The 3 Layers of an Experience
In many Rishonim, we find a distinction between matter (chomer), form (tzurah), and essence (etzem). These terms originate in philosophy, but for our purposes, they help us articulate the general “layers” of every experience we have in this world. At first, this might sound abstract and semantic, but we will see how it reveals a deep set of skills for finding ruchniyus in physical life.
A hint to these three layers can be found in Noach’s three sons. Noach himself is connected to the concept of chein (beauty, experiential connection), so his sons can be understood as the aspects within chein.
Cham refers to the surface-level; this is the physical, superficial matter itself (chomer).
Yefes refers to the aesthetic form and all the symbolism and feelings it conjures (tzurah).
Shem refers to the Divine soul-spark, the name of HaShem within that gives the object/experience its entire existence (etzem).
The word “cham” means warm. It’s the physical perception without any depth that leads to the “warmth” of desire, anger, etc. Whatever instinctive, body-level reaction we have comes from this layer.
When we begin to have a deeper experience of anything, we then reach its beauty or symbolism; this can be positive or negative. If we only stay at this level, we can still be misled by appearances and our own beliefs and feelings. Thus, although “yefes” connotes beauty and expansion, it also has the same letters as “pesi,” a fool, someone who is easily misled.
What’s the core, the soul of everything? The “shem” (name) through which HaShem decides to express Himself. The study of Kabbalah is founded in part on knowing and studying these names that make up reality, all of which stem from the most important name, yud-keh-vav-keh. Each thing we experience has a spiritual root, spark of infinite light that gives it life and all of its qualities. It’s this layer that makes the others meaningful.
Our entire purpose in this universe is to see HaShem in everything, internalize that, and act accordingly, thus revealing HaShem’s oneness and re-unifying all of Creation with Him.
We talk about chitzoniyus and penimiyus, ruchniyus and gashmiyus, spiritual and physical, but it’s crucial to know that there are layers in-between that we already experience and feel. If you don’t see Divine names flashing before your eyes and angels coming to greet you, you shouldn’t feel that you have no sense of spirituality. Your physical experiences are deeper than you think; the work is going even deeper.
May we merit, through the study of penimiyus, to the day when even cham, the “physical,” will be reversed to spell moach (mind, essence) and all the sparks will be returned to their Source.
