The Secret of Time - Part one - דעת - לימודי יהדות באור החסידות

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The Secret of Time – Part one

Rabbi Shneur Zalman of Liadi The Alter Rebbe Parshat Ki-Teze 5565-1805 (1) first version Indented text by the translator Expanding Time Sequential Time No comparison is possible between the Essence of the Infinite Light and emanated entities. Consequently, it is impossible for effluence to branch out directly from God; only by means of an intermediary […]
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The Secret of Time – Part one

Rabbi Shneur Zalman of Liadi The Alter Rebbe Parshat Ki-Teze 5565-1805 (1) first version

Indented text by the translator

Expanding Time

Sequential Time

No comparison is possible between the Essence of the Infinite Light and emanated entities. Consequently, it is impossible for effluence to branch out directly from God; only by means of an intermediary can life force descend below. The nature of the go-between—called Primordial Man—can be grasped by first under-standing the origin of time.

The source of time—termed the “order of time”—lies in the world of Emanation (atzilut). Ezra the scribe wrote, “Yours, God, is the Greatness, the Strength, the Beauty, the Victory, and the Splendor; for all in heaven and on earth is Yours.” These are the six    emotive and action attributes (sefirot) of the world of Emanation.

At first glance, the verse only lists five sefirot. Kabbalah points out that the words “for all” allude to Foundation, the sixth sefira. That’s because Foundation joins heaven to earth.

Afterwards Ezra concludes, “Yours is the Kingship,” a reference to Emanation’s last sefira, Kingship. Why did Ezra use a compound verse to imply that Kingship was detached from the earlier sefirot? He meant to teach that time had already been created there. It was brought “from nothing to something” inside Kingship of the world of Emanation. Kingship itself acts as an empowering agent within created entities.

 

First Time

Inside Kingship, the 6,000-year history of the physical world already exists. King David alluded to this when he wrote, “For even 1,000 years in Your eyes are but a day gone by.”

 What does this verse prove? The “1,000 years” which descended into Kingship of Emanation is regarded as a mere “day.” The 1,000 years had originally been but a single day in one of the six emotive attributes of Emanation. Each of Emanation’s emotive sefirot serves as a source for each of the six, 1,000-year “days.”

The Six Days of Creation correspond to the six emotive attributes of the world of Emanation. Each one of the six attributes corresponds to 1,000 years.

Emanation’s six emotive attributes are called the order of time, since the further their influence descends into the system of worlds, the more subdivided time becomes. Ultimately, six days become 6,000 years.

Earth Time

This time template imposes its order all the way down into our lowly physical world, with its multiplicity of temporal subdivisions: months, weeks, hours, minutes, and seconds. “Above” our physical world, time exists in a more generalized fashion. There, all the specific sub-components of Earth-time are interincluded. Six years of Earth-time are considered but six days in this higher world.

The generalization of time progresses as one ascends to even higher worlds. The more elevated a realm, the greater the number of particulars which are integrated within its comprehensive state. Thus, relative to the world directly above ours, one Earth year equals one higher-world day.

 

 

References

 

Sequential Time
The source of time—termed the “order of time”—lies in the world of Emanation
Pardess Rimmonim, portal 6, chapter 6.
“Yours, God, is the Greatness, the Strength, the Beauty, the Victory …”
The First Book of Chronicles, chapter 29, verse 11.
These are the six emotive and action attributes (sefirot) of the world of
Pardess Rimmonim, portal 5, chapter 1.
 
the words “for all” allude to Foundation, the sixth sefira
The First Book of the Zohar, page 31, side a;
Tikunei Zohar, introduction, page 9, side b;
Avodat HaKodesh, volume 2, chapter 39.
“Yours is the Kingship,” a reference to Emanation’s last sefira, Kingship.
The Second Book of the Zohar, page 117, side;
Tikunei Zohar, introduction, page 9, side b;
Pardess Rimmonim, portal 4, chapter 8; ibid, portal 5, chapter 1.
He meant to teach that time had already been created there.
The First Book of the Zohar, page 239, side a;
Ta’amei Hamitzvot, parshat Bereishis.
an empowering agent within created entities
Sefer HaYashar, portal 3, conclusion;
Tanya, Igeret HaKodesh, chapter 25, page 139, side a.
First Time
“For even 1,000 years in Your eyes are but a day gone by.”
The Book of Psalms, chapter 90, verse 4;
The Second Book of the Zohar, page 145, side b;
Midrash Tehilim, chapter 90, verse 4.
The 1,000 years had originally been but a single day
Bereishis Rabbah, chapter 8, section 2.
The 1,000 years had originally been but a single day in one of the six
Tikunei Zohar, chapter 36, page 77, side b;
Likutei HaShas, Tractate Sanhedrin.
The Six Days of Creation correspond … six emotive attributes of the world
The First Book of the Zohar, page 31, side a; ibid., page 141, side b;
The Third Book of the Zohar, page 94, side b;
Tikunei Zohar, chapter 69, page 119, side a.
Ultimately, six days become 6,000 years.
Nachmanides’s commentary on The Book of Genesis, chapter 2, verse 3.

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