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TLDR: are we inside G-d’s Mind, a Jewish perspective…?

I’ve been trying to piece together some of the underlying concepts of Judaism. When I use G-d, I don’t mean anything of His Essence. I hope, at least, my use of G-d is referring to Him after it “rose upon his Supernal Will” to become a Creator. Maybe I’m approaching some rudimentary understanding of these concepts, maybe not. But it helps to try and formulate the ideas, and I don’t know anyone who likes talking about this stuff. That is why you are all made to suffer haha.

The Tanya says the the Torah is G-d’s Wisdom, but also it’s “downward” flow. The Midrash say that the Torah/wisdom was the blueprint of Creation. G-d consulted the Torah when creating the world (which He presumably read aloud). Thus, it is taught that the world itself is a Sefer Torah (heard from R. Akiva Tatz). This final extension would be the Oral Torah, which concerns the everyday, and influences or creates the everyday world (e.g. the famous Talmudic story of G-d being “outvoted”).

We have here 4 different Torahs. G-d consulting Torah before Creation probably wasn’t a letters-based Torah. Presumably the letters are also a part of the creation that took place after that first consult. And then the Torah clothed in tangible concepts (Torah of Sinai) is also G-d’s Wisdom, as is the world-Torah. It seems, ultimately, that the Torah is a single, indefinable point from G-d’s Will, which is just clothed in various “shells.” While each progressive version looks different, it all has the same name of Torah. From the perspective of the Ein Sof, there are no differences between them.

It is also taught that G-d is the Place of the world (Bahir: “G-d is the Place of the Universe, but the universe is not G-d’s place”). Is physical world contained within a conceptual place, or a Mind? Wisdom is often compared with Mind (specifically, it’s the point right above the inner you; consciousness is the process of expanding from that point). The World that G-d created was a Thought made of Wisdom (“you made them all with wisdom”). This seems to be alluded to as the Torah of “white fire,” the indeterminate Torah “behind” the defined letters of “black fire” and from which the letters are shaped. Wisdom is the primordial substance because everything is G-d who is the Knower, the Knowing, and the Known. In other words, I don’t think the Rabbis are saying G-d made the world smartly when they say “with wisdom G-d created…”

Rather, they’re saying the Wisdom of G-d’s Mind expresses itself as the world (with Elokim being the means of expression, see R. Kaplan’s commentary on Sefer Yetzirah 1:1). According to the Arizal, the Torah we have is the Torah of Beriah, where Beriah is the root of consciousness itself. Thus it’s divided into letters, which form words signifying sequences and concepts. Like a conscious thought, it can be analyzed linearly or laterally. Many Rabbis have spent ages treating the Torah like a infinite Thought, the limitations and internal complexities of which are to be endlessly explored. (I’m convinced English teachers learned their craft from the Rabbis haha).

I would hazard this is why Judaism says that the Hebrew letters preceded Creation… a thought can only be expressed with language. And because it’s G-d, the language He uses is itself the essence of the idea. The Written Torah is just the “unfolding” of the Hebrew language (and thus all Torah is contained in the first Beit). And just like dimensions on a blueprint translated exactly into physical dimensions, the dimensions in the Mind of G-d (words and letters of Torah) translate into physical reality. I would hazard R. Akiva’s story of the letters gathering before G-d, petitioning to be used as the first letter of Torah, is describing how Wisdom transitions into Consciousness. Presumably, this is also why the Rabbis considered “et,” or the Aleph-Beit, to be the first Creation.

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