I've talked before about travelling through our words. This time though I'd like to mention it in terms of practice rather than theory.
When we are learning, it is important to say every word out loud. Why? Because if we are just sight-reading and thinking, then the act of learning Torah never leaves the realm of thought. When we learn and say what we are learning out loud, it brings our learning down to the realms of speech and of action.
As we say each word out loud, be aware that each and every letter is its own world, and all the moreso each and every word. With the pronunciation of each word, connect to the essence of that word. Whatever word you are saying, that is the world you are currently connecting to.
This can be scary or ecstatic, but either way, you are making your learning more of a dynamic living experience than an intellectual one. It's also easy to turn your learning simultaneously into tefillah in this way.
30.8.07
above you is from you
While I was in the states I realized something that's very difficult for me to put into words. I think it was Rav Steinsaltz that I heard mention that when we can't easily express something, we have only accquired the idea in a limited way; so it is likely I haven't yet truly understood this idea. But, I'd like to share it all the same: (this might also explain why it may sound cliched)
Spiritual journeys aren't about going places. Even though the texts refer to various worlds they are touching on something closer to various states of awareness. This is nothing new, you might say, but I think it is. As we grow spiritually and become aware of new understandings, we see the same world in an entirely new light. This is exactly what travelling through different spiritual realms is. Rather than going somewhere that isn't here, we are becoming something that wasn't us.
All the interactions we could possibly be having with HaShem are going on right now, all around us. It's a question of making ourselves into an appropriate vessel to receive those interactions, in radio terms it's about tuning in.
Tuning in is actually a metaphor from past generations, Analog generations. That is why the reality that our mental state describes our world is an obvious one for us. It sounds very post modern. It's actually just the opposite. It tells us that we can connect to an objective truth, using our subjective truths as a means to that end.
In our generation we have multi-casting and broad-catching, instead of broadcasting. Which means to really look ahead we need to learn what these metaphors (which are quickly becoming infrastructure and forgotten in their ubiquity) teach us about all this. Broadcasting wasn't exactly right--In a broadcast world, the viewer/listener can't change the medium. Multi-casting means that everyone can receive their own individual signal, Broadcatching means that ultimately the viewers draw out the signal from a central repository.
Taken together the Baal Shem Tov's message that each person's individual existence is a constant one-on-one conversation with HaShem, doesn't seem at all out of the ordinairy. In fact, how could it be any different? Not only is HaShem totally open to our relating to Him, but we define the rules and extent of our interaction. It's a broadcatcher's market.
Something to think about as Rosh HaShanah approaches. Who else could so totally give over the reigns of the world, other than the King who actually created and controls it all? In megillat Esther we learn that "not even the king can overturn the king's word." Sure everything we've mentioned is true all the time, but when is it as accessible as Elul, when the king is in the field?
Chazal tell us that when we make ourselves a little bit holy down here, they make us a lot holy from above.
Spiritual journeys aren't about going places. Even though the texts refer to various worlds they are touching on something closer to various states of awareness. This is nothing new, you might say, but I think it is. As we grow spiritually and become aware of new understandings, we see the same world in an entirely new light. This is exactly what travelling through different spiritual realms is. Rather than going somewhere that isn't here, we are becoming something that wasn't us.
All the interactions we could possibly be having with HaShem are going on right now, all around us. It's a question of making ourselves into an appropriate vessel to receive those interactions, in radio terms it's about tuning in.
Tuning in is actually a metaphor from past generations, Analog generations. That is why the reality that our mental state describes our world is an obvious one for us. It sounds very post modern. It's actually just the opposite. It tells us that we can connect to an objective truth, using our subjective truths as a means to that end.
In our generation we have multi-casting and broad-catching, instead of broadcasting. Which means to really look ahead we need to learn what these metaphors (which are quickly becoming infrastructure and forgotten in their ubiquity) teach us about all this. Broadcasting wasn't exactly right--In a broadcast world, the viewer/listener can't change the medium. Multi-casting means that everyone can receive their own individual signal, Broadcatching means that ultimately the viewers draw out the signal from a central repository.
Taken together the Baal Shem Tov's message that each person's individual existence is a constant one-on-one conversation with HaShem, doesn't seem at all out of the ordinairy. In fact, how could it be any different? Not only is HaShem totally open to our relating to Him, but we define the rules and extent of our interaction. It's a broadcatcher's market.
Something to think about as Rosh HaShanah approaches. Who else could so totally give over the reigns of the world, other than the King who actually created and controls it all? In megillat Esther we learn that "not even the king can overturn the king's word." Sure everything we've mentioned is true all the time, but when is it as accessible as Elul, when the king is in the field?
Chazal tell us that when we make ourselves a little bit holy down here, they make us a lot holy from above.
28.8.07
the one from the many
So much time and text in Hassidut has been devoted to the idea of bitul. Bitul isn't so easy to translate, though self-negation lends itself to the task. In a way it's obliteration of self. But almost any translation has a seemingly negative connotation.
Normally, we'd like to understand bitul as loosing oneself in HaShem. Connecting one's finity to God's own infinity and being lost. These understandings are beautiful and poetic and belie the practically insurmountable effort necesary to achieve such a state. Ever try to run to something infinitely far away? No point right? it's infinitely far away.
Actually the whole question of how can we relate to HaShem stems from this same idea, how can the finite ever relate to the infinite? It's only possible, as Hassidut explains, because we ourselves, at our deepest most secret core, are infinite as well, in fact, it's not even two different infinities, it's the same infinity. At our core, if we dare or care to look, is HaShem.
From this we can learn that one form of bitul, of connecting to the infinite, is sought through turning inward, through letting go of everything outside of 'me'. Then realising that the 'me' is the outside and letting go of that too, until there is no 'me' left.
But, if the inside of the inside (and so on, ad infinitum) is HaShem, then its a simple matter to realise that the outside of the outside (etc) is HaShem too. In fact, these two attributes of HaShem have names: HaShem is memaleh kol olmin - He fills everything, and He surrounds everything - sovev kol olmin.
Which means there's another way to bitul, to connect to the infinity of HaShem. This way is actually the more Jewish way. To connect to HaShem through the world. To engage the world, to transform the world from being HaShem's clothes (that which garbs and hides HaShem) into our clothes. (that which garbs and protects us from oblivion when we stare upon infinity)
When we jump into the world, and immerse ourselves in it as a means to connect to HaShem through all the multitudinous media that present itself, we find there is no nook or crevice that is not overflowing with HaShem's presence.
When we put ourselves into the throng of life in order to find HaShem and seek Him out, to act according to His wishes, His middoth, then we can be far closer to Him than we might do by stepping away from everything that isn't self.
I think this is the true bitul of Hassidut. I think it's obvious from the texts, and it might be something that everyone knows, but it doesn't seem that way, it seems like we've gotten caught up in very un-jewish ideas of what it is to 'self-negate.'
Literally 'hesed' the root of Hassidut is the negation of oneself by relating to an other.
Normally, we'd like to understand bitul as loosing oneself in HaShem. Connecting one's finity to God's own infinity and being lost. These understandings are beautiful and poetic and belie the practically insurmountable effort necesary to achieve such a state. Ever try to run to something infinitely far away? No point right? it's infinitely far away.
Actually the whole question of how can we relate to HaShem stems from this same idea, how can the finite ever relate to the infinite? It's only possible, as Hassidut explains, because we ourselves, at our deepest most secret core, are infinite as well, in fact, it's not even two different infinities, it's the same infinity. At our core, if we dare or care to look, is HaShem.
From this we can learn that one form of bitul, of connecting to the infinite, is sought through turning inward, through letting go of everything outside of 'me'. Then realising that the 'me' is the outside and letting go of that too, until there is no 'me' left.
But, if the inside of the inside (and so on, ad infinitum) is HaShem, then its a simple matter to realise that the outside of the outside (etc) is HaShem too. In fact, these two attributes of HaShem have names: HaShem is memaleh kol olmin - He fills everything, and He surrounds everything - sovev kol olmin.
Which means there's another way to bitul, to connect to the infinity of HaShem. This way is actually the more Jewish way. To connect to HaShem through the world. To engage the world, to transform the world from being HaShem's clothes (that which garbs and hides HaShem) into our clothes. (that which garbs and protects us from oblivion when we stare upon infinity)
When we jump into the world, and immerse ourselves in it as a means to connect to HaShem through all the multitudinous media that present itself, we find there is no nook or crevice that is not overflowing with HaShem's presence.
When we put ourselves into the throng of life in order to find HaShem and seek Him out, to act according to His wishes, His middoth, then we can be far closer to Him than we might do by stepping away from everything that isn't self.
I think this is the true bitul of Hassidut. I think it's obvious from the texts, and it might be something that everyone knows, but it doesn't seem that way, it seems like we've gotten caught up in very un-jewish ideas of what it is to 'self-negate.'
Literally 'hesed' the root of Hassidut is the negation of oneself by relating to an other.
27.8.07
naked in front of the class
A work colleague who is not particularly observant of mitzwoth was joking yesterday about over shabbath how he had kept a laundry list of mitzwoth, incidentally, because of his friends' wedding.
It occurred to me that many people really do look at being Jewish as "doing mitzwoth." It's so foreign to my own perspective that I never really thought about it.
Mitzwoth are our clothes. A Jew is a Jew. Just like if you dressed up a football star in a cheerleader outfit, s/he could still play football. A Jew in any outfit is still a Jew. However, without all the padding and the helmet, the pompoms aren't going to protect him very much. Conversely, put a cheerleader in a football uniform and s/he doesn't magically know how to play football.
A non-Jew can do mitzwoth till they are blue in the face, but they haven't accomplished anything. A Jew without ever doing a formal mitzwah can change the world.
Of course if we are satisfied just being Jewish without bothering to perform the mitzwoth, there will come a time when we are embarrassed to discover we've been walking around naked our whole lives and never noticed.
(Sounds like Adam and Hava, no?)
It occurred to me that many people really do look at being Jewish as "doing mitzwoth." It's so foreign to my own perspective that I never really thought about it.
Mitzwoth are our clothes. A Jew is a Jew. Just like if you dressed up a football star in a cheerleader outfit, s/he could still play football. A Jew in any outfit is still a Jew. However, without all the padding and the helmet, the pompoms aren't going to protect him very much. Conversely, put a cheerleader in a football uniform and s/he doesn't magically know how to play football.
A non-Jew can do mitzwoth till they are blue in the face, but they haven't accomplished anything. A Jew without ever doing a formal mitzwah can change the world.
Of course if we are satisfied just being Jewish without bothering to perform the mitzwoth, there will come a time when we are embarrassed to discover we've been walking around naked our whole lives and never noticed.
(Sounds like Adam and Hava, no?)
22.8.07
being an action hero for dummies
Lately I feel I've been receiving a lot of the Baal Shem Tov's Torah.
This morning it became shockingly clear how much of our life we are missing out on relating to HaShem and how everything we do is meant to be done with and as prayer.
Any time we move or act, speak or think, we are basing our actions on presumptions and suppositions we have about how the world works. We have within our potential the ability to act from a very different place, a place of utter faith and reliance in HaShem.
Any action we undertake, no matter how seemingly trivial is an oppurtunity to put our faith in HaShem and not the system of cause and effect we grow up to believe in. I'm hoping to pray almost constantly at least in the near future with each of my actions in order that I may grow closer to HaShem through everything He is teaching me.
I think this is actually the way to true faith-based miracles. Teaching ourselves to accept the reality of HaShem rather than the apparent reality around us, changes our expectations and our limitations in previously unimagined ways.
I also think modern culture is carrying a heavy dose of this around subconsciously--why is it that action heroes always manage to get the full advantage of one-in-a-million occurrences in movie after movie and yet we the masses still buy into it? It's not just because Hollywood likes to get our adrenaline pumping--It's because it's latently teaching us that HaShem bends the world to our needs when we bend our wills to HaShem.
This morning it became shockingly clear how much of our life we are missing out on relating to HaShem and how everything we do is meant to be done with and as prayer.
Any time we move or act, speak or think, we are basing our actions on presumptions and suppositions we have about how the world works. We have within our potential the ability to act from a very different place, a place of utter faith and reliance in HaShem.
Any action we undertake, no matter how seemingly trivial is an oppurtunity to put our faith in HaShem and not the system of cause and effect we grow up to believe in. I'm hoping to pray almost constantly at least in the near future with each of my actions in order that I may grow closer to HaShem through everything He is teaching me.
I think this is actually the way to true faith-based miracles. Teaching ourselves to accept the reality of HaShem rather than the apparent reality around us, changes our expectations and our limitations in previously unimagined ways.
I also think modern culture is carrying a heavy dose of this around subconsciously--why is it that action heroes always manage to get the full advantage of one-in-a-million occurrences in movie after movie and yet we the masses still buy into it? It's not just because Hollywood likes to get our adrenaline pumping--It's because it's latently teaching us that HaShem bends the world to our needs when we bend our wills to HaShem.
21.8.07
try not to ruin a good thing
This morning I had the priviledge to say slichot and pray with Hassidei Beit El (as the Ben Ish Hai refers to them) opposite the kodesh kedoshim in the kotel tunnels.
So much of what I've been reviewing lately in the Notzer Hesed on Achdut just gelled. Shlomo Katz mentioned that Rav Avraham Yitzhak haKohen Kook said that Teshuvah is really a return to normalcy, not some intense work to change oneself. That's almost how I saw it this morning.
I'll try and describe it a little. There is HaShem's ultimate plan: An infinitely deep relationship with a nation called Yisrael. Then there is you and me. When we try to play up our own individual piece of the plan, it is like an ant trying to upstage a mountain. We can either connect to that relationship of Yisrael and HaShem, or be left out in the cold trying to be our own something else.
It was beautiful and so comforting. We're already part of the best thing happening.
So much of what I've been reviewing lately in the Notzer Hesed on Achdut just gelled. Shlomo Katz mentioned that Rav Avraham Yitzhak haKohen Kook said that Teshuvah is really a return to normalcy, not some intense work to change oneself. That's almost how I saw it this morning.
I'll try and describe it a little. There is HaShem's ultimate plan: An infinitely deep relationship with a nation called Yisrael. Then there is you and me. When we try to play up our own individual piece of the plan, it is like an ant trying to upstage a mountain. We can either connect to that relationship of Yisrael and HaShem, or be left out in the cold trying to be our own something else.
It was beautiful and so comforting. We're already part of the best thing happening.
something about something in the way
The Noam Elimelech explains how miracles and prayer work, especially considering "there's nothing new under the sun." (אין חדש תחת השמש)
He explains that all of the blessings and miracles are always created and brought into being from HaShem's end of things, yet it is through our prayers that we make way for those new creations down here. In other words, HaShem has good things in store for us, as long as we let them happen.
He explains that all of the blessings and miracles are always created and brought into being from HaShem's end of things, yet it is through our prayers that we make way for those new creations down here. In other words, HaShem has good things in store for us, as long as we let them happen.
20.8.07
openning up our presents
The Baal HaTanya in the daily portion of the Tanya from this past shabbath makes a beautiful connection. He relates that doing teshuvah awakens HaShem's deepest yearnings to look upon us with infinite mercy; but this mercy has no vessel, no form of expression down in this world until we perform the mitzwah of tzedakka. Through tzedakka without limit we open up the floodgates for HaShem's limitless mercy to pour out upon us.
17.8.07
one tzedakka
Last Shabbath Rav Aharon Bina (Rosh Yeshivah of Netiv Aryeh) spoke (at my brother Yaacov's shabbath hatan) about how the essence of our avodah nowadays must be tzedakka, he quoted the Baal HaTanya who repeats many times the importance of tzedakka in our time. (in his igrot kodesh which we learn now in the yearly cycle)
It got me thinking that there are many kinds of tzedakka in this world. But what tzedakka can we do with HaShem directly? He lacks nothing. Well, the Talmud tells us that everything is in the hands of Shamayim except yirath shamayim, fear of Heaven. So, one kind of tzedakka we can do for HaShem is to have proper yirah. But, the Tanya teaches that if we truly love HaShem then we must love what He loves. What does He love? Us. How do we do tzedakka with ourselves? What's the ultimate tzedakka that is both for us and for HaShem?
HaShem is already doing all of the best things for us, but we don't always get to see His plans until they are fully executed, while they are still unfolding, sometimes we think we are left to our own devices.
Emunah is the only way to do tzedakka simultaneously with ourselves and with HaShem. We give HaShem our emunah, our blind faith that His plans are unfolding constantly to bring us everything we need, and we are doing tzedakka with ourselves by improving our relationship with HaShem and giving us tools towards a more productive life.
The proof is of course in the Tanach: Tzaddik b'emunato Yichyeh - a tzaddik lives through his emunah. The most basic tzedakka is living with emunah.
It got me thinking that there are many kinds of tzedakka in this world. But what tzedakka can we do with HaShem directly? He lacks nothing. Well, the Talmud tells us that everything is in the hands of Shamayim except yirath shamayim, fear of Heaven. So, one kind of tzedakka we can do for HaShem is to have proper yirah. But, the Tanya teaches that if we truly love HaShem then we must love what He loves. What does He love? Us. How do we do tzedakka with ourselves? What's the ultimate tzedakka that is both for us and for HaShem?
HaShem is already doing all of the best things for us, but we don't always get to see His plans until they are fully executed, while they are still unfolding, sometimes we think we are left to our own devices.
Emunah is the only way to do tzedakka simultaneously with ourselves and with HaShem. We give HaShem our emunah, our blind faith that His plans are unfolding constantly to bring us everything we need, and we are doing tzedakka with ourselves by improving our relationship with HaShem and giving us tools towards a more productive life.
The proof is of course in the Tanach: Tzaddik b'emunato Yichyeh - a tzaddik lives through his emunah. The most basic tzedakka is living with emunah.
6.8.07
wanting what we can have
I found myself learning the Zohar on olam habah towards the end of Hayyei Sarah, and I thought, I don't want to know about anyone else's olam habah. I don't want to know that anyone else gets to have such an intimate relationship with HaShem, I want to feel like I have something totally and completely unique.
The Notzer Hesed explains that the only way to the deepest levels of relating to haShem is through bitul, through recognizing that HaShem is everything and we are nothing, so apparently, I had it wrong, if I really am connecting to HaShem then there is no me to be selfish and everyone else becomes nothing less than an integral part of HaShem. How can I be jealous of HaShem being one with Himself?
Of course this is the highest level, but on the way, the Notzer Hesed says, jealousy can be good because it drives us towards an always deepening path to HaShem.
(perek vav, second essay on achduth)
The Notzer Hesed explains that the only way to the deepest levels of relating to haShem is through bitul, through recognizing that HaShem is everything and we are nothing, so apparently, I had it wrong, if I really am connecting to HaShem then there is no me to be selfish and everyone else becomes nothing less than an integral part of HaShem. How can I be jealous of HaShem being one with Himself?
Of course this is the highest level, but on the way, the Notzer Hesed says, jealousy can be good because it drives us towards an always deepening path to HaShem.
(perek vav, second essay on achduth)
Why is it that we have two eyes?
(as you can see, I've been trying to post my back-logged Torah from chutz-la'aretz. Here is a dvar Torah I gave over the first shabbath I was at my parents' house)
Really, there is no need for us to have two eyes, we could have three, we'd see more. Why don't we have compound eyes, like insects, then we could still see in three dimensions and multiple directions with only a single eye. Why two eyes?
It occurred to me that we have two eyes so that we never lose sight of the truth. Our two eyes represent Hesed and Gevurah (Kindness and Might) and with them both we look upon everything. Now, a lie can only play to one particular attribute at a time, making the lie seem more appealing to that attribute than the actual truth. When we look through two eyes, through the opposite attributes of Hesed and Gevurah, we see through all the lies. Whether the lie tries to make us more harsh or more soft, the other attribute is never fooled, and so, if we work hard to always see with both our eyes, we can always find the truth.
This is the Jewish way. We open both eyes and look. But, as any good optometrist will tell you, we each have a dominant eye. We look primarily with one of our two eyes, and the other one mainly plays a supporting role. What is the Jewish way? Do we look with Judgement, Gevurah seeking to divide and set apart, or do we look with kindness seeking to unify, which is the primary or dominant perspective?
Mosheh Rabbeinu hints at the answer when he describes the plans of the two and one half tribes who will be settling the land they captured outside of Israel. They say they will build fences for their sheep and cities for their dependents. They question Mosheh: Is this the Jewish way? First walling things off, dividing them with 'fences', ie. Gevurah? Or is the Jewish way to first build cities which bring people together for their comfort and shelter? Mosheh corrects their thinking: First build cities--look always first with Hesed, and then afterwards build fences--compliment the Hesed with a fresh perspective of Gevurah.
Without both eyes, we can lose sight of the truth, but if we want to get the most out of life, we have to give precedence to our kindly eye. Ayin Tov, as Elazar ben Arach explains in Pirkei Avoth.
Really, there is no need for us to have two eyes, we could have three, we'd see more. Why don't we have compound eyes, like insects, then we could still see in three dimensions and multiple directions with only a single eye. Why two eyes?
It occurred to me that we have two eyes so that we never lose sight of the truth. Our two eyes represent Hesed and Gevurah (Kindness and Might) and with them both we look upon everything. Now, a lie can only play to one particular attribute at a time, making the lie seem more appealing to that attribute than the actual truth. When we look through two eyes, through the opposite attributes of Hesed and Gevurah, we see through all the lies. Whether the lie tries to make us more harsh or more soft, the other attribute is never fooled, and so, if we work hard to always see with both our eyes, we can always find the truth.
This is the Jewish way. We open both eyes and look. But, as any good optometrist will tell you, we each have a dominant eye. We look primarily with one of our two eyes, and the other one mainly plays a supporting role. What is the Jewish way? Do we look with Judgement, Gevurah seeking to divide and set apart, or do we look with kindness seeking to unify, which is the primary or dominant perspective?
Mosheh Rabbeinu hints at the answer when he describes the plans of the two and one half tribes who will be settling the land they captured outside of Israel. They say they will build fences for their sheep and cities for their dependents. They question Mosheh: Is this the Jewish way? First walling things off, dividing them with 'fences', ie. Gevurah? Or is the Jewish way to first build cities which bring people together for their comfort and shelter? Mosheh corrects their thinking: First build cities--look always first with Hesed, and then afterwards build fences--compliment the Hesed with a fresh perspective of Gevurah.
Without both eyes, we can lose sight of the truth, but if we want to get the most out of life, we have to give precedence to our kindly eye. Ayin Tov, as Elazar ben Arach explains in Pirkei Avoth.
1.8.07
im travellin not runnin
It occurred to me on the flight to chutz-la'aretz that when we are asking HaShem to protect us and keep us safe we are in essence saying "I love my master, my wife, and my children.." Just as the Hebrew slave says after his seven years are up, when he chooses to stay in slavery until the next yovel year.
bare necessities
I read of Rabbi Yosef de la Reina over on Dreaming of Moshiach.
The most useful, and perhaps scary lesson from the whole tale is that anything we give over to our physical desires is in a sense an offering to avodah zarah. Now, that's a very extreme view but it does help me to understand some of the statements made in the Tanya, and most of all the Baal HaTanya's first lesson to his hassidim, what is forebidden is forebidden and what is permitted isn't necesary.
Even thinking about being on that level is scary still.
The most useful, and perhaps scary lesson from the whole tale is that anything we give over to our physical desires is in a sense an offering to avodah zarah. Now, that's a very extreme view but it does help me to understand some of the statements made in the Tanya, and most of all the Baal HaTanya's first lesson to his hassidim, what is forebidden is forebidden and what is permitted isn't necesary.
Even thinking about being on that level is scary still.
the foundation sweet spot
Lately I've encountered a number of sources that mention the lower worlds--the worlds of demons and other partially formed creations. At the same time I've been learning about how HaShem created the world in order that he could create for himself a home or a nation.
People sing the praises of the physical world because it is sufficiently cut off from HaShem to be a place that can truly relate to a God who exists and recognizes no other entity as His source. What bothers me is that, if the lower worlds are even lower than olam haZeh, this world, then why aren't they appropriate places to be the dwelling place of HaShem?
I think this is the explanation: The upper worlds are too close to HaShem, too aware of His emanations. The lower worlds are so far that they are starved. As we know, a person who is starving doesn't have the luxury of enteraining fantasy, they are forever rooted in reality. In this case their reality is that they receive their life-force, however little it is, from HaShem. They can't actually deny HaShem's presence because His absence is painfully clear.
Only in this middle world are we comfortably provided for, but at the same time distanced enough from HaShem, such that we might entertain the illusion that He doesn't exist.
I think this is the deeper meaning of the comment of Chazal that the Shechinah never rests below ten tefahim. The physical world above ten tefahim is a place of divine plenty and simultaneous divine ignorance, it is the proper foundation upon which to build the resting placed of HaShem.
People sing the praises of the physical world because it is sufficiently cut off from HaShem to be a place that can truly relate to a God who exists and recognizes no other entity as His source. What bothers me is that, if the lower worlds are even lower than olam haZeh, this world, then why aren't they appropriate places to be the dwelling place of HaShem?
I think this is the explanation: The upper worlds are too close to HaShem, too aware of His emanations. The lower worlds are so far that they are starved. As we know, a person who is starving doesn't have the luxury of enteraining fantasy, they are forever rooted in reality. In this case their reality is that they receive their life-force, however little it is, from HaShem. They can't actually deny HaShem's presence because His absence is painfully clear.
Only in this middle world are we comfortably provided for, but at the same time distanced enough from HaShem, such that we might entertain the illusion that He doesn't exist.
I think this is the deeper meaning of the comment of Chazal that the Shechinah never rests below ten tefahim. The physical world above ten tefahim is a place of divine plenty and simultaneous divine ignorance, it is the proper foundation upon which to build the resting placed of HaShem.
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