Hishtalshelus (השתלשלות) — The Chained Descent

Core definition

Hishtalshelus — from שלשלת, a chain — is the ordered, step-by-step descent of divine light and vitality from level to level, "descent after descent" (ירידה אחר ירידה), like a chain of many rings grasped one in another [19801/maamar_019 :: §178–183, §212–213]. It is the standard Kabbalistic order of worlds: supernal light is drawn through the sefiros in gradation, each level receiving from the one above it, down from the Chabad of Atzilus to the particulars of Asiyah [19801/maamar_019 :: §186–187, §238–243].

How the Rebbeim develop it

The chain as rings. A 5677 maamar analyzing the liturgical phrase "You are one and not in count" reads it as pointing to two levels: hishtalshelus, and "above hishtalshelus" — "You are one and not in count" describes Him as high above the order of the chain, for within the chain there is counting and relation [19801/maamar_019 :: §157–162].

Sefi ros in relation. The general matter of the order is that the sefiros stand in relation to one another: intellect and middos, the middos born of the seichel — as when one understands that a thing is good and love is born from that understanding [15893/maamar_017 :: §22–23; 31658/maamar_010 :: §53–56]. When supernal light is clothed in the order of hishtalshelus, it is drawn only to the place fitting according to the measure — "if it is fitting" [15893/maamar_017 :: §26–27]. Hence within hishtalshelus there are Chesed and Gevurah, and Gevurah means that things go strictly according to judgment and law [15893/maamar_017 :: §21, §28].

The Exodus as dilug. The classic use of the concept is negative: the Exodus from Egypt was explicitly not through hishtalshelus. The order of the chain, with its strict measure of Chesed and Gevurah, could never have redeemed Israel — "according to the order of hishtalshelus, the Exodus would have been entirely impossible," given the prosecution of middas hadin ("these and these") [15893/maamar_017 :: §20–31; 58844/maamar_058 :: §26–40]. It came instead through the illumination of the Ohr Ein Sof above the order of hishtalshelus, in the manner of dilug (leaping) — "I am Havayah your Elokim who brought you out of the land of Egypt" is drawn from "Anochi, who I am" (מי שאנכי), above the chain [15893/maamar_017 :: §18–19; 58844/maamar_058 :: §24–26]. The light leapt from the supernal Ohr Ein Sof to below in this world, not through the hishtalshelus of the ten sefiros of Atzilus — which is what "I and not an angel... I am He and not another," and Rashi's "in one passing, in one moment," mean [58844/maamar_058 :: §41–42].

Hishtalshelus and yesh me'ayin. A further limitation: had the worlds' formation been in the aspect of hishtalshelus, the world would have been nullified in being (בטל במציאות ממש) and there would have been no revelation of yesh at all. True formation of the physical substance (חומר) comes from the "dvar Havayah" — the letters of speech as substance relative to the form of Chochmah's light clothed in them — not from the chain [31658/maamar_010 :: §76–77]. Indeed, in every hishtalshelus of cause and effect (עלה ועלול), the effect is nullified to its cause, as the middos are nullified to the seichel that bore them [31658/maamar_010 :: §53].

What is in the chain and what is above it. From Chochmah and below, the light is drawn in the manner of hishtalshelus. But the formation of Chochmah itself from above Chochmah is not drawn in the manner of hishtalshelus — "and Chochmah, from ayin it shall be found" — it comes through tzimtzum, like one who finds a find and does not know from what ayin it came to him [31658/maamar_010 :: §169–178]. So the chain has a ceiling: above Chochmah, descent-by-tzimtzum replaces descent-by-chain.

Key distinctions

Related concepts

Sources