Rav Tamir Granot
44, Sections G-H
We shall now continue with sections G and H of Letter 44, along with
It seems to me that there is no need for me to speak with you in detail about
the wondrous matter of the Ayin,
and of the conundrum of the unity of opposites.
All this derives from a casual look within and an unwavering [look]
The exalted Jewish thought will not tolerate the disunity of opposites,
for how could it be possible for us to see in the entire sensible world that
life and all ordered properties are built by the collection and harmonization of
opposites – positive and negative,
cold and heat, male and female
– while the world of ideas is a wilderness, barren and desolate, decomposed and
rotten, without connection and relation, only turmoil and confusion. They
are certainly mistaken, those who think that there are no opposites and that
everything is revealed in one color.
This is intellectual color-blindness.
how true and clear it is that the lofty partzufim
throughout the spiritual world, revealed in all percipients' souls,
in any place and level where there is soul and cognition,
join and unite, harmonize and connect as they do in the lower world, and
invisible colors become revealed as perceptible hues.
How good, how pleasant, how true, and how joyful is this great and strong law
that guides man beyond mortality.
"When you walk, it will lead you; when you lie down, it will keep you;
and when you awake, it will walk with you."
It is simply and straightforwardly understood that all we see, hear, and feel
about any subject, especially about moral and intellectual matters, and even
more so about divine matters, are mere guises and appellations, under which lies
the true content, more enduring and more alive and united, through which all
All cognitions are particular facets of the inner form, partially revealed by
inner images, in
the manner that one part of the ocean is revealed to someone standing beside
Only by connecting many perspectives can we approach the perception of the
whole, even though [its parts] certainly seem to contradict one another. If this
is the case in the objective world,
how much more so in the subjective world,
where we must see only the beauty, the compatibility, and the inner
which our mere ability to explain and unite them unites and connects them. Only a deficiency of outlook can seek to
disrupt and separate, or even be lax in unifying, as this, too, is a philosophy
if our words serve to broaden the intellect and augment the courage only of
those who stand within [those who are religious], who are whole of heart even
without us, it is also extremely beneficial, in that if these people are
themselves [kept] healthy, they will also be able to heal and uplift
Were I to write a "book," [of philosophy] I would certainly explore the depths
of the content of the mind, to propose a system [explaining] why it is that we
should not fear all the divisions of heretical diatribes.
Not only have we nothing to fear, but, on the contrary, we should be joyous, for
we can show that these very tendencies that seem harmful and contradictory to
the cumulative foundation of any belief and religion only bring the world closer
to the house of the Lord of Jacob, exalted and lofty.
All the intellectual heresies deal only with that aspect of imagination that is
found naturally connected to feelings of faith,
and this aspect of imagination must come to an end and disappear, but the good
thing that it causes in the world must be left established and
Clear and firm concepts, free of any misleading fantasy, can only be found
according to the profound plan of the purified divine unity, which is the basis
of Israel's source.
In a "book," one must certainly explain everything in detail, according to one's
ability, to indicate what fundamental idea are and how we can approach the, by
refuting misleading fancies and showing how [by their purification] they can
together be vibrant, reliable, and delightful, strongly influencing the living
and real world. But such a "book"
would have to be extremely long.
Even were it as short and concise as possible, it would be practically
impossible to accomplish the task properly in one book and one
our main aim must be raising the glory of Israel's inner wisdom,
drawing it from wherever it can be drawn, so that not even a drop will be lost
from this well-sealed cistern. [It
must be] not only a body of moral
literature, or research , or philosophy, or kabbala, each single-faceted,
but rather a raising of the value and broadening of knowledge of Jewish and
human thought from its deepest roots, ascending beyond all the ideas of the
world, beating out with a strong hand all that doctrines and religions, their
principle roots, ramifications, and pathways, confidently scanning their
essences and purposes, and putting them all into an ordered, hierarchic system,
until it finds the cumulative Partzuf of mankind, the "Book of
completely and fundamentally, until it unites the revealed with the hidden, the
past with the present, and both with the future.
And with all this continually widening expanse, it confidently approaches
Israel's particular treasure of life, wherein it finds all, all the seeds of
growth from bliss and life, until it need kill nothing. It transforms all into
light, darkness to brilliance bitterness into sweetness. This is the Torah
completed by the head of the yeshiva in the palace of the Messiah. But I have
written only articles, just simple observations, poor and insignificant. That
will only help awaken the heart of wise, exceptional men. The awakening of the
heart will bear its fruit. This, with its mighty proclamation, must begin in the
Land of Israel. This is my desire and hope.
letter continues from this point and addresses things that we already saw about
socialism and liberalism as well as several other incidental comments. We will
conclude our study of it here.