Olam Hazeh (עולם הזה) — This World

Core definition

Olam hazeh — "this world," the physical world of action — is the lowest level of creation and, in the maamarim's paradox, the most important: "the intent being that specifically the revelation of light be drawn in this physical world" [15962/maamar_014 :: עב׳ 329]. It is the arena where the soul descends, where Torah and mitzvos are performed in physical things, and where the Essence of the Ein Sof — which cannot be grasped in any higher world — is grasped.

How the Rebbeim develop it

The Sages said: "one hour in teshuvah and good deeds in this world is better than all the life of the World to Come" (Avos 4:22) [15962/maamar_013 :: עב׳ 274]. The explanation: "in the World to Come — Gan Eden — there being only the aspect and level of the glow, etc.; but in this world, through Torah and mitzvos, grasping the Essence of the Ein Sof — the aspect of essence" [15962/maamar_013 :: עב׳ 275–277]. Above, the neshamah knows only existence (metzius); below, clothed in a body, keeping Torah and mitzvos, "it grasps the Essence and essence of the Ein Sof" [15962/maamar_013 :: עב׳ 281–282]. The main revelation of this grasping is in the future-to-come — "the reward of a mitzvah is a mitzvah" [15962/maamar_013 :: עב׳ 278]. This is "the neshamah's ascent made through its descent in general" [15962/maamar_013 :: עב׳ 279].

Similarly: "one hour of teshuvah and good deeds in this world specifically is better — for it draws the aspect and level of the essence of Ein Sof" [15962/maamar_016 :: עב׳ 267–268]. Gan Eden's ascents are only in the level of speech and delight — a mere "glow" relative to their source; but the physical world's deeds reach the essence [15962/maamar_016 :: summary].

Why is this world chosen for the highest grasp? Because "the Torah was not given to the Patriarchs: they kept it only in spirituality, while the essence is drawn specifically through Torah and mitzvos enclothed in physicality — 'the higher the higher, the more it descends below'" [15962/maamar_016 :: summary]. The lowness itself is the vessel: "the depth of below (Egypt's lowness, especially the bondage to physicality) is the vessel for the depth of above" [15962/maamar_016 :: summary].

The concealment of this world is real, and Yackov's first awakening was the question: "shall you say this world is without a conductor?" — to which the Holy One answered, "I am the world's owner" [15911/maamar_015 :: עב׳ 67–68]. The world hides its Owner — yet it is precisely here that He is grasped.

The maamarim also warn of this world's pull on the soul. In the soul's departure from the body, its thoughts and reflections of this world enclothe it — the matter of "the sling's hollow" (כף הקלע) — "these garments do not let it ascend Above" [15911/maamar_010 :: עב׳ 135]. The gathering back must be through the Divine soul's overpowering: "everything lives from Divinity; the matter he deals in is not separate" [15911/maamar_010 :: עב׳ 136].

Key distinctions

Related concepts

Olam haba, Gan Eden, the soul's descent for ascent (yeridah l'tzorech aliyah), Torah and mitzvos in physicality, "the reward of a mitzvah is a mitzvah," the sling's hollow (כף הקלע).

Sources