{"id":381,"date":"2011-02-01T06:02:32","date_gmt":"2011-02-01T10:02:32","guid":{"rendered":"http:\/\/ramchal.wordpress.com\/?p=381"},"modified":"2011-02-01T06:02:32","modified_gmt":"2011-02-01T10:02:32","slug":"the-seven-petachim-with-a-synopsis","status":"publish","type":"post","link":"https:\/\/rabbiyaakovfeldman.aishdas.org\/ramchal\/2011\/02\/01\/the-seven-petachim-with-a-synopsis\/","title":{"rendered":"The seven petachim with a synopsis"},"content":{"rendered":"

What we have here are all seven <\/em>Petachim of the third section (in English alone and with emendations) which is the followed by a synopsis. We\u2019ll begin our analysis after this.<\/em><\/p>\n

7. The Sephirot<\/em> can be envisioned as shining brightly or dimly. And they can be pictured as assuming different forms and figures, though they don\u2019t really have forms or figures and only seem to assume them. For as anyone who would truly scrutinize them could see, the forms and figures <\/strong>(they seem to assume) are accidental and dependent on whoever is observing them, as in <\/strong>(the verse <\/strong>that reads) \u201cthrough the prophets I was imaged <\/strong>(i.e., I was portrayed)” <\/strong>(Hosea 12:11). <\/strong><\/p>\n

In essence, though, the Sephirot<\/em> are actually an array of <\/strong>(Divine) capacities that are organized a specific way, and which are interdependent and sequential so as to ensure that things are organized just so.<\/strong><\/p>\n

<\/strong><\/p>\n

8. The Sephirot<\/em> can even appear in contradictory images, exactly the way things in a dream can reverse themselves in a moment. It\u2019s just that each likeness seen in the prophetic vision provides information about a<\/strong> (specific Divine) element or attribute. And while the attributes and elements <\/strong>(themselves) become known <\/strong>(to the prophet or soul envisioning them) in the actual order in which they\u2019re arranged and function, the images<\/em> <\/strong>(appear to the prophet or soul) in accordance with the <\/strong>(prophet or) soul’s ability to receive <\/strong>(them).<\/strong><\/p>\n

<\/strong><\/p>\n

9. Even though the Sephirot<\/em> appear as images, still and all they never assume an actual physical form, Heaven forefend! <\/strong>(Instead,) what\u2019s envisioned is understood to represent something one might see <\/strong>(here) below,\u00a0and it\u2019s termed a \u201csoul depiction\u201d rather than a physical one.<\/strong><\/p>\n

As such, the subjects <\/strong>(of the vision) needn\u2019t correspond to how an object would appear physically.\u00a0It\u2019s just that a glow of light is envisioned by means of which the concept of <\/strong>(concentric) \u201ccircles\u201d is understood <\/strong>(as being referred to) if the vision appears\u00a0circular, or <\/strong>(the concept of the) \u201cstraight line\u201d is understood if\u00a0it\u2019s straight and the like. <\/strong><\/p>\n

No <\/strong>(actual) physical form is seen. In fact, even the spiritual form <\/strong>(envisioned) isn\u2019t intrinsic to the Sephirot<\/em> themselves whatsoever; it\u2019s <\/strong>(connected to) the mystical import <\/strong>(of the Sephira<\/em>) of Malchut<\/em>, which represents these phenomena this way.<\/strong><\/p>\n

<\/strong><\/p>\n

10. Every action that God brings about occurs through the Sephirot<\/em>. They<\/strong> (i.e., both the actions and the Sephirot<\/em> themselves) follow certain rules He wants them to follow, they\u2019re interdependent, they\u2019re sequential, and they\u2019re sequestered within each other. <\/strong><\/p>\n

As such, one particular capacity may function clandestinely while another one appears to be functioning openly, when the latter in fact only functions thanks to the clandestine one. That\u2019s why the Sephirot<\/em> assume specific images, as when <\/strong>(some) lights are <\/strong>(seemingly) enclosed in <\/strong>(other) lights, or when <\/strong>(certain) lights <\/strong>(seem to) emerge from others. <\/strong>(In point of fact,) all of these forms and figures are <\/strong>(merely) what the soul envisions <\/strong>(when looking at the Sephirot<\/em>) which it then understands on a spiritual level the way the eye sees <\/strong>(i.e., understands) things in its<\/em> purview.<\/strong><\/p>\n

<\/strong><\/p>\n

11.\u00a0The ability of the<\/strong> Sephirot<\/strong><\/em> to be represented in images derives from the <\/strong>Sephira<\/strong><\/em> of<\/strong> Malchut<\/strong><\/em>, which is the root of the lower realms. It\u2019s through <\/strong>Malchut<\/strong><\/em> that they are all set in their forms. That\u2019s why it\u2019s said that one can only \u201cascend\u201d or \u201creceive\u201d through<\/strong> Malchut<\/strong><\/em>.<\/strong><\/p>\n

In fact, we even derive knowledge of<\/strong> (God\u2019s)\u00a0governance from the forms and images themselves, for thanks to them we can know how the<\/strong> Shechina<\/strong><\/em>(God\u2019s Indwelling Presence)\u00a0needs to govern for the sake of a particular matter<\/strong> (represented by a specific image)\u00a0and to bring it about in the lower realms. And<\/strong> (from those images)\u00a0we can<\/strong> (likewise)\u00a0gain insight into the levels above where the capacities and attributes actually exist.<\/strong><\/p>\n

<\/strong><\/p>\n

12.\u00a0The whole on-going process of governance<\/strong> (of the universe) until its completion and the whole of creation <\/strong>(itself) encompasses one single phenomenon and order<\/strong> which the Emanator instituted with the goal of bestowing utter goodness <\/strong>(upon creation) to the utmost degree of perfection. All created entities and the rules by which they\u2019re governed are part of this order.<\/strong><\/p>\n

It\u2019s all<\/strong> (an expression of) the mystic figure of a<\/strong> (single) \u201cperson” with all his body-parts, which are all<\/strong> inter-connected exactly as they would be in a person.<\/strong> As such, Adam Kadmon<\/em>, which encompasses everything<\/strong> (in creation), comprises the entire order formed in this figure.<\/strong><\/p>\n

At bottom, the Emanator only brought about a single entity: an order <\/strong>(of phenomena) in the form of a \u201cperson\u201d.<\/strong> Thus everything<\/em> that exists, <\/strong>(which is to say,) all of created entities along with their governance, is<\/strong> (comprised of) the entirety of this mystical figure.<\/strong><\/p>\n


\n<\/strong><\/p>\n

<\/strong><\/p>\n

13. The<\/strong> mystical significance of the images<\/strong> (envisioned) is that they assume the shape of things<\/strong> as they\u2019re actually depicted below. Thus a<\/strong> (vision of a) \u201ccircle\u201d refers to a circular <\/strong>(i.e., non-linear) mode of governance without differentiation as to Chessed<\/em> <\/strong>(Kindness), Din<\/em> <\/strong>(Judgment) or Rachamim<\/em> <\/strong>(Mercy), but rather as <\/strong>(i.e., it\u2019s an expression of) overall providence depending on the makeup of that Sephira<\/em>. And it is <\/strong>(a depiction of) the mystical notion of <\/strong>(linear) causality. The<\/strong> (vision of a) \u201cstraight line\u201d on the other hand indicates a detailed mode of governance that is<\/em> based on<\/strong> Chessed<\/em><\/strong> <\/strong>(Kindness), Din<\/em> <\/strong>(Judgment) and Rachamim<\/em> <\/strong>(Mercy, which are themselves laid out as) right, left or center<\/strong> (poles). And the same applies to all the other images <\/strong>(envisioned).<\/strong><\/p>\n

<\/strong><\/p>\n

Our synopsis:<\/em><\/p>\n

<\/strong><\/p>\n

7. \u00a0 \u00a0 \u00a0 \u00a0The Sephirot<\/em> don\u2019t really have shapes — they only assume them in a vision. They\u2019re actually an array of invisible interdependent Divine capacities that are arranged in specific ways and vary in their \u201cappearance\u201d and potency.<\/p>\n

8. \u00a0 \u00a0 \u00a0 \u00a0They can even assume conflicting shapes, the way images often appear in dreams. And that\u2019s because while their character, relationship, and function are indeed made known to the person \u201cenvisioning\u201d them, each \u201cviewer\u2019s\u201d makeup affects his perception of them.<\/p>\n

9. \u00a0 \u00a0 \u00a0 \u00a0But make no mistake about it: even though the Sephirot<\/em> do indeed seem to assume shapes and forms when they\u2019re mystically depicted, they don\u2019t actually have shapes. It\u2019s just that a certain \u201cglow of light\u201d is made to assume the shape of circles or straight lines, for example, which then represent things \u201cabove\u201d that are analogous to them. As such, those phenomena needn\u2019t conform to reality as we know it. And they all need to pass through the Sephira<\/em> of Malchut<\/em> to appear as they do.<\/p>\n

10. \u00a0 \u00a0 \u00a0Everything but God Himself derives from the Sephirot. <\/em>Both the Sephirot<\/em> and they <\/em>are thus interdependent, sequential, interwoven, and follow specific rules. As such, while one capacity may appear to be in force, in fact another one sequestered within it may actually be. That explains why the Sephirot<\/em> are sometimes depicted as being encased in each other or as emerging from one another when that\u2019s not literally true.<\/p>\n

11. \u00a0 \u00a0 \u00a0As had been said in Petach<\/em> 9, it\u2019s the Sephira<\/em> of Malchut<\/em> that enables the lot of them to be \u201cenvisioned\u201d here in the world, as it\u2019s the root of the lower realms, and it\u2019s thanks to Malchut <\/em>that one can \u201cascend\u201d mystically to higher worlds and \u201cderive sustenance\u201d and the like from them. In any event, we gain our knowledge of God\u2019s governance in the world as well as of the upper realms from the shapes the Sephirot<\/em> assume.<\/p>\n

12. \u00a0 \u00a0 \u00a0All of God\u2019s interactions with the cosmos from beginning to end — which occur so as to express His beneficence — encompass a single phenomenon within an order. For, it assumes a human shape with all its contents which is referred to as Adam Kadmon<\/em> (i.e., Primordial Man). Adam Kadmon<\/em> thus comprises the whole of creation.<\/p>\n

13. \u00a0 \u00a0 \u00a0The \u201cvisions\u201d assume the shape of things in this world and take on their symbolic value. Upon seeing a \u201ccircle\u201d, for example, the prophet understands that to refer to a circular, non-linear mode of governance that\u2019s still and all influenced by the Sephira<\/em> lying behind it, and to causality; or when seeing a \u201cstraight line\u201d he understands that to refer to a detailed, linear mode of governance. The same is true of other \u201cvisions\u201d. <\/strong><\/p>\n

(c) 2011 Rabbi Yaakov Feldman<\/p>\n

Feel free to contact me at feldman@torah.org<\/a><\/p>\n

———————————————————-<\/p>\n

AT LONG LAST! Rabbi Feldman’s translation of Maimonides’ “Eight Chapters” is available here<\/a> at a discount.<\/p>\n

You can still purchase a copy of Rabbi Feldman’s translation of “The Gates of Repentance” here<\/a> at a discount as well.<\/p>\n

Rabbi Yaakov Feldman 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 on www.torah.org entitled “Spiritual Excellence<\/a>\u201d and \u201cRamchal<\/a>\u201d.<\/p>\n","protected":false},"excerpt":{"rendered":"

What we have here are all seven Petachim of the third section (in English alone and with emendations) which is the followed by a synopsis. We\u2019ll begin our analysis after this. 7. The Sephirot can be envisioned as shining brightly … 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_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[1],"tags":[],"class_list":["post-381","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack-related-posts":[],"_links":{"self":[{"href":"https:\/\/rabbiyaakovfeldman.aishdas.org\/ramchal\/wp-json\/wp\/v2\/posts\/381","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/rabbiyaakovfeldman.aishdas.org\/ramchal\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/rabbiyaakovfeldman.aishdas.org\/ramchal\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/rabbiyaakovfeldman.aishdas.org\/ramchal\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/rabbiyaakovfeldman.aishdas.org\/ramchal\/wp-json\/wp\/v2\/comments?post=381"}],"version-history":[{"count":0,"href":"https:\/\/rabbiyaakovfeldman.aishdas.org\/ramchal\/wp-json\/wp\/v2\/posts\/381\/revisions"}],"wp:attachment":[{"href":"https:\/\/rabbiyaakovfeldman.aishdas.org\/ramchal\/wp-json\/wp\/v2\/media?parent=381"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/rabbiyaakovfeldman.aishdas.org\/ramchal\/wp-json\/wp\/v2\/categories?post=381"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/rabbiyaakovfeldman.aishdas.org\/ramchal\/wp-json\/wp\/v2\/tags?post=381"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}