Vous êtes sur la page 1sur 2

Einsof - The Endless

Before the beginning, G*d was Endless Nothing Without End; Einsof, beyond all
Being, Existence and Time. It was Nothing and It was All, it was nothing and it
was Being. It withdrew itself by tzimtzum, self-negation and contraction, to
create metaphysical space for creation. This created the realm of creation
through the energy of the divine light, the Or Einsof which pervades and sustains
all, and the power of its Word, the vehicle and substance of created things, a
realm alienated from Einsof, Ha-Olamot. Into this creation came Adam Kadmon,
the first created person, the Primordial Human, who embodied the ideas and
values of G*d in creation which humans came to know as the Sephirot. Yet the
Sephirot, emanated vessels which reveal the fundamental dimensions of
meaning and value in G*d, in effect the content of G*d’s speech and divine
writing, are unstable and deconstruct which leads to more alienation from Einsof
and to a creation in a state of exile. This leads to oppositions, perplexities,
absurdities and unfathomables such as we know intellectually, spiritually and
morally in the created world today. The human task is to collect up and liberate
the deconstructed shards of emanated divine light through a spiritual,
intellectual and psychological process so that the ideas and values of the
creation can be restored in a manner that enables them to structure and contain
the primal energy of The Endless Nothing, Einsof, which completes both G*d and
all created things. This is known as Tikkun Ha-Olam and is the restoration and
emendation of the World and we are thus seen as fulfilling and completing the
act of creation itself by this action. Human action, as such, completes the
activity of G*d.

Ayin Nothing

Einsof The Endless

Tzimtzum Contraction, Limitation

Sefirot Archetypes, Values

Shevirah Breakage, deconstruction

Kellipot Encapsulating Shells, shards

Birur Extraction, liberation

Tikkun Restoration



G*d, The Endless, was both nothing, endless nothing, and yet also something.
Nothing and something here mean the SAME thing for human language cannot
distinguish between them. G*d both exists as endless nothing and yet also as
something beyond any kind of existence. This something beyond existence
operates as nothing. G*d is nothing, endless nothing without end. Something
implies nothing, nothing is the only something the endless G*d can be. G*d is
the existence of nonexistence, the nonexistent existence, Endless Nothing
Without End. Before the beginning was Nothing.

It is with letters and language that G*d creates, these things which are, at one
and the same time, both nothing and something. With them was created
something from nothing. Write letters on a page in any order. They are
meaningless. Yet rearrange these same things and from meaningless chaos and
empty void comes meaning, from a valueless arrangement of components comes
valuable structure and interconnection. This can be seen as The Endless
inscribing eternal language and order in the Primordial Ether, a way of describing
how from meaningless nothing comes meaningful something: something literally
from nothing. The difference between something and nothing here is not
empirical or metaphysical; it is only a matter of wisdom. To arrange letters and
language one way is to say nothing, to be powerless, to impart no meaning. But
to arrange letters and language another way is to create meaning from nothing,
to take part in the activity of The Endless and to reveal the power of language in
creation. The Word of The Endless both created from nothing and sustains from
nothing for “G*d said” and “it was so”. Humanity participates in The Endless in
all its creative activity.

At the same time and in the same action language conceals and reveals. The
G*d who says “I am what I am” both says something and nothing and
something as nothing in this declaration and there could be no better
self-revelation of The Endless than to reveal as a concealment or to conceal as a
revelation. Language is thus a taking part in the activity of G*d and our use of it
is part of the action of rendering the world meaningful. This action can be seen
as Tikkun, part of the restorative action that is necessary for the fulfillment of
creation. Creation, in turn, can be seen as the signature activity of The Endless,
that activity in which the divine name is inscribed in all things, in which all things
endlessly refer back to nothing, to endless nothing without end. Before the
beginning there was Ayin, nothing. After the end there will also be Ayin, nothing.
Everything in between is, then, also essentially nothing for it came from nothing
and will return to nothing. It should not surprise us that all creation takes part in
the activity of The Endless for it is endless nothing without end. Language is the
means by which an infinite plenum or superfluity of meaning is constricted,
concealed and finitized into a more specific meaning. Language is, thus, a means
of tzimtzum, a means of creating specifics from endlessness. This suggests that
the divine limitation and contraction of The Endless can only result in finitude
and specificity. It is here that the human subject emerges. Here activity of The
Endless can be seen to be imitated in language itself.