Writing is what takes place when G!d hides His face. - Derrida (Caputo 232)
(לד) וַיְכַ֥ס הֶעָנָ֖ן אֶת־אֹ֣הֶל מוֹעֵ֑ד וּכְב֣וֹד יקוק מָלֵ֖א אֶת־הַמִּשְׁכָּֽן׃ (לה) וְלֹא־יָכֹ֣ל מֹשֶׁ֗ה לָבוֹא֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד כִּֽי־שָׁכַ֥ן עָלָ֖יו הֶעָנָ֑ן וּכְב֣וֹד יקוק מָלֵ֖א אֶת־הַמִּשְׁכָּֽן׃
(34) Then the cloud covered the tent of meeting, and the glory of G!d filled the tabernacle. (35) And Moses was not able to enter into the tent of meeting, because the cloud abode thereon, and the glory of G!d filled the tabernacle.
(א) ויכס הענן את אהל מועד וכבוד יקוק מלא את המשכן. נראה מזה שכבוד יקוק אינו הענן, אלא שהאש והאור דהיינו כבוד יקוק היה נראה מתוך הענן, כי זולת הענן לא היה אפשרי להסתכל בו כי באור השמש לא יוכל האדם להסתכל ק"ו באור זוהר שכינתו יתברך על כן היה האור הקדוש ההוא תמיד נראה מתוך הענן, וכשהוקם המשכן נבדלו זה מזה כי האור האלקים היה נכנס לתוך המשכן כי שם מקום קדושתו ית' והענן נשאר מבחוץ
"The cloud covered the Tent of Meeting and the Glory of G!d filled the Mishkan…” It appears from this that the Glory of God is not the cloud, but rather that the fire and the light. That is to say, the Glory of God, was seen within the cloud. For without the cloud, it would not have been possible to gaze at it, for no human being can gaze at the light of the sun, and all the more so at the light of the radiance of the Shekhinah! Therefore, the holy light continuously appeared from within the cloud. And when the Mishkan was built, the two separated from each other. For the light of God entered into the Mishkan, for there was the place of its exalted holiness, and the cloud remained outside.
Emmanuel Levinas Totality and Infinity: an Essay on Exteriority pg. 51
To approach the Other in conversation is to welcome his expression, in which at each instant he overflows the idea a thought would carry away from it. It is therefore to receive from the Other beyond the capacity of the I, which means exactly: to have the idea of infinity.... Finally, infinity, overflowing the idea of infinity, puts the spontaneous freedom within us into question. It commands and judges it and brings it to its truth. The analysis of the idea of Infinity, to which we gain access only starting from an I, will be terminated with the surpassing of the subjective.
The Place Where You are Standing Is Holy: A Jewish Theology on Human Relationships. (Rabbi Gershon Winkler and Lakme Batya Elior)
In the creation myth of ancient Judaism mysticism, God creates the universe by a process dubbed tzimtzum, which in Hebrew means a sort of stepping back to allow for there to be an Other, an Else, as in something or someone else. The Judaic notion of a world of Free Will is deeply rooted in this concept, in the understanding that in creating life, the Eyn-Sof, or the Endless One, subdued the omnipotent, all-embracing Divine Presence for the sake of the realization of the Divine Will that there be other beings (Etz Chaim 1:1:2.) Our world, then is the sacred space that the Great Spirit gave as a gift to us, a space in which to be as human as divinely possible, and as divine as humanly possible. A space to err, to fall, to believe, to doubt, to cry, to laugh. Our space, created by the simple motion of stepping back, the humble act of honoring the separate reality of an Other.
ליקוטי מוהר"ן תורה ס"ד
וְדַע, כִּי מַחֲלקֶת הִיא בְּחִינוֹת בְּרִיאַת הָעוֹלָם כִּי עִקַּר בְּרִיאַת הָעוֹלָם, עַל יְדֵי חָלָל הַפָּנוּי כַּנַּ"ל כִּי בְּלא זֶה הָיָה הַכּל אֵין סוֹף, וְלא הָיָה מָקוֹם לִבְרִיאַת הָעוֹלָם כַּנַּ"ל וְעַל כֵּן צִמְצֵם הָאוֹר לִצְדָדִין, וְנַעֲשָׂה חָלָל הַפָּנוּי וּבְתוֹכוֹ בָּרָא אֶת כָּל הַבְּרִיאָה, הַיְנוּ הַיָּמִים וְהַמִּדּוֹת, עַל יְדֵי הַדִּבּוּר כַּנַּ"ל "בִּדְבַר יקוק שָׁמַיִם נַעֲשׂוּ" וְכוּ'. וְכֵן הוּא בְּחִינַת הַמַּחֲלוֹקוֹת כִּי אִלּוּ הָיוּ כָּל הַתַּלְמִידֵי חֲכָמִים אֶחָד לא הָיָה מָקוֹם לִבְרִיאַת הָעוֹלָם רַק עַל יְדֵי הַמַּחֲלקֶת שֶׁבֵּינֵיהֶם, וְהֵם נֶחֱלָקִים זֶה מִזֶּה וְכָל אֶחָד מוֹשֵׁך עַצְמוֹ לְצַד אַחֵר עַל יְדֵי זֶה נַעֲשֶׂה בֵּינֵיהֶם בְּחִינוֹת חָלָל הַפָּנוּי שֶׁהוּא בְּחִינוֹת צִמְצוּם הָאוֹר לִצְדָדִין.
Likutei Moharan I:64
Know this: that disagreement [machloket] is analogous to the creation of the world, which consisted of creating an empty space... For were it not so, everything would be infinitely divine [ein sof], and there would be no space left for the world. Therefore, G!d contracted the light to the sides, and an empty space was left in which the world could be created, with all its time and spatial dimensions, all done by the act of speech - as it is written: “By the word of God were the heavens made, etc.” [Psalms 33]. So too is the case with disagreement, for if all the wise ones were united, there would be no creation of the world. It is only when there is disagreement between them, and they divide and each draws to one side, a space is created between them which is analogous to the empty space and the contraction of the lights. by the which the world itself was created.
וכן פירשו בזוהר (פ' קדושים דף פא ע"א) שעל זה גם כן נאמר (ויקרא יט, ב) קדושים תהיו, זה לשונו ותא חזי בזמנא דישתכח בר נש בזיווגא חדא דכר ונוקבא, ואתכוון לקדשא כדקא יאות, כדין הוא שלים ואקרי אחד בלא פגימו, בגיני כך בעי בר נש למחדי לאתתיה בההיא שעתא לזמנא לה ברעותא חדא עמיה, ויכוונון תרוייהו כחד לההיא מלה, וכד משתכחי תרוייהו כחד כדין כלא חד בנפשא ובגופא, בנפשא לאדבקא דא בדא וברעותא חדא, ובגופא כמא דאוליפנא דבר נש דלא נסיב כמאן דאתפליג, וכד מתחברן דכר ונוקבא כדין אתעבידו חד גופא, אשתכח דאינהו חד נפשא וחד גופא, ואקרי בר נש אחד. כדין קודשא בריך הוא שארי באחד, ואפיק רוחא דקדושה בההוא אחד, ואלין אקרון בנין דקודשא בריך הוא כמא דאתמר, ובגיני כך קדושים תהיו כי קדוש אני ה'.
The Zohar (Kedoshim 81a) writes: You Shall Be Holy [for I Your God am Holy]: Come and See, At the time when a person joins (male and female) with the intention to be holy as they should, together they are called "one without blemish." For a man without a woman is half a body and blemished and when he marries he is completed and becomes one without blemish.
For this reason a man must make his wife happy before sex to arouse her love and prepare her, so that they are of one mind. They should have the same intentions in sex, and when they are thus united, the two are one in body and soul. In soul - for they cleave to one another with one will and desire. In body - for a person who is unmarried is only half a body. When male and female unite sexually, they become one body. So there is then one soul and one body, and together they are called "one person." The Holy Blessed One comes to rest on that one and a flow of spirit goes forth into that one - called holy children. This is why it says "Be holy because I G!d am Holy." (Translation adapted from Maggid Yitzchak Buxbaum)
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