But there had to have been a “break” somewhere along the line — a point at which things utterly and radically changed and turned mortal and ungodly — a “skip” or “jump” [2]. Otherwise the universe could never have been created; so, what was it?
Notes:
[1] The astute reader will note of course that the term “the source of life” cited in the last verse is the translation and undoubtedly the source of Ibn Gabirol’s M’kor Chayim.
[2] See R’ Schneur Zalman’s Likutei Torah 4, 46c.
(c) 2011 Rabbi Yaakov Feldman
Feel free to contact me at feldman@torah.org
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