The Tselem, the Divine Image Within Humanity and the Architecture of Lichfield Cathedral
Pirkei Avot 3:14: “Rabbi Akiva said: Beloved is man, for he was created in the image of God. As an expression of greater love, it was made known to him that he was created in the image of God, as it is said, ‘For in the image of God He made man’ (Genesis 9:6).”
Introduction
The Kabbalistic tradition is a mystical form of Jewish spirituality that seeks to uncover the hidden dimensions of the Torah. One key concept in Kabbalistic thought is the notion of the Tselem (or Tzelem), the divine image within humanity. This article explores the concept of the Tselem, its origins, significance, and implications for human life and spiritual growth.
Origins of the Tselem
Genesis 1:26–27 (Torah): “And God said, ‘Let us make man in our image, after our likeness… And God created man in His image, in the image of God He created him; male and female He created them.”
The idea of the Tselem has its roots in the Hebrew Bible, specifically in the creation narrative found in the book of Genesis. Genesis 1:26–27 states that God created human beings in His image and likeness (בצלם אלוהים — Tslem Elohim). This divine image is referred to as the Tselem Elohim or the Tselem. Throughout the centuries, Jewish scholars and mystics have sought to understand the deeper meaning of this enigmatic concept.
The Tselem in Kabbalistic Thought
In Kabbalistic thought, the Tselem is understood as a divine archetype or pattern that exists within each individual. It is a reflection of the divine qualities and attributes that are present in the human soul, serving as a connection between humanity and the divine. The Tselem can be seen as a channel through which divine energy flows into the world, enabling human beings to participate in the process of creation and spiritual transformation.
The Tselem is also closely associated with the concept of the Sefirot, the ten divine emanations through which God interacts with the world. The Sefirot represent different aspects of God’s nature, and the Tselem is believed to embody these qualities within the human soul. As such, the Tselem serves as a spiritual blueprint for human growth and development, guiding individuals on their journey toward self-realization and divine unity.
The Significance of the Tselem for Human Life and Spiritual Growth
Mishnah Sanhedrin 4:5: “Whoever destroys a single life is considered by Scripture to have destroyed the whole world, and whoever saves a single life is considered by Scripture to have saved the whole world.”
The Kabbalistic concept of the Tselem has profound implications for human life and spiritual growth. Firstly, the Tselem serves as a reminder of the inherent divinity within each person, emphasizing the idea that every individual is a unique reflection of God. This awareness can inspire a deep sense of humility, gratitude, and awe, fostering a more profound and meaningful relationship with the divine.
Secondly, the Tselem provides a framework for understanding the purpose of human existence and the ultimate goal of spiritual growth. By recognizing the divine image within themselves, individuals are called to cultivate and actualize their innate spiritual potential. This process of growth and transformation is often referred to as “tikkun” (repair) or “birur” (refinement) in Kabbalistic literature, as it involves the gradual purification and elevation of the soul.
Lastly, the Tselem offers a path for ethical and moral development. Since the Tselem embodies divine qualities and attributes, individuals are encouraged to emulate these traits in their daily lives. The pursuit of spiritual growth and self-realization, in this context, is closely linked to ethical behaviour and the cultivation of virtues such as compassion, justice, and loving-kindness.
The Tselem Within the Architecture of Lichfield Cathedral
“In the beginning God created …” (Hebrew transliteration, “B’reshit bara Elohim” … in Genesis 1:1, Elohim for God here is masculine) … “And God said let us make man in our own image …” (Hebrew transliteration, “Wayomer Elohim naesh adam besalmenu …” in Genesis 1:26, here Elohim for God is both male and female plural)
Here we review our model of Lichfield Cathedral as a sacred building seemingly built according to the “template” provided to us by the patriarch Abraham in the oldest surviving Jewish text attributed to his authorship, the “Sefer Yetzirah”.
One way of interpreting the Tselem in Kabbalistic literature is to correspond its concept with individual Hebrew letters, the one chosen depending on the context of the discussion. For this discussion, we chose the Hebrew letter Yud. Let’s lead up to that.
“Twenty-two Foundation letters:/ He engraved them, He carved them,/ He permuted them, He weighed them,/ He transformed them,/ And with them, He depicted all that was formed/ and all that would be formed.” (Sefer Yetzirah Gra Version 2:2 (transl. Sefaria.org)
“He hewed, as it were, immense columns or colossal pillars, out of the intangible air, and from the empty space. And this is the impress of the whole, twenty-one letters, all from one the Aleph.” Sefer Yetzitrah 2:6 (transl. Sefaria.org)
“The simple letters are twelve, namely: Hei, Vav, Zayin, Chet, Tet, Yud, Lamed, Nun, Samech, Ayin, Tsade, and Quph; they represent the fundamental properties, sight, hearing, smell, speech, desire for food, the sexual appetite, movement, anger, mirth, thought, sleep, and work. These symbolize also the twelve directions in space … He produced י [Yud], predominant in Labor, crowned, combined, and formed Virgo in the world, Elul in the year, and the left kidney of the human.” Sefer Yetzirah 5 (transl. Sefaria.org)
Aleph represents the Ein Sof or Infinite Light. It transforms down to the tip of the Yud, here in the Chapter House and also corresponds to the Platonic solid, the dodecahedron. This is why the dodecahedron is seen as the perfect symbol of the structure of the Cosmos, sometimes its twelve sides symbolising the twelve signs through which the sun passes each year. Also, here it corresponds in the Sefer Yetzirah to the twelve simple letters. From here, the Light passes to the icosahedron (with its twelve vertices)/ Hebrew letter Beth in the Lady Chapel.
There is a second geometric correspondence with these twelve simple letters. The octahedron has twelve edges, and these are for the twelve simple letters. Note also that there are twelve vertices in the 6-cube. We also deduced that the transepts correspond to the octahedron. When we synthesised music with the geometry of the Cathedral, we found that with our earlier mathematical model for the existence of angels, the Cathedral was a figurative “Ark of the Covenant” and, at the same time, a model for the soul as formed from these perfect harmonies.
And also suggested that, by extension, we could also find the contents of the Ark of the Covenant in the Cathedral.
The octahedra were placed in the Transepts since they represent the celestial spheres, and so the octahedron, with its six vertices, penetrated out into the universe with its infinite dimensions. In addition, as the interface between the upper and lower worlds, we call this area of the Cathedral “heaven”, or alternatively “musical unison”. One function of “heaven” is to project the upper worlds to the lower world and from here to the “World”.
In an earlier article, we gave a mathematical model of this using a higher dimensional mathematical Pythagorean technique (after Bernhard Riemann) and then suggested that this process of “projection” was what we experience as the passage of time. As Plato once said, “Time is the moving image of eternity.”
The Cathedral is then (figuratively) a projector that He uses to project Himself into the World. It is both a spinning wheel and loom that He uses to create and sustain the fabric of the Universe. In the same way, the Cathedral is also at once a model for the Tselem, the divine image within the Universe, the divine image within nature, the divine image within humanity and the divine image within each one of us. The soul is, like the Cathedral, a House of God.
Parable
“When we align ourselves with our own tselem, our creations become a reflection of that divine spark, allowing us to bring life and beauty into the world.”
Once upon a time, in a distant village, there lived a wise old sculptor named Yitzhak. Yitzhak was well-known throughout the region for his exquisite sculptures, each one more lifelike and breathtaking than the last. People came from far and wide to commission pieces from him, marvelling at his ability to breathe life into stone.
One day, a curious young girl named Ava came to Yitzhak’s workshop. She had heard tales of Yitzhak’s remarkable skills and wanted to learn the secret behind his craft. As Ava approached the workshop, she saw a beautiful statue of a woman, so lifelike that it seemed as though it could speak. Ava couldn’t help but stare, amazed by the level of detail and the sense of life emanating from the cold stone.
Yitzhak noticed Ava’s awe and approached her. “You seem to be fascinated by my latest creation,” he said with a gentle smile. Ava nodded, unable to find words to express her admiration. “I want to learn from you,” she finally managed to say. “I want to understand the secret behind your craft.”
Yitzhak agreed to take Ava under his wing and teach her the art of sculpting. He started by explaining that each sculpture had a tselem, a divine essence, that could be found within it. “You see, Ava,” Yitzhak said, “when I create a sculpture, I am not merely carving stone. I am seeking the tselem within the stone, the essence that makes it unique and alive.”
Under Yitzhak’s guidance, Ava spent years learning the intricacies of sculpting. She practised tirelessly, but despite her efforts, her sculptures lacked the lifelike quality of his master’s creations. Frustrated, Ava asked Yitzhak what she was doing wrong.
Yitzhak looked at Ava’s latest sculpture and said, “You have become a skilled craftsperson, Ava. But to create a sculpture that truly comes alive, you must first understand the tselem within yourself. Only then will you be able to find it within the stone.”
Confused, Ava spent days reflecting on Yitzhak’s words. She meditated and searched her soul, trying to understand her own essence. As she delved deeper within, she discovered a wellspring of creativity and passion she had never known before. Ava finally understood that the tselem was not just a divine essence within the stone but also within herself.
With newfound insight, Ava returned to her work. She approached each piece of stone with reverence, seeking the tselem within both the material and herself. As she worked, her sculptures began to take on a newfound depth and vitality, a reflection of the tselem she had discovered in her own soul.
The parable of the tselem teaches us that to create something truly remarkable, we must first understand and embrace our own inner essence. When we align ourselves with our own tselem, our creations become a reflection of that divine spark, allowing us to bring life and beauty into the world.
Practical Application
Talmud, Bava Metzia 58b: “Rabbi Shmuel bar Nahmani said in the name of Rabbi Yonatan: Whoever humiliates another person in public, it is as if they have shed blood.”
Read today’s newspaper and find articles that show the work of the tselem at work in today’s society and elsewhere.
The Kabbalistic concept of the Tselem is a profound and complex idea that speaks to the deepest aspects of human nature and the divine. By exploring the origins, significance, and implications of the Tselem, we gain a richer understanding of the spiritual potential within each individual and the transformative power of connecting with our divine essence. The Tselem serves as a source of inspiration and guidance for those seeking to cultivate a more profound relationship with the divine, embark on a journey of spiritual growth, and contribute to the betterment of the world.
As we delve deeper into the concept of the Tselem, we are reminded that the journey of self-discovery and spiritual growth is not an isolated endeavour but rather a collective process that involves the entire human family. By recognizing and nurturing the divine image within ourselves and others, we can foster a greater sense of interconnectedness, compassion, and empathy, ultimately contributing to the creation of a more just, harmonious, and spiritually awakened society.
The Kabbalistic concept of the Tselem offers a profound perspective on the nature of the human soul and its relationship with the divine. The Tselem serves as a powerful reminder of our innate spiritual potential and our responsibility to cultivate the divine attributes within ourselves. By embracing the Tselem, we are not only engaging in personal spiritual growth but also participating in the unfolding of collective spiritual evolution. This journey towards self-realization, divine unity, and the betterment of the world is at the heart of the Kabbalistic tradition and continues to inspire seekers of truth and wisdom across generations.
More …
Dr Nick Stafford
Eye of Heaven — Lichfield Cathedral, a Theory of Everything
Sometime too hot the eye of heaven shines — William Shakespeare, Sonnet 18
Footnotes
The ideas expressed in this article are pure speculation and the author claims no truth or originality in it.
Artificial intelligence was used to help research and compose this article.
Adam et Eve — Huile sur toile par Gustave Courtois — Musée des Beaux-Arts de Besançon image by Arnaud 25
Photograph of Kelsy Landin, sculpture, by Kelsy Landin.
