Recent Comments

Post Your Comments!

Search Site:


Our Other Sites


Ein Sof

Posted in: Ein Sof by Moon Elf on August 08, 2009

Ein-Sof, the Infinite God, has no static, definable form.  Instead, the Kabbalists conceive God, the world and humanity as evolving together through, and thus embodying, a number of distinct stages and aspects, with later stages opposing, but at the same time encompassing, earlier ones.  The Kabbalist¹s God is both perfectly simple and infinitely complex, nothing and everything, hidden and revealed, reality and illusion, creator of man and created by man,.  As Ein-Sof evolves it is progressively revealed as “nothing whatsoever” (Ayin), the totality of being, the Infinite Will (Ratzon) , Thought and Wisdom, the embodiment of all value and significance (the Sefirot), the wedding of male and female, and ultimately the union of all contradictions. Ein-Sof is both the totality of this dialectic and each of the points along the way.  Ein-Sof must be constantly redefined, as by its very nature, it is in a constant process of self-creation and redefinition.  This self-creation is actually embodied and perfected in the creativity of humanity, who through practical, ethical, intellectual and spiritual activities, strives to redeem and perfect a chaotic, contradictory and imperfect world.


The Kabbalists used a variety of negative epistemological terms to make reference to the hidden God; “the concealment of secrecy”, “the concealed light”, “that which thought cannot contain” etc. (Gershom Scholem, Kabbalah, p. 88) each of which signifies that this God is somehow beyond human knowledge and comprehension.  However, there are other terms, e.g., “Root of all roots”, “Indifferent Unity”, “Great Reality,” (Scholem.  Major Trends, p. 12) “Creator,” “Cause of Causes” and “Prime Mover” (as well as the term, Ein-Sof, “without end”) which signify that God is the origin of the world, the reality of the world, or the totality of all things. Yet in spite of the positive connotations, even those Kabbalists who utilized such terms held that they referred to a God who is completely unknowable and concealed. Of this God, the proto-Kabbalistic work,Sefer Yetzirah had earlier said “restrain your mouth from speaking and your heart from thinking, and if your heart runs let it return to its place” (Sefer Yetzirah.  I. 8, as translated in Tishby,  The Wisdom of the Zohar. Vol , 1 p  234).