כלים are the created spiritual and physical realities that contain, define, and give expression to the Divine light and energy that vitalizes them.
Definition
The primary function of a vessel is to act as a defined container for G-d's infinite capabilities. The world of Atzilus, for example, is so named because it represents a "descent" or "lowering" of G-d's infinite light into defined attributes, such as wisdom (Chochmah). This act of placing the infinite within the finite is the essential role of a vessel. This concept is also described using the metaphor of "garments" that veil and conceal the Divine essence, allowing for the existence of a seemingly independent world. In the future, it is prophesied, "Your Master will no longer veil Himself," which is interpreted to mean a revelation of G-dliness without the concealment of these garments.[1]
The Breaking of the כלים (שבירת הכלים)
A pivotal event in the mystical narrative of creation is the "breaking of the כלים" (Sheviras HaKelim) of the primordial World of Tohu (Chaos). This cataclysm caused the כלים to descend into the realm of kelipas nogah (the "translucent husk" which contains a mixture of good and evil).[2]
As a result of this breaking, sparks of the Shechinah (G‑d’s speech), which is identified as Malchus of Atzilus enclothed within Chochmah of Atzilus, fell and became enclothed within Malchus of Yetzirah and descended into kelipas nogah. The halachos (laws) of the Torah are themselves identified as these very sparks, which became "enclothed in the garments of the Tree of [the] Knowledge of Good and Evil."[3]
The Rectification (תיקון) of the כלים
The primary spiritual work of humanity is to refine and elevate these fallen sparks, thereby rectifying the כלים. This is achieved through the study of Torah and the performance of mitzvos.
When a person studies Torah, particularly halachah, they are engaging with the fallen sparks of the Shechinah. The Holy One, blessed be He, considers one who occupies himself with Torah study as if "He redeemed Me and My children from among the nations of the world."[4]
The efficacy of this rectification is entirely dependent on one's intent (kavanah).
- Study Lishmah (for its own sake): When one studies with love and fear of G-d, with the intent to fulfill His will and unite one's soul with Hisoneness, the study ascends and elevates the sparks. This refines the halachos themselves from the "garments of the Tree of the Knowledge of Good and Evil."[5]
- Study Not Lishmah: When a person studies without proper intent, the study "cannot ascend and stand [before G‑d], because the garments of the Tree of the Knowledge of Good and Evil are attached to it, causing it to remain on this plane."[6]
The study of P'nimiyus HaTorah (the inner dimension of Torah, i.e., Chassidus) provides the necessary love and fear of G-d to ensure that the study of Nigleh (the revealed, legal dimension) is done lishmah.[7] The curriculum of the Yeshiva Tomchei Temimim, for instance, was established with a significant portion of the day dedicated to Chassidus for this very reason.[8]
Related Concepts
- Tzimtzum: The primordial act of Divine "withdrawal" that creates a conceptual space for a finite, created reality and its כלים to exist.
- Sefirot: The ten Sefirot are the fundamental Divine attributes that serve as the primary spiritual כלים through which G-d's light is expressed in the worlds.
References