“G-d is all and all is G-d” (Rebbe Isaac of Homil)
“G-d is all” means that nothing exists except G-d. “All is G-d” means that G-d’s very essence appears in everything. This constitutes the Divine soul’s “run and return” – it’s cycle of ascent and descent.
To only run (saying only “G-d is all”) results in nihilism. To do nothing but return (saying only, “all is G-d”) results in pantheism. Running and returning together elevate everything to its root in Divine nothingness.
Although G-d is all, the world, paradoxically does exist. And although all is G-d, our physical senses deceive us in this “world of deceit.” (Tanchuma Emor 10)
The moral: stay here, but don’t take what you see at face value.
The Wondering Jew, Rabbi Yitzchak Ginsburgh
Let the Truth of G-d’s ever present Existence penetrate your entire being. Comprehend without a shadow of a doubt that nothing whatsoever exists other than G-d Himself. Everything in the entire universe is all part of G’d’s very own Self — whether human,
animal, plant or mineral. This is even more obvious for everything existing in the
In the language of Kabbalah, this realization of G-d is called the Kingdom [Malchut], for by acknowledging G-d’s all encompassing Presence, a person draws down the blissful “yoke” of G-d’s Rulership upon oneself as well as upon the entire world.
The Divine Conversation: Based on the Teachings of Rabbi Nachman of Breslov and of His Student Rabbi Nossan of Breslov, by Mohorosh HaKodesh Breslov
In Torah Study and Prayer, we discussed that one must strive to seek out the inner intelligence, the G-dliness, found in everything. Rebbe Nachman (Likutei Moharan I, 1:2) now adds that “because the light of the inner intelligence is so very great, it is impossible to attain except through … an aspect of Malkut (Kingship). Malkut is the lowest of the Ten Sefirot and indicates limitation and constriction. Because the light of the inner G-dliness is so great, it can only be accepted by undergoing numerous limitations and constrictions, which is an aspect of Malkut.
The sefira of Malkut refers to the Kingdom of Holiness, Malkut d’Kedusha. It is only through Malkut that human beings can perceive anything about Hashem’s Kingdom. Hashem Himself is complete unknowable, reflected in the hidden and most exalted of the sefirot, Keter (Crown). In order for Hashem to be known and comprehended at all in this physical and lowest of worlds, His great light, Ohr Ein Suf, had to undergo a series of limitations and constrictions. These ten constrictions have been anthropomorphized and are referred to as the Ten Sefirot.
As Hashem’s great light descends through the sefirot, each level of descent causes more constriction, leading to further revelation of Him. Only at the lowest level of Malkut is Hashem’s light sufficiently constricted so that His attribute of Sovereignty or Kingship become knowable to us.
In practical terms, it is only to the degree that each of us accepts the “yoke of the Kingdom of Heaven,” Hashem’s Malkut d;Kedusha, that we are then able to climb the ladder of wisdom until we can begin to perceive the inner intelligence, the G-dliness, inside of everything in creation. Next time, bsd, we will attempt to tie together Malkut with emuna…
Based on notes in Likutei Moharan I, 1:2, Volume I, by Breslov Research Institute
According to the Zohar, the purity of the brain depends on the purity of the “Menorah,” the body’s seven entrances to the brain — mouth, two nostrils, two eyes, and two ears. Everything a person sees, hears, smells, and tastes are stored in the brain and influence the person. The purity of the brain is enhanced when the person hears, sees, and speaks words of Torah and holiness. The opposite is also true…
(Gates of Purity)
The Tikkunei Zohar (P’tach Eliyahu, Intro 17): Hashem runs the world according to our actions. When people behave in an upright manner, the world is a place of harmony and living-kindness. Injustice, cruelty, and injustice lead to stern judgments and calamity. (Garden of Emuna)