Basics in Kabbalah and Chassidut: Ana Emloch

The Stages of the Creative Process
from God’s Infinite Light to Our Physical World

 Or Ein Sof (“God’s Infinite Light”)
Sod Ha’Tzimtzum (“The Secret of ‘Contraction’”)
 Adam Kadmon (“Primordial Man”)
Akudim, Nekudim, Brudim (“Binding, Points, Connection”)
Keter D’Atzilut (“The ‘Crown’ of Emanation”)
Olam Ha’Atzilut (“The World of Emanation”)
 ABiYA (The Four Worlds: Atzilut, Beriah, Yetzirah, Asiyah)

Or Ein Sof  (“God’s Infinite Light”)
Ten stages of God’s Infinite Light before the beginning of the creative process.

 Atzmut Yachid Echad Sha’ashuim
Kadmon Avir
Adam Kadma’ah

Ana Emloch
The Primordial "Thought" of "I Shall Rule";
God's Primordial Will to be "King"

In the beginning of the book of Kings (1:5) we find: "And Adoniah the son of Chagit boasted saying 'I shall rule'." This is the source in the Bible of the expression referred to extensively in Kabbalah of "I shall rule" (in Aramaic:ana emloch). Here, in reference to Adoniah (whose name means "master," cognate to the Divine Name Adnut, the Name of malchut, kingdom), the expression is one of pride and pretension, reflecting the unrectified state of the soul.

We find in Kabbalah as well that the primordial "kings of Edom" (who appeared in the vacuum created by the initial contraction of God's infinite light, the tzimtzum) fell and broke ("died") for each presumptuously said "I shall rule."

From all of this we learn that there is only one who can say "I shall rule"–God.

God's statement of ana emloch is in fact the motivating power which directly precedes the beginning of the actual creative process. As will be explained, it is the power to reveal that level of God's infinite light which subsequently become contracted in order to bridge the infinite to become finite.

The true, Divine ana emloch is a means to realize God's inherent goodness and desire to be the source of infinite benevolence to His finite creation.

The initial Divine Will to create (the expression of God's essential goodness and lovingkindness to all, as explained above) "understood," as it were, that in order for the Divine good to be integrated in creation, the Divine "order" of "the kingdom of heaven on earth" must be established. The Divine will to rule, to be "king," is for the sake of truly manifesting the Divine good to the world.

This very recognition, that to realize one's innate desire to be good to all it is necessary to establish an order of "kingdom," is the origin of the union of the "male" and "female" principles (referred to Kabbalah as zeir anpin andnukvah d'zeir anpinmalchut) at the level of echad (before the initial tzimtzum).

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