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Keys to the Kabbalah
The Dance of the Hasadim & Gevurot
Lesson 1 of 7
Beginning Dance
The esoteric tradition of The Dance of the Hasadim and Gevurot is virtually the master key to all the other keys to the Kabbalah and due to its complexity its lesson will be sub-divided into seven lessons (of which only the first two are presented here). Ironically, this key to the Kabbalah comes from one of the last places a seeker would look. Outside of a few very small groups and individuals, there is an almost unknown, arcane school of Kabbalah from the 18th century Torah master the Gaon of Vilna. The Genius of Vilna handed over a complete analysis and methodology of both the revealed Torah and the concealed Torah. His teachings are the most esoteric of all the schools of Kabbalah. Yet, astonishingly although he authored over 70 works on Kabbalah (more than all the Hassidic masters of his generation) the Gaon of Vilna did not believe there was a separate study called Jewish mysticism. Rather, every sod/secret was inextricably interfaced with its corresponding pshat/literal meaning. There was only one surface, a single reality to every phenomenon albeit with two sides. At the heart of what the Gaon of Vilna and his school taught is cosmic dialectic between these two “singular sides”. Welcome to the dance.
Underlying the whole of the Kabbalah, the esoteric Judaic tradition, is a system of thought known as Hasadim and Gevurot or simply abbreviated HuG (pronounced "Hoog" with a hard H.). Hasadim and Gevurot are not only the nucleus of the cosmological teachings of the Gaon of Vilna and his school of Kabbalah. Truthfully, all the Kabbalah, the entire Torah and the universe revolve around this system. This is not a simple statement to make. But if you study these lessons, not only will you know this to be true, but you will have an analytical and meditative tool that will enable you to open doors, portholes and discover secret passageways.
All Torah masters throughout the ages understood and experienced the dance of the HuG through the osmosis of years of Torah study if not directly through ruach hakodesh – divine spirit. What is unique here, both for the scholar and the novice, is that the esoteric tradition of HuG is being codified for the first time in a conscious and methodical manner. The number one key to the Kabbalah, the dance of the HuG is amazingly very logical and with perseverance and mature thinking is relatively simple to grasp. But be aware of what the Zohar points out, “Not every mind can handle this”. My experience of 25 years of teaching this subject has taught me that not everyone soul is suited to master the paradoxical movements of this great cosmic dance.
This is the first accessible and systematic translation of HuG from the foremost Kabbalah disciple of the Gaon of Vilna, Rabbi Shlomo ben Hayyim Eliyashev ZT’L (20th century), (with my additions in chapter 1 of Torah examples). This introduction to HuG is divided into 7 lessons. Lesson 1 is relatively simple to grasp and actually parallels the philosophy of Oriental medicine. From Lesson 2 and on, however, the dance of the HuG will turn a uniquely Jewish twist that not only is not to be found in Oriental cosmologies, but it is unknown in the Occident! By the time you arrive at the 7th Lesson you will have been coached and coaxed and initiated into the awesome dance of the Hasadim and Gevurot.
Getting to Know Your Dance Partners
The logic behind HuG is based upon the construct of two polar complements called Hesed and Gevura. When referred to in the plural forms they are called Hasadim and Gevurot. There are no English equivalents with which to translate these two qualities. Hesed does not refer to "a benevolent act of loving kindness" as it would be translated in a Hebrew-English dictionary. Likewise, Gevura does not refer to "strength" or "judgment" as it is usually translated. Rather, these definitions are only manifestations of HuG.
Furthermore, HuG are not to be confused with the Hesed and Gevura of the sefirot – the 10 divine emanations of the often pictured tree-like diagram of the ten attributes of the Godhead. Although sharing some qualities with HuG these two sefirot themselves are only manifestations of HuG. For the moment, however, the Hasadim can be described as an expansive quality loosely associated with masculine energy and the Gevurot can be described as a contractive quality associated with feminine energy (yet not as actual male and female gender, as will be discussed below).
Take heed: The Hasadim should also not be confused with the ethico-mystical movement of the 18th century who were called "Hassidim". Yet, as will also be discussed below, it is not without significance that both terms stem from the same root. This will shed an amazing light on the essence of Hassidism and its opponents.
In the Kabbalah these complementary opposites are not mystical concepts that transcend rationality. Rather, together with being actual spiritual forces, they are also traditional labels used to describe how things function in relation to each other and to the universe as a whole. They are used to unravel the mystery and purpose of existence and to map out the territory of everything from prayer and meditation, understanding history and international politics to following the subtleties of Talmudic dialectics. HuG is also the key to the Kabbalah.
The interplay of the HuG are not only a set of correspondences, they also represent a way of thinking, a mode of perception, an actual state of consciousness with which it is essential to be familiar with in order to appreciate the cosmological viewpoint the esoteric Judaic tradition.
In this ancient system of thought, all things, both spiritual and physical, are seen as parts of a whole. According to this conceptualization no entity can ever be isolated from its relationship to other entities; no thing can exist in and of itself. The part can be understood only in terms of its relationship to the whole. There are no absolutes in and of them selves. Hasadim and Gevurot must, necessarily, contain within themselves the possibility of opposition, change and transformation.
The logic of HuG is dialogical, meaning that there is constant and dynamic dialog going on between any given set of HuG. And because all existence is constructed out of HuG components every idea, experience and fundamental truth can only be fully communicated by dialoging between bits of information and fragments of events. These dialogs take the form of a dance that displays hidden symmetries and recurring patterns. Thus, one cannot understand the cosmology of Torah by simply studying Her. [1] Rather, one must be directly engaged with Her form and structure as if She were an actual dance partner. This is a skill that requires not only knowledge but also training in thought experiments and mental exercises. The different aspects of each polarity will now be defined along with examples.
Throughout the vast spectrum of both the Written and Oral Torah, underlying the dialectics of the Talmud and generating the provocative imagery of the Zohar (the fundamental work of the Kabbalah), five underlying axioms of the HuG tradition can be observed.
1) All things have two aspects: a Hesed aspect and a Gevura aspect.
A simple example: The Midrash states [2], "Said the Holy One to Israel, 'My children, all that I have created I created in paired units (zugot). Heaven and earth are a paired unit. The sun and the moon are a paired unit. Adam and Hava (Eve) are a paired unit. This world and the incoming world (olam habah) are a paired unit...'". Likewise, the Talmud states [3], "All that the Holy One created in His world He created male and female, even the Leviathan...".
As space, the celestial luminaries, all species of life and existence can be divided into their respective units so also inside and outside, down and up, passive and active, empty and full, are all further examples of HuG categories. All these qualities are opposites, yet they describe relative aspects of the same phenomena. The qualities of Hesed and Gevura exist only in relation to each other.
A challenging example: The four Hebrew letter-numerals, Y-H-V-H – is the Torah's notation for the Divine Name of God (also known as the Tetragrammaton). Actually, this "name" does not refer to the simple idea known as “God”. Rather, the Tetragrammaton is a kind of cosmic code that represents specific aspects of the divine process. As a whole, the Tetragrammaton reflects the quality of the Hasadim. However, as the axiom states, the Hasadim can never exist on their own and their corresponding Gevurot must always be found near at hand and this is precisely the case. This formula, although written as Y-H-V-H – is always pronounced by the formula of A-D-N-Y- (Adonoy or Adonay), which signifies the Gevurot. In many Siddurim (the prayer books of the Kabbalists, Sephardic Jews and many Chassidim), both names are written together one superimposed upon the other like this: Y-A-H-D-V-N-H-Y. This unified formulation of the two code Names reflects the first axiom of HuG: You cannot have one without the other.
(2) Any aspect of HuG can be further divided into Hasadim and Gevurot.
This means that within each set of Hasadim and Gevurot another set of Hasadim and Gevurot can be distinguished. This is an extension of the logic that divides all phenomena into HuG aspects, allowing further division within division ad infinitum. Thus, the Talmud states [4] In the future the Holy One will remove the sheath that covers the sun and its rays will burn the wicked and heal the righteous. How is it possible that the same source produces two opposite reactions? According to the principle just stated the explanation is that even within the fiery rectification of the Gevurot there are contained the healing rays of the Hasadim.
A simple example: The Sacred Formula of God, Y-H-V-H (the unpronounceable Tetragrammaton), is relative to its counterpart A-D-N-Y (pronounced Adonoy or Adonai), the attribute of Hasadim (masculine divinity). Relative to itself, however, it subdivides with only the first two letters, Y and H now signifying the Hasadim with the latter two letters, V and H, now reflecting the Gevurot (feminine divinity). The first two letters themselves in turn continue to subdivide with the Y-Yud manifesting the Hasadim and the H-Hey manifesting the Gevurot. Still further, the Yud by itself continues to subdivide with the "crown" of the Yud [5] revealing its Hesed qualities relative to the Gevura qualities now contained in the body of the Yud itself (Y).
Here is a concept in the root of HuG initiation that requires constant review. It is also a form of meditation as well. The actual essence of God has no dual nature of HuG whatsoever. Nor does the essence of God have a name nor even a symbol to represent It. When it is necessary to refer to the unqualifiedly Essence the Kabbalists use the term Ain Sof which simply means no end or unbounded. The term "Ain Sof", however, does not actually refer to the Essence, but rather the description "no end" is referring to the inability of the mind to fully grasp that which is beyond polarization. Although the term appears to be used as a proper noun it is actually an adjective describing an ineffable process.[6] There is no end/Ain Sof to the Source of the process of the unfolding manifestations of the mystery of the Hasadim and the Gevurot.
A more challenging example: Concerning the ineffable nature of the Ain Sof here is a powerful application of the cosmic logic of HuG. The Holy Ari (16th century), founder of Lurianic Kabbalah teaches that the Divine Light of the Ain Sof originally filled all primordial space-time. In order to create the world the Ain Sof vacated, as it were, a "space" in Its midst. Within this vortex the entire cosmos, both physical and spiritual, began to emerge and continues to exist. In the Kabbalah this "vacated space" is known as the Tzimtzum - the contraction or constriction (i.e., an application of the Gevurot) within the original Light of creation. The all-encompassing and ever expanding Light of the Ain Sof - relative to the Tzimtzum - is an application of the Hasadim.
3) The Hasadim and the Gevurot mutually create each other.
Although HuG can be distinguished from each other they cannot be separated. They depend on each other for definition. The Hasadim or Gevurot qualities of any given subject cannot be observed without each other. The Midrash Temurah (meaning Exchange) is explicit on this point: "Everything that He created He created complimentary. If there would be no death there would be no life and if there would be no life there would be no death. If it were not for peace there would be no evil and if it were not for evil there would be no peace. ...If all men were wise they would not be recognized as sages rather, 'This in opposition to that did God create' (Ecclesiastes). Concerning all these interchanges King Solomon said in Ecclesiastes, 'There is a time for birth and a time for death...' all in order to make known the power of the Holy One that everything that He created He did so in duality and in partnership."
Likewise the Sefer Yetzira states, [7] "Also this in opposition to that has God made". Good in opposition to evil and evil in opposition to good. Good comes from good and evil comes from evil. The good defines the evil and the evil defines the good." This principle is summarized in an expression found in the works of the Kabbalah and Hassidut, "A thing is recognizable only through its opposite".
4) HuG control each other.
If Gevura is excessive, then the Hesed will be too weak and vice versa. If there is a balance then both aspects are mutually controlled and held in check. One of the code names of Divinity is El Shadai. The Talmud states, [8] "What is the meaning of the verse, 'I am El Shadai - God Almighty?' (Genesis 17-1, 35-11). I am He that said to the world: Enough! (Sh - 'who' (said), Dai - 'enough'). Resh Lakish said: 'When the Holy One created the sea, it went on expanding, until the Holy One rebuked it and caused it to dry up...'".
Water is an element often associated with the expanding aspect of the Hasadim. The constricting aspect of the Gevurot, on the other hand, are here reflected in the aspect of Divinity known as El Shadai and the Hasadim are depicted as expanding waters. Thus, the sages are teaching an illustration of Hasadim being held in check by the Gevurot.
Another rabbinical tradition illustrates how the Hasadim hold the Gevurot in check. The Midrash states, [9] "Originally it arose in the Divine Mind to create the world [only] with the quality of din (Gevurot), yet He saw that the world could not endure it. He therefore gave precedence to the quality of Mercy (Rachamim, here being a variant form of Chesed ) and united it with the quality of Din". Too much constricting justice (Gevurot) must be tempered with softening love (Hasadim).
5) HuG convert into each other.
The nature of conversion is simply illustrated in the body by the manner in which inhalation is followed by exhalation or in which periods of activity and exertion must be succeeded by nourishment and rest. The Gevurot of night are converted into the Hasadim of day and the Hasadim of day into the Gevurot of night. These are examples of natural and subtle HuG conversions. HuG also transform into each other via radical breaks producing the extreme polarity.
A simple example: Shaul HaMelech (King Saul) was Divinely directed through Shmuel HaNavi (Samuel the Prophet) to destroy the fanatically anti-Semitic nation of Amalek and to leave no survivors [10]. Out of his over abundant kindness (Hesed), however, Shaul captured Agag King of Amalek but allowed him to survive [11]. That very night, while still in captivity, Agag had relations with a woman who became impregnated and thus continued to breed his evil seed in the world. Haman, the son of Hammedasa the Agagite of Purim infamy is a direct descendant of Agag King of Amalek who almost succeeded in annihilating the Jewish people. Thus we see a classic case of too much Hesed becoming transformed into too much Din, the destructive side of the Gevurot.
A more challenging example: Regarding the grave sin of incest the Torah states (Leviticus 20:17), "And if a man shall take his sister [sexually]... it is a Hesed; and they shall be cut off in the sight of their people; he has uncovered his sister's nakedness; he shall bear his iniquity." Here Hesed is translated as a "shameful thing", but why should the term Hesed - normally denoting something positive – now become something shameful? (Likewise, the verbal form heesayd means both to do good favors as well as to depreciate and reproach.)
Rather, according to the principle that sudden ruptures in the balance of HuG produce its extreme opposite it can be explained that what has occurred here is that an overflow of Hesed (love and attraction) under prohibited circumstances has been transformed into over powering Gevurot (known as gevurot hazakot or din kashe) – and thus iniquity. The disharmony of the initial act of Chesed is altered into harsh gevurot even though the same term - Chesed - is still employed. This destructive mode of Hesed is the Gevura aspect of Hesed itself. This follows the premise above that the two qualities were never separate from each other to begin with, but rather they simply occupied the two extremities of one unified continuum - revealing itself sometimes like this and sometimes like that all depending on the circumstances.
There are endless illustrations of the principles and the interplay of HuG. These five axioms of HuG logic are universal in nature and are not unique to the rabbinical/kabbalistic way of viewing things. One familiar, for example, with the Yin-Yang theory of Chinese medicine and Taoist philosophy will feel quite at home with the parallels those ancient systems share with the Jewish HuG tradition. In the following lesson, however, the "Yin and Yang" of HuG will develop in a different direction that is unique to Torah Cosmology and to the collective personality of the Jewish Nation.
Notes:
[1] The word Torah is in the feminine gender.
[2] Midrash Rabba VaEthanan - 31
[3] Baba Bathra 74b [4] Talmud
[5] The Kotzo shel Yud – the crown of the Yud – is a miniscule spike protruding from the head of the Yud. This is mandated by halacha and if, for example, it is missing
from the Yud in a Torah Scroll it renders it unfit to be read from in the synagogue until it is fixed.
[6] Nefesh HaHayyim Gate 3
[7] Chapter 6 mishna 4
[8] Hagigah 12a
[9] Bereishit Rabba 12-15, also quoted by Rashi on the first verse in Genesis
[10] 1 Sam. 15, cf. Ex. 17-16
[11] He reasoned, "If the law prohibits the slaying of an animal and its young on the same day; how much less permissible is it to destroy at one time old and young, men and children". Mid. Sam. 18:99-100.
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