Da'as Elyon and Da'as Tachton
Encyclopedia
Daas/Daat Elyon and Daas/Daat Tachton ("Lower Knowledge") are two alternative levels of perception of reality in Hasidic thought. Their terms derive from the Kabbalistic sephirot: Keter
(above conscious Will) and Da'at (conscious Knowledge), considered two levels of the same unifying principle; the first encompassing
, the second internalised
within the person. In Kabbalah either Keter or Da'at are listed in the 10 sephirot, but not both. While the significance of this duality is limited in Kabbalah to its discussion of the Heavenly realms, the significance, and the terminology of "Higher" and "Lower Knowledge" emerges in the Hasidic internalisation of Kabbalah to describe alternative, paradoxical conscious perceptions of Divine Panentheism
in this material World. Upper Knowledge refers to the Divine view "from Above", Lower Knowledge to the Created view "from Below".
("Non-Being and Being") are more commonly used in wider Hasidic mysticism. Habad differed from Mainstream Hasidism by its intellectual investigation of the Kabbalistic terminology and concepts that Hasidism had adapted to its psychologically focused mysticism. In this Daas Elyon and Tachton take on a related, but wider conceptual connotation than Ayin and Yesh, as they become the two alternative conscious perception paradigms of all Hasidic mysticism. Hasidism had extended the significance of Ayin and Yesh
beyond its Heavenly abstact Kabbalistic meaning, to describe how this physical realm is alternatively Being or Non-Being, as perceived by Creation, in its nullification in the Panentheistic
Divine All. Higher and Lower Knowledge broadens this further to any spiritual level of existence, or any concept under consideration.
In historical Kabbalah, Keter
("Crown") is the transcendent Divine Will above conscious internalisation, while Da'at ("Knowledge") is the internalised aspect of the same principle, channeling the Creative Ohr
lifeforce into existence. Consequently, Keter is the "Hidden Knowledge", that becomes revealed in Da'at. Moshe Cordovero lists Keter as the first sephirah and excludes Da'at, while Isaac Luria
excludes Keter as being too transcendent to consider as the first cause of Creation, while substituting Da'at instead. Where Keter is the hidden soul root of the intellectual sephirot, Da'at is the hidden soul root of the emotions that emerge subsequently. Keter is revealed in Intellect, and Da'at is revealed in Emotions.
Hasidic thought adapted Kabbalistic terminology to its own concern with direct psychological perception in deveikut cleaving to God. It related the sephirot to their corresponding parallels in the Kochos hanefesh
(soul powers) devotional experience in Man. Similarly Da'at Elyon and Tachton emerge as the two alternative perspectives of Creation, the Divine consciousness "from Above", and the Created consciousness "from Below". While Hasidic thought universally retains the Kabbalistic meaning of Ayin (Non-Being) to refer to the inaccessible grasp of the Infinite Divine from the Creation's perspective, and Yesh (Being) to refer to Creation's perception of its own existence, this ascription only reflects the Lower Knowledge view. From the Divine view of Higher Knowledge, in truth only God exists, who is the Yesh Amity ("True Being"). Creation is nullified into acosmic
non-existence (Ayin) within its Divine source, "as the light of the sun is nullified within the sun's orb". Nonetheless, as Hasidic mysticism describes man's devotion to God, it still uses the terms Ayin and Yesh in their Lower Knowledge, traditional Kabbalistic reference, and not reversed.
Keter
*Keter in Kabbalah, is one of the ten Sephirot *Keter or kether כתר is the Hebrew word for "Crown ", as worn by a king or queen* Keter Publishing House is a book publisher based in Israel...
(above conscious Will) and Da'at (conscious Knowledge), considered two levels of the same unifying principle; the first encompassing
Ohr
Ohr is a central Kabbalistic term in the Jewish mystical tradition. The analogy of physical light is used as a way of describing metaphysical Divine emanations...
, the second internalised
Ohr
Ohr is a central Kabbalistic term in the Jewish mystical tradition. The analogy of physical light is used as a way of describing metaphysical Divine emanations...
within the person. In Kabbalah either Keter or Da'at are listed in the 10 sephirot, but not both. While the significance of this duality is limited in Kabbalah to its discussion of the Heavenly realms, the significance, and the terminology of "Higher" and "Lower Knowledge" emerges in the Hasidic internalisation of Kabbalah to describe alternative, paradoxical conscious perceptions of Divine Panentheism
Panentheism
Panentheism is a belief system which posits that God exists, interpenetrates every part of nature and timelessly extends beyond it...
in this material World. Upper Knowledge refers to the Divine view "from Above", Lower Knowledge to the Created view "from Below".
Description
The terms Daas Elyon and Tachton are used particularly in the Habad philosophical systemisation of Hasidic thought. The alternative Kabbalistic terms Ayin and YeshAyin and Yesh
Ayin is an important concept in Kabbalah and Hasidic philosophy. It is contrasted with the term Yesh...
("Non-Being and Being") are more commonly used in wider Hasidic mysticism. Habad differed from Mainstream Hasidism by its intellectual investigation of the Kabbalistic terminology and concepts that Hasidism had adapted to its psychologically focused mysticism. In this Daas Elyon and Tachton take on a related, but wider conceptual connotation than Ayin and Yesh, as they become the two alternative conscious perception paradigms of all Hasidic mysticism. Hasidism had extended the significance of Ayin and Yesh
Ayin and Yesh
Ayin is an important concept in Kabbalah and Hasidic philosophy. It is contrasted with the term Yesh...
beyond its Heavenly abstact Kabbalistic meaning, to describe how this physical realm is alternatively Being or Non-Being, as perceived by Creation, in its nullification in the Panentheistic
Panentheism
Panentheism is a belief system which posits that God exists, interpenetrates every part of nature and timelessly extends beyond it...
Divine All. Higher and Lower Knowledge broadens this further to any spiritual level of existence, or any concept under consideration.
In historical Kabbalah, Keter
Keter
*Keter in Kabbalah, is one of the ten Sephirot *Keter or kether כתר is the Hebrew word for "Crown ", as worn by a king or queen* Keter Publishing House is a book publisher based in Israel...
("Crown") is the transcendent Divine Will above conscious internalisation, while Da'at ("Knowledge") is the internalised aspect of the same principle, channeling the Creative Ohr
Ohr
Ohr is a central Kabbalistic term in the Jewish mystical tradition. The analogy of physical light is used as a way of describing metaphysical Divine emanations...
lifeforce into existence. Consequently, Keter is the "Hidden Knowledge", that becomes revealed in Da'at. Moshe Cordovero lists Keter as the first sephirah and excludes Da'at, while Isaac Luria
Isaac Luria
Isaac Luria , also called Yitzhak Ben Shlomo Ashkenazi acronym "The Ari" "Ari-Hakadosh", or "Arizal", meaning "The Lion", was a foremost rabbi and Jewish mystic in the community of Safed in the Galilee region of Ottoman Palestine...
excludes Keter as being too transcendent to consider as the first cause of Creation, while substituting Da'at instead. Where Keter is the hidden soul root of the intellectual sephirot, Da'at is the hidden soul root of the emotions that emerge subsequently. Keter is revealed in Intellect, and Da'at is revealed in Emotions.
Hasidic thought adapted Kabbalistic terminology to its own concern with direct psychological perception in deveikut cleaving to God. It related the sephirot to their corresponding parallels in the Kochos hanefesh
Kochos hanefesh
Kochos/Kochot haNefesh , meaning "Powers of the Soul", are the innate constituent character-aspects within the soul, in Hasidic thought's psychological internalisation of Kabbalah. They derive from the 10 Sephirot Heavenly emanations of Kabbalah, by relating each quality to its parallel internal...
(soul powers) devotional experience in Man. Similarly Da'at Elyon and Tachton emerge as the two alternative perspectives of Creation, the Divine consciousness "from Above", and the Created consciousness "from Below". While Hasidic thought universally retains the Kabbalistic meaning of Ayin (Non-Being) to refer to the inaccessible grasp of the Infinite Divine from the Creation's perspective, and Yesh (Being) to refer to Creation's perception of its own existence, this ascription only reflects the Lower Knowledge view. From the Divine view of Higher Knowledge, in truth only God exists, who is the Yesh Amity ("True Being"). Creation is nullified into acosmic
Acosmism
Acosmism, in contrast to pantheism, denies the reality of the universe, seeing it as ultimately illusory, , and only the infinite unmanifest Absolute as real....
non-existence (Ayin) within its Divine source, "as the light of the sun is nullified within the sun's orb". Nonetheless, as Hasidic mysticism describes man's devotion to God, it still uses the terms Ayin and Yesh in their Lower Knowledge, traditional Kabbalistic reference, and not reversed.
Examples
- Yichudah Ilaah ("Higher Unity") and Yichudah Tataah ("Lower Unity"), the two levels of perceiving God's MonotheismGod in JudaismThe conception of God in Judaism is strictly monotheistic. God is an absolute one indivisible incomparable being who is the ultimate cause of all existence. Jewish tradition teaches that the true aspect of God is incomprehensible and unknowable, and that it is only God's revealed aspect that...
. This alternative paradox is explained in the second section of the TanyaTanyaThe Tanya is an early work of Hasidic philosophy, by Rabbi Shneur Zalman of Liadi, the founder of Chabad Hasidism, first published in 1797. Its formal title is Likkutei Amarim , but is more commonly known by its opening word, Tanya, which means "it was taught in a beraita"...
, reflecting the author's most metaphorical interpretation of the Lurianic TzimtzumTzimtzumTzimtzum is a term used in the kabbalistic teaching of Isaac Luria, explaining his concept that God began the process of creation by "contracting" his infinite light in order to allow for a "conceptual space" in which a finite and seemingly independent world could exist...
, tending to AcosmicAcosmismAcosmism, in contrast to pantheism, denies the reality of the universe, seeing it as ultimately illusory, , and only the infinite unmanifest Absolute as real....
MonismMonismMonism is any philosophical view which holds that there is unity in a given field of inquiry. Accordingly, some philosophers may hold that the universe is one rather than dualistic or pluralistic...
. See Divine Unity in Hasidism.
..It seems to the lower worlds as if the light and lifeforce of the Omnipresent, blessed be He...were something apart from His blessed Self...Yet in regard to the Holy One, blessed be He, there is no tzimtzum, concealment and occulation that would conceal and hide before Him...for the tzimtzumim and garments are not things distinct from His blessed Self, heaven forefend, but (Genesis Rabba 21:5) "like the snail whose garment is part of its very self"
- In Habad Hasidic explanation of Free will, the paradox of human choice versus Divine foreknowledge relates to two alternative levels within the Divine knowledge of Creation. In the lower perspective, after the TzimtzumTzimtzumTzimtzum is a term used in the kabbalistic teaching of Isaac Luria, explaining his concept that God began the process of creation by "contracting" his infinite light in order to allow for a "conceptual space" in which a finite and seemingly independent world could exist...
(apparent concealment of God), God knows events "as an observer". In the higher perspective before the tzimtzum, God knows Creation from its souce within Himself. - Higher and Lower Da'at relates to the Upper and Lower ChokhmahChokhmah (Kabbalah)Chokhmah in the Kabbalah of Judaism, is the uppermost of the Sephirot of the right line . It is derived from the Hebrew word chokhmah which means "wisdom". It is to the bottom right of Keter, and with Binah across it. Under it are the sephirot of Chesed and Netzach...
(Wisdom), the first of the three intellectual sephirot. The ZoharZoharThe Zohar is the foundational work in the literature of Jewish mystical thought known as Kabbalah. It is a group of books including commentary on the mystical aspects of the Torah and scriptural interpretations as well as material on Mysticism, mythical cosmogony, and mystical psychology...
predicts, based on its interpretation of the upper and lower waters of Noah's flood (rains from above, wellsprings from below), that in the sixth century of the Hebrew sixth millennium (corresponding to the secular years 1740-1840) Wisdom will flood the World in preparation for the Messianic era. In the Likkutei SichosLikkutei SichosLikkutei Sichos, lit. "Collected Talks," is an anthology of essays by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, relating to the weekly portion of the Torah and special occasions in the Jewish and Hasidic calendar....
talks of the Lubavitcher Rebbe, he relates this prediction to the Higher Wisdom of Hasidic thought (called the Baal Shem Tov's "Wellsprings") and the Lower Wisdom of secular Science and thought. In Kabbalah the two levels of Water/Wisdom correspond to the Higher and Lower Waters in the account of Creation in Genesis I. - In Kabbalah's interpretation of the TetragrammatonTetragrammatonThe term Tetragrammaton refers to the name of the God of Israel YHWH used in the Hebrew Bible.-Hebrew Bible:...
name of God, the first two letters are the "Concealed World" of Divine Intellect, corresponding to AtziluthAtziluthAtziluth, or Atzilut , is the highest of four worlds in which exists the Kabbalistic Tree of Life. Beri'ah follows it. It is known as the World of Emanations, or the World of Causes...
and Beri'ahBeri'ahBeri'ah , or Briyah , is the second of the four celestial worlds in the Tree of Life of the Kabbalah, intermediate between the World of Emanation and the World of Formation , the third world, that of the angels...
in the Four Worlds, and the last two letters are the "Revealed World" of Divine Emotions, corresponding to YetzirahYetzirahYetzirah is the third of four worlds in the Kabbalistic Tree of Life, following Atziluth and Briah...
and AssiahAssiahAssiah is the last of the four spiritual worlds of the Kabbalah—Atziluth, Beri'ah, Yetzirah, 'Asiyah—based on the passage in . According to the Maseket Aẓilut, it is the region where the Ofanim rule and where they promote the hearing of prayers, support human endeavor, and combat evil...
. In the first section of TanyaTanyaThe Tanya is an early work of Hasidic philosophy, by Rabbi Shneur Zalman of Liadi, the founder of Chabad Hasidism, first published in 1797. Its formal title is Likkutei Amarim , but is more commonly known by its opening word, Tanya, which means "it was taught in a beraita"...
, the Talmudic directive to bless God for misfortune as well as fortune is related to misfortune stemming from the higher hidden realms. In its source, the misfortune descends from a blessing too high to descend in revelation, as "no evil descends from above". - The TetragrammatonTetragrammatonThe term Tetragrammaton refers to the name of the God of Israel YHWH used in the Hebrew Bible.-Hebrew Bible:...
and ElokimElohimElohim is a grammatically singular or plural noun for "god" or "gods" in both modern and ancient Hebrew language. When used with singular verbs and adjectives elohim is usually singular, "god" or especially, the God. When used with plural verbs and adjectives elohim is usually plural, "gods" or...
Divine Names in Kabbalah correspond to infinite transcendent encompassing lightOhrOhr is a central Kabbalistic term in the Jewish mystical tradition. The analogy of physical light is used as a way of describing metaphysical Divine emanations...
and finite immanent filling lightOhrOhr is a central Kabbalistic term in the Jewish mystical tradition. The analogy of physical light is used as a way of describing metaphysical Divine emanations...
. In Genesis chapter 1 Creation takes place through Elokim, while in Genesis 2 through both names. In Hasidic interpretation the essential Tetragrammaton Divine Infinitude ennacts creation Something from Nothing, but shines through the concealment of Elokim to allow Creation to seem independent from God. In this Elokim becomes the means for revelation, as a Creation directly through the Tetragrammaton would be nullified. This corresponds to two levels of BittulOhrOhr is a central Kabbalistic term in the Jewish mystical tradition. The analogy of physical light is used as a way of describing metaphysical Divine emanations...
(Nullification): Bittul HaMetzius ("Nullification of Essence") and Bittul HaYesh ("Nullification of Ego"). As the highest of the Four Worlds AtziluthAtziluthAtziluth, or Atzilut , is the highest of four worlds in which exists the Kabbalistic Tree of Life. Beri'ah follows it. It is known as the World of Emanations, or the World of Causes...
is still emanation, before perceived Creation, relatively it reflects Essential Nullification. In comparrison to the lower two Worlds, also Beri'ahBeri'ahBeri'ah , or Briyah , is the second of the four celestial worlds in the Tree of Life of the Kabbalah, intermediate between the World of Emanation and the World of Formation , the third world, that of the angels...
has some relation to Higher Bittul through the enclothement of Wisdom (Atziluth) descending into Understanding (Beriah). Prophecy is explained in Kabbalah to be the letters of Creation in Atziluth, as they descend into Beriah. This means Divine transcendent insight descending into some understanding. Similarly, Beriah is described in Kabbalah as the realm of the Divine "ThroneSeraphA seraph is a type of celestial being in Judaism and Christianity...
", as the full emanated Divinity of Atziluth cloths itself through descent in Beriah, metaphorically as if descending onto a throne, to govern lower creation from above as a King. - In historical KabbalahKabbalahKabbalah/Kabala is a discipline and school of thought concerned with the esoteric aspect of Rabbinic Judaism. It was systematized in 11th-13th century Hachmei Provence and Spain, and again after the Expulsion from Spain, in 16th century Ottoman Palestine...
, all levels of existence reflect and correspond to higher Divine parallels in their root. In Kabbalah, the Male principle is defined as the giver/emanator, while the Female principle is the receiver/nurturer. Hasidic thought emphasises the ultimate advantage of the lower Female receiving level as the ultimate purposeAtzmusAtzmus/Atzmut meaning "essence", is the descriptive term referred to in Kabbalah, and explored in Hasidic thought, for the Divine essence....
of Creation. In the sephirot the Male corresponds to the 6 Emotions centred around Tiferet (Balanced Harmony), reflecting the revelation of Upper Knowledge, while the Female corresponds to Malkuth (Fulfilment in Action), the indwelling Shechinah (Divine Presence) in creation. In turn these principles reflect and are ultimately rooted in the KavOhrOhr is a central Kabbalistic term in the Jewish mystical tradition. The analogy of physical light is used as a way of describing metaphysical Divine emanations...
first emanation line into the Vacuum created by the TzimtzumTzimtzumTzimtzum is a term used in the kabbalistic teaching of Isaac Luria, explaining his concept that God began the process of creation by "contracting" his infinite light in order to allow for a "conceptual space" in which a finite and seemingly independent world could exist...
, and the unfolding sephirot in the scheme of circles. The Male corresonds to Yashar (Line) and the Female to Igul (Circle), reflected in the anatomy of Man and Woman. In general the Male relates to Higher Knowledge and Soul, and the Female to Lower Knowledge and Body. In the Messianic Era, the Female will emerge from its historical subordinate status, as the body will give life to the soul, through AtzmusAtzmusAtzmus/Atzmut meaning "essence", is the descriptive term referred to in Kabbalah, and explored in Hasidic thought, for the Divine essence....
(Divine essence) being revealed in the Physical. The contemporary emancipation of Women gives a foretaste of this. This is alluded to by the MidrashMidrashThe Hebrew term Midrash is a homiletic method of biblical exegesis. The term also refers to the whole compilation of homiletic teachings on the Bible....
on Genesis 1 of the Moon's diminished light and future reinstatement with the Sun.
See also
- Sephirot
- Ayin and YeshAyin and YeshAyin is an important concept in Kabbalah and Hasidic philosophy. It is contrasted with the term Yesh...
- Divine providence in HasidismDivine providence (Judaism)In Judaism, Divine Providence is discussed throughout Rabbinic literature, by the classical Jewish philosophers, and by the tradition of Jewish mysticism.The discussion brings into consideration the Jewish understanding of Nature, and its reciprocal, the Miraculous...
- AtzmusAtzmusAtzmus/Atzmut meaning "essence", is the descriptive term referred to in Kabbalah, and explored in Hasidic thought, for the Divine essence....