In the beginning, there was only light—boundless, infinite, and beyond all form. To manifest in our world, the Divine crafted vessels to contain this light. Yet, as the vessels filled, they shattered, scattering sparks of holiness throughout creation (Etz Chaim, Arizal). Each of us is a shard of that broken vessel, carrying a fragment of the original light. Our journey is to gather these sparks, to find unity amid fragmentation, and to become whole once again.
This is the narrative of the collective soul—the quest to balance selfhood and humility, to transcend the confines of ego, and to embrace a purpose beyond the self. We are here not merely to live but to transform. Through exile and return, through the delicate tension between brokenness and wholeness, we move closer to our essence: to be desired by God and to carry Divine light even into the darkest places.
In our brokenness, we become vessels for infinite light. To delve deeper into this concept, let’s consider the phrases “I Am, What I Am,” “I Am, That I Am,” and “I Am, Therefore I Am.” These expressions echo the Divine Name revealed to Moses at the burning bush: Ehyeh Asher Ehyeh—“I Will Be What I Will Be” (Exodus 3:14). This phrase invites us to see identity not as static but as a dynamic, unfolding process. Here, “I Am” is not a fixed state but an active, ongoing becoming.
Yet, within this journey of “I Am,” the ego emerges, leading us into distortions of self-perception. Statements such as “I am a god,” “I am great,” or “I am nothing” each embody different veils that conceal the soul’s true nature.
“I am a god” represents the ego’s extreme arrogance, forgetting the Divine Source that sustains all life, much like Pharaoh’s proclamation: “Who is the LORD that I should obey His voice?” (Exodus 5:2).
“I am great” reveals a more subtle pride, where the individual credits themselves for gifts bestowed by the Creator, as warned: “You may say to yourself, ‘My power and the strength of my hands have produced this wealth for me’” (Deuteronomy 8:17).
“I am nothing” embodies excessive self-negation, ignoring the Divine spark within and denying one’s unique role, contrary to the teaching that every person must say, “For my sake the world was created” (Mishnah Sanhedrin 4:5).
The remedy to these spiritual distortions lies in the humble realization, “I am desired by God.” This awareness balances self-worth and humility, resonating with the teaching to carry two slips of paper, one reading, “The world was created for me” (Sanhedrin 37a), and the other, “I am but dust and ashes” (Genesis 18:27). Recognizing oneself as desired by God anchors the soul in gratitude and purpose, transcending both arrogance and despair.
Imagine a delicate vase—the neshama kelalit, the collective soul of Israel—designed to hold the Divine light, with each shard symbolizing an individual soul in mystical unity. When the Ein Sof, the Infinite Source, pours Divine light into the vessel, its intense illumination causes the vessel to crack. This process, known in Kabbalistic thought as shevirat ha-kelim (the shattering of the vessels), disperses Divine essence throughout the world, each “shard” retaining a unique spark of holiness (Etz Chaim, Arizal). Thus, the shattered vase does not cease to exist; rather, its fragmented state mirrors the Ein Sof’s desire to manifest even within a fragmented world. Every soul, though seemingly distant, carries this Divine imprint and the potential to reflect infinite light.
Consider further a flowerpot filled with soil, each grain representing an individual soul. When this pot breaks, it reflects the dispersion of Israel in exile, spreading Divine essence in all directions—east, south, west, north, up, and down. In exile, every grain of soil becomes a potential vessel for new growth, embodying the hidden purpose of sanctifying even the concealed spaces through the presence of Divine light.
The Sukkah, fragile yet enveloping, mirrors the temporary dwelling of our physical lives, serving as a reminder of God’s protection. The ritual of shaking the lulav and etrog in all six directions during Sukkot reaffirms Divine presence within every dimension, mirroring the process of gathering the dispersed sparks into unity (Zohar, Emor 103a). Each of the seven days of Sukkot reflects one day of Creation, while the eighth day—Shemini Atzeret—transcends time itself, symbolizing a bond beyond physical existence when God and Israel remain alone together in pure closeness (Talmud, Sukkah 55b).
This “eighth day” also hints at the hidden light of the Or HaGanuz that shines on Chanukah’s eighth night, a light reserved for the righteous in the World to Come (Zohar Chadash, Bereishit 8b). On Pesach, the eighth day signifies liberation and a step into inner freedom. All instances of “eight”—circumcision (Leviticus 12:3), Shemini Atzeret, the eighth night of Chanukah, and the eighth day of Pesach—signify transcendence beyond the finite, pointing toward the Divine unity underlying all creation.
These symbols also speak to the messianic role of Mashiach ben Yosef, the righteous figure who descends into exile and rises to gather the dispersed sparks, paving the way for Mashiach ben David. Yosef embodies the righteous who brings unity through suffering and exile, a process of rectification (tikkun) to prepare the world for ultimate redemption (Kol HaTor, Chapter 1).
In each of our journeys, we embody the paradox of being both shards and vessels, scattered soil and pot. Every soul is desired by God, cherished for the unique light it can reflect. In our brokenness, we do not diminish the Divine light; we allow it to refract through each fissure, illuminating every corner of existence. This is our mission—to gather these fragments, to bring the “eighth day” into our hearts, and to remember that we are each called to reflect Divine light, redeeming sparks even in the hidden places of exile until all are gathered together in wholeness.
In essence, the paradox of being both broken and whole, scattered yet connected. Each act of kindness, each mitzvah, each moment of Torah learning gathers another spark, drawing us closer to the ultimate repair of the world. Through this, we transform ourselves and the world around us, becoming living vessels for Divine light. May this journey of uniting the scattered sparks bring each of us closer to knowing that we are, indeed, deeply desired by God.
Relevant Mitzvoth
1️⃣ Negative Commandment: Not to Consider Other Divinities (Negative Mitzvah #1)
• Keter of Keter: The divine will to affirm the oneness of HaShem as the only source of existence and purpose, rejecting any alternative sources.
• Chochmah of Keter: The wisdom in understanding that multiplicity in divinity fractures the unity essential for spiritual and moral alignment with HaShem.
• Binah of Keter: The understanding of how acknowledging a singular Divine essence brings coherence to life’s complexities and combats internal fragmentation.
• Chesed of Keter: The love embedded in adhering to HaShem alone, creating a pure channel for Divine kindness to flow into our lives without interference.
• Gevurah of Keter: The discipline to curb ego-driven impulses that might elevate personal or external entities as “gods,” preserving spiritual integrity.
• Tiferet of Keter: The beauty of balance in recognizing HaShem’s omnipresence while denying power to false deities or self-created idols, creating harmony.
• Netzach of Keter: The endurance in upholding monotheism, a fundamental pillar of Jewish identity and practice throughout generations.
• Hod of Keter: The humility in recognizing our limitations and that only HaShem possesses the ultimate power over creation and destiny.
• Yesod of Keter: The foundation of steadfast faith in HaShem, rejecting all external claims of divinity and aligning personal purpose with Divine purpose.
• Malchut of Keter: The manifestation of Divine kingship in the world through our exclusive devotion to HaShem, proclaiming His sovereignty in all realms.
2️⃣ Negative Commandment: Not to Make Idols (Negative Mitzvah #2)
• Keter of Gevurah: The divine will to establish boundaries against physical representations of divinity, preserving the transcendence of HaShem.
• Chochmah of Gevurah: The wisdom in understanding that Divine essence cannot be contained within or reduced to any finite form or idol.
• Binah of Gevurah: The understanding that idol creation distorts spiritual focus, drawing attention away from the infinite nature of HaShem.
• Chesed of Gevurah: The loving boundary that protects the purity of faith by directing devotion exclusively toward the non-physical, boundless God.
• Gevurah of Gevurah: The strict prohibition against forming idols, guarding against spiritual corruption and the lowering of Divine ideals.
• Tiferet of Gevurah: The harmony achieved in rejecting idols, as it preserves the beauty of direct relationship with HaShem without intermediaries.
• Netzach of Gevurah: The enduring command to avoid idol-making across generations, reinforcing unchanging values in the Jewish worldview.
• Hod of Gevurah: The humility in accepting the limitations of human creativity in capturing the Divine, submitting fully to HaShem’s invisible presence.
• Yesod of Gevurah: The foundation of loyalty to a formless God, building a relationship based on faith rather than visual representation.
• Malchut of Gevurah: The manifestation of HaShem’s kingship, undiluted by physical idols, through a life devoted to intangible, ethical Divine commands.
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