Basics in Kabbalah and Chassidut: Resha D’Ayin

The Stages of the Creative Process
from God’s Infinite Light to Our Physical World

 Introduction
 Or Ein Sof (“God’s Infinite Light”)
Sod Ha’Tzimtzum (“The Secret of ‘Contraction'”)
 Adam Kadmon (“Primordial Man”)
Akudim, Nekudim, Brudim (“Binding, Points, Connection”)
 Keter D’Atzilut (“The ‘Crown’ of Emanation”)
 Olam Ha’Atzilut (“The World of Emanation”)
 ABiYA (The Four Worlds: Atzilut, Beriah, Yetzirah, Asiyah)

 

Keter D’Atzilut (“The ‘Crown’ of Emanation”)
Eight stages of the rectification process of the world of Atzilut which begins with the rectification of its “crown.”

Introduction: Partzufei Ha’Keter (The “Figures of the Crown”)
Atik Yomin Arich Anpin Reisha D’lo Ityada  Reisha D’Ayin
Reisha D’Arich Gulgalta Mocha Stima’ah Dikna

 

Resha D’Ayin
“The Head of Nothingness”

The second of the three “heads” of the keter (of the rectified world of Atzilut), “the Head of Nothingness,” corresponds, in general, to the seven lower sefirot of partzuf Atik Yomin, those “enclothed,” as a soul in a body, within the partzuf Arich Anpin. In particular, it corresponds to the chesed of Atik Yomin “enclothed” within the keter (Gulgalta, “skull”) of Arich Anpin, to be explained.

The ultimate sense of pleasure and serenity inherent within the Divine soul of Israel is its sense of true “nothingness.” Whereas the mundane or animal soul of man experiences pleasure as “somethingness,” the Divine soul experiences pleasure as “nothingness.” In simple words: “the less I am, the less space I occupy as an independent being, the better I feel.” The pleasure of experiencing the Divine source of all reality, the Divine “nothing” from which all “something” was created, causes one to “reduce” in his own sense of self to “nothing.”

Of this level it is said: “Wisdom is found from nothing.” A new flash of insight captures in itself a point of the experience of the superconscious state of “nothingness.”


 

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