Binah – Understanding & Comprehending the Creator

I’ve always struggled with the concept of Creator’s Throne and its reference in Zohar to Binah as I could find the right parallel for it. I therefore would like to share Rabbi’s Kaplan commentaries that clarify how Binah is connected to the Divine Trhone and how we, according to Baal HaSulam, coming closer to our Creator by resembling His actions.

The level of Throne is Binah – Understanding. It’s call a Throne because, in general, the concept of sitting is that of lowering. Therefore, when we say that G-d sits we actually mean that He is lowering His essence so as to be concerned with His universe and comprehended by it.

The Throne is the vehicle through which G-d seats and thus lowers Himself and this is the concept of Binah – Understanding, through which we comprehend G-d. This Throne is mentioned in Ezekiel 1:26, and Issaya 6:21.

Understanding is normally in the head. But it’s counterpart in the lower Sefirot is Gvura – Strength, which parallels the left arm. Thus this Throne is sometimes on the head and sometimes on the arm. This then parallels the Tefilin worn on both the head and the left arm.

Alluded to here are the Tefilin wore by G-d, mentioned in the Talmud. When we wear Tefilin, they parallel those of G-d, and they bring us near to G-d insofar as they help us to resemble Him. Of course, G-d’s Tefilin are not physical but refer to special concepts associated with appropriate Sefirot. In a essence us wearing Tefilin thus lowers G-d towards us and allow us to partake of His essence. This however is the concept of the Throne as mentioned above. This might seem to indicate that we should make a Tefilin in form of the chair and sit on them. But this would not be properly respectful.

The author [BAHIR] that G-d wears His Tefilin in open Mem. This is the concept of Bina – Understanding, the Supernal Mother (Yma Ilaa), when She descents to encompass and protect the lower Sefirot, which are her children. This descent is the mystery of Supernal Womb. The Tefilin worn on the head thus has straps which descent and encompass the body.

The numerical value of Mem is forty, alluding to the forty days in which the embryo is formed in the womb. This forty also parallels to the Ten Sefirot in each of the for boxes of the head Tefilin.

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11 Responses to Binah – Understanding & Comprehending the Creator

  1. Teffilin is worn on the left arm on the level of heart and Rabbash exlpains that though we understand some consepts of real reality and our mind begins to agree with them the one that cpntradicts it is our Heart.And that is why we say in kabbalah-Lev Mevvin-we shuld get to the stage when our mind and heart are together.and I think that the picter should be taken away.Idon’t like people trying depicting Prophits.

  2. “Understanding and comprehending of the Creator”, of course we mean to say THE WAYS of the Creastor influences Its Creation, and it is the olny thing we may hope to understand, because the Creator may not be understood by Human being, and it is wrong to try to do it, as well as to discuss anything, but Ore Hosser, because it is the part that belongs to the creation.Now as for Binah, it can’t be understood any other way but through the written and oral Torak and the book of our Sages and these book is the Throne of the Creator, and that what makes diffrence if you study them as the Creators messege or as a piece of historiacal level of thinking, in the first case the Creator is preset in all what you study and you may always adress Him in prayer and to ask Him to help you understand this or that passege, in the second case there is no presense of Creator and you study and analyse things on the bases of human mind and you miss all that is in this book, and find only all kind of problems of the grammar, style, and so on.

    Now Why all this books are written so that without real prayer to the creator one can understood anything and just repeat or combine words acctually not saying anytrhing or explain anything, not giving his readers any tools to progress in spirituality?, because, when you study you should think that you are always a student of the Creator and only He may taech you anything.

    If you what to understand anything in spiritual for the purpose of correction, than the Creator Himself help you and show you the nessesary things for you to understand and correct yourself, but if we don’t correct ourselves there is no way Creator will let us understand anything. if you study a lesson and has nothing practical to come out of the lesson, but some cpeculations of the mortals about immortal enterty.

    if we understand what we have to do, to correcpond to the spiritual levels of the Creation, what we have to correct in us we are on the right way, but if we are busy with theoretical discussing of the spiritual herediry of our Sages, and instead of understanding that the mention of ox, eagle, and lion in our Prophits has nothing to do with the external apearence of this aminals, but with their qualities and their place in their spicies and in the creation as whole, we are on the wrong way and we have to pray to the Creator to show us the way out of our Vanity, to spaek about “Understanding and Cimprehending the Creator”

  3. yehudith says:

    There is a point we would like to clear up about the possibility of comprehention of anything, and of course esspetially the ways of the Creator.

    First of all a lot of learning must be done without any expectations of the immidiate results.

    As any other topic in this world and of course the spirituality demands a lot of study, before we may hope to understand anything, and to see more or less how the system works.

    Not everybody out of the greatest Sages has something of their own to say, but sometimes it is enough to know what already has been said.

    The thing is that in ourdays a lot of people try to say something without first even getting a rough understanding of a topic they deel with or the amout of literature written on the topic.

    As for the Kabbalah we aprouch its study form the newest to the older works of kabbalaists, and it is very important.

    First we study the articles of Rabash to get the idea and the method, then we study the introductions of Baal haSulam amd Talmud Esser HaSeffirot, and only them we may try to study Etz Ha’im, also very important to study Rav Avraham-Yitzhak Kook works, them Ramkhal, Rambam, Rav Abulafiaand many others, and later we may try to comprehend Zohar, and later Seffer Yetzira and so on.

    Though we spoke about it already, but there is a kind of a problem with the comprehention on this point.

    The thing is that each and every explanation of spiritual worlds are written for the contemporary generation and for the levels which are supposed to study kabbalah.

    Before Ar’i Kadosh kabbalah was a topic of the most selected ones who were taught individually by Sages on the very high level and though the book of Yetzirra and Zohar were used, it doesn’t matter that any of us may even hope to understand what they are about.

    But as time went and lower and lower parts of ego were decended to this world, more effective correction was needed for them to make their correction and so the possibility of mass study of kabbalah by jews were allowed, and the ways of explaining and comprehention developed within the jewish sages for the tasks of the mass use and possibility of correction.

    Nowdays there is everything written and explained by Baal haSulam and very detailed examples are given by Rabbalsh in his articles, all we need to do is to pray for the wish to get the correction, so there is no need for the writing all kind of books on kabbalah, but the more detailed explanation of the works of Baal haSulam and Rabash given in the form of regular lessons are very useful, and that is why we still want to say, that rav Gottlieb is a good example of the ways of studing kabbalah and publishing his explanations for the specific points of TES.

    So again without regular study of TES first of all there is no way anybody may understand Ar’i and Zohar and the book of Yetzirra and to write anything useful for the people on these topics.

    It is a pity that there are authors who try to skip the essential study of kabbalah textbooks such as TES and comments on Zorar by Baal HaSulam. because comprhention means being able to get useful information and its implementation in everyday life, and not repeating the phrases from kabbalah books, which are as old as this world.

    Our generation needs regular study!!!, meditation, intuition and guessing the meaning of Zohar and the book of Yetzirra is as childish as constructing the air plane of paper boxes and hoping that one day it would fly, and some even think that there will be passengers on it.

  4. As we know the consealment is done for the purpose of future revealment, but got with our work on it, that is why our main purpose is to try to understand everything around us: the laws of the creator’s Devine reality, the way these laws work in this world, our own correction and our purpose in this world.

    Binah is called the throne of the Creator, because while bringing and discovering something new to this world- the level of Hokhma is given by the Creator to some of His creatures, the understanding of what is brought to this world is the responcibility of each of us, and is given to us as a free choice.

    As we said it already, nothing is hidden from us, the only hidden thing in this reality is our wish to know.

    Wish to understand,learn and pray to the Creator to give you understanding and you will have got your wish granted for the sake of bestowing, because the lack of understanding and knowledge humilate us and make us unpropriate place for the Creator’s presence.

  5. ARRANGEMENT OF PRIORITIES by Rav Noson Weisz

    The desert generation was called the “generation of the wise.” The Hebrew word for “wise” employed in this expression is deah, a word related to daat.

    There are three different words in Hebrew which mean wisdom: chachmah, binah and daat. Chachmah stands for information, the basis of all knowledge and wisdom. Binah is the wisdom to analyze and apply information properly, and daat is the wisdom to arrive at the correct assessment of the significance of the information.

    Thus for example, Einstein discovered that matter is merely a form of energy. In so doing, he found out information, a function of chachmah. Once this information was properly understood, it became possible to extract energy from atoms either through hydrogen bombs or electricity. That action involved binah. Then a decision had to be made about what amount of human energy and resources should be allocated to the exploitation of this information. And that decision involved daat. The chachmah and binah of the theory of relativity are free of problems and beyond dispute, it is the daat associated with Einstein’s discovery that is heavily debated to the present day.

    The desert generation was called the generation of deah, because the entire focus of the lives of its members was on their connection to God. Although we find many failures in the desert generation that are recorded and discussed in the Torah, the sin of the improper allocation of time and resources is not one of them. It was not till after the Jewish people left the desert and entered Israel that this sin is mentioned, in the Book of Joshua at the siege of Jericho:

    It happened when Joshua was in Jericho that he raised his eyes and behold! a man was standing opposite him with his sword drawn in his hand, Joshua went toward him and said to him, “Are you with us or with our enemies?” He said, “No, for I am the commander of God’s legion; now I have come.” (Joshua 5:13-14)

    Explains the Talmud:

    The angel had his sword out because he was there to chastise Joshua. He appeared towards morning. His message was that Israel should have brought the evening tamid sacrifice the previous afternoon, as when the night approaches, the active warfare associated with the siege of Jericho comes to a halt. There is no immediate danger to human life that could justifiably take precedence over the fulfillment of commandments and therefore, time should have been allocated to bring the evening sacrifice; the night should have been devoted to Torah study for the same reason. Joshua asked him which transgression had prompted his appearance? And the answer of the angel now I have come, indicates that his appearance was prompted by the unnecessary taking of time away from Torah study. The Talmud elicits the rule that the study of Torah takes precedence over the bringing of sacrifices from the priorities of the angel. (Megilah 3a)

    The unnecessary focus on material things is the essence of misallocation of one’s time, attention and resources. The reason we refer to the desert generation as the generation of deah is because they could never be faulted for their order of priorities. They always allocated their energy and resources properly. They attained the level of human perfection in the area of daat.

  6. yehudith says:

    Ramchal
    Da’at Tevunot – The Knowing Heart
    by Rav Y aakov Feldman Section 7, Chapter 5

    1. This whole issue is puzzling, for as any astute reader could point out, we’ve been taught that no one “saw an image of any sort on the day that G-d spoke” on Mount Sinai (Deuteronomy 4:15). So how could anyone — even a prophet — claim to be subject to visions?

    In fact, there are a couple of other contradictions when it comes to this. Didn’t we already cite the verse that indicated that G-d spoke to Moses “face to face” and that he saw “G-d as He is” (Numbers 12:8) which would confirm the idea of visions? Along the same lines, didn’t Ezekiel report in the course of his great and terrifying vision of the heavens that “on this throne high above was a figure whose appearance resembled a man” (Ezekiel 1:26)?

    Yet weren’t we told, “to whom (or, what) then can you liken Me … says the Holy One” (Isaiah 40:25), as well as “with whom (or, what), then, will you compare G-d? To what image will you liken him?” (Isaiah 40:18), which would then deny the idea of seeing things that represent G-d’s presence?

    What, then, did the prophets envision, and what did they derive from what they were allowed to see?

    2. You certainly couldn’t say that G-d had the prophets sin by seeing things they weren’t permitted to; what G-d did to the prophet, according to Ramchal, was to “make him wise, and to set him upon the truth”. That is, G-d saw to it that each prophet would “grasp the truth” of what he was actually observing — and that he would know the limitations of his visions.

    For, as we explained already, prophetic insight was unlike any other sort of insight in the natural world. As the prophet fully understood the unquestionable deep intent behind everything he was privileged to see.

    And he knew for a fact and without question that it was G-d Himself or one of His appointed angels who was revealing something to him; that he was being granted important information; and, most importantly for our purposes, that the prophet wasn’t to stare head-on upon what he was being allowed to see — either literally or figuratively.

    That’s to say, not only wasn’t he allowed to peer upon what he was seeing, he also wasn’t allowed to ruminate upon it too long in his mind. For what he was privy to was a prophetic glimpse into the truth of things put symbolically that had the power to reveal something that needed to be known, but could easily be misunderstood.

    And the prophet was also made to know that he wasn’t seeing G-d Himself, which is simply impossible, but rather that he was being granted a quick, short-lived image that G-d wanted him to see just then that represented His will and intentions for humankind 1.

  7. yehudith says:

    Tamid 32a-b – Ten questions from Alexander the Great

    Alexander the Great created one of the largest empires of the ancient world, spreading Greek culture throughout the world. According to Jewish tradition, Alexander reached the gates of Jerusalem where he was met by Shimon ha-Tzaddik, the High Priest, wearing the distinct uniform of High Priesthood. Alexander bowed down to him, explaining that Shimon ha-Tzaddik appeared before him in his dreams and promised him victory in his battles. According to the Gemara, in recognition of his magnanimous attitude towards the Jews, the Sages decreed that children were to be named in his honor, and the name Alexander has remained a Jewish name to this day.

    The Gemara on today’s daf (=page) relates ten questions that Alexander put to the Sages of the Negev. Among them we find:
    •Which is further, from heaven to earth or from east to west?
    •Were heavens created first or the earth?
    •Was light created first, or darkness?
    •Who is called wise?
    •Who is called a mighty man?
    •Who is called a rich man?
    •What shall a man do to live?
    •What should a man do to kill himself?
    •What should a man do to make himself popular?
    •Is it better to dwell on sea or on dry land?

    The Maharsha explains that in asking the questions “Who is wise?” “Who is strong?” and “Who is wealthy?” – three attributes that are indicative of arrogance and conceit – Alexander anticipated that the Sages would respond by asserting that he was the greatest Greek philosopher, the supreme conqueror and the wealthiest man in the world. Instead they answered following the teaching of the Sages, that the wise man is the one who learns from every person, the mighty man is the one who subdues his evil passions, and that the rich man is the one who rejoices in his lot.

    According to the Gemara, Alexander was initially upset with them and threatened to have them killed, but he was ultimately satisfied with their responses and he clothed them with garments of purple and put chains of gold on their necks.

    This essay is based upon the insights and chidushim of Rabbi Steinsaltz, as published in the Hebrew version of the Steinsaltz Edition of the Talmud, and edited and adapted by Rabbi Shalom Berger.

  8. yehudith says:

    RAMCHAL
    by Rav Yaakov Feldman
    Da’at Tevunot – THE KNOWING HEART

    Section 7, Chapter 6

    1. But make no mistake about it: those prophetic visions weren’t what we’d term “figments of the imagination” or any sort of curious visual ruminations, and they certainly weren’t hallucinations! Prophets weren’t shamans, wizards, or what’s termed “intuitives”: they were especially righteous, gifted, holy and specifically-chosen rare individuals who were trained by elder prophets when the prophets were young, and were granted manifestly G-d-given skills (see Hilchot Yesodei Ha-Torah Ch. 7).

    As such, they knew very well that they were seeing “fresh manifestations” of “G-d’s Glory” that was “brought about just for them”, as Ramchal put it, that would enable them to “comprehend a revelation of G-d’s presence”. That is, they knew their visions were granted by G-d Himself of His own intentions and concerns, and they never doubted its veracity.

    2. Ramchal then offers a very home-spun analogy so that we might understand their revelations and how convinced they were of its authenticity. We’re asked to imagine “seeing your friend through a glass window” — someone you know well. Even though “your friend himself would be behind a glass” and you wouldn’t be seeing him straight-on, “you’d nonetheless be certain that you’d be seeing that friend” since you wouldn’t confuse him for anyone else.

    And in fact, “even if you were to imagine that the glass were to be transformed somehow”, that is, even if it was somehow misshapen or colored-over, “so that your friend behind it would appear different than he was” as a result — still and all, “you’d undoubtedly know that it was your friend himself whom you were looking at” behind the glass, since you were so familiar with him. And you’d quickly realize that while his image was being affected by the glass, he was still himself.

    So, too, when a prophet would see an image of G-d before his eyes, Ramchal concludes, he would know for certain that it was G-d Himself hidden behind that image, since G-d was so familiar to the prophet. And even though He would appear behind a “glass” — an impediment in the form of an inner, and striking image that G-d had formed within him — the prophet would know that it would still be Him right there and then.

  9. yehudith says:

    Worlds,Angels, and Men

    by Rav Adin Steinsaltz
    ( an extract from the article
    the world of Action-Assi’ya, the world pf Fprmation-Yetzirra,Creation-Bri’a, Emanation-Atzilut)

    The world immediately above the World of Formation is known as the World of Creation, and also as the World of the Chariot, and the Throne. In an image derived from the vision of Ezekiel, it is the Throne above that stands for “the likeness of the Glory of the Lord.” This Glory, which is the aspect of divinity revealed to prophets, belongs to the highest world, the World of Emanation. The World of Creation is its Throne, and our world is its footstool. The World of Creation is the matrix through which passes all the divine plenty that descends to the lower worlds, and all things that are raised up to God. It is a sort of crossroads of all modes of existence. A central element of the Jewish esoteric, mystical tradition, called the “Study of the Chariot,” deals with this world. It is the highest level to which the mystic can aspire, the limit beyond which even the holiest of visionaries can apprehend only the vaguest impressions. Of course, not even this world can be comprehended in any more than a fragmentary fashion. Deep study of this world places the spiritually developed person at the point of intersection of all worlds, and gives him knowledge of all modes of existence and of change-past, present, and future-and an awareness of God as prime cause and first mover of all forces acting in every direction.

    The World of Creation, like the other worlds, is structured according to the manifestations of the dimensions of space, time, and being. The “mansions” of this world are metaphysical realms of existence in which past, present, and future, cause and effect, are related, and time is a genus of rhythm. This world, too, is populated by beings, called “seraphs.” Whereas angels are manifestations of feeling or emotion, the beings of the World of Creation are the pure essence of intellect. The word “intellect” has many connotations in modern English, but here its significance is closer to the older philosophical meaning. Seraphs are the potentiality of the ability to grasp the inner content of phenomena, in both creative and perceptive aspects. Like the angels, they are unchanging and characterized only by content and degree. Seraphs of different levels reflect the relative planes of consciousness and comprehension. Like angels, they serve as messengers between the worlds.

    The superiority of the World of Creation over the World of Formation is not merely a feature of the relative positions of intellect and emotion on the scale of fundamental causality. It is also a function of another aspect of “highness”: the higher worlds are more transparent to the divine light, which is their vitality and being. As one descends in the system of worlds, there is more and more matter. Another way of stating this is that the beings of the lower worlds have a greater awareness of their independent, progressively separate selves, of their private “I.” This consciousness of self obscures the divine light, and dims the true, unchanging “I” that exists within each individual being. Nevertheless, this opacity is a prerequisite for existence of any kind. Each of the worlds can only come into and remain in being by virtue of the concealment of divine light. They can only exist when God conceals himself. Were the divine plenty to be manifest in its fullness, there would be no room for anything else. A world can exist only by virtue of the withdrawal of its creator. However, as one descends to the lower worlds, the concealment becomes overwhelming and the divine plenty scant. In our world, the World of Action, this trend has reached such proportions that the inhabitants may, and frequently do, reach a situation in which not only can they no longer perceive the divine plenty, but they deny that it exists.

    Whereas the inhabitants of our world must be equipped with prophetic insight, or vision, or faith in order to be able to discern the divine plenty in its various forms, the higher worlds are much more lucid, and there is little impedance to the flow of light. The World of Creation is the highest of the three lower worlds, and so its creatures, the seraphs, possess a very high degree of awareness of the divine light. Nevertheless, it is a separate world, and the seraphs are characterized by individual, separate selves. They are capable of experiencing the divine light, and they accept its sovereignty in everything, but they know that they are separate from it. Consequently, even the seraphs are consumed by a great yearning to approach God.

    The highest of the four worlds, the World of Emanation, is of a totally different nature. It is a mode of existence characterized by absolute clarity, no concealment, and no separate beings. There is no individuation, and no “screens” or filters separate God from that which is not God. In fact, the World of Emanation is not a world in the sense that the other three are: in a certain sense, it is the Godhead itself. The gulf between this world and that which lies below it is immeasurably greater than those that separate the other worlds; it is substantial, and not a matter of degree. It marks the border between the realms of differentiated individual beings-each of which is separated from the others and from the source of all by screens of varying degrees of density-and the Godhead, where there are no screens, and unqualified unity prevails.

    Before the created, differentiated world could exist, God had to withdraw something of His divine essence and wisdom. This voluntary absence or concealment is depicted as the archetypal screen. It is the critical point of Creation, “the darkness on the face of the deep,” on the one side of which is God, and the other, the template, which is the basis for the coming-into-being of the world.

  10. yehudith says:

    Ramchal
    Da’at Tevunot – The Knowing Heart
    Section 7, Chapter 7
    by Rav Yaakov Feldman

    1. Though Moses also saw images and likewise knew that they weren’t of G-d Himself like the other prophets, his level of prophecy was still and all of an entirely different and more sublime order than theirs. We’d cited this before, but Ramchal is most explicit about it here.

    The other prophets “weren’t able to fully look upon the images they saw”, they could only glance at it or scan it quickly, and never in depth, as he indicates. That’s because they were looking as if from “behind a wall” or through “several lenses”. As such, their visions “lacked clarity”. But Moses’ vision was far, far clearer.

    As some sages put it, “while the other prophets saw (what they did) through nine lenses, Moses saw through one”; and as others said, “while the other prophets saw (what they did) through stained lenses, Moses saw through a clear glass” (Vayikra Rabbah 1:14). It’s as if the other prophets saw something after having rubbed their eyes hard in wonderment, which smudged the image, while Moses saw what he did after having stared in stark amazement which only slightly compromised the image.

    Those other prophets couldn’t quite make out what they were looking at and couldn’t quite grasp it thoroughly. As such, even their understandings of its import were affected. One really couldn’t have expected otherwise, though, as Ramchal makes the point, since”the images they were granted were only meant to express general notions” rather than specific injunctions or the like. (Compare, for example, Ezekiel’s inexact warnings about the idol-worshipping that was going on in his time with Moses’ specific prohibitions against idol-worshipping, and the like.) So they had a somewhat vague idea of what they were being told.

    Moses, on the other hand, had a clear, crisp understanding — “as clear as any created entity could have”. And he thus attained the very highest degree of communication from G-d.

    2. Here’s another way Ramchal proposes we look at it. We’re not suggesting that the prophets merely saw things with their eyes (which would mean, of course, that their visions would be affected by their being long- or short-sighted, and that would be what would set one against the other).

    They experienced “spiritual visions”, as Ramchal terms it, that didn’t depend on either their own physical conditions or on their surroundings. And since each of them was unique, each prophet had a unique spiritual vantage point from which to see.

    Now, a spiritual vision would allow one to “see into” all sorts of things he wouldn’t ordinarily be able to. “One could ‘see’ what lies inside a barrel”, for example, “or see through a wall” thanks to prophetic vision, which he could never do otherwise, Ramchal remarks. That explains the variations of their visions, and how one of them was able to “see” the image of a lion or an eagle when there wasn’t one actually there at the time (see Ezekiel 10:14). The point is that if the other prophets were able to see such wondrous things thanks to their spiritual visions despite their limited scope, one could only imagine the depth of perception that Moses’ images and messages entailed!

  11. Da’at Tevunot – The Knowing Heart

    Section 7, Chapter 8

    1. An obvious question that needs to be asked is what exactly was the point of prophets being shown images: why didn’t G-d simply tell His prophets right out what He wanted them to pass along to the Jewish Nation?

    On one level it comes to this, Ramchal says: “G-d wanted to reveal (things) to people in human terms” — that is, in ways that would be understood by all, not just the most sophisticated of us, and in ways that would touch us emotionally. And since “people would (best) ‘see’ (i.e., understand) the celestial influences and G-d’s (generous) ways by means of the images” that the prophets told them about, He granted them just those sorts of depictions since they would exemplify the message being sent.

    That’s to say, if G-d would have had His prophets simply report that He loves us and is bounteously generous, the best of us would accept that at face value and be moved to change. But most of us simply don’t function that way. We need to be stunned into action, and are thus best moved by dramatic images (which artists, writers, and advertisers know only too well). So we’d be far more affected by being told about a fountain or a wellspring in Heaven that would gush forth fresh water, for example, than by a statement of Divine love and effulgence.

    So G-d “translated” His “influences and ways into mundane images that stand for and symbolize” His ways, since that’s what would work best. But that’s just one explanation.

    2.Ramchal says it’s also true that “the very way that G-d chose to ‘translate’ His influences into mundane terms affects our very existence” and makeup, and he offers examples of that. G-d chose to grant us actual eyes so as to have us understand that G-d observes us. That explains why the Torah often speaks of G-d’s eyes (as in, “And Noah found favor in the eyes of the L-rd” [Genesis 6:8], “His eyes are on the ways of mortals; He sees their every step” [Job 34:21], etc.).

    And along the same lines, G-d saw to it that our eyes would be comprised of different shades and hues — to illustrate the subtly various ways He governs us (as such, the whites of our eyes represent G-d’s graciousness, the dark represents His judgment, and the more colorful band represents the more nuanced combinations of graciousness and judgment).

    “The same is true of the content and quality of all things in this world, as well as of their taking one form under one circumstance and another in another” he adds, “they’re all beholden upon G-d’s decisions to ‘translate’ transcendent matters into mundane phenomena”.

    As such, “this principle is a major source of human reality” and helps to explain, for example, why we’re comprised of left, right, and center aspects; why we stand on two feet, have doubled limbs and organs for the most part; and it goes a long way toward explaining everything else about our physical makeup (to say nothing of our spiritual makeup). It’s all there to express cosmic truths [1].

    (So, rather than the opinion that the sages drew examples from our physiology to explain Heaven, the truth of the matter, it’s now clear, is that our physiology explains things about Heaven.)

    [1] For Kabbalistic references to this chapter see
    R’ Friedlander’s Iyunnim 60, R’ Shriki’s note 183,
    and R’ Goldblatt’s note 44.

    Ramchal
    by Rabbi Yaakov Feldman

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