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      "body": "We have historical and modern precidents for the 'cognitive dissonance' when faced with Kabbalistic speculation. The wisdom of Kabbalah is not innate to it as a subject, and certainly not necessarily contained within the one who studies it. The 'grafted on' division between so called 'practical' and 'theoretical' should be enough to alert us to 'uncertainty', in similar vein the superimposition, and indeed dominance of Lurianic Kabbalah over previous schools of thought, notably Gikatilla and Codovero to name but two examples, never mind the side branch headed by Abraham Abulafia:- \n## \"... one image was one likeness; I saw and I thought to differentiate between them, and I saw them connected to each other, [....] Thus, no man can distinguish between the two united things, when one is the other...\"\n\n**Abraham Abulafia; The Book of the Sign [Sefer Ha-Ot]**\n\nThis quote warns us succinctly of the 'mental gymnastics' necessary to extract or even approach the Kabbalah, its 'wisdom' or otherwise hanging in the balance between understanding and understanding, polarities of 'position' which are the very undermining of the cognitive process needed to confront the 'singularity' inherent in this 'wisdom'. \n\n## “One thing is concealed within another...This refers to the concept of 'clothing' [Halbashah] discussed in the Kabbalah. This phenomenon is perfectly evident as it manifests itself in man's soul. For example, when a father chastises his son, love is the active power, for the father does what he does only because he loves his son. Yet while love is the active power on the hidden plane, our eyes see only the fathers surface anger or hatred, because he puts on an outer face of rage. There are many similar examples. But sometimes what is inside and what appears on the surface are not opposites. It is just that what is hidden may be a deep thought which the owner does not want to reveal, and accordingly he outwardly acts in a different way, and this is all that is revealed to those who see him.” \n**Rabbi Moshe Chaim Luzzatto 138 Openings of Wisdom; Opening 10**\n \nNot only does RamChaL [Luzatto] warn us here of our apprehension of 'concepts' such as Sefirot, but conveys to us a salutary warning about the nature of Kabbalah itself, and certainly its praxis and interpretation. Indeed RamChal chides the reader all the way through this book that the imagery and 'certainty' of the 'wisdom' is always undermined in the 'mind' of man echoing Abulafia cited above. \n\n## “THE DESIRE FOR TRUTH is a natural trait of the intelligent soul that exists in every one of us. Any normal, healthy person, then, will make the utmost effort to reveal the true nature of anything he observes and banish falsehood to the fullest extent of his abilities.\n## Now, if the truth in all matters would be self-evident, we could gain wisdom by simple observation. The more we observe the world around us, the wiser we would be. But whether we consider the observer or what he observes, we see that this is not so. For, in fact, the truth about any object has to do with many different logical aspects, both intrinsic and external. For example, the shape of a table and its measurements, length, width and so forth, are intrinsic aspects of the table. The use, worth, and age of a table are external aspects.\n## To complicate matters even further, not all aspects are equally apparent...” \n\n\nSo opens RaMChaL's masterful “The Way of Reason”, which along with “The Book of Logic” and “The Book of Words” furnish us with an essential 'grounding' upon which to base a tentative approach to Kabbalah. We ignore these 'warnings' at our peril, and, as I have said, we have historical precedent for this. Always waiting in the wings is the ever present, creeping and insidious 'Hellenic Gnosticism' whose power is fed through 'anthropomorphic' delusion, and wily manipulation of the innocent, undermining all faiths by design since the time of Shabbatei Zevi and before. \n## “For example in a memo from Spartacus to Cato, which was from Weishaupt to lawyer Zwack, dated March 17, 1778, Weishaupt sets down a blueprint for engaging in espionage. In the writings of Zwack were the plans for a womens liberation movement. Zwack states “it should consist of two classes: virtuous and the freer-hearted (ie, those who fly out of the common tract of prudish manners)... proper books must be put into their hands, and such as are flattering to their passions.” \n**To Eliminate the Opiate: Volume One Rabbi Marvin S. Antelman 1974**\n## “Groundless hatred is as wicked as idolatry, adultery and murder combined” \n**(TB Yoma, 9b) op.cit quote p.13 (Something our modern society could start to remember)**\n \nRabbi Antelman highlights for us (back in the 1960's and early 70's before the craze of current 'conspiracy theory' ideology) the historical reality of Weishaupt and his colleagues, who are known by the blanket name “Illuminati” but in reality were the disciples of Jacob Frank who single handedly shows us the most salutary lesson in misreading the Lurianic Kabbalah and a sufferer of 'free-thought' Gnosticism. \n\nThe history of Frankism, which has undermined Roman Catholicism, Islam and Judaism alike is too complex to be dealt with here, but I wanted to share some small snippets of cognitive dissonance which an undisciplined mind can glean from the Talmud and the Zoharic accretions given form by naïve Messianic desperation, ignorance and lack of caution. \n\n## “I have not come to uplift, I have come to destroy and debase everything until it has sunk so low that it cannot sink any lower,\n## ![Gaurdians of the Codes NV.jpg](https://steemitimages.com/DQmTPwXKqJM3easVrn6iT7zZxseXqyiuS4Dgo9YkeCWFA5x/Gaurdians%20of%20the%20Codes%20NV.jpg)The road to the abyss is terrifying and fearsome. Even our father Jacob was afraid of it and did not dare to step on the heavenly ladder. It consists of two converging parts that meet at the bottom, one part leading upwards , and there is no ascending without descending first. So the world was to wait for another Jacob” \n\n## “ ...And as I stand before you, ignorant and crude – I have been chosen, for I am the darkness out of which light emerges!\n## It has been said: “A star came forth out of Jacob.” This star has existed from the earliest beginning and has been falling lower and lower ever since. All vile and heinous things are in its power, and it is the gate through which I shall lead you.”\n**Jacob Frank quoted in “The Militant Messiah or the Flight from the Ghetto: The Story of Jacob Frank and the Frankist Movement; Arthur Mandel 1979 p.37-39**\n \nThe last quote could be put in a more recent figure's lips without any modification and we would realise the general root for this type of thinking. Frank's followers in the insidious manipulation of all major faiths found themselves a fertile ground among the “virtuous and the freer-hearted (ie, those who fly out of the common tract of prudish manners)” to quote from above, the self perpetuated growth of an Adolf Hitler and his founding 'Theosophists of the 'Thule Order' – the underpinning of which was Kabbalistic (both Christian and Jewish) misinterpretation, and manipulation again in “naïve Messianic desperation, ignorance and lack of caution.”\n \nThe mind grasps for 'knowability' and has no place for 'data' that will not categorize, it searches for 'connection' illusory or real to pin the data / G_d to the idea which is carried not by truth but the demiurgic nature of the human soul. The halakhah pins the formic speculations in order through its barrier rigidity that subversive elements seek to circumvent at a moments discomfort - this 'war' between removal of pain and comfort is the economic fuel for much of modern lives turmoil - again engineered from Franks interpretation of the illusion of good and evil. \nThose who have stayed with me this far will notice that 'illusion of good and evil' perhaps would seem to imply that the author of this snippet is bereft of moral certitude and indeed could be levelled to have 'sympathy' with the extremis of Frank and his followers, however in this final paragraph I will try to explain why this is not the case.\n\nGood and evil must be illusions of man because it is fundamental to our faith that G_d is one. Singularity has no place for duality, this is the logical basis for the notion of the Tzimtzum (explored elsewhere), these terms used in Kabbalistic speculation should always raise alarm bells if we do not divorce ourselves from the so-called 'evident' in the concept. The narrative of the 'contraction' conjures in us, if we do not guard against it, a 'picture' of 'division', and 'past'/'future' state which implies a (G_d forbid) 'withdrawal' and division of G_d. This is not the case. The Tzimtzum's 'formative' structure is drawn from logical necessity only, there is no Tzimtzum that can be imagined, or divorced from the logical necessity. It would be wrong to equate 'Tzimtzum' with Cosmology on a 'like-for-like' basis modelled in an ill-informed Kabbalistic interpretation or a 'popularist' scientific interpretation. The Tzimtzum is the 'intellectual' model that is necessary to understand plurality in the creation itself, not because it is correct but rather because in using it, it 'can' (given the necessary discipline) correctly teach us about the thought processes necessary to truly approach the singularity.\n\n\nWithout these tools we would suffer the fate of the famous Talmudic episode concerning the three who took the journey outlined in Merkavah Mysticism of raising ones consciousness to the 'throne' an antecedent to later Kabbalistic 'amplification'. This 'logical' model allows us to 'see; that the notion of 'good' / 'evil' is the product of duality and therefore has no place in the singularity, and that it is a 'structure' again of the Tzimtzum, in this it is handy to use an analogy its not 'perfect' but it illustrates in 'fairytale' form the manner of thinking that 'carries' this concept.\n\nConsider a 'soap bubble' – it is maintained by three things the tensile strength of its 'skin' the soap, the inner pressure that keeps it from collapsing and the outer pressure that seeks to crush it. Now extrapolate the labels in the Tzimtzum model. The Soap is Chessed the 'allowance' principle that maintains its existence with no past, present or future, only a timeless moment of 'let there be...” an utterance mediated by the sequence of Creation, itself a tautology of the necessity of the singularity to encompass all that has, will or is in existence (see Chaim Vital). Any lack in the singularity including the 'absence' of the Creation violates the unity because it cannot contain any absence in actuality or possibility. The force from the 'outside' the Tzimtzum (equivalent to air pressure in our bubble model) is TRUTH - the singularity which cannot tolerate duality, this is the nullifying 'ohr' of the Ein Soph the naked singularity which is utterly beyond the conception of a 'dulaistic' framework of mind. Individuality is impossible within singularity, time ceases in singularity, there can be no state changes past/future, no possibility of any 'change' whatsoever, which is why the logical construct of the Tzimtzum is maintained through 'logical carriers', timeless, frozen, language from moment to moment from within the Tzimtzum and in no moment whatsoever outside it.\n\nIndeed the notion of Tzimtzum could, at a stretch, be considered a synonym for time itself. So what is the inner force holding the Tzimtzum bubble, it is the notion of FALSITY all that is not true but rather 'dualistic' in nature. This either /or if not maintained by strictly controlled balance is in danger of 'over-inflating' the skin so-to-speak, rupturing Chessed which the prophets of old have long warned us of. The Tzimtzum must be crushed by the truth which is the only way of not rupturing Chessed, an over inflation of Tzimtzum is a titanic shattering of vessels worthy of any Lurianic metaphor. This is my point; although I can spin here a metaphorical tale it has to be dismantled concurrently with being assembled in the mind of the true Kabbalist, a task beyond me. This banishing of 'conceptualisation is similar to a Tzaddik who eradicates evil in his heart (more later) the Kabbalist can only exist in our thought through the conceptions others ascribe to him, the Luria/Vital fulcrum is an excellent example, for how could a true 'singularity' of thought be maintained otherwise. The banishing of Shekinah is not a literal one, but a conceptual one of the thought process to provide its own Chessed for its ability to manifest between the 'forces' so-to-speak. The Kabbalist has eradicated duality of thought and exists in the timeless state of no-thing - only truth, in this they are extremely rare individuals. Bearing this in mind we have now revealed the difficulty for the rest of us – the inner state has to be achieved before any conceptions can form, in a sense one must learn the language before one can speak, in this though it is not possible to 'learn' Kabbalah' in a formal sense, that would be impossible, like G_ds nature it can only be done through negation or rather what it is not. \n\nIf a book (or this paper) is considered about Kabbalah, then it deals not with Kabbalah, but rather a 'pocket' of duality, since its existence is predicated on a time change in the Tzimtzum which is not part of the truth and is Q.E.D false. Hence Wittgenstein's maxim holds true “...what we cannot speak, we must pass over in silence..” the true Kabbalah is not 'hidden' it is silent.” \n\nGood and Evil are products of duality and register in the conceptions of Man and not in G_d. The Torah demonstrates the lie that if you know the knowledge of good and evil you will be as gods, you will rather, in your demiurgic quest become bound by either/or, and time in a quest to provide words for the wordless and suffer the consequence of the linguistic manifestation and categorisation of good/evil. If you are a seeker you will find not the truth, but the truth you seek, in doing that you will be motivated not by singularity but by the two tongued Serpent of doubt and illusory resolution, you are not a Kabbalist you are a Weishaupt a Hitler, a Frank - those who grasp half the argument and use it to crush the other. In doing so, they are maintaining Tzimtzum in balance, under the threatening Shepherd Amalech, who will rise in pure falsity to resist the pressure of truth. All is truth and we hang in the balance day by day, but in the failure to teach and spread Torah to the nations we give more power to Amalech and the imbalance puts strain on the Tzaddiks and the Kabbalists alike, and the Tzimtzum hangs between reconcilliation with Truth = Meshaich or the rupture of Chessed in a pressure of falsity - all will be two unless we learn to be one, and recognize and remember the Talmudic dictum:- \n\n## “Groundless hatred is as wicked as idolatry, adultery and murder combined (Yoma, 9b)”\n**and stay Adams choice...**. \n\n[Image by Shraga]",
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      "body": "The story of Adam is allegory on several levels, chiefly how does plurality exist 'within' singularity? If G_d is literally 'the all' then how can a separate something be separate from it - the all or rather 'THE ONE' cannot tolerate a two without nullifying it.  Jewish mysticism extends the origin of Adamah beyond the 'beth' of Bereshit (Genesis) to the Alef (Or one - the first letter of the Hebrew alphabet) - there are two Adams - Adam Kadmon and Adam HaRishon - the first a sort of blueprint to the other but in 'reality' an unclothed Adam who was not differentiated from G_d the one. This state of 'non separateness' we call the Garden of Eden which is a state of unity within the one, hence Adam was 'clothed' or rather separated by 'the fall' . Adam was originally one, and although translators would  talk about ribs and things, this is a miss-translation. Adam was originally one being with Eve joined back to back, when they were cleft (another metaphor for plurality ) they were able to 'turn around' and face each other'. This 'state change' to plurality cannot be 'tolerated' in the 'singularity' of G_ds presence else there would be an OTHER to G_d which is impossible. The complex story of the Serpent adds a few more clues. 'Forked tongue' - 'Shedding skin' - 'Good Evil as 'reality' rather than true/false - existence/nonexistence. To preserve 'separation' in singularity you must be encapsulated in a creation that does not become separate from unity and at the same time does. The Jewish mystics call this 'bubble or womb' Tzimtzum. The 'boundary conditions' of this 'bubble' are the maitenance of the 'illusion' of good/evil from true/false this is the serpents lie. Also the creation of 'time = linearity' inside the tzimtzum with 'stasis = unchangeability' without - this conjunctio oppositorum (unity of opposites) provides the 'surface-tension of the bubble so-to-speak . This 'protection' which is the 'creation' itself is a result of chessed or 'mercy' which protects creation from nullification, but it can only do this through two mechanisms, the falsity of good/evil and the barring from the tree of life. Mans 'fragility' is the 'creation of linearity itself, ie time. The serpents promise that we would be as G_d could not take place without the tree of life, only from it were we banished from singularity with the creation of time. Tzimtzum exists in a timeless state in its exterior and a time-based state within. This tzimtzum is shabbath the time of 'G_ds resting' this is why Jews treat the 'sabbath' with such reverence.  The collapse of Tzimtzum is Meshiach (Messiah) when all becomes one again in Christian parlance \"...on Earth as it is in Heaven...\" For a comment I have gone on long enough my point here is to establish that the 'superficial' reading of the story is deficient without the ancient knowledge of Jewish interpretation and knowledge. If anyone wants more details on Tzimtzum see my post https://steemit.com/religion/@shraga322/a-definition-of-tzimtzum-part-one which begins to explain these complex and ancient ideas, which staggeringly are not schismatic with modern cosmological models.",
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      "title": "A Definition of Tzimtzum Part One",
      "body": "*Shraga Kreska 070717*\n\nI was recently told that my definition of Tzimtzum disagrees with almost every other Kabbalist, therefore I thought it pertinent to outline my definition in its entirety, to avoid any confusion, so that further dialogue is possible. It’s true that my definition borrows copiously from modern scientific ideas and the nature of infinity after the work of Cantor, who mathematically proved that infinities differ in size and indeed there can be a notion of a set of all infinities. Further such staggering paradoxes as:-\n\n*1…We can prove that there are as many points on a line one centimetre long as there are on a line a kilometre long.\n2…We can also prove that in all time, there are as many years as there are days.\n3…Also interesting for us; Cantor gave the symbol ‘Aleph’ to refer to the mysterious number which is the sum of all positive integers, it is not the last positive integer because there is no last…*\n\n*[Source: Amir D.Aczel The Mystery of the Aleph, Pub. 2000 Four Walls Eight Windows NY]*\n\n![Emanation1a.jpg](https://steemitimages.com/DQmYJ5kiu6CJCPXftkBzjEgajzabzhXXXC2mc1rvrJPB1Rt/Emanation1a.jpg)\n\nIf the reader should have some question as to whether mathematics has a bearing on Spiritual issues I would suggest looking at the work of Rabbi Yitzchak Ginsburgh at Gal Einai as a current example.\n\n## Tzimtzum\nTzimtzum is a postulate that deals with the nature of singularity and plurality. How can a ‘singular’ G_d - an Echad if you will, ‘create difference’. If G-d is indeed ‘the all’ and the ‘singular’ encompasser of ALL existence and furthermore of the fundamental TRUTH, how can ‘separateness ’exist’ outside of this ‘onenness’ and further be allowed ‘freewill’ which in effect permits falsity. This logical dilemma led R.Isaac Luria (basing his notion on previous Kabbalists), promulgated through his disciple R.Chaim Vital to advance the concept of Tzimtzum. This notion is well encapsulated in the following ‘translation’ of Bnei Baruch from the Tree of Life (Etz Chaim of Vital)\n\n**“Behold that before the emanations were emanated and the creatures were created,\nThe Upper Simple Light had filled the whole existence.\nAnd there was no vacancy, such as an empty air, a hollow,\nBut all was filled with that Simple, Boundless Light.\nAnd there was no such part as head, or end,\nBut everything was One, Simple Light, balanced evenly and equally,\nAnd it was called “the Light of Ein Sof (Infinity).”\nAnd when upon His simple will, came the desire to create the worlds and emanate the emanations,\nTo bring to light the perfection of His deeds, His names, His appellations,\nWhich was the cause of the creation of the worlds,\nThen the Ein Sof restricted Himself, in His middle point, precisely at the center,\nAnd He restricted that Light, and drew far off to the sides around that middle point.\nAnd there remained an empty space, an empty air, a vacuum\nPrecisely from the middle point.\nAnd that restriction was equally around that empty, middle point,\nSo that the space was evenly circled around it.\nAnd after the restriction, when the vacant space remained empty\nPrecisely in the middle of the Light of Ein Sof,\nA place was formed, where the Emanations, Creations, Formations, and Actions might reside.\nThen from the Light of Ein Sof, a single line hung down from Above, lowered into that space.\nAnd through that line, He emanated, created, formed, and made all the worlds.\nPrior to these four worlds, there was one Light of Ein Sof, whose Name is One, in wondrous, hidden unity,\nAnd even in the angels closest to Him\nThere is no force and no attainment in The Ein Sof,\nAs there is no mind of a created that could attain Him,\nFor He has no place, no boundary, no name.**\n\n*The Ari (Rabbi Isaac (ben Solomon) Luria Ashkenazi (1534– July 25, 1572)), The Tree of Life, Part One, Gate One as related by his pupil R. Chaim Vital -Trans. Bnei Baruch”*\n\nThis ‘restriction’ in the Ein Sof (the ineffable 'oneness' of G_d) is the Tzimtzum – it is in essence a ‘womb’ where polarity, separateness and freewill can manifest within a ‘nullifying’ singularity – the Echad. \n\nThis notion of ‘separateness’ has its root in the Garden of Eden with Adam Ha-Rishon's (first man as opposed to his 'blueprint' Adam Kadmon) ‘choice’ mediated by the serpent (forked tongue) who offers Good and Evil as wisdom of G_d which further will raise Adamah & Chavah (Adam & Eve) to godhood themselves, thereby violating monotheistic ‘reality’ and establishing an abomination of ‘duality’ in the structure of God himself.\n\nStand back a bit from this story and you begin to see something that very few appear to notice – this ‘promise’ was linked to good/evil, in a sense these ‘options’ are established as ‘knowledge’ for the ‘first’ time, prior to this ‘prohibitional’ choice such concepts could not exist, since all choices are ‘equalised’ or ‘nullified’ in a singularity. G_d is a ‘no-choice’ state that guards the boundary between ‘existence’ and non-existence. This boundary is the equation of ‘I AM’ I cannot be what ‘I AM NOT’. (in modern 'scientific' thought this can be stated -  G_d is the 'observer of observers' who 'pops' the probability curve of existence). I am the all itself, no-quantity can manifest ‘beyond’ the encompassment of THE One. \n\nThis is the fundamental of monotheism, this is a manifestation of ‘infinity’ that is both itself all infinities and ‘beyond’ even those limits. Extension without boundary, thought without limit, presence without comprehension and existence without time.\n\nAny ‘conception’ of G_d in ‘linearity’ or ‘time’ implies a proceeding from one state to another; but G_d cannot manifest ‘an other’ to proceed into since that other would also be Him. A linear progression from G_d to another time would make the concept time beyond Him, but we have established that it is not possible for an infinity beyond all infinities to be able to ‘progress’ since this would just be an extension of the infinity itself and would remain identical, and would have to encompass itself and therefore will always manifest identity: One and One alone.\n\nThis manifestation of ‘alternative’ ( the ‘knowledge’ of good and evil), could not exist in a timeless state since such a choice is a bifurcation of ‘reality’, and all choice is nullified by the state of ‘no choice’ which is the ‘Garden’ itself. Time implies ‘linearity’ (a ‘series’ of metamorphisms from state now to future state), which is different from the original which paradoxically ‘kills’ the original state, which in effect makes ‘time’ the master of G_d; which is nonsense.\n\n Therefore, we see the real quandary of this ‘choice’ - to allow such a ‘choice’ would raise time as a new master of the ALL, which is why no state could exist past this unless the ‘burden’ of linearity and mortality could be ‘transferred’ to a new ‘creation’. In a sense, the Creation is not a creation, but a coercion of the ‘alternative’, an imperative necessitated by the nature of G_d himself, ‘there will be no gods but me’.\n\nSo, good and evil are raised as ‘substitutes’ to mask ‘existence’ and ‘non-existence’ , these very terms mark the ‘boundaries of the tzimtzum’ ; not that they are true, but their very existence ‘as choice’ immolates the possibility of their choice; they are boundary conditions which ‘manifest’ the tzimtzum itself, and in doing so, negate a schism between ‘outside’ and ‘inside’ which eradicates time and choice past the boundary. These illusory datums are a consequence of being forbidden from the ‘Tree of Life’ which would hold the manifestation of True/False – life/death -existence/nonexistence which is the true fundamental barrier of the tzimtzum.\n\n In effect, good/evil becomes a ’chessed’ (or mercy) which permits choice in a limited subset which will never, in and of itself, ‘break’ tzimtzum, and therefore the ‘creation’ is maintained through both good and evil standing as guardians to THE TRUTH.\n\nThis ‘paradoxical state’ of tzimtzum maintains a ‘container’, which ‘creates’ time and ‘contains choice’ but it ‘exists’ in a ‘timeless‘ state we call G_d’ in that it manifests without before or after; not affecting the possible ‘plurality’ of states that the unity of G_d cannot support. It may appear to us to contain a universe of possibilities, but it is in reality a sandpit of logical necessity that allows the manifestation of ‘so-called’ freewill. The ability to manifest doubt, the ability to allow the mutation of false into good and vice versa, since its very datums are constructed only on ‘choice’ rather than any veracity. \n\nTherefore, the command to obey without any hope of reward is imperative in Judaism. The only choice is to not choose, but rather obey THE Truth and not ascribe to it anything other than a command. The only mechanism of emancipation from the slavery of choice in the tzimtzum, is to manifest ‘no choice’ and as paradoxical as that may sound , this state we call Meshiach (Messiah) ; when all ‘options’ become one.\n\n![Archetype.jpg](https://steemitimages.com/DQmY8D3ZrhocXLteDgFX3nYo2R7e1tGC4qa6jbvYMtLcwu4/Archetype.jpg)\n\n**To be Continued…**\n\n[All images Shraga 2017]",
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      "body": "Hi! I am a robot. I just upvoted you! I found similar content that readers might be interested in:\nhttp://skowtura322.wixsite.com/shragasopinion#!",
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      "permlink": "a-definition-of-tzimtzum-part-one",
      "title": "A Definition of Tzimtzum Part One",
      "body": "*Shraga Kreska 070717*\n\nI was recently told that my definition of Tzimtzum disagrees with almost every other Kabbalist, therefore I thought it pertinent to outline my definition in its entirety, to avoid any confusion, so that further dialogue is possible. It’s true that my definition borrows copiously from modern scientific ideas and the nature of infinity after the work of Cantor, who mathematically proved that infinities differ in size and indeed there can be a notion of a set of all infinities. Further such staggering paradoxes as:-\n\n*1…We can prove that there are as many points on a line one centimetre long as there are on a line a kilometre long.\n2…We can also prove that in all time, there are as many years as there are days.\n3…Also interesting for us; Cantor gave the symbol ‘Aleph’ to refer to the mysterious number which is the sum of all positive integers, it is not the last positive integer because there is no last…*\n\n*[Source: Amir D.Aczel The Mystery of the Aleph, Pub. 2000 Four Walls Eight Windows NY]*\n\n![Emanation1a.jpg](https://steemitimages.com/DQmYJ5kiu6CJCPXftkBzjEgajzabzhXXXC2mc1rvrJPB1Rt/Emanation1a.jpg)\n\nIf the reader should have some question as to whether mathematics has a bearing on Spiritual issues I would suggest looking at the work of Rabbi Yitzchak Ginsburgh at Gal Einai as a current example.\n\n## Tzimtzum\nTzimtzum is a postulate that deals with the nature of singularity and plurality. How can a ‘singular’ G_d - an Echad if you will, ‘create difference’. If G-d is indeed ‘the all’ and the ‘singular’ encompasser of ALL existence and furthermore of the fundamental TRUTH, how can ‘separateness ’exist’ outside of this ‘onenness’ and further be allowed ‘freewill’ which in effect permits falsity. This logical dilemma led R.Isaac Luria (basing his notion on previous Kabbalists), promulgated through his disciple R.Chaim Vital to advance the concept of Tzimtzum. This notion is well encapsulated in the following ‘translation’ of Bnei Baruch from the Tree of Life (Etz Chaim of Vital)\n\n**“Behold that before the emanations were emanated and the creatures were created,\nThe Upper Simple Light had filled the whole existence.\nAnd there was no vacancy, such as an empty air, a hollow,\nBut all was filled with that Simple, Boundless Light.\nAnd there was no such part as head, or end,\nBut everything was One, Simple Light, balanced evenly and equally,\nAnd it was called “the Light of Ein Sof (Infinity).”\nAnd when upon His simple will, came the desire to create the worlds and emanate the emanations,\nTo bring to light the perfection of His deeds, His names, His appellations,\nWhich was the cause of the creation of the worlds,\nThen the Ein Sof restricted Himself, in His middle point, precisely at the center,\nAnd He restricted that Light, and drew far off to the sides around that middle point.\nAnd there remained an empty space, an empty air, a vacuum\nPrecisely from the middle point.\nAnd that restriction was equally around that empty, middle point,\nSo that the space was evenly circled around it.\nAnd after the restriction, when the vacant space remained empty\nPrecisely in the middle of the Light of Ein Sof,\nA place was formed, where the Emanations, Creations, Formations, and Actions might reside.\nThen from the Light of Ein Sof, a single line hung down from Above, lowered into that space.\nAnd through that line, He emanated, created, formed, and made all the worlds.\nPrior to these four worlds, there was one Light of Ein Sof, whose Name is One, in wondrous, hidden unity,\nAnd even in the angels closest to Him\nThere is no force and no attainment in The Ein Sof,\nAs there is no mind of a created that could attain Him,\nFor He has no place, no boundary, no name.**\n\n*The Ari (Rabbi Isaac (ben Solomon) Luria Ashkenazi (1534– July 25, 1572)), The Tree of Life, Part One, Gate One as related by his pupil R. Chaim Vital -Trans. Bnei Baruch”*\n\nThis ‘restriction’ in the Ein Sof (the ineffable 'oneness' of G_d) is the Tzimtzum – it is in essence a ‘womb’ where polarity, separateness and freewill can manifest within a ‘nullifying’ singularity – the Echad. \n\nThis notion of ‘separateness’ has its root in the Garden of Eden with Adam Ha-Rishon's (first man as opposed to his 'blueprint' Adam Kadmon) ‘choice’ mediated by the serpent (forked tongue) who offers Good and Evil as wisdom of G_d which further will raise Adamah & Chavah (Adam & Eve) to godhood themselves, thereby violating monotheistic ‘reality’ and establishing an abomination of ‘duality’ in the structure of God himself.\n\nStand back a bit from this story and you begin to see something that very few appear to notice – this ‘promise’ was linked to good/evil, in a sense these ‘options’ are established as ‘knowledge’ for the ‘first’ time, prior to this ‘prohibitional’ choice such concepts could not exist, since all choices are ‘equalised’ or ‘nullified’ in a singularity. G_d is a ‘no-choice’ state that guards the boundary between ‘existence’ and non-existence. This boundary is the equation of ‘I AM’ I cannot be what ‘I AM NOT’. (in modern 'scientific' thought this can be stated -  G_d is the 'observer of observers' who 'pops' the probability curve of existence). I am the all itself, no-quantity can manifest ‘beyond’ the encompassment of THE One. \n\nThis is the fundamental of monotheism, this is a manifestation of ‘infinity’ that is both itself all infinities and ‘beyond’ even those limits. Extension without boundary, thought without limit, presence without comprehension and existence without time.\n\nAny ‘conception’ of G_d in ‘linearity’ or ‘time’ implies a proceeding from one state to another; but G_d cannot manifest ‘an other’ to proceed into since that other would also be Him. A linear progression from G_d to another time would make the concept time beyond Him, but we have established that it is not possible for an infinity beyond all infinities to be able to ‘progress’ since this would just be an extension of the infinity itself and would remain identical, and would have to encompass itself and therefore will always manifest identity: One and One alone.\n\nThis manifestation of ‘alternative’ ( the ‘knowledge’ of good and evil), could not exist in a timeless state since such a choice is a bifurcation of ‘reality’, and all choice is nullified by the state of ‘no choice’ which is the ‘Garden’ itself. Time implies ‘linearity’ (a ‘series’ of metamorphisms from state now to future state), which is different from the original which paradoxically ‘kills’ the original state, which in effect makes ‘time’ the master of G_d; which is nonsense.\n\n Therefore, we see the real quandary of this ‘choice’ - to allow such a ‘choice’ would raise time as a new master of the ALL, which is why no state could exist past this unless the ‘burden’ of linearity and mortality could be ‘transferred’ to a new ‘creation’. In a sense, the Creation is not a creation, but a coercion of the ‘alternative’, an imperative necessitated by the nature of G_d himself, ‘there will be no gods but me’.\n\nSo, good and evil are raised as ‘substitutes’ to mask ‘existence’ and ‘non-existence’ , these very terms mark the ‘boundaries of the tzimtzum’ ; not that they are true, but their very existence ‘as choice’ immolates the possibility of their choice; they are boundary conditions which ‘manifest’ the tzimtzum itself, and in doing so, negate a schism between ‘outside’ and ‘inside’ which eradicates time and choice past the boundary. These illusory datums are a consequence of being forbidden from the ‘Tree of Life’ which would hold the manifestation of True/False – life/death -existence/nonexistence which is the true fundamental barrier of the tzimtzum.\n\n In effect, good/evil becomes a ’chessed’ (or mercy) which permits choice in a limited subset which will never, in and of itself, ‘break’ tzimtzum, and therefore the ‘creation’ is maintained through both good and evil standing as guardians to THE TRUTH.\n\nThis ‘paradoxical state’ of tzimtzum maintains a ‘container’, which ‘creates’ time and ‘contains choice’ but it ‘exists’ in a ‘timeless‘ state we call G_d’ in that it manifests without before or after; not affecting the possible ‘plurality’ of states that the unity of G_d cannot support. It may appear to us to contain a universe of possibilities, but it is in reality a sandpit of logical necessity that allows the manifestation of ‘so-called’ freewill. The ability to manifest doubt, the ability to allow the mutation of false into good and vice versa, since its very datums are constructed only on ‘choice’ rather than any veracity. \n\nTherefore, the command to obey without any hope of reward is imperative in Judaism. The only choice is to not choose, but rather obey THE Truth and not ascribe to it anything other than a command. The only mechanism of emancipation from the slavery of choice in the tzimtzum, is to manifest ‘no choice’ and as paradoxical as that may sound , this state we call Meshiach (Messiah) ; when all ‘options’ become one.\n\n![Archetype.jpg](https://steemitimages.com/DQmY8D3ZrhocXLteDgFX3nYo2R7e1tGC4qa6jbvYMtLcwu4/Archetype.jpg)\n\n**To be Continued…**\n\n[All images Shraga 2017]",
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      "body": "Congratulations @shraga322! You have completed some achievement on Steemit and have been rewarded with new badge(s) :\n\n[![](https://steemitimages.com/70x80/http://steemitboard.com/notifications/votes.png)](http://steemitboard.com/@shraga322) Award for the number of upvotes\n\nClick on any badge to view your own Board of Honor on SteemitBoard.\nFor more information about SteemitBoard, click [here](https://steemit.com/@steemitboard)\n\nIf you no longer want to receive notifications, reply to this comment with the word `STOP`\n\n> By upvoting this notification, you can help all Steemit users. Learn how [here](https://steemit.com/steemitboard/@steemitboard/http-i-cubeupload-com-7ciqeo-png)!",
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      "body": "Hi interesting post as a Jewish soul myself - a 150 years out of date -(once a Roman Catholic) I would respectfully suggest you look at the Jewish mystical concept of  tzimtzum, which is a logical postulate of the separation between 1 and 0 - Truth and falsity - existence and non-existence. The concept G_d being an inseparable 'oneness' which allowed 'possibility to exists outside of time by the 'creation' of tzimtzum  a mercy (chessed) bubble of the 'possibility' of freewill/choice that prevents nullification by 'Hashem / YHVH' in which there is no choice no change, no past,present or future . This realm (YHWH) without the tzimtzum cannot support 'separate' existence since there is only ONE TRUTH not 'possibility, but cetainty. This 'state' of tzimtzum is the place where G_d rests and is known to Jews as Shabbath (Sabbath). This suspension of oneness is the fall of Adam to an illusory world of Good/Evil rather than True/False as per the Serpents lie, maintained by constant utterance in a timeless space The exclusion from the Garden of 'oneness' to the bifurcation of possibility.  Doomed to be embedded in linear time suffering birth and death, our very 'fragility' being the limitter on the 'perpetuation' of sin hence the banishment from the Tree of Life. Anyway gone on long enough - keep up the posts.",
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