{"id":9524,"date":"2018-01-18T11:01:47","date_gmt":"2018-01-18T14:01:47","guid":{"rendered":"http:\/\/www.jabadlaplata.org.ar\/?p=9524"},"modified":"2018-04-17T17:00:22","modified_gmt":"2018-04-17T20:00:22","slug":"capitulo-7-2","status":"publish","type":"post","link":"https:\/\/tuviaserber.com\/en\/capitulo-7-2\/","title":{"rendered":"Chapter 7"},"content":{"rendered":"

At the beginning of chapter 1, the Alter Rebbe said that there are two types of oneness of Hashem1<\/sup><\/a><\/i>: the \u201cHigher Unity\u201d (ijuda ila\u00e1<\/i>) and the \u201cLower Unity\u201d (ijuda tata\u00e1<\/i>). That is, the question of the uniqueness of Hashem<\/i> It does not mean that there is only one God and not two or more, but that, in reality, there is only one. Hashem<\/i>, and nothing more. The two levels of uniqueness of Hashem<\/i> They signify the way creatures perceive the fact that only one thing exists Hashem<\/i>: whether they perceive it as \u201cSuperior\u201d or \u201cInferior\u201d.<\/span><\/p>\n

We mention these two levels of oneness every day in prayer: the verse2<\/sup><\/a> \u201cHear, O Israel: The Lord our God, the Lord is One\u201d (Shema Israel Hashem Elokeinu Hashem ejad<\/i>) represents the \u201cHigher Oneness\u201d, while the phrase \u201cBlessed be the name of the glory of His kingdom forever\u201d3<\/sup><\/a> It represents the \u201cLower Unity\u201d. <\/span><\/p>\n

The Alter Rebbe begins by explaining "Lower Oneness." And to understand it, we must know that the reason why Hashem<\/i> He creates the entire universe to reveal His reign over us. <\/span><\/p>\n

To be king, there must be a people separate from the king over whom he can rule. For even if the king had many children, he could not reign over them. It is precisely when there is a people separate from the king, made up of individuals who are strangers to him (neither his children, nor close ministers, etc.) that he can exercise his power to reign over them.<\/span><\/p>\n

For this same reason, Hashem <\/i>He hides His presence from us through contractions, creating a world that feels separate from Him. So that Hashem<\/i> may be King over that world. <\/span><\/p>\n

The Divine \u201cQuality\u201d that expresses Hashem<\/i> as King it is called, precisely Reign (Maljut<\/i>) of the world of Emanation. The name of Hashem<\/i> The word that expresses this \u201cQuality\u201d is called Adnai<\/i>. This name means \u201cMy Lord\u201d, expressing Hashem<\/i> as \u201cLord over all the earth\u201d and is the name used during prayer to refer to Hashem<\/i>.<\/span><\/p>\n

This \u201cQuality\u201d and this name are responsible for creating and vitalizing the world as we know it, a material world where the presence of Hashem<\/i> It is hidden, as explained in previous chapters.<\/p>\n

If this \u201cQuality\u201d were to withdraw from its constant creative and vitalizing activity, the world would cease to exist as we know it (but it would continue to exist in its source, in Hashem<\/i>, (as we will explain), returning to its source, to Hashem<\/i> itself, completely canceling itself out, like the sun's ray inside the sun: it would not be called "world", just as the ray has no name inside the sun.<\/p>\n

What does it mean that the world would cease to exist as we know it? The Alter Rebbe explains in chapter 33 of the first part of the Tanya that, just as the sun's ray exists outside the sun, it also exists within the sun, only that within the sun it is nullified by the sun. Nullified does not mean that it does not exist, but rather, as we explained regarding the world of Emanation in chapter 6, the sensation of that ray of light inside the sun is that the only thing that matters and exists is the sun itself: the ray does not "think" about itself nor "feel" itself.4<\/sup><\/a>.<\/p>\n

One more point: up to this point the Alter Rebbe explained that the \u201cQuality\u201d of Goodness of Hashem<\/i> It creates, while the \u201cQuality\u201d of Power conceals. In this chapter it says that it is the \u201cQuality\u201d of Kingship that is responsible for generating the concealment of Hashem<\/i> in creation. So: Who is hiding, the Power or the Kingdom?<\/p>\n

An example to understand the difference between these two concealments is the difference between thought and word. Thought is something hidden within each person, concealed from others. On the other hand, word is something revealed to others.<\/p>\n

Creation as it is created by the \u201cQualities\u201d of Goodness and Power is like thought. It exists, but is hidden, like sunlight within the sun. Creation as it is created by the \u201cQuality\u201d of Kingship is like the word. It is revealed and made concrete, like sunlight outside the sun.<\/p>\n

For this very reason, the Alter Rebbe says that if the \u201cQuality\u201d of Kingship were to withdraw from its constant creative activity, the world would cease to exist as we know it (revealed and material), but would continue to exist in Hashem<\/i>, like the thought in the mind of man (which exists even though he does not speak) and like the ray of the sun within him.<\/p>\n

Now, the idea of \u201cworld\u201d means space and time. To be precise, distinguishing something from other things, we must say: where it is (space) and at what moment (time). The same \u201cQuality\u201d of Reign that generates the feeling of separation from Hashem<\/i>, is where space and time arise.<\/span><\/p>\n

The definition of space encompasses east, west, north, south, above, and below, while the definition of time includes past, present, and future. That is to say, both space and time encompass different levels, a multiplicity of issues. The passage from creation in its spiritual form, like the sun's ray within the sun, to the "world" as we know it, is made by the "Quality" of Reign.<\/span><\/p>\n

However, the \u201cQualities\u201d superior to the level of Reign5<\/sup><\/a> They are so spiritually elevated that the concepts of space and time have no possibility of manifesting there. It doesn't even make sense to think about space and time at those levels. <\/span><\/p>\n

Now, the Alter Rebbe will explain6<\/sup><\/a> that Hashem<\/i> It is unified with His \u201cQuality\u201d of Kingship, thereby completely nullifying everything that arises from that \u201cQuality\u201d in Him. Since the \u201cQuality\u201d of Kingship is the spiritual source of space and time, these two are automatically nullified in Him. Hashem<\/i>. <\/span><\/p>\n

The conclusion is that Hashem<\/i>, By uniting with His \u201cQuality\u201d of Kingship, which is the source of the creation of the entire world, both spiritual and material, He is present in this physical world as well. The world is like the sun's rays within the sun. Only the \u201cQuality\u201d of Kingship conceals that presence. Hashem<\/i>, precisely so that there may be a world that is perceived as separate from Him. This is what \u201cInferior Oneness\u201d means.<\/span><\/p>\n

The Alter Rebbe explains with these ideas a concept of Jewish mysticism: the integration of the names of Hashem<\/i>. In general we can talk about two names, the name Hawaii<\/i> and the name Adnai<\/i>.<\/span><\/p>\n

Integrating names means interleaving the letters of both names, starting with the first letter of one name, followed by the first letter of the second name, the second letter of the first, and so on. The name with which the integration begins will determine the result and the spiritual level it represents.<\/span><\/p>\n

The integration of the name Adnai<\/i> within the name Hawaii<\/i> It symbolizes the \u201cHigher Unity\u201d, because the first letter of the integration is from the name Hawaii<\/i>, which symbolizes an aspect of Hashem<\/i> that is beyond time and space. As explained7<\/sup><\/a>, the name Hawaii<\/i> It is composed of four letters. These same letters can be represented as the past, present, and future verb tenses in Hebrew (haia, hove, ihie,<\/i> It was, it is, and it will be., <\/span>\u05d4\u05b8\u05d9\u05b8\u05d4<\/span><\/span><\/span>, <\/span>\u05d4\u05b9\u05d5\u05b6\u05d4<\/span><\/span><\/span>, <\/span>\u05d9\u05b4\u05d4\u05b4\u05d9\u05b6\u05d4<\/span><\/span><\/span>), all at the same time, which means that this aspect transcends time. In turn, this name is the vital source of all space, being superior to it in creating it. This is what it means that the world, that is, space and time, are annulled at their source when Hashem<\/i> joins His \u201cQuality\u201d of Reign.<\/span><\/p>\n

The integration of the name Hawaii<\/i> within the name Adnai<\/i> It symbolizes the \u201cLower Unity\u201d, because the first letter of the integration is from the name Adnai<\/i>, which symbolizes an aspect of Hashem <\/i>which conceals His presence, allowing the world to perceive itself as \u201cseparate\u201d from Hashem.<\/i><\/span><\/p>\n

In other words, it's as if we were to say that we observe the world from the perspective of Hashem<\/i> Or from our perspective. From \u201cabove\u201d, from the perspective of Hashem<\/i>, From the perspective of "Higher Oneness," the world is insignificant and completely nullified. From "below," from our perspective, from "Lower Oneness," the world exists because of the presence of Hashem<\/i> It is hidden, but still, the world is nullified in Hashem<\/i>.<\/span><\/p>\n

What emerges from these mystical ideas is that Hashem<\/i> It is actually present throughout the entire universe, both "above," in the spiritual worlds, and "below," in the material world. It's just that "below" His presence is hidden due to the "work" of the "Quality" of Kingship.<\/span><\/p>\n

With this idea the Alter Rebbe explains another verse8<\/sup><\/a>\u201cI am God, I have not changed.\u201d This verse indicates that there was no change in Hashem<\/i> Because He created the world: He is the same, after creation, just as He was before creation, without any modification. This sounds difficult to understand\u2026 However, according to what the Alter Rebbe has explained so far, we can understand that, since the entire world is nullified in Hashem<\/i>, Like the sun's rays within Him, the creation of the world did not bring about any change in Him: before creation, the world was nullified, and after creation, it continues to be nullified!<\/span><\/p>\n

However, we might think that something did change with creation: the knowledge of Hashem<\/i>. Because before creation we cannot say that Hashem <\/i>He knew His creation because it didn't yet exist! But now, after creation, Hashem<\/i> He does indeed know her. Therefore, at least his knowledge of her has changed.<\/span><\/p>\n

But the Alter Rebbe rejects this idea, saying that nothing changed in Hashem<\/i>, not even His knowledge. Because the knowledge of Hashem <\/i>It's different from that of human beings. In human beings, knowledge is something added to them. For example, before studying medicine, a person has no idea of medical concepts. By studying, they incorporate many new ideas into their life that were previously outside of them. The same thing happens every day; we become wiser by acquiring knowledge we didn't previously have. But the knowledge of Hashem <\/i>It is different: through knowing Himself, He knows all things. The Rambam9<\/sup><\/a> Express this idea by saying10<\/sup><\/a>"He is the one who knows, He is the known, and He is knowledge itself; all is one.".<\/span><\/p>\n

This is such a complex issue that no one can fully understand it. Hashem <\/i>His knowledge and His knowledge are one; they are not separable as in human beings. This is something only we can understand. believe<\/b>, In other words, having faith that it is so is not something we can understand<\/b>.<\/span><\/p>\n

With this idea, the Alter Rebbe resolves the question he raised about a change in the knowledge of Hashem<\/i>Since He and His knowledge are one, through knowing Himself, Hashem <\/i>He knows everything that exists, from the highest to the lowest creatures. That's why nothing changed in Hashem <\/i>Because He created the world: just as He knew Himself before creating the world, in the same way, He continues to know Himself after creating it. Therefore, nothing changed.<\/span><\/p>\n

But this is something so difficult to understand, that the prophets told us11<\/sup><\/a>\u201cFor as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.\u201d In other words, it is something that the Torah<\/i> It tells us through the prophets; it is not something we can comprehend with our minds.12<\/sup><\/a>. <\/span><\/p>\n

From here, using the ideas mentioned, the Alter Rebbe explains one more detail about contraction (tzimtzum<\/i>The original text where this concept appears is found in the writings of the Arizal.13<\/sup><\/a>. There the contraction is mentioned, but there is a detail that is ambiguous in the text, and it gave rise to discussions among the sages of Jewish mysticism (cabala<\/i>) after the Ar\u00edzal. <\/span><\/p>\n

The text says (adapted and summarized)14<\/sup><\/a>: \u201cIn the beginning the \u201cInfinite Light\u201d (or ein sof<\/i>It filled all of space, and there was no room to create anything. When it arose in His will to create the world, He contracted His \u201cInfinite Light,\u201d and an empty space remained in which to create the world.\u201d When the text says that by contracting the \u201cInfinite Light,\u201d \u201can empty space remained\u201d to make room for the world that was to exist: is this literal or figurative? <\/span><\/p>\n

If it's literal, then we must say that there are places in the universe where Hashem<\/i> Simply put, it is not present. In this sense, Hashem<\/i> He withdrew from a certain space, and His presence is no longer there. It is interesting to note that, for example, the Vilna Gaon (1720-1797) held this view.<\/span><\/p>\n

But if it's figurative, then we must say that Hashem<\/i> It is present throughout the entire universe equally, except that there are certain places where His presence is not perceived: Hashem<\/i> It is hidden. <\/span><\/p>\n

The Alter Rebbe maintains that it is impossible to say that the contraction is literal, that is, that Hashem<\/i> He did not withdraw from some \u201cplace,\u201d but the contraction is figurative, that is, Hashem<\/i> He hid Himself in a \u201cplace,\u201d and in that space where His presence is hidden, He created the world. The simplest reason why it is impossible to say that the contraction is literal is because it would be something that would happen to a physical body\u2014the act of moving from one place to another\u2014but Hashem<\/i> It has no body, so it makes no sense to say that it "left" or "withdrew," but we can indeed say that it went into hiding because, as explained, that hiding does not exist for Hashem<\/i>, only for the creatures.<\/span><\/p>\n

In addition to this, the Alter Rebbe brings evidence of his position from various holy books.15<\/sup><\/a>, where the idea is mentioned that Hashem<\/i> He is not \u201ctaken\u201d by any of His creatures. The idea of \u201ctaken\u201d refers to understanding; that is, there is no creature, not even in the highest spiritual worlds, that can understand Him. Hashem<\/i> and, furthermore, \u201cto take\u201d means the creation of Hashem<\/i> It doesn't "grab" Him, that is, it doesn't affect Him at all. If we were to say that "empty space" is literal, then creation would have generated a change in Hashem,<\/i> because there would be a place where it used to be Hashem<\/i> And after creation, it is no more.<\/span><\/p>\n

One of the texts that the Alter Rebbe quotes16<\/sup><\/a> mentions two energies that Hashem<\/i> It uses in its creation: an energy that \u201cFills all worlds\u201d (memal\u00e9 col almin<\/i>) and an energy that \u201cSurrounds all worlds\u201d (sovev col almin<\/i>). <\/span><\/p>\n

What does it mean that there is an energy that \u201cfills\u201d and one that \u201csurrounds\u201d worlds? The energy of Hashem<\/i> that which is revealed in the worlds through which the worlds live and are sustained, we say that it fills the worlds, like the soul, which fills the body and gives it life.<\/span><\/p>\n

But the energy of Hashem<\/i> That which is hidden in the worlds, because it is infinite and so powerful that it would annul everything if it were revealed, we say that it surrounds the worlds.<\/span><\/p>\n

An example to understand these two types of energy is imagination. Let's think about a house we've seen from the outside and whose interior we also know. We can say that this house and everything inside it is "inside our head," and our head "surrounds" that house (what we see from the outside), and, in turn, our head "fills" that house (knowing everything inside it), even though, in reality, that physical house is probably not inside our head. It's just a product of our imagination. <\/span><\/p>\n

The energy of Hashem<\/i> that surrounds the worlds is the way our imagination perceives the house from outside of it, and the energy of Hashem<\/i> What fills the worlds is similar to how our imagination fills that house, that is, what we see inside it.<\/span><\/p>\n

But the thoughts of Hashem<\/i> They are different from ours, and His thought and His knowledge of all things that exist \u201csurrounds\u201d and \u201cfills\u201d all things in reality (not just in the imagination). That knowledge of Hashem<\/i> is so powerful and infinite that if it were not limited by contractions (tzimtzum\u00edm<\/i>) would not create the physical and limited world as we know it. Therefore Hashem<\/i> It hides that infinite capacity through contractions and allows only a limited and minuscule reflection of that energy to be revealed to give life to all the things we know in the world.<\/span><\/p>\n

A reflection is like a small mirror reflecting the image of a larger mirror. The image in the large mirror appears large, but when the reflection in the large mirror passes into a smaller one, it appears smaller. This example helps us understand how the vital energy of Hashem<\/i> It goes down level by level, until it becomes invested in this material world, similar to how the image in mirrors gets smaller as it is reflected in a smaller mirror.<\/p>\n

We can conclude, then, that the infinite energy of Hashem<\/i> \u201cIt \u201dsurrounds\u201c all things and His finite energy \u201dfills\u201d all things.<\/span><\/p>\n

Now, we find another case we already know of \u201csomething\u201d filling a \u201cthing\u201d: the soul fills the body. However, despite the fact that Hashem<\/i> \u201cIt \u201dfills\u201c all of creation, but not in the same way that the soul fills the body, because the soul is \u201dtaken over\u201d by the body: the soul is affected and modified by the body. But Hashem<\/i> It is not affected or modified by His creation despite filling it. <\/span><\/p>\n

The energy of Hashem<\/i> The energy that \u201cfills\u201d creation is limited and contracted according to each creature's capacity to bear it. It is like the sun, for example, which, being a limited entity, expands its light to a certain point and no further. The vital energy of Hashem<\/i> that invests itself in the sun to give it life is very contracted and limited. <\/span><\/p>\n

In turn, Hashem<\/i> \u201cIt \u201dsurrounds\u201c creation, and everything that exists is \u201dwithin\u201c it. Moreover, this energy that \u201dsurrounds all worlds\u201d is the very existence and vitality of the entire universe, because, through knowing all worlds, Hashem<\/i> He creates them. In other words, every creature comes into existence through him. Hashem<\/i> She knows her.<\/span><\/p>\n

An example to understand this last idea is that of a writer. The writer creates and brings to life the characters of a story in their imagination. The place where the story takes place, the faces and bodies of the characters, their thoughts, words, and actions are all in the writer's mind, and through that, everything comes to life.<\/p>\n

This example can even be taken a step further: the writer's intellect, where the entire story "lives" with all its details and characters, is transformed into the writer's capacity for action, into their hands, to write the story. The writer's hands don't think or decide; they are simply subordinated to their intellect and, through a pen, ink, and paper, materialize the story so that others can read it.<\/p>\n

When we take this example to Hashem<\/i>, In the example, the hands would represent the "Quality" of Reign, through which the presence of Hashem<\/i> to give rise to a material world. The writer's intellect would be the "Quality" of Wisdom of Hashem<\/i> And finally, the writer would, of course, be, Hashem<\/i> same.<\/p>\n

It is important to note the difference between the writer's example and Hashem<\/i>, The point is that the writer neither creates nor gives life to (and is in fact completely separate from) the pen, ink, and paper, and, after all, the story as it exists in the writer's mind does not exist in a concrete, material form. Whereas in the case of Hashem<\/i>, He creates and gives life to everything that exists through knowing Him.<\/p>\n

So, we can say that just as the writer's mind surrounds and encompasses all the details of the story, and their knowledge of each of those details gives life to the story itself and its different parts (the place, the characters, etc.), in the same way, Hashem<\/i>, Through knowing and encompassing, so to speak, "surrounding," His creation gives it life and sustains it.<\/span><\/p>\n

As the Alter Rebbe explained in chapter 1, the source of all the world's vitality is the words of the creation story in the Torah<\/i>. But those words are so powerful that they could create worlds and creatures without limit, both in quantity and quality; that is, an infinite number of creatures of an infinitely high spiritual level, and this limited, material world would never be created (because Hashem<\/i> It is infinite and is unified with His \u201cQualities\u201d of Goodness, Power, and so on, giving these qualities infinite power as well. Then these \u201cQualities\u201d are invested in the words of creation, also giving them infinite power.<\/span><\/p>\n

However, to avoid this infinite creation, Hashem<\/i> It contracts creative and vital energy and invests it in combinations, exchanges, and sums of letters.<\/span><\/p>\n

The Alter Rebbe explains that the combinations and exchanges indicate a decrease in the energy of those letters so that they can create and give life to creatures of a lower level than those created by the letters and words themselves in the creation story.<\/span><\/p>\n

The sum of the letters also indicates a decrease in the energy of those original letters, to the point that only the sum of all the letters remains. Each letter has a specific energy. In turn, when a group of letters combines to form a word, it has an additional energy that corresponds to that word. This concept is called Numerology (gematria<\/i>). <\/span><\/p>\n

We find many Hebrew words that represent different things, and yet the sum of their letters is the same. But that doesn't mean those two different things are truly related. Only when both words share a common meaning does Numerology serve as a sign that both words possess the same amount of energy descending from the letters of the creation narrative. Torah<\/i> to create and bring to life those two things represented by those two words. <\/span><\/p>\n

The Alter Rebbe gives the numerological example of a stone. The word stone in Hebrew (even<\/i>) is composed of three letters: Aleph<\/i> (\u05d0<\/span><\/span><\/span>), Bet<\/i> (\u05d1<\/span><\/span><\/span>) and Nun<\/i> (\u05df<\/span><\/span><\/span>The letters Bet<\/i> y Nun<\/i> represent a name of Hashem<\/i> extremely high: evidently the stones receive vital energy from this name. The Alter Rebbe adds that the third letter of the word stone in Hebrew, a Aleph<\/i>, it must come from some other name of Hashem<\/i> to form the word even<\/i>.<\/p>\n

Moreover, our wise men say17<\/sup><\/a> that the entire text of the Torah consists of names of Hashem<\/i>. The idea behind this phrase is that by using exchanges, combinations, and other systems of interpretation, a huge number of names, that is, expressions, are generated. Hashem<\/i> That is why the Alter Rebbe says that the Hebrew word for stone is composed of two letters from one name, while the third letter comes from another name.<\/p>\n

Now, for that name to be invested in a stone, to create it and give it life, it must descend through many powerful contractions until it generates a small vitality capable of being invested in a stone. And that vitality is called the "soul" of the stone; it creates it and gives it life constantly. This is the same energy of Hashem <\/i>that \u201cFills all worlds.\u201d.<\/p>\n

In turn, the energy of each sum of letters could create and give life to infinite creatures according to their level, since, within it, lies the infinite energy of Hashem<\/i> invested in His \u201cQualities\u201d and, in turn, these invested in the words of the creation story from which those added letters came\u2026 only that creative and vitalizing capacity is inferior to the capacity of the letters of the creation story itself18<\/sup><\/a>.<\/span><\/p>\n

In other words, if we take the letters of the creation story in the Torah<\/i> And if we combine, exchange, and add them up, we will have a certain level of creatures created by those "new letters". If we combine, exchange, and add up those "new letters" again, we will obtain another group of "new letters", of a lower level than the previous ones, which will create creatures of a lower level than the creatures created by the previous "new letters".<\/span><\/p>\n

Thus, the letters gradually descend in level, step by step, to create and give life to this material world.<\/span><\/p>\n

Summary<\/b>Two levels of uniqueness of Hashem<\/i>, upper and lower. Hashem<\/i> He creates the universe to be King, and for that, there must be creatures separate from Him over whom He reigns. The \u201cQuality\u201d of Kingship generates this separation and gives rise to the world as we know it: space and time. Hashem<\/i> It unites with His \u201cQuality\u201d of Kingship, so the world is like a ray of sunlight within the sun, only creation does not perceive this union due to the constant work of the \u201cQuality\u201d of Kingship. Integration of the names of Hashem<\/i>: Havaie and Adnai<\/i>. \u201cLooking\u201d at the universe from the perspective of Hashem<\/i> or from the perspective of creation: \u201cHigher Oneness\u201d and \u201cLower Oneness\u201d respectively. \u201cI am Hashem<\/i>, \u201dI have not changed.\u201d Nor has His Knowledge changed. Faith that He and His Knowledge are one. The knowledge of Hashem<\/i> It is different from that of a man. The contraction is figurative: Hashem<\/i> It is present throughout the universe. Hashem<\/i> \u201c"Fill all worlds" and "Surround all worlds." The power of the letters in the creation story is diminished through combinations, etc., to create lower creatures. Numerology and the soul of stones.<\/p>\n

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1<\/a>Zohar I, 18b<\/p>\n<\/div>\n

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2<\/a>Deuteronomy 6:4<\/p>\n<\/div>\n

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3<\/a>Although this phrase is not in the text of the Shema<\/i> As it appears in the Torah, our sages instituted saying it immediately after the verse that begins Shema<\/i>, before continuing with the following verses.<\/i><\/p>\n<\/div>\n

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4<\/a>This concept was not included in Tania for everyone, in order to maintain its simplicity.<\/p>\n<\/div>\n

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5<\/a>See the diagrams at the end of the book to find out what those \u201cQualities\u201d are.<\/p>\n<\/div>\n

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6<\/a>In chapter 10.<\/p>\n<\/div>\n

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7<\/a>In chapter 4.<\/p>\n<\/div>\n

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8<\/a>Malachi 3:6<\/p>\n<\/div>\n

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9<\/a>Maimonides, a rabbi, physician and philosopher from Spain (1135-1204).<\/p>\n<\/div>\n

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10<\/a>Fundamental Laws of the Torah, 2:10<\/p>\n<\/div>\n

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11<\/a>Isaiah 55:8<\/p>\n<\/div>\n

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12<\/a>Even so, although we may not fully understand, it helps us to meditate and awaken love and fear of Hashem.<\/i><\/p>\n<\/div>\n

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13<\/a>Rabbi Yitzchak Luria (Tzfat 1534-1572).<\/p>\n<\/div>\n

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14<\/a>Beginning of Etz Chaim, Mavo Shearim and others<\/p>\n<\/div>\n

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15<\/a>Tikunei Zohar, Tikun 57, Raia Mehemna, Parashat Pinchas<\/p>\n<\/div>\n

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16<\/a>Raia Mehemna, Parashat Pinjas<\/p>\n<\/div>\n

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17<\/a>Ramban, introduction to his commentary on the Torah<\/p>\n<\/div>\n

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18<\/a>See chapter 12 for more details.<\/p>\n<\/div>","protected":false},"excerpt":{"rendered":"Al comienzo del cap\u00edtulo 1, el Alter Rebe dijo que hay dos tipos de unicidad de Hashem1: la \u201cUnicidad Superior\u201d (ijuda ila\u00e1) y la \u201cUnicidad Inferior\u201d (ijuda tata\u00e1). O sea, la cuesti\u00f3n de la unicidad de Hashem no significa que hay un s\u00f3lo Di-s y no dos o m\u00e1s, sino que, en realidad, s\u00f3lo existe… Read More \u00bbChapter 7<\/span><\/a>","protected":false},"author":1,"featured_media":6353,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"neve_meta_sidebar":"","neve_meta_container":"","neve_meta_enable_content_width":"","neve_meta_content_width":0,"neve_meta_title_alignment":"","neve_meta_author_avatar":"","neve_post_elements_order":"","neve_meta_disable_header":"","neve_meta_disable_footer":"","neve_meta_disable_title":"","episode_type":"","audio_file":"","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"","filesize":"","filesize_raw":"","date_recorded":"","explicit":"","block":"","itunes_episode_number":"","itunes_title":"","itunes_season_number":"","itunes_episode_type":"","footnotes":""},"categories":[109],"tags":[1079,950,1092],"series":[],"class_list":["post-9524","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-shaar-haijud-vehaemuna","tag-cabala","tag-di-s","tag-tzimtzum"],"episode_featured_image":"https:\/\/tuviaserber.com\/wp-content\/uploads\/2013\/02\/tania.jpg","episode_player_image":"https:\/\/tuviaserber.com\/wp-content\/uploads\/2024\/02\/avatar1400.jpeg","download_link":"","player_link":"","audio_player":false,"episode_data":{"playerMode":"light","subscribeUrls":{"castbox":{"key":"castbox","url":"","label":"CastBox","class":"castbox","icon":"castbox.png"},"rss":{"key":"rss","url":"","label":"RSS","class":"rss","icon":"rss.png"},"spotify":{"key":"spotify","url":"","label":"Spotify","class":"spotify","icon":"spotify.png"}},"rssFeedUrl":"https:\/\/tuviaserber.com\/en\/feed\/podcast\/rabino-tuvia-serber","embedCode":"

Cap\u00edtulo 7<\/a><\/blockquote>