Infinity. What does that even mean? Right here we’re talking about Ein Sof. Ein Sof in Kabbalah is understood as God before any self-manifestation. This is before the production of any spiritual realm.
Ein Sof may be translated as unending. It can also mean there is no end or infinity. It was first used by Azriel. He shared the Neoplatonic belief that God can have no desire. He also believed God has no thought, word, or action. Azriel emphasized the negation of any attribute. Of the Ein Sof, nothing can be grasped. It is the origin of the Ohr Ein Sof. This is the Infinite Light of paradoxical divine self-knowledge. It’s nullified within the Ein Sof prior to creation.
The Zohar explains the term Ein Sof. Before He gave any shape to the world He was alone. He was without form and without resemblance to anything else. Who then can comprehend how He was before the Creation? Hence it is forbidden to lend Him any form or similitude. It is even forbidden to call Him by His sacred name. You cannot indicate Him by a single letter or a single point. But after He created the form of the Heavenly Man, He used him as a chariot. He used it wherein to descend. And He wishes to be called after His form. This form is the sacred name YHWH.
In other words, Ein Sof signifies the nameless being. The Zohar reduces the term to Ein. This means non-existent. God so transcends human understanding. Thus, God is practically non-existent.
According to Gershom Scholem, the Ein Sof is the emanator of the ten sefirot. Sefirot are energy emanations. They are found on the Kabbalistic Tree of Life. Ein Sof emanates the sefirot into the cosmic womb of the Ayin. This happens in a manner that results in the created universe. The three letters composing the word Ayin indicate the first three purely intellectual sefirot. They precede any emotion or action.
The order of devolution can be described as follows. Ayin means nothing. Ein Sof means limitlessness. Ohr Ein Sof means endless light. Then comes Tzimtzum meaning contraction. After that comes Keter meaning crown. Next is Chokmah meaning wisdom. Then Binah meaning understanding. After that Chesed or Gedulah meaning Loving Kindness or Mercy. Followed by Gevurah or Din meaning Power or Judgement. Then Tiferet meaning Beauty or Compassion. Next is Netzach meaning Triumph or Endurance. After that Hod meaning Majesty or Splendor. Then Yesod meaning Foundation. And finally Malkuth meaning Realm.
The ten sefirot were preceded by a stage of concealment. It is called tzimtzum. It allows space for creations. This makes them perceive themselves as separate existences. They are separate from their creator.
Hasidic Judaism internalised the esoteric emanations of Kabbalah. They became immanent, psychological perception. The term in Hasidic philosophy for the divine source is Atzmus. It means essence. While the Ein Sof of Kabbalah can only be infinite, Atzmus is beyond finite or infinite duality.
So, as we stand here let’s think about the infinite. Let’s contemplate the essence of creation. Let’s try to grasp something that is ultimately beyond our understanding. This is the mystery and the beauty of Ein Sof.