QUESTION:
Rav Yitzchok Ginsberg’s view is that the highest faculty is emunah, and that Keser divides into emunah, taanug, and ratzon, so that altogether there are 12 root soul faculties (and 13, if you count daas in the absence of Keser). However, from the Rav’s teachings we learn that the highest soul faculty is havayah. My understanding from the Rav’s teachings is that havayah is part of the three upper worlds that are above Keser (which are clothed in the lower world as well), adding up for a different list of the 13 root soul faculties. Is this all the same, or is it a major difference on how we need to view the 13 root abilities of the soul?
ANSWER:
Yes, it creates a fundamental difference on how to view the soul’s faculties. I once spoke with him when HaKadosh Baruch Hu arranged for us to meet on a flight from the USA to Canada, and [in the conversation] he did not agree with me.
[This is what our argument was about]. There are 10 Sefiros, the highest being Keser which is also called ratzon. Above Keser are the “three prongs atop the crown”, which are (from lowest to highest), taanug, emunah, and havayah. Beneath them are the three Sefiros of CHaBa”D, which are chochmah, binah, daas. The daas rises up until Keser. We can never be discussing Keser itself, and therefore we are never discussing havayah itself either.
This is the root of the difference [of Rav Ginsberg’s view with my view], and as a result, his way of thinking and his way of avodah are different [than my view]. He [Rav Ginsberg] is coming from the area of CHaBa”D in which there are three levels, called maskil (understanding), oved (serving) and tamim (wholesomeness). In contrast, our [Bilvavi] path is dealing with the revelation of havayah.
[This is what our argument was about]. There are 10 Sefiros, the highest being Keser which is also called ratzon. Above Keser are the “three prongs atop the crown”, which are (from lowest to highest), taanug, emunah, and havayah. Beneath them are the three Sefiros of CHaBa”D, which are chochmah, binah, daas. The daas rises up until Keser. We can never be discussing Keser itself, and therefore we are never discussing havayah itself either.
This is the root of the difference [of Rav Ginsberg’s view with my view], and as a result, his way of thinking and his way of avodah are different [than my view]. He [Rav Ginsberg] is coming from the area of CHaBa”D in which there are three levels, called maskil (understanding), oved (serving) and tamim (wholesomeness). In contrast, our [Bilvavi] path is dealing with the revelation of havayah.
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