Foreword to the Preface to the Wisdom of Kabbalah

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Found in the book “Kabbalah for the student“
Michael Laitman, PhD

 

INTRODUCTION TO THE PREFACE TO THE WISDOM OF KABBALAH

1) All the worlds, Above and below, are within man, and the whole of reality was created for man alone. This is written in The Book of Zohar. So why do we feel different? We feel that we are within reality, not that reality is within us. Moreover, why is this world not enough for us? Why do we need the Upper Worlds?

2) The reason for the creation of reality is the Creator’s desire to benefit His creations. Hence, the Creator created the creature with a nature of wanting to enjoy what the Creator wishes to bestow upon it. The Creator is above time and place; His Thought operates like the act itself.

Hence, when He wished and contemplated creating the creations, so as to fill them with delights, the creatures were immediately created, filled with all the pleasures they had received from the Creator. Yet, we do not feel that state, since it is merely our root, which we must achieve, according to the design of creation.

In creating the sequence of the worlds from the world of Ein Sof through this world, the Creator removed the creature from Himself down to the lowliest state. It is important to understand why He did that. Does this act indicate imperfection in His actions?

The Ari answers this question in the book, The Tree of Life: “to reveal the perfection of His deeds,” so the creatures would perfect themselves and achieve the Creator’s degree, which is the only true perfection. To help them, the Creator created the ladder of worlds. The souls climb down this ladder down to the lowest degree, where they clothe in corporeal bodies of this world. Then, through the study of Kabbalah, the souls themselves begin to rise and climb up that ladder, by which they had descended, until they return to the Creator.

3) The soul consists of Light and Kli. The Light of the soul comes from the Creator, from Atzmuto (His Essence). Through this Light, the Kli (vessel) of the soul was created, being the desire to receive Light, to enjoy the Light. Hence, the Kli perfectly fits the Light that comes to fill it.

The Light is a part of the Creator. The soul is the actual Kli. Hence, only the Kli is considered a creation. It was created from absence, meaning there was no desire before the Creator decided to create it. And because the Creator wished to give the perfect pleasure to this Kli, as is becoming of Him, He created this Kli—the will to receive—enormous, according to the measure of Light (pleasure) that He wished to give it.

4) Creation means initiation, something new that did not previously exist, and this initiation is called “existence from absence.” But if the Creator is complete, how could something not be included in Him? From what has already been said, it is clear that prior to creation, there was no will to receive in the Creator, since the Creator is whole and wishes only to bestow. Hence, what is not in Him, and should be created, is only the desire to receive the pleasure from Him.

The will to receive is the whole of reality. Hence, the only difference between the elements of reality is in the measure of desire to receive in each element, and no two elements contain the same desire.

5) There are no physical bodies in spirituality. The spiritual world is a world of desires, “raw” forces, devoid of material clothing of any kind. Hence, all the words used in the wisdom of Kabbalah are actually appellations of the desire to enjoy, or its impressions of the fulfillment of the Light within it.

The Creator is the desire to bestow, and the creature is the desire to enjoy the Creator’s bestowal. If the creature enjoys only because the Creator enjoys its reception, such an act is considered bestowal, according to its intention, and not as an act of receiving. This is regarded as the Creator’s desire and creature’s desire being equal, with nothing to separate them.

Thus, following the spiritual law of equivalence of form, as a result of equalizing their qualities (desires), they become one. In that state, they are not two identical desires, but are literally one. That spiritual state is called “equivalence of form” or Dvekut (adhesion).

However, if they do not have the same desire, the same intention, they do not have the same goal and they are separated. Because they have different qualities (desires), they are two, and not one. In spirituality, that state is called, “disparity of form.”

The measure of equivalence of form between Creator and creature determines how their closeness and measure of disparity of form determine their distance from each other. In the beginning, the Creator’s desire to bestow and the creature’s desire to receive are equal, since the creature’s will to receive was born from the Creator’s desire to bestow. Hence:

  • If all their desires (intentions) are the same, they are one;
  • If all their desires (intentions) are opposite, they are as far as two extremes;
  • If, of all the desires (intentions), they have only one common desire, then they are touching one another through that common desire;
  • If some of the desires (intentions) are similar, they are as far or near as their measure of equivalence of form or disparity of form.

6) We have no attainment in the Creator Himself, in Atzmuto, since we attain only the sensation of the Light in the Kli, the filling in our desire. And what we do not attain, we cannot call by any name, since we assign names according to our impressions of the filling. Hence, we cannot say a single word or assign any name to Atzmuto. All our names and appellations, with respect to the Creator, are only reflections of what we feel towards Him.

We can feel Him and His actions only by the measure of equivalence of form (desire, intention) with Him. Hence, to the extent that we are similar to the Creator, we feel His desires and actions, and we name the Creator accordingly. When we feel them, we can name Him according to what we feel of Him. This is called “By Your actions, we know You.”

7) Kabbalists are people who are living in this world and connect to the Creator according to their measure of equivalence of form while living in this world. Worlds are the different measures of sensation of the Creator. A “world” is the measure of disclosure or concealment of the Creator towards the creatures; and complete concealment is called “this world.”

The beginning of the sensation of the Creator is the transition between this world and the spiritual world. The transition itself is called “barrier.” There are 125 degrees of revelations of parts of the Creator to the creatures between concealment and complete disclosure. These parts are called “worlds.”

Kabbalists climb the spiritual worlds by correcting their desires (intentions). They tell us—verbally or in text—that the Creator has only the desire to benefit. He created everything to give us all His abundance. This is why Hecreated us with a desire to receive, so that we can receive what He wishes to give us.

The desire to receive for ourselves is our very nature. But in that nature, we are opposite in form from the Creator, since the Creator is only a desire to bestow, and does not possess a desire to receive. Hence, if we remain in the will to receive for ourselves, we will remain forever far from the Creator.

Kabbalists tell us that the Creator’s purpose is to bring the whole of Creation to Himself, and that He is the absolute goodness. For this reason, He wishes to bestow upon everyone.

They also say that the reason for the creation of the worlds is that the Creator must be complete in all His actions and forces. And if He does not execute His forces in complete actions, He is seemingly considered incomplete.

But how could imperfect operations stem from the perfect Creator to the point that His actions would require correction by the creatures? We are His actions! If we must correct ourselves, does it not mean that His actions are imperfect?

The Creator created only the desire to receive, called “the creature.” But when the creature receives what the Creator wishes to bestow upon it, it is separated from the Creator, since the Creator is the Giver and the creature is the receiver, and in that, they are opposites. In spirituality, equivalence of form is determined by equivalence of desires (qualities, intentions). And if the creature remains separated from the Creator, the Creator, too, will not be complete, since perfect operations stem from a perfect operator.

To grant the creature the possibility of achieving perfection of its own free choice, the Creator restricted Himself—His Light—and created worlds, restriction by restriction, down to this world. Here man is completely subordinate to the desire to enjoy, but not to enjoy the Light of God, but rather the beastly clothes on top of it. The whole of humanity is developing from the desire for pleasure that animals have, as well, through desires for wealth, honor, domination, and knowledge, until the Creator implants a desire to enjoy something unknown within these desires, something beyond the clothes of this world.

The new desire prompts man to seek fulfillment until he comes to the study of Kabbalah. During the study, he begins to understand the Creator’s intention towards him. In that state, he studies not in order to receive knowledge, but to draw on himself the Light that reforms (“Introduction to the Study of the Ten Sefirot,” Item 155).

Through that Light, a person begins to correct his desires. In all, man has 613 desires, which are generally called Guf (body). The correction of the desires is done by using each desire with the intention to bestow upon the Creator, just as the Creator bestows upon man. The correction of each desire and the reception of the Light in it is called “keeping a Mitzva (good deed/commandment).” The Light that a person receives within the common, corrected desire is called, “Torah.” And the Light that corrects (reforms) man’s desires is the means by which the creature obtains its perfection (see “Walking the Path of Truth”).

The perfection is in that the creature obtains equivalence of form (qualities) with the Creator by itself. This is because then it is worthy of receiving all the delight and pleasure included in the Thought of Creation. In other words, it enjoys the Light and the status of the Creator Himself, since it achieved equivalence of form in desires and thoughts.

It turns out that only through the study of Kabbalah can one correct oneself and achieve the goal for which man was created. This is what all the Kabbalists write. The only difference between the holy books (Torah, Prophets, Hagiographa, Mishnah, Talmud, etc.) is in the intensity of the Light within them, which can correct a person. The Light in Kabbalah books is the greatest; this is why Kabbalists recommend studying them specifically.

“There is no other way for the populace to achieve spiritual elevation and redemption except through the study of Kabbalah, which is an easy and accessible way. However, only a few can achieve the goal using other parts of the Torah.”

Rav Yehuda Ashlag, “Introduction to the Study of the Ten Sefirot,” Item 36

“Attainment begins with the wisdom of the hidden, and only then are the other parts in the Torah attained. In the end, the revealed Torah is attained.”

The Vilna Gaon (GRA), Prayer Book

“The prohibition on studying Kabbalah was only for a limited time, until 1490. But since 1540, everyone should be encouraged to engage in The Book of Zohar, since only by studying The Zohar will humanity achieve its spiritual salvation and the coming of the Messiah. Hence, we must not avoid the study of Kabbalah.”

Avraham Ben Mordechai Azulai, Ohr HaChama (Light of the Sun)

“Woe unto those who do not wish to study The Zohar, for thus they cause wretchedness, ruin, looting, killing, and destruction to the world.”

The Book of Zohar, Tikkuney Zohar (Corrections of The Zohar), Tikkun no. 30

“The study of The Book of Zohar is above and is preferable to any other study.”

The Chidah

“Redemption and the coming of the Messiah depend only on the study of Kabbalah.”

The Vilna Gaon (GRA), Even Shlemah (A Perfect Weight)

“There are no limitations on the study of The Zohar.”

The Chafetz Chaim

“If my contemporaries heeded me, they would study The Book of Zohar at the age of nine, and would thus acquire fear of heaven instead of superficial knowledge.”

Rav Yitzhak Yehudah Yehiel of Komarno, Notzer Hesed (Keeping Mercy)

“I call upon every person to dedicate time to the study of Kabbalah every day, as this is what the cleansing of your souls depends on.”

Rav Yitzhak Kaduri

“In the future, only by merit of The Book of Zohar will the children of Israel be redeemed from exile.”

The Book of Zohar, Parashat Nasso

(There are many more such excerpts in the chapter, “Kabbalists Write about the Wisdom of Kabbalah.”)

8) There is a “power” in the study of Torah and Mitzvot. This power is the spiritual force that brings a person to equalize one’s desire with the Creator’s desire. But this power appears and acts in a person only when one engages in Torah and Mitzvot in order to not receive any reward for oneself. Instead, he works only to bestow contentment upon the Creator. Only on that condition does one gradually acquire equivalence of form with the Creator.

Man’s correction of equivalence of form with the Creator is gradual, generally consisting of five degrees: Nefesh, Ruach, Neshama, Haya, Yechida. Each degree is considered a world, since if one draws some degree in the process of his correction, he feels the Creator’s existence according to the measure of his correction. These corrections are called “worlds” because they reveal the Creator according to one’s measure of correction, and conceal the Creator according to the—as yet—uncorrected Kelim (desires), from the total of 613 desires.

It follows that one receives these five degrees on one’s way to perfection from the five worlds:Assiya, Yetzira, Beria, Atzilut, and Adam Kadmon. Within each world are five Partzufim, and in each of them are five Sefirot, hence the total of 125 degrees in “Jacob’s Ladder” from this world to the top of the ladder.

By keeping Torah and Mitzvot in order to give contentment to one’s Maker, a person is gradually rewarded with the Kelim of the desire to bestowal, degree by degree. Thus, one climbs the rungs, one at a time, finally achieving complete equivalence of form with the Creator. At that time, the Thought of Creation is realized in a person—to receive the complete delight and wholeness that the Creator had planned for him. Additionally, one is rewarded with the greatest benefit of all—trueDvekut—by having obtained the desire to bestow, like the Creator.

9) Now we will try to understand the above-written, “All the worlds, Above and below, and everything within them, were created for man alone.” All these degrees and worlds come only to complement each desire in a person with the aim to bestow, so man would acquire equivalence of form with the Creator. This equivalence of form is absent in man by the nature of his creation.

In the beginning, the worlds were restricted and the degrees cascaded degree-by-degree and world-by-world, down to our material world, to come to a “body of this world.” This is the name Kabbalah ascribes to the will to receive for oneself. At the degree of “this world,” a person is like a beast, since he is incapable of any bestowal. In that state, man is opposite from the Creator, and there is no greater distance than that.

A person who studies Kabbalah awakens a “Surrounding Light” on oneself in proportion to one’s desire for spirituality. This is the Light that exists outside, or around one’s Kli (desire/soul). The Surrounding Light corrects the Kli in such a way that its intention will be to bestow. The intention to bestow upon the Creator and not to oneself turns an act of reception into an act of bestowal.

Following its nature, the Kli remains a desire to enjoy, but the aim changes the essence of the act from reception to bestowal. Then the Surrounding Light can enter the corrected Kli with the aim to bestow upon the Creator. It is precisely during the study of Kabbalah that the Surrounding Light can correct one’s desires until they are worthy of receiving it as “Inner Light.”

One obtains the desire to bestow gradually, from Above downwards, from a small desire, which is easier to correct, to the greatest one, following the same order by which the degrees hung down from Above downwards.

All the degrees are measures of the desire to bestow. The ladder of degrees is arranged in such a way that the Higher the degree, the farther it is from the will to receive for oneself, and the closer it is to the desire to bestow. A person gradually acquires all the degrees of bestowal until one is rewarded with having only the aim to bestow, without any self-reception.

At that time, a person is complete, in true Dvekut with the Creator. This is the purpose of Creation, and man was created for that alone. This is why all the worlds and everything within them were not created for themselves, but only to assist man in climbing the ladder of degrees. When one corrects oneself and is filled with Light, the entire system of the worlds and everything within them is included in him.

10) A person who knows and remembers what has been said here is permitted to study Kabbalah without any fear of materializing it. This is because studying the wisdom of Kabbalah without proper guidance confuses the learner. On the one hand, all the Sefirot and Partzufim from the world ofAtzilut to the world of Assiya are complete Godliness, in unity with the Creator, and on the other hand, how can there be changes, ascents, descents, and Zivugim (couplings) in Godliness and unity?

11) From what has been explained, it is clear that all these changes—ascents, descents, restrictions, and Zivugim—are discerned only with respect to the Kelim of the souls that receive the Light. Reality can be divided into two parts: potential and actual.

This is similar to a person who wants to build a house and already has the blueprint of the house in mind. But the blueprint of the house is not like the completed house—a blueprint that has been executed. This is because the thought about the house is made of conceptual substance and exists in potential. But when the house begins to emerge from thought to action, it turns into a different substance—bricks and wood.

In the same manner, we should distinguish between potential and actual in the souls. The “actual” elicitation of souls from the Creator begins only from the world of Beria. This is why all the changes and everything that occurs prior to the world of Beria are considered “potential,” without any actual distinction from the Creator.

This is the reason why it is said that all the souls are included in Malchut de Ein Sof, in the middle point of reality, since this point “potentially” contains all the Kelim (plural for Kli) of the souls that are destined to emerge in actuality from the world of Beria downwards. And Tzimtzum Aleph (first restriction), too, occurred in the middle point, only on the “potential,” with respect to the future souls.

With respect to the souls, all the Kelim of the Sefirot and worlds that emerge and hang down from the middle point, after Tzimtzum Aleph and down the world of Beria, are only in potential. When the souls begin to emerge in fact, from the world of Beria downwards, only then do the changes in the degrees of the worlds affect them.

12) This is similar to a person who hides and conceals himself with clothes and coverings, so he will not be seen or noticed. But to himself, he remains as he was. Thus, the ten Sefirot, Keter, Hochma,Bina, Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, and Malchut are only ten coverings that cover Ein Sof and conceal it from the souls.

The Light of Ein Sof is in complete rest; hence, it shines within the coverings. But because the souls receive the Light of Ein Sof through the coverings, they feel as though there are changes in the Light. For this reason, the souls that receive Light are divided into ten degrees, too, according to the division in the coverings.

All the coverings are only from the world of Beria downwards, since only from there down are there souls that receive from the ten Sefirot through the coverings. In the worlds Adam Kadmon (AK) andAtzilut there is still no presence of souls, since there they are only in potential.

Although the ten coverings in the ten Sefirot govern only the worlds BYA—Beria,Yetzira, Assiya—the ten Sefirot there are considered Godliness, too, as prior to Tzimtzum Aleph. The difference is only in the Kelim of the ten Sefirot: in AK and in Atzilut they are in potential; and from BYA the Kelim of the ten Sefirot begin to disclose their force of concealment and covering. This is so although the coverings inflict no changes in the Light itself.

13) This brings up a question: If, within the worlds AK and Atzilut, there is still no actual disclosure of the souls that receive Light from the worlds, what is the purpose of the Kelim of AK and Atzilut, and towards whom do they conceal and cover the Light of Ein Sof, according to their measures? In the future, the souls will rise to AK and Atzilut, along with the worlds BYA, and receive Light from them. Hence, changes occur in AK and Atzilut, as well, according to the qualities of the souls, as they are destined to shine to the souls that will rise to them in the future.

14) It follows that the worlds, initiations, changes, and degrees all relate only to the Kelim, which affect the souls and gauge them so they can receive from the Light of Ein Sof. But when the souls rise in degrees, they do not induce any changes in the Light of Ein Sof itself, since the coverings do not affect the thing being covered, only the one who wishes to sense what is covered and receive from it.

15) We should make three discernments in the Sefirot and Partzufim, wherever they are —Atzmuto,Kelim, and Lights.

  1. In Atzmuto, the receivers have no thought or perception.
  2. In the Kelim, there are always two opposite discernments: concealment and disclosure. First, the Kli conceals itself so the ten Kelim in the ten Sefirot are ten degrees of concealment. But after the souls receive the same conditions as in the Kelim, these concealments become disclosures, attainments of the souls. In that state, the two opposite discernments in the Kelimbecome as one, since the measure of disclosure in the Kli is just as the measure of concealment in the Kli. And the coarser the Kli, when it hides more of its Atzmuto, it discloses a Higher Level.
  3. The Lights in the Sefirot are the specific measure that should appear for the attainment of the souls. Although everything extends from Atzmuto, the attainment in the Light is only in the qualities of the Kli. Hence, there are necessarily ten Lights in these ten Kelim, meaning ten degrees of disclosure. Thus, the Light cannot be distinguished from Atzmuto, but only in that there is no perception or attainment in Atzmuto. What is revealed to us is only what reaches us from the Creator through His clothing in the Kelim of the ten Sefirot. Hence, we refer to anything we attain by the name, “Lights.”

FOUR STAGES IN THE DEVELOPMENT OF THE KLI

The Kabbalists attained spirituality and wrote it down in Kabbalah books. They perceived that the root of the whole of reality is a Higher Force, which they called Atzmuto (His Self), since they could not attain it in itself. They did, however, attain that a thought and intention originates from Atzmuto—to create creations and delight them. They called that thought and intention the “Thought of Creation” or “Upper Light.” Thus, with respect to the creature, the Light is the Creator, since Atzmuto is unattainable. Hence, the Creator-creature connection exists through the Upper Light.

To summarize: Light emits from Atzmuto and wishes to create a creature and delight it by filling it with pleasure. In other words, the Light’s goal is to create a creature that will feel the Light as pleasure. This is why the Kabbalists named the creature, Kli, and the Light, “filling.” The Light that stems from Atzmuto, to create the creature, is called Behinat Shoresh (Root discernment), since it is the root of the whole of reality. This Light creates a desire to enjoy it, and the desire to enjoy the Light is called “the will to receive” Light.

The measure of pleasure depends on the measure of desire to receive it. As in our world, one may have an empty stomach, but no desire to eat. Hence, the desire is the Kli for the filling, and without desire, there is no pleasure. There is no coercion in spirituality, and the filling always follows the desire.

The Light emerges from Atzmuto, creates a Kli, and fills it. The pleasure experienced in the creature by the reception of Light is called Ohr Hochma (Light of Wisdom). The desire born by the Light that fills it is called Behina Aleph (first discernment). It is given that name since this is the first discernment of the future Kli.

Yet, this desire is still not autonomous, since it is directly created by the Light. A real created being is one that wants to enjoy all the Light emitted from the Creator by itself. In other words, its desire and decision to enjoy the Light should come from within it, instead of being instilled in it by the Creator.

To want to receive Light, the creature must first know the amount of pleasure that exists in the Light. Hence, it must be filled with Light and then feel what it is like being without Light. In that state, a true desire for the Light is created in it.

It is similar to situations we know from life. When a person is given some unfamiliar fruit to taste, initially, one has no desire for it. But after one tastes the fruit, and experiences the pleasure that stems from it, and the fruit is taken away, one begins to crave it and wishes to re-experience the pleasure. This craving is the new desire that was born in a person, which one feels as one’s autonomous desire.

Hence, it is impossible to build the Kli all at once. Instead, for the desire to know what to enjoy, for it to feel that it wants to enjoy, it must undergo the entire order of evolution. In Kabbalah, this condition is presented as a law: “The expansion of the Light inside the desire to receive and its departure from there make the Kli fit for its task of receiving all the Light and enjoying it.” The states of the development of the desire are called Behinot (discernments), since they are new observations in the will to receive.

Therefore, a Light that fills the Kli gives it, along with the pleasure, its quality of giving. And while theKli enjoys the Light, it suddenly discovers that it wishes to bestow, like the nature of the Light that fills it. The reason for it is that the Creator intentionally prepared for the Light the ability to convey to the Kli the desire to bestow, along with the pleasure.

It follows that once the Light created Behina Aleph and filled it, it felt that it wished to be similar to the Creator. And because this was a new desire, it was a new discernment, called Behina Bet (second discernment).

Behina Bet is a desire to give. The pleasure it feels from being similar to the Creator is called Ohr Hassadim (Light of Mercy). We therefore see that Behina Aleph is opposite from Behina Bet in the sense that the desire in Behina Aleph is to receive, and the desire in Behina Bet is to give. The Light in Behina Aleph is Ohr Hochma, and in Behina Bet it is Ohr Hassadim.

When the will to receive in Behina Aleph begins to enjoy the Light that fills it, it immediately senses that the Light is the giver of the pleasure and that it (Behina Aleph) is the receiver of the pleasure. In consequence, it begins to want to be like the Light itself, not wanting to receive the pleasure, but to give it, like the Light. For this reason, the desire to receive in it disappears and remains empty of Ohr Hochma, since pleasure is sensed only in a desire for it.

The will to receive cannot remain without Ohr Hochma, since Ohr Hochma is its Light of life. Hence, it is forced to receive some Ohr Hochma. Thus, this new desire, called Behina Gimel (third discernment) consists of two desires: 1) a desire to be similar to the Light; and 2) a desire to receive a little bit ofOhr Hochma.

In that state, the Kli feels two Lights: Light of Hassadim—in the desire to bestow—and Light ofHochma—in the desire to receive.

When Behina Gimel receives Light, it feels that of its two Lights, the Ohr Hochma, the Light of life, suits its nature. Then it decides to receive it in full, and thus a new, independent desire to receive that pleasure, Ohr Hochma, is born. This is the same pleasure that the Creator wishes to fill the creature with.

We therefore see that the Light that emerges from Atzmuto creates for itself a Kli in four steps. Hence, this final desire, called Behina Dalet (fourth discernment), is the only creature. All its preceding stages are but the stages of its development. In fact, the whole of Creation is Behina Dalet. Everything that exists in reality besides the Creator is Behina Dalet. Behina Dalet is calledMalchut (Kingship), since the will to receive reigns in it.

FOUR BEHINOT

Behina Dalet is the only creature. Behina Dalet is divided into externality, whose parts are Sefirot,Partzufim (plural for Partzuf), worlds, and our world—still, vegetative, and animate—and to internality: the souls of people. The difference between all these parts is only in the measure of desire to receive within them.

Behina Dalet, which was completely filled with Ohr Hochma, is called “the world of Ein Sof” (no end), since there is no end to its desire to receive the Light. Behina Dalet receives Light through its four preceding Behinot—Shoresh,Aleph, Bet, Gimel. Thus, it is internally divided into five Behinot of desire to receive: desires for Lights in the Behinot preceding itself, and the desire for the Light that comes to her.

THE FOUR BEHINOT PRIOR TO BEHINA DALET, WITH FIVE BEHINOT WITHIN IT

Summary: Light emits from the Creator, Behinat Shoresh. The Light creates a creature, Behina Dalet, in four stages. The essence of the creature is the desire to receive pleasure. The pleasure is the sensation of Light within the desire. Behina Dalet itself divides into four parts, which receive Light from the previous Behinot. Behina Dalet, which is filled with Ohr Hochma, is called “the world of Ein Sof.” The parts of Behina Dalet are called “souls” and “worlds.” The worlds contain Partzufim, Sefirot, and everything other than the souls.

TZIMTZUM ALEPH, MASACH, PARTZUF

When Ohr Hochma fills the will to receive in Behina Aleph, it gives the will to receive its nature—the desire to bestow. This is the reason why, at its end, Behina Aleph—after she felt the nature of the Light that fills her—changed her desire from wanting to receive to wanting to bestow.

Once Behina Dalet departed Behina Gimel and was filled with her Light, which is Ohr Hochma, too, the Light affected her in such a way that she began to want to bestow, similar to the nature of the Light within her. Hence, the will to receive disappeared from Behina Dalet.

But why does the Ohr Hochma give the Kli a desire to bestow when it fills it? This is so because theKli feels not only the pleasure from the Light, but the desire of the Giver, too. The Creator could have created a Kli that would not feel Him as the Giver, but only the pleasure of reception. In our world, this is what people feel when their will to receive is still undeveloped, like that of children, crude people, or the mentally unwell.

As a child grows, it becomes ashamed of receiving. In man, this sensation is so developed that one would prefer any pain in the world to the suffering of shame. The Creator created this quality in us deliberately, so that through it, we would be able to rise above our nature, the will to receive.

To be ashamed and suffer from receiving, one must feel that one is receiving. This is possible only if you feel the giver, that there is a giver. If I cannot feel the host, I will not be ashamed. But if the host is in front of me, I will be ashamed.

I cannot receive directly because I will have to relate to him. I will feel that I must give something in return for receiving from him. In that case, I will no longer be receiving, but I would change places with him and become a giver, since then he, too, would be receiving from me.

The sensation of the Creator evokes such great suffering from reception in Malchut, it decides to never use her will to receive for reception of pleasures for herself. This decision in Malchut, to not receive Light for herself, is called Tzimtzum (restriction). The name, Tzimtzum Aleph (first restriction), indicates that this operation occurred for the first time.

Thus, Malchut stopped receiving Light. By that, she stopped being a receiver, but she was still not giving anything to the Creator; she still did not fulfill her wish to become like the Light, the giver of pleasure. By not receiving pleasure from the Creator, Malchut did not obtain equivalence of form. Hence, we see that the act of Tzimtzum Aleph was not a goal, but a means to acquire the ability to give.

The Creator’s purpose in Creation was for Malchut, the created being, to receive pleasures. The Thought of Creation is constant and absolute. Hence, the Creator, the Light, continued to pressureMalchut to receive it. Malchut sensed that the act of restriction was insufficient to achieve the act of bestowal. Yet, how could the creature, whose only quality is to receive, give to the Creator, as He does?

By sensing the qualities of the Upper nine within her—the qualities of the Creator that she feels within, which, to her, form the Creator’s attitude towards her —Malchut begins to understand how she can come to bestow upon the Creator. She decides that if she receives the Light and enjoys it only because the Creator enjoys her delight in it, her reception would be tantamount to bestowal. Reception of pleasure by the receiver in order to benefit the giver turns an act of reception into one of bestowal. Thus, if Malchut receives all the Light (pleasure) that the Creator has prepared for her, she would be giving to Him, just as He is giving to her.

Take, for example, a visiting guest. The host treats the guest with food, precisely in the amount and flavor that the guest wishes it (the desire is in perfect match with the Light, in flavor and quantity, since the Light-pleasure created the Kli-desire in accordance with itself).

Yet, even though the guest is hungry, the presence of the host creates shame in him, which stops him from receiving. The shame stems from the sensation of himself as a receiver, and the host as a giver. And the shame is so powerful that he can no longer receive.

Yet, the host’s imploring of him to eat, since He has prepared everything for him, persuades the guest that the host would enjoy his eating. Then, it seems to the guest that if he were to receive the pleasure, after having rejected it several times, this reception would be regarded as him giving and benefiting the host. Thus, the guest would become a giver, and the host would become the receiver.

In Kabbalah, the hunger, the desire to receive delight and pleasure, is called Kli (vessel). The pleasure that comes from the Creator is called Ohr Yashar (Direct Light). The force that repels the pleasure that comes from the Creator is called Masach (screen). The Light repelled from the Masach is called Ohr Hozer (Reflected Light).

Using the force of the Masach—the power to resist self-gratification and delight the Creator—the Klican resist its own will to receive. We can understand that the Kli rejects the Light, but it is truer to say that the Kli rejects using the desire to enjoy for itself.

The Kli cannot return Light to the Creator; it can only change its intention. The aim created in the Klito delight the Creator is called Ohr Hozer (Reflected Light). Ohr (Light) is another name for pleasure.Ohr Yashar is the pleasure that the Creator wishes to give to the creature, and Ohr Hozer is the pleasure that the creature wishes to bestow upon the Creator.

Once the Kli (guest) is certain that it will not receive (enjoy) for itself, it examines the intensity of itsOhr Hozer (the measure of its desire to bestow pleasure upon the Creator—Host), and decides to receive the abundance that comes by it from the Ohr Yashar (the delicatessen and delights the Host is imparting), but only as much as it can receive in order to delight the Creator (Host).

Kabbalists are people who feel the Light emitted from the Creator and all its actions. But when they write about spirituality, they convey their sensations in a language of “technical” terms and definitions. Hence, only if the reader has a Masach and the forces that the books speak of, can one “translate” the words into feelings, by performing the same actions he reads about within himself.

The Light comes directly from the Creator (hence its name, Ohr Yashar) and wishes to clothe within the Kli. Yet, it encounters the Masach. The Masach repels the Light (refuses to receive it in order to receive), thus keeping the condition of Tzimtzum Aleph: to not receive for oneself. Once the Kli is certain that it will not receive for itself, it calculates (using the Masach) how much it can receive in order to bestow (delight the Creator). The sensation in the Light and the decision how much to receive is done prior to receiving it. For this reason, this part in the Kli is called Rosh (head). The place of calculation, where the Masach stands, is called Peh (mouth).

Following the decision in the Rosh, the Kli receives the Light in the Toch (interior). The Toch is the part of the Kli in which the reception of Light (sensation of pleasure inside the desire to enjoy) occurs de facto. Ohr Hochma (the pleasure) is received with the aim to delight the Creator in this manner. This aim is called Ohr Hassadim (Light of Mercy). In the language of Kabbalah, Ohr Yashar dresses inOhr Hozer, and Ohr Hochma dresses in Ohr Hassadim.

The Kli can receive only a small portion of the Light that comes from the Creator, since the Masach hasn’t the power to receive all the Light. Thus, a part (of the desires) in it is filled and a part remains empty. The part that remains empty is called Sof (end, conclusion). We therefore see that the creature consists of three parts: Rosh, Toch, and Sof. Together, they are called Partzuf (face, countenance). The Guf of the Partzuf (all its desires) divides into Toch, the receiving part, and Sof, which remains empty.

  • The boundary in the Guf of the Partzuf, where the reception of Light ends, is calledTabur (navel).
  • The part of the Light received within the Partzuf is called Ohr Pnimi (Inner Light).
  • The part of the Light that remains outside the Kli is called Ohr Makif (Surrounding Light).
  • Through the Masach, the Ohr Yashar divides into Ohr Pnimi and Ohr Makif.

Malchut comprises five Behinot (discernments). The Masach decides how much to receive in eachBehina. Each Behina divides into a part that receives and a part that does not receive. Hence, there are five Behinot in the Toch, and five Behinot in the Sof.

Summary: When the Light corrects the Kli, it gives the desire of the Creator to the Kli. This, in fact, is what we are lacking: for the Light (the Surrounding Light, which we evoke during the study, if we wish to achieve the purpose of Creation) to come and correct us, so that we may want our actions to be like the Creator’s (bestowing). This is the uniqueness of the study of Kabbalah, and this is also its importance. The study evokes the Surrounding Light, which corrects a person.

EXPANSION AND DEPARTURE OF LIGHTS

After Malchut decided to receive a part of the Ohr Yashar, and received it in the Toch, she stopped receiving. Malchut always calculates, in the Rosh of the Partzuf, what is the maximum Light she can receive in order to bestow. Depending on the force of the Masach, Malchut receives only a very small part of the whole of the Ohr Yashar, since receiving in order to benefit the Creator is against her nature.

The part of the Ohr Yashar that remains outside the Kli is called Ohr Makif. It continues to pressure the Masach, which limits its expansion in the Partzuf and wishes to break through the Masach and fill the entire Kli, including the Sof of the Partzuf, as prior to the Tzimtzum.

The Partzuf understands that if it received only a part, meaning filled itself only to the Tabur, and remained in that state, the Thought of Creation would not be realized. To realize the Thought of Creation, all the Light that filled Malchut prior to the Tzimtzum must be received with the aim to bestow. But if the Partzuf were to receive more, below Tabur, it would be reception in order to receive, since it does not have a Masach to receive in order to bestow over those Kelim.

For this reason, the Partzuf decides to leave the reception of Light altogether and return to its state from before the reception. This decision is made at the Rosh of the Partzuf, as with all decisions. Following the decision, the Masach that descended from Peh to Tabur and stood there, begins to rise from Tabur to Peh. The ascension of the Masach causes the Lights to depart the Partzuf through thePeh to the Rosh.

The decision to stop receiving the Light was made because the Masach that stood at the Tabur was pressured by the Ohr Makif that wanted to be received in the Partzuf, as well as by the Ohr Pnimi. These two Lights wish to cancel the Masach, which is like a limit on the expansion of the Light. Their pressure on the Masach is called “Bitush (beating) of Ohr Pnimi an Ohr Makif.”

These two Lights pressure the Masach at the Tabur, which limits the reception of Light in the Partzuf. They want the Masach to descend from Tabur to the Sium (end) of the Partzuf, and that thus, the whole of the Ohr Makif would be able to enter.

This state is similar to a person who received a part of what his host had served him. He feels great pleasure in what he has received, and that weakens him because he feels what great pleasures exist in what he did not receive.

As a result, the Masach returns from Tabur to Peh, and the Partzuf is emptied from Light. Just as the Light entered the Partzuf through the Peh, it leaves the Partzuf through the Peh. The expansion of Light from Above downwards, from Peh to Tabur, is called Taamim (flavors). The departure of Light in the Partzuf from Toch to Rosh is called Nekudot (points). When the Light departs the Partzuf, it leaves an impression of itself, called Reshimo (memory/recollection). A Reshimo from the Lights ofTaamim is called Tagin (tags), and a Reshimo from the Lights of Nekudot is called Otiot (letters).

The expansion of Light and its departure make the Kli fit for its task, since only after the Kli feels the pleasure and the pleasure departs, does a true desire for this pleasure appear in the Kli. After the departure of the Light, a Reshimo remains in the Kli. This is a Reshimo of the pleasure that was there, of the Nekudot. Once the Kli is emptied of Light, the Reshimo determines the desire and craving of the Kli. Hence, the Reshimo from the departure of the Light is called Otiot, or Kli.

Prior to the Tzimtzum, Behina Dalet receives Lights from all of its four preceding Behinot. Light comes to her from Atzmuto through Behinot Shoresh, Aleph, Bet, Gimel, and Dalet. Hence, Behina Daletcontains five internal Behinot. Each internal Behina of Behina Dalet receives Light from its corresponding Behina:

  • Behinat Shoresh in Behina Dalet receives Ohr Yechida (Light of Yechida) from Behinat Shoresh.
  • Behina Aleph in Behina Dalet receives Ohr Haya from Behina Aleph.
  • Behina Bet in Behina Dalet receives Ohr Neshama from Behina Bet.
  • Behina Gimel in Behina Dalet receives Ohr Ruach from Behina Gimel.
  • Behina Dalet in Behina Dalet receives Ohr Nefesh from Behina Dalet.

Only Behina Dalet in Behina Dalet feels that the will to receive pleasure is hers. Hence, only thisBehina is regarded as a “creature.” The rest of the Behinot in Behina Dalet, preceding Behina Dalet inBehina Dalet, are desires that Behina Dalet received from Behinot Shoresh, Aleph, Bet, and Gimelthat preceded it. Although the desires in its preceding Behinot are desires to receive, they come from the Creator and not from Behina Dalet herself.

Behina Dalet consists of five Behinot; this is her structure and it is unchanging. These Behinot may divide, fill, join for actions of reception of Lights within them, but their structure remains the same. It is called the tip of the Yod, Yod, Hey, Vav, Hey.

The worlds, and everything in them besides people, emerge from the Behinot that precede Behina Dalet in Dalet. They have no independent desire to receive. They are operated by the desires that the Creator imprinted in them, and are therefore not defined in Kabbalah as “creatures.” Only the souls of people were made of Behina Dalet in Dalet, where the will to receive exists in her independently. Hence, only souls of people are considered “creatures.”

A true desire to receive for oneself appears only in Behina Dalet in Behina Dalet. She is the only one that perceives herself as receiving. Hence, she is the only one that decides to restrict the reception of the Light. But the Light departs from the rest of the Behinot in Behina Dalet, too, since only Dalet inDalet receives, while the preceding Behinot only develop her will to receive. When she stops receiving, the Light disappears from all of them, since all five Behinot are one Kli, the tip of the Yod, Yod, Hey, Vav, Hey.

After the Tzimtzum, when Malchut receives those five Lights through the Masach—within her fiveBehinot—they enter those five parts of Malchut. The order in which Lights enter the Partzuf is from the smallest Light to the greatest Light: Nefesh, Ruach, Neshama, Haya, and Yechida. Hence, these Lights are called NRNHY.

ENTRANCE AND DEPARTURE OF LIGHTS IN A PARTZUF

The five parts of Malchut are called Behinot Shoresh, Aleph, Bet, Gimel, and Dalet. Following theTzimtzum, when these parts receive Lights through the Masach, they are called Sefirot (sapphires, illuminations) because the Light shines in them. Hence, instead of Behinot, we call them Sefirot.

Keter = Shoresh

Hochma = Aleph

Bina = Bet

Zeir Anpin (ZA) = Gimel

Malchut = Dalet

The Reshimot (plural for Reshimo) from the departing Lights are called Otiot (letters). After the departure of the five Lights, Nefesh, Ruach, Neshama, Haya, and Yechida, from the five Sefirot, Keter, Hochma, Bina, Zeir Anpin, and Malchut, five Reshimot, or Otiot remain: the tip of the Yod, Yod, Hey, Vav, Hey.

Later in this article, we will learn how Kabbalists use symbols to depict spiritual forces in writing. They build letters, words, and names out of dots and lines. This is how all the holy books were written. It turns out that the writing is information about spiritual forces and operations. When Kabbalists read books, they can act according to the instructions in them.

Yet, when we examine holy books, they seem to discuss historic events. But it is written in the Torah that the whole of the Torah is names of the Creator. This means that all the words in the Torah tell us either about the Kelim or about their actions. In other words, the whole of the Torah is the same wisdom of Kabbalah that we must learn today, written in a different language.

There are four languages to the Torah: the language of the Torah, the language of legends, the language of the Talmud, and the language of Kabbalah. All of them were invented by Kabbalists who attained spirituality, to tell us how we can achieve the purpose of Creation.

OVERVIEW

The Creator wishes to benefit His creatures. The creatures are meant to receive the Creator’s benefit by themselves. For this purpose, the Creator created an independent creature, completely detached from Him. The creature does not feel the Creator because the Light is Higher than the Kli, and when it fills the Kli, it controls it and determines what the Kli will want.

Hence, the creature must be born in concealment from the Light so as to be independent, without the sensation of spirituality and the existence of the Creator. It is born at the farthest degree from the Creator, in a degree called “this world.” Yet, when the creature is independent from the influence of the Upper Light (the Creator), it also lacks the power to understand its state, its reality, the purpose of its life. It follows that the Creator must prepare the right environment for the creature to develop and grow:

  1. He must restrict His Light to the minimum, restriction by restriction. This is how the degrees were built from Above downwards, from the degree of Ein Sof, the closest to the Creator, to the degree of “this world,” the lowest and farthest from the Creator. This act is called “the expansion of the worlds and the Partzufim.”
  2. Once the starting point has been prepared for the creature, it must be given a possibility to rise from that state and reach the Creator’s degree. But how can this be done, if after Tzimtzum Aleph no Light reaches the Kli—the creature—who is at the degree of “this world”? For this reason, the Creator provided us in this world with a Segula (power, remedy): Ohr Makif(Surrounding Light), which shines even to the restricted Kli.

Rav Yehuda Ashlag wrote about this Segula in Item 155 of his “Introduction to the Study of the Ten Sefirot”: “Therefore we must ask, why then, did the Kabbalists obligate each person to study the wisdom of Kabbalah? Indeed, there is a great thing in it, worthy of being publicized: There is a wonderful, invaluable remedy to those who engage in the wisdom of Kabbalah. Although they do not understand what they are learning, through the yearning and the great desire to understand what they are learning, they awaken upon themselves the Lights that surround their souls.

“This means that every person from Israel is guaranteed to finally attain all the wonderful attainments that the Creator had calculated in the Thought of Creation to delight every creature. One who has not been awarded in this life will be granted in the next life, etc., until one is awarded completing the Creator’s Thought, which He had planned for him.

“And while one has not attained perfection, the Lights that are destined to reach him are considered Surrounding Lights. This means that they stand ready for him, but are waiting for him to purify his vessels of reception, at which time these Lights will clothe the able vessels.

“Hence, even when one does not have the vessels, when one engages in this wisdom, mentioning the names of the Lights and the vessels related to one’s soul, they immediately shine upon him to a certain measure. However, they shine for him without clothing the interior of his soul for lack of able vessels to receive them.

“Yet, the illumination one receives time after time during the engagement in the wisdom of Kabbalah draws upon one grace from Above, imparting one with abundance of sanctity and purity, which bring one closer, until he achieves perfection.

“Yet, there is a strict condition during the engagement in this wisdom, to not materialize the matters with imaginary and corporeal things, as thus they breach, ‘Thou shalt not make unto thee a graven image, nor any manner of likeness.’ In that event, one is rather harmed instead of benefited.”

Thus, only proper study of the wisdom of Kabbalah can bring man to the purpose of his life. This is what Kabbalists are saying, and who knows about reality more than they?

Ohr Makif is the power with which any person can begin to rise from this world to the spiritual world. Without the help of the illumination of this Ohr Makif, we would have no possibility of transcending our state, since the Kli can be corrected only by the Light, and the Upper Light cannot reach this world. Hence, we need the Ohr Makif.

To help beginners avert failures on their way, we added a table of questions and answers, a glossary, abbreviations, and various media files. We do not intend to delve deep or expand the explanation and the amount of information, but to direct the student towards obtaining the drive to progress correctly. It should be clear that the purpose of the study is to achieve Dvekut (adhesion) with the Creator. This must be before our eyes, since only then do we evoke upon ourselves the Surrounding Lights, and through their impact, we will enter the Upper World.

The glossary is intended for the correct understanding of basic terms. But only if one knows how to interpret the words one is reading correctly, in their true, spiritual meaning, unlike the way we usually interpret them in our world, only to that extent is one permitted to learn and read anything in the Torah. Otherwise, one might perceive the books of Torah as historic narratives.

When a Kabbalist attains spirituality, it is indescribable in words, since spirituality contains only sensations. This is why Kabbalah books are written in the language of branches, using worldly words to describe spiritual concepts.

The spiritual world is an abstract place, “virtual,” where only forces and emotions exist, without bodily clothing. We must constantly renew and repeat the spiritual concepts because until we achieve emotional connection with spirituality, we will be reading in the Kabbalah books without any understanding of what stands behind the words.

The primary mistake is that there are “Kabbalists” who teach that there is some connection between the human body and the spiritual Kli, as though the spiritual Kli clothes in a human body, as if within each corporeal organ clothes a spiritual organ. In their view, if one performs a physical act or any physical motion whatsoever, it seemingly contains spiritual content. They think that in so doing, one actually performs a spiritual action.

Their mistake stems from the Kabbalists’ use of the language of the branches, using worldly words to name and define spiritual terms. This is the reason for the strict prohibition in the Torah, “Thou shalt not make unto thee a graven image, nor any manner of likeness.” In other words, it is forbidden to imagine spirituality in corporeal shapes, not because this could inflict harm Above, but because the false image would prevent one from understanding the Creator’s ways and approaching the goal.

Hence, the student must constantly repeat the key concepts of Kabbalah, such as “place,” “time,” movement,” “no absence,” Guf (body), “body parts” or “organs,” Zivug (coupling), “kiss,” “embrace” until each concept is perceived correctly. This is what Baal HaSulam writes in his “Introduction to the Study of the Ten Sefirot.” Those who want to study Kabbalah the right way are advised to leave all the books on this subject, except for The Book of Zohar, the writings of the Ari, the writings of Baal HaSulam, and the writings of Rabash.

Interpreting the Torah as a historic narrative contradicts the verse that says that the whole Torah is the names of the Creator, that it is the Torah of the world of Atzilut, and that all the words in it are Holy Names. It is important to remember that it does not speak of this world, and the people in it (see “Introduction to the Book of Zohar,” Item 58).

All the names in the Torah are holy, even such names as Pharaoh, Balaam, Balak. For example, one who is called up to stand next to the Ark of the synagogue during service, kisses the book of Torah without first checking to see if he mistakenly kissed the name Pharaoh or Laban. The Zohar explains that each name symbolizes a spiritual degree: Pharaoh corresponds to Malchut, Laban to the HigherLoven (whiteness), Partzuf of Upper Hochma, etc.

RESHIMOT

To perform the correct operation, the Kli must know what it wants, how to get what it wants, and have the strength to get what it wants.

Besides the Creator, there is only one Creation: the will to receive pleasure. Hence, the whole of reality contains only Light and Kli, pleasure and desire, Hitlabshut (clothing) and Aviut(coarseness/desire to receive).

In each spiritual act, following the departure of Light from the Kli, meaning after the transition from a state where the Kli is filled with Light to a state where the Kli is empty, it leaves behind it two “recollections” of the previous state. They are called Reshimo de Hitlabshut (recollection of the clothing)—a Reshimo of the Light that was in the Kli and departed, and Reshimo de Aviut(recollection of the desire to receive)—a Reshimo of the Kli on the Masach that remains to be used.

These two Reshimot (plural for Reshimo) are considered one Reshimo. If no Reshimo is left, the Kliwill not know what to want or how to get what it wants. The whole process of reality’s cascading from its initiation in Malchut de (of) Ein Sof, through its end in this world, are different states of Malchut de Ein Sof. It undergoes this sequence of states with the help of the Light that surrounds it, which evokes the Reshimot that remain in it after each state.

The state in which Behina Dalet is filled with Light is called Malchut de Ein Sof. After Behina Dalet experienced herself as a “receiver,” she decided to restrict the reception of Light. The Light departed and a Reshimo of the Light that was in it remained in Malchut. Even after the Tzimtzum, Light came to fill Malchut, but she calculated and decided to receive only as much as she could receive with the aim to bestow upon the Creator.

The required data for this calculation are (a) the Reshimo from the Hitlabshut of the Light in the previous state, and (b) the desire to receive in order to bestow. Once Malchut calculates theseReshimot in the Rosh, she receives what she has decided to receive in the Guf. And when the Klicompletes the reception of the part of the Light that it decided to receive, the Ohr Makif batters theMasach and forces it to return to the Peh. Thus, the Partzuf is emptied of its filling.

When the Masach rises from Tabur de Galgalta to its Peh, the Ohr Pnimi exits Galgalta and leaves theMasach of the Guf with a Reshimo of the Light that it had, called Reshimo de Hitlabshut. But theReshimo of the strength of the Masach that received the Light does not stay, since the Masach had decided to stop receiving the Light, and disqualified itself from working with its strength. Hence, theReshimo of the Masach disappears.

The Masach rose from Tabur back to the Peh. Hence, it feels the Upper Light in the Rosh, which pressures it with a demand to receive it. As a result, the desire to receive Light in order to bestow is reawakened in Malchut. This is the beginning of the birth of a new Partzuf on the remaining Reshimot from the previous state.

Summary: A Reshimo of the Light is a part of the Light, which the Light leaves after its departure. It is the nucleus, the root of the birth of the next Partzuf. The Reshimo from the Masach is lost, and theZivug is done on a new Reshimo.

The Reshimot on which the Partzufim Emerge

World /Partzuf Name Reshimo de Hitlabshut Reshimo de Aviut
World of Adam Kadmon:
Partzuf Keter Galgalta Dalet Dalet
Partzuf Hochma AB Dalet Gimel
Partzuf Bina SAG Gimel Bet
Partzuf ZA MA Bet Aleph
Partzuf Malchut BON Aleph Shoresh
Partzuf Nekudot de SAG:
Partzuf Nekudot de SAG Bet Bet
World of Nekudim:
Partzuf Katnut

(smallness/infancy)

 Bet Aleph
Partzuf Gadlut

(greatness/adulthood)

 Dalet Gimel
World of Atzilut:
Partzuf Keter Atik Dalet Dalet
Partzuf Hochma AA Dalet Gimel
Partzuf Bina AVI Gimel Bet
Partzuf ZA ZA Bet Aleph
Partzuf Malchut Nukva Aleph Shoresh
World of Beria:
Partzuf Keter Atik Dalet Dalet
Partzuf Hochma AA Dalet Gimel
Partzuf Bina AVI Gimel Bet
Partzuf ZA ZA Bet Aleph
Partzuf Malchut Nukva Aleph Shoresh
World of Yetzira:
Partzuf Keter Atik Dalet Dalet
Partzuf Hochma AA Dalet Gimel
Partzuf Bina AVI Gimel Bet
Partzuf ZA ZA Bet Aleph
Partzuf Malchut Nukva Aleph Shoresh
World of Assiya:
Partzuf Keter Atik Dalet Dalet
Partzuf Hochma AA Dalet Gimel
Partzuf Bina AVI Gimel Bet
Partzuf ZA ZA Bet Aleph
Partzuf Malchut Nukva Aleph Shoresh
Reshimot of the Aviut de Masach of the Worlds
World of Keter world of Adam Kadmon Aviut Dalet
World of Hochma world of Atzilut Aviut Gimel
World of Bina world of Beria Aviut Bet
World ZA world of Yetzira Aviut Aleph
World of Malchut world of Assiya Aviut Shoresh

Reshimo is left in the Masach, this is the end of the world of Assiya. Malchut of the world of Atzilut begets yet another Partzuf, called Adam ha Rishon, which shatters into pieces that fall below the world of Assiya, to a place called “this world.”

The smallest Reshimo in the smallest broken Kli is called “the point in the heart.” This is what a person feels as a desire for spirituality when being awakened from Above. These Reshimot clothe in certain people in our world and give them no rest, until they correct them with a Masach and fill them with Light.

If a person feels that Reshimo, he or she is worthy of achieving spirituality, of experiencing the Upper World and knowing the whole of reality. The guidance for achieving it is found in books of Kabbalah. Each generation has its own books of Kabbalah, written for that generation, for the particular kind of souls that descend in it.

The books that are to guide our generation into spirituality are the books of Rav Yehuda Ashlag (Baal HaSulam), and Rav Baruch Ashlag (the Rabash). Besides studying in these books, there are two more necessary conditions for proper learning: studying in a group, whose goal is to achieve the purpose of Creation, which is headed by a Kabbalist teacher (Rav).

In the cascading of reality from Above downwards, a ladder of degrees was formed, on which a person climbs back. One who achieves a certain degree discovers in it Reshimot from a Higher degree, and can thus continue to climb. Reshimot from Higher degrees appear in people in our world, too. These are Reshimot from the closest spiritual degree to that person. By working with these Reshimot, a person exits our world and enters the spiritual world.

THE BIRTH OF THE PARTZUFIM

Behina Dalet is called Malchut, since it hosts the biggest will to receive. When filled with Light, she is called Ein Sof (no end), since she receives the Light without putting an end to it. Malchut is the only created being. Her parts are called Olamot (worlds), since they Maalimim (conceal) the Creator’s Light from the creatures. The concealment in each world corresponds to the measure by which the creatures can receive the Light using the Masach.

When Behina Dalet received the Light of Ein Sof, she felt that the Light was coming from the Giver. The sensation of the Giver evoked such shame and agony in her that she decided never to be a receiver.

A decision in a Higher One becomes a binding law for all its subsequent states. Thus, even if a part ofMalchut does want to receive for itself, it will not be able to receive, since Malchut controls all its parts. Each new decision comes from the weakness of the degree; hence, each decision affects only the lower degrees.

Following Tzimtzum Aleph, Reshimo of the Light and the Kli remained in Malchut. The Light returned to Malchut and wanted to fill it, since the Creator’s intention to delight the creature is constant. It is only this Thought of the Creator that operates in every act in Creation, even when it seems to us that reality is not in our favor.

Malchut, which stands at the Peh of the Rosh of the Partzuf, senses the Creator’s goal to benefit her, as in the example of the guest and the host. Malchut feels that if she does not receive from the Creator, she will not be giving Him anything. Hence, she decides to receive, so the Creator will enjoy her reception.

With the help of the Reshimot de Hitlabshut and de Aviut from the previous filling, Malchut can accurately calculate how much she can receive, not according to her desire to enjoy, but in order to delight the Creator.

The Reshimo de Hitlabshut is a Reshimo from the Light that was in Malchut. The Masach, on whichMalchut received that Light, has been purified. There was no power in the Masach to once again receive the same Light from which the Reshimo de Hitlabshut remained. Thus, the Rosh de Hitlabshutof the next Partzuf was born on the Reshimo de Hitlabshut. Afterwards, the Masach made a Zivug on the Reshimo de Aviut, begetting the second Rosh, called Rosh de Aviut, from which the Gufexpanded. This is the clothing of the Light in Malchut.

The part in which Malchut decides how much of the Upper Light she can receive in order to bestow is called Rosh. Following the decision in the Rosh, Malchut receives the amount of Light she has decided, within the Partzuf. This Light is called Taamim (flavors).

When the Light of Taamim completes its entrance to the Guf, the Masach that extended it stops the expansion of the Light into the Partzuf. The Masach does not allow the Light to continue entering, since Malchut’s decision is a decision on the maximum amount she can receive not in order to delight herself. If she receives more, it will be in order to receive pleasure for herself.

Hence, in a place where the Masach stops and does not receive anymore, Malchut senses once more the prompting of the Upper Light to receive it. This place is called Tabur (navel). If Malchut receives more Light, it will be for her own pleasure. Hence, she has no choice but to stop receiving Light altogether.

All decisions are made only at the Rosh of the Partzuf, and are then executed in the Guf. Here, too, following the decision in the Rosh to stop receiving, the Masach rises from Tabur to Peh and deports the Lights from the Guf of the Partzuf.

The Masach comes to the Peh with a Reshimo of the Light that filled the Partzuf, and a Reshimo of the Aviut that remained in the Masach. By the meeting of the Masach with the Upper Light at theRosh of the Partzuf, the desire to receive Light in order to bestow is reawakened in the Masach, which awaken Reshimot in it. The Masach makes a Zivug de Hakaa with the Upper Light and begets the next Partzuf.

There are two Masachim (plural for Masach) in each Partzuf: a Masach that rejects the Light, and aMasach that receives the Light. The Masach that rejects the Light always stands at the Peh of thePartzuf, repelling all the Light that wishes to penetrate the Partzuf, and thus meets the condition ofTzimtzum Aleph.

Once the first Masach repels all the Light and is certain that it will not receive for itself, but only with the aim to bestow upon the Creator, it activates the second Masach, which weighs how much of the Upper Light that comes to it can be received with the aim to bestow.

Following the decision, the Masach begins to receive Light. It descends from the Peh down, and following it, the Light enters the Partzuf. When the measure of Light within the Partzuf reaches the measure that the Masach of the Rosh had decided on, the Masach that descended to the Guf stops. This is so because the Masach of the Guf always follows orders and decisions made by the Masach of the Rosh. Thus, the next Partzuf is born out of the former.

The calculation is done at the Masach in the Rosh. But because its Aviut is less than in the previousPartzuf, the Masach descends to the Chazeh of the Partzuf, and does not stand at the Peh. This is because the Chazeh is the level of Aviut Gimel of the Guf, as opposed to the Peh, which is Dalet.

Hence, once the Masach rises from Tabur to Peh, where it receives a desire to make a new Zivug, it descends to the Chazeh and calculates how much to receive. That calculation begets the second Roshof the Partzuf. Following the decision, the Masach descends from the Peh down to the place it chose as the place through which it would receive Light. That place will become the Tabur of the nextPartzuf.

Below Tabur and through the Sium Raglin of the next Partzuf, there remain empty Kelim that theMasach does not fill due to absence of resistance power. The second Partzuf, and the rest of thePartzufim of the world of Adam Kadmon, cannot descend below Tabur of the first Partzuf, due to the absence of power in their Masach.

After the second Partzuf, AB de AK, emerged and received what it decided in the Rosh, on theMasach that descended into its Tabur, too, there was a Bitush of Ohr Pnimi and Ohr Makif. Here, too, the Masach understands that it cannot remain at the Tabur because it does not have the strength to receive more, and were it to remain in its state, it would not achieve the purpose of Creation.

Hence, the Masach of the second Partzuf, too, decides to purify, and rises to the Peh. Here, too, aReshimo remains in the Masach. When it reaches the Peh and is integrated in the Masach of the Peh, it reawakens to receive Light. The last Reshimo de Aviut, from Behina Gimel, disappears from theMasach, and Reshimo de Behina Bet appears. Hence, the Masach descends to the Chazeh, where it makes a Zivug de Hakaa for begetting the new Partzuf, called Partzuf SAG of AK.

Here, too, once Partzuf SAG emerged, its Masach de Guf is purified by the Bitush of Ohr Pnimi andOhr Makif on it. The Masach rises to the Peh, descends to the Chazeh, and begets the next Partzuf at the level of Aviut Aleph, called “Upper MA.”

When Partzuf Upper MA stops the expansion of the Light within it, it senses the Bitush of the Inner and Surrounding Lights within it, and decides to purify. It returns to the Peh with Aviut Shoresh, since the Masach no longer has the strength of Kashiut (hardness) to receive Light. It cannot beget aPartzuf, but only a Rosh, and thus stops the process of the birth of the Partzufim.

THE OVERALL REALITY

Following the Tzimtzum, Malchut decides to receive in order to bestow upon the Creator. This intention is called Masach (screen). Following, a sequence of Partzufim emerges on the Masach inMalchut:

  • A Partzuf called Galgalta emerges on a Masach with the strength to receive Light on Aviut Dalet.
  • A Partzuf called AB emerges on a Masach with the strength to receive Light on Aviut Gimel.
  • A Partzuf called SAG emerges on a Masach with the strength to receive Light on Aviut Bet.
  • A Partzuf called MA emerges on a Masach with the strength to receive Light on Aviut Aleph.
  • A Partzuf called BON emerges on a Masach with the strength to receive Light on Aviut Shoresh.

The names of the Partzufim are determined by the quantity and quality of the Lights that fill them.Malchut emerged as Behina Dalet, meaning the fifth in the evolution of the Light of Atzmuto. Hence, she receives from the previous Behinot and contains them. For this reason, within Malchut de Ein Sof are five Behinot of the desire, from the smallest desire in Behinat Shoresh to the greatest desire inBehina Dalet, and she receives Light inside of her unboundedly.

After the Tzimtzum, Malchut decides to receive Light only in order to bestow upon the Creator. Reception in this manner is contrary to her natural desire; hence, she cannot receive unboundedly. She cannot receive all the Light at once, as before. Thus, she decides to receive all this Light in smaller portions. In the end, she will be completely filled and will achieve the purpose of Creation.

Each tiny part of Malchut is like the whole of Malchut, containing five parts of will to receive. This is so because there cannot be a desire if there are no four degrees of expansion of Lights preceding it.

For this reason, each Kli has a fixed structure, according to the five parts of Aviut: Shoresh, Aleph, Bet, Gimel, and Dalet, called Sefirot Keter, Hochma, Bina, ZA, and Malchut, called Otiot Tip of the Yod, Yod, Hey, Vav, and Hey.

The whole of Malchut is divided into five main parts, called five worlds: AK (Adam Kadmon), Atzilut, Beria, Yetzira, and Assiya. Each world is divided into five Partzufim: Atik, AA(Arich Anpin), AVI (Aba ve Ima), ZA (Zeir Anpin), and Nukva (Malchut). Each Partzuf contains fiveSefirot: Keter, Hochma, Bina, ZA, and Malchut.

The five worlds contain 5×5=25 Partzufim. Each Partzuf contains five Sefirot. Hence, in all the worlds there are 25×5=125 Sefirot or degrees each soul must experience, from this world to the world of Ein Sof, in order to achieve Dvekut with the Creator.

Each degree, Sefira (singular for Sefirot), Partzuf, world—a part of Malchut de Ein Sof, the smallest fraction of reality—comprises five parts of the will to receive, a Masach above it, and Light, which it receives through the Masach. Hence, the difference between all the parts of Creation is only in the measure of the will to receive and the Masach atop it. The measure of the Masach determines the kind and level of the implementation of the desire.

Our body contains the same parts. The difference between the parts is in their filling (stronger, smarter, or more skillful). Thus, the same parts exist in all the spiritual Partzufim: the tip of the Yod, Yod, Hey, Vav, Hey.

These letters are called “the name of the Creator,” since He created the creature in this pattern. The creature senses its Creator by the way it is filled with Light—the Creator—and ascribes names to the Creator accordingly.

The name of each Kli follows the extent to which the Kli senses the Creator. Hence, each degree bears its own name, from this world to the world of Ein Sof. The souls rise to attain the purpose of Creation, beginning with this world, which is the lowest degree. When a soul ascends to a certain degree, it means that it receives the Light in that degree. In other words, it fills its HaVaYaH with a certain filling of Light of HaVaYaH, which, along with the filling, creates the name of the degree.

It is written that everyone must come to be like Moses. This means that everyone must achieve the degree called “Moses.” All the names in the Torah are Holy Names, since they are depictions of the revelation of the Light, the Creator. Hence, the whole Torah is called “the names of the Creator,” including such names as Pharaoh, Balaam, Balak, etc.

The name of the degree is determined by the Light that fills the Partzuf, the HaVaYaH. For example, if the Kli is filled with Ohr Hochma, and the symbol of that Light is the letter Yod, the filling of the letters Yod, Hey, Vav, Hey is Yod, Hey (a Yod in the Hey), Viv (a Yod in the Vav), Hey (a Yod in theHey).

This is because each letter in the Hebrew alphabet has its own number:

Aleph = 1 Zain = 7 Mem = 40 Kof = 100
Bet = 2 Het = 8 Nun = 50 Reish = 200
Gimel = 3 Tet =9 Sameh = 60 Shin = 300
Dalet = 4 Yod = 10 Ayin = 70 Tav = 400
Hey = 5 Chaf = 20 Peh = 80
Vav = 6 Lamed = 30 Tzadi = 90

Thus, if we sum up the letters in the name HaVaYaH: Yod, Hey, Vav, Hey = Yod (10+6+4) + Hey(5+10) + Viv (6+10+6) + Hey (5+10) = 72, which is the letters AB (Ayin + Bet). This is whyPartzuf Hochma is called AB.

A Partzuf that receives Light of Hassadim is called SAG:

Yod, Hey, Vav, Hey = 63 = SAG (Samech + Gimel).

This is how all the degrees in the whole of reality are named. Hence, to know the name of each degree, we need only know the names of each type of Light. Then, when we read the Torah, we will understand which spiritual actions and which places and degrees in the Upper Worlds are being discussed.

Then we will no longer mistakenly think that the Torah discusses anything below the spiritual world. We will not think that the Torah speaks of our corporeal lives, of history, or of how to manage ourselves in our material lives. Instead, we will know that all books of Torah are actually instructions telling us how to achieve the purpose of our lives while still living in this world, so we will not have to return to this world cycle-by-cycle and repeatedly suffer this vain, purposeless, and useless life.

A Partzuf is ten Sefirot: Keter, Hochma, Bina, ZA, and Malchut

A Partzuf in letters is Yod (Hochma), Hey (Bina), Vav (ZA), and Hey (Malchut).

But the level of a Partzuf—Nefesh, Ruach, Neshama, Haya, Yechida—is not explained by the nameHaVaYaH, since the letters HaVaYaH are ten Sefirot of the skeleton of the Kli. They clarify the state of the empty Kli, without fulfillment with the Upper Light. The level of the Kli, the spiritual degree of theKli, is determined by the measure of the Masach. The Masach fills the ten Sefirot of HaVaYaH with Lights. The Masach can fill the Kli with Light of Nefesh, Ruach, Neshama, Haya, or Yechida. The Light in the Kli determines the Kli’s degree on the ladder of degrees.

There are only two Lights in reality: Ohr Hochma (Light of Wisdom) and Ohr Hassadim (Light of Mercy). The symbol for Ohr Hochma is the letter Yod, and the symbol for Ohr Hassadim is the letterHey.

  1. The registration of the level of Yechida (Kli Keter) is simple HaVaYaH, without filling: Yod, Hey,Vav, Hey = 10+5+6+5 = 26.
  2. The registration of the level of Haya (Kli Hochma) is HaVaYaH filled with Yod: Yod, Hey, Vav,Hey = (10+6+4) + (5+10) + (6+10+6) + (5+10) = 72.
  3. The registration of the level of Neshama(Kli Bina) is HaVaYaH filled with Hey, except that the letter Vav is filled with Aleph, and the letter Hey is filled with Yod: Yod, Hey, Vav, Hey = (10+6+4) + (5+10) + (6+1+6) + (5+10) = 63.
  4. The registration of the level of Ruach (Kli ZA) is HaVaYaH filled with Hey, except that the letter Vav of HaVaYaH is filled with Aleph: Yod, He, Vav, He = (10+6+4) + (5+1) + (6+1+6) + (5+1) = 45.
  5. The registration of the level of Nefesh (Kli Malchut) is HaVaYaH filled with Hey, except the letter Vav of HaVaYaH, which remains without filling: Yod, Hh, Vv, Hh = (10+6+4) + (5+5) + (6+6) + (5+5) = 52.

This is the source of the names, AB, SAG, MA, BON.

NEKUDOT DE SAG

After Tzimtzum Aleph, Malchut decides to fill herself in order to bestow using the Reshimot that remained from the world of Ein Sof. Reception in order to bestow is against the creature’s nature. Hence, Malchut cannot instantaneously receive all the Upper Light that filled her in the world of Ein Sof, but only in small portions, called Partzufim. Thus, Malchut receives five portions of Light:Galgalta, AB, SAG, Upper MA, and Upper BON. This completes the exit of all the Reshimot in her, and the chain of expansion is stopped.

The third Partzuf to emerge is Partzuf SAG. Its nature is that of Bina, so it does not want to receive anything for itself; it “delights in mercy.” For this reason, this Partzuf can descend below Tabur de Galgalta and fill the end of Galgalta with its Lights.

Partzuf SAG emerged on Reshimot of Hitlabshut Gimel and Aviut Bet. Hence, there is illumination ofHochma in its Taamim. For this reason, the Taamim of SAG cannot descend below Tabur de Galgalta. But when Partzuf SAG begins to purify, the Ohr Hochma immediately vanishes, and as the Masach purifies from Tabur to Peh, Partzuf Nekudot de SAG emerges, and this Partzuf contains only Ohr Hassadim. Thus, this Partzuf can descend below Tabur de Galgalta and fill the Sof (end) of Galgalta with Ohr Hassadim.

The whole of reality emerges from Behinat Shoresh, the Creator’s desire to benefit His creatures. In accordance with this desire, the Light expands as a cause and effect sequence to execute the Thought of Creation within the Kli, so it will receive it.

In Behina Aleph, which is the whole of the Light and the Kli, there is the whole of the Creator’s intention to make a Kli and fill it with Light. Everything that emerges after emerges from it. Thus the thought of the Creator appears in actual fact. The Creator imprinted the possibility to bring Creation to its goal of rising to the degree of the Creator within the nature of the Kelim and the Lights, from the outset.

After Tzimtzum Aleph, Malchut de Ein Sof decided to receive through the Masach and generated fivePartzufim: Galgalta, AB, SAG, Upper MA, and Upper BON. This completes the elicitation of all theReshimot, and exhausted the force of the Masach, although only part of Malchut was filled.

Had Nekudot de SAG not descended to fill the Sof of Galgalta, Malchut de Ein Sof would never have been filled. This is so because Malchut is only a desire to receive, without any mixture of desires to bestow. And here, when Nekudot de SAG—which are Bina—descend to the Sof of Galgalta—which isMalchut—it creates a mixture of Malchut with Bina. Thus, Malchut is given an opportunity to acquire the desire (Kli) for bestowal, to correct herself and be filled with Light.

Following Tzimtzum Aleph, Malchut de Ein Sof decided to receive only by means of a Masach, that is, according to her ability to receive in order to bestow. She makes a Zivug on Reshimot of Hitlabshut Dalet and Aviut Dalet, which remained in her after the Tzimtzum, and received a part of the Light ofEin Sof. The part of Malchut de Ein Sof that was filled by this Zivug is called Galgalta or Keter.

Subsequently, Malchut receives yet another share of the Light of Ein Sof, in order to bestow. The part of Malchut that was filled by this Zivug on the Masach with Reshimot of Hitlabshut Dalet and Aviut Gimel that remained after Galgalta is called AB, or Partzuf Hochma.

The part of Malchut de Ein Sof that was filled by the Zivug on the Reshimot in the next stage —Hitlabshut Gimel and Aviut Bet that remained after Partzuf AB—is called SAG, or Partzuf Bina. Partzuf SAG is the same Malchut, will to receive, except it cannot receive in order to bestow, through theMasach, like Partzufim Galgalta and AB; it can only make itself similar to Behina Bet, Bina.

By its nature, Bina does not want to receive Light; she wishes only to bestow. There are no limitations on the act of giving; hence, Partzuf SAG can fill with its Ohr Hassadim, the whole part ofMalchut that remained empty.

Bina comprises three parts:

  1. Expansion of Ohr Hochma.
  2. Bina’s decision that it does not want Ohr Hochma, but wishes only to bestow. This is why Ohr Hassadim spreads in this part.
  3. Bina receives some Ohr Hochma, but not for herself, to pass it on to Partzuf ZA.

The first part in Bina is still Hochma. Only from the second part in Bina does the desire to bestow begin to manifest. Hence, she can fill the part of Malchut de Ein Sof, the part where there is a desire to bestow with Ohr Hassadim, below the general Tabur, which has not yet been filled.

Partzuf SAG begins to receive Light in its Toch through a Zivug on Hitlabshut Gimel and Aviut Bet. The presence of Reshimo of Gimel de Hitlabshut induces the expansion of Ohr Hochma in its Taamim. For this reason, this part of Malchut cannot descend below Tabur de Galgalta.

But once Masach de SAG begins to purify and rises from Tabur to Peh, a part of the Partzuf, which is only Bina, can descend below Tabur de Galgalta. The Light that departs from Partzuf SAG can also descend below Tabur de Galgalta, since it is Ohr Hassadim, without Ohr Hochma.

For this reason, the part of Partzuf SAG, called Nekudot de SAG, which includes the second and third parts of Partzuf Bina, descends below Tabur de Galgalta and clothes over its Sof.

TZIMTZUM BET

Nekudot de SAG descended below Tabur de Galgalta and there filled the empty Kelim of Sof de Galgalta with Ohr Hassadim. They sensed that there are Reshimot from the Light that filled the Sof ofGalgalta prior to its Hizdakchut (purification) in Galgalta’s empty Kelim.

The Light that filled the Sof de Galgalta was Ohr Hassadim with a little bit of Hochma, and Reshimot remained there after the Hizdakchut of the Masach: Reshimo from the Light of Dalet de Hitlabshut, and Reshimo from the Masach on Gimel de Aviut. The Sof of Galgalta repelled the Light from spreading in it, like Bina, and in that, it became similar to Nekudot de SAG. Hence, Nekudot de SAGmingled with the Sof de Galgalta and filled her empty Kelim.

By mixing Nekudot de SAG with the Sof of Galgalta, they received Reshimot that remained in the Sofof Galgalta. The Reshimot from Galgalta were larger than the Masach of Nekudot de SAG, and in consequence, Nekudot de SAG began to want to receive the pleasure that was in Galgalta for themselves.

The rule is that if the pleasure being sensed in the will to receive is greater than the force of theMasach, the Kli wants it for itself, since the stronger one —Masach or desire—determines.

All the worlds and Partzufim are parts of Malchut de Ein Sof. This Malchut made a Tzimtzum and decided never to receive for herself. Hence, now that a desire to receive for itself appeared in Partzuf Nekudot de SAG, Malchut that made the Tzimtzum Aleph rose and stood at the Sium of Galgalta, up to the place where Partzuf Nekudot de SAG stands. This is the place from which Nekudot de SAGbegan to want to receive the Light for themselves.

Each Partzuf contains ten Sefirot: Keter, Hochma, Bina, Hesed, Gevura, Tifferet, Netzah, Hod, Yesod,Malchut. Nekudot de SAG is Partzuf Bina, and Bina divides into two parts:

  1. Bina’s Upper parts are the Sefirot Keter, Hochma, Bina, Hesed, Gevura, Tifferet. These Sefirot want only to give, and to not receive a thing.
  2. The bottom parts of Bina are the Sefirot Netzah, Hod, Yesod, Malchut.

These Sefirot do not belong to Bina. Their role in Bina is to receive Ohr Hochma from Hochma, and pass it onto the lower one. This means that Sefirot Netzah, Hod, Yesod, and Malchut in Bina have a desire to receive Light. They have a Masach to receive the Light not for themselves, but only to pass it on to the lower one. But if the Masach is lost, the Sefirot—these desires—immediately want to receive it for themselves, without giving it to others.

Example: A certain person was used to receiving a regular sum of money and pass it to people who were destitute. All of a sudden, he received a much larger sum than usual, and felt that he could not deliver the money; he wanted it for himself. He could not resist such a great pleasure.

As long as the pleasure in the money was smaller than his Masach, he resisted the pleasures because the pleasure of giving the money was greater than the pleasure of delighting himself (stealing). But when the pleasure from reception became greater than the pleasure from giving, he immediately wanted to receive for himself.

This is how the will to receive operates in every person and in every creature because our very substance is the will to receive. If we perform acts of bestowal, it is only because they bring us more benefit than acts of reception.

This is also what happened in Partzuf Nekudot de SAG: When the part of the Partzuf that received in order to deliver to the lower ones was exposed to greater pleasure than the power of the Masach, theMasach was immediately cancelled and the Partzuf wanted to receive for itself.

The will to receive for self evoked in Partzuf Nekudot de SAG from the Sefira Tifferet downwards. This is so because Sefirot Keter, Hochma, Bina are Sefirot of Rosh, which do not want to receive, andHesed, Gevura, Tifferet are like Sefirot Keter, Hochma, Bina, except they are in Guf of the Partzuf.Hesed is like Keter, Gevura is like Hochma, and Tifferet is like Bina. Thus, the Sefira Tifferet is Bina of the Guf of the Partzuf.

Each Sefira comprises ten internal Sefirot. Hence, the Sefira Tifferet is divided in its ten internalSefirot into two parts, like Bina:

1) Kelim that “do not receive ”—Sefirot Keter, Hochma, Bina, Hesed, Gevura, Tifferet;

2) Kelim that “receive in order to bestow,” which are the lower part of Bina, Sefirot Netzah, Hod,Yesod, Malchut.

Partzuf Nekudot de SAG divides into vessels of bestowal and vessels of reception. The separating line between them is in the internal Sefira of Tifferet, of the Sefira Tifferet. This place is called “theChazeh of Partzuf Nekudot de SAG.”

Now, a part of the Kelim of Nekudot de SAG received a desire that was greater than their Masach; hence, Malchut de Tzimtzum Aleph, which maintains Tzimtzum Aleph, rose specifically to this place. It stood there and did not allow Light to permeate below it. The boundary on the expansion of Light that was made here is called Parsa.

Malchut’s ascent to the place of Chazeh of Nekudot de SAG, to limit the expansion of Light downwards, is called Tzimtzum Bet (second restriction). Tzimtzum Aleph (first restriction) is the ban on receiving Ohr Hochma in order to receive, and Tzimtzum Bet is a ban on any reception of Ohr Hochma, since there is no strength to receive Ohr Hochma in order to bestow from Partzuf Nekudot de SAG down. This is why any dealing with it is forbidden.

“A desire in the Upper One becomes a binding law in the lower one.” Hence, in all the Partzufim that emerge after Tzimtzum Bet, the Parsa in them does not allow the Upper Light —Ohr Hochma—to go through it and down to the vessels of reception. For this reason, the place below Tabur de Galgalta was divided into four parts:

  1. The place of the world of Atzilut, where Ohr Hochma can shine.
  2. The place of the world of Beria, under the Parsa, where Ohr Hochma cannot appear, but only Ohr Hassadim.
  3. The place of the world of Yetzira, below the place of the world of Beria.
  4. The place of the world of Assiya, below the place of the world of Yetzira.

The Sium (end) of the world of Assiya is also the end of Kedusha (holiness). Below the Kedusha there are (1) the barrier—the boundary between spirituality and corporeality, separating the world ofAssiya from the point of the world; (2) the place of this world; and (3) our world.

THE WORLD OF NEKUDIM

The whole process of the descent of Nekudot de SAG below Tabur de Galgalta, their mingling with theSof of Galgalta, and Tzimtzum Bet took place during the ascension of the Masach de SAG from Taburto Peh. Hence, when the Masach reached Peh de SAG, the Reshimot from all that had happened fromNekudot de SAG upwards and from Tabur de Galgalta downwards were already in it.

Following the Hizdakchut (purification) of Partzuf Galgalta, there remain a Reshimo de Hitlabshut Dalet of the Light that was in Galgalta and a Reshimo de Aviut Gimel of the remaining Masach. Following the Hizdakchut of Partzuf AB, Reshimot of Hitlabshut Gimel and Aviut Bet remained in theMasach. Thus, we see that after the Hizdakchut of the Partzuf, a pair of Reshimot remain in it:Reshimo de Hitlabshut and Reshimo de Aviut.

But following the Hizdakchut of Partzuf SAG, three pairs of Reshimot remained in the Masach that reached from Tabur to Peh, on which the Masach made three Zivugim, by order of importance:

1. A Zivug on Reshimot Bet de Hitlabshut and Aleph de Aviut from Taamim de SAG. They create aPartzuf at the level of ZA, above Tabur, called “Upper MA.”

2. A Zivug on Reshimot Bet de Hitlabshut and Aleph de Aviut from Nekudot de SAG that have spread below Tabur de Galgalta. These Reshimot are subsequent to Tzimtzum Bet that was made in Nekudot de SAG, below Tabur.

Everything that was in the Partzuf moves to the Reshimot. Hence, the prohibition on using the vessels of reception from Tzimtzum Bet is registered in the Reshimot from Nekudot de SAG. To keep this condition according to the demand of the Reshimot, the Masach de Rosh de SAG rises from Pehto Nikvey Eynaim, where it makes a Zivug de Hakaa with the Upper Light on Reshimot Bet de Hitlabshut and Aleph de Aviut.

The place at the Rosh where the Masach makes a Zivug de Hakaa with the Upper Light determines the uniqueness of the expansion of Lights in the Guf of the Partzuf.

3. A Zivug on Reshimot Dalet de Aviut and Gimel de Hitlabshut. This will be discussed later in the essay.

The Masach rose to Nikvey Eynaim (NE) due to the ban on reception of Light in the vessels of reception. The Light can only expand through the Chazeh in each Partzuf, since the vessels of bestowal are present only through the Chazeh, and from the Chazeh down begin the vessels of reception in the Partzuf.

The Masach that makes a Zivug on the restricted Reshimot begets a Partzuf. The Light spreads in thisPartzuf and fills only the vessels of bestowal. It does not fill the Kelim for the reception of the Light, and they remain empty. The Partzuf can use only a part of its Kelim, which is why it is considered “small.”

Question: Why does the Masach rise from Peh to Nikvey Eynaim and makes the Zivug there, according to the demand of the Reshimot?

Answer: This is so because the Reshimot require a Zivug only on the vessels of bestowal. For this reason, the Masach should rise to half of Bina de Rosh de SAG, where the vessels of bestowal of theRosh end, and make a Zivug on Reshimot Bet de Hitlabshut and Aleph de Aviut.

The Reshimot from below Tabur demand to extend Light only in vessels of bestowal, but how can aPartzuf be born only with vessels of bestowal? There cannot be a Partzuf that does not comprise tenSefirot. However, there can be a Partzuf that is not using some of its desires —Sefirot. Hence, Rosh de SAG must beget a Partzuf whose vessels of reception will be inactive. These Kelim in the Partzufare the bottom half of Bina, ZA, and Malchut.

The Masach of SAG must beget the Partzuf in such a way that, from the outset, it will not use the vessels of reception in its Toch, so these vessels in the Partzuf will not be filled. For this to happen, the Masach must make a Zivug for delivering the Partzuf, only with the vessels of bestowal in theRosh.

The Kelim of the Rosh are as follows:

Keter = Galgalta

Hochma = Eynaim

Bina = Awznaim

ZA = Hotem

Malchut = Peh

THE DIVISION OF ROSH DE SAG INTO FIVE BEHINOT

The Kelim, Keter, Hochma, and Upper half of Bina together are called Galgalta ve Eynaim (GE), or “vessels of bestowal.” The Upper half of Bina belongs to the vessels of bestowal since she is filled with Ohr Hochma, and hence does not want to receive anything, but craves Ohr Hassadim. But Bina’slower half does want to receive Light for ZA. Partzuf Nekudot de SAG is Partzuf Bina. From the bottom half of Partzuf Bina, that is, from the Sefira Tifferet de Nekudot de SAG down, there are vessels of reception:

  • The bottom half of Bina wishes to receive Light for ZA.
  • ZA wishes to receive Ohr Hassadim in illumination of Ohr Hochma.
  • Malchut wishes to receive the full Ohr Hochma.

For this reason, this part of Partzuf Nekudot de SAG received a desire to receive in order to receive.

THE DIVISION OF PARTZUF NEKUDOT DE SAG INTO GE AND AHP

The place where the Masach de Rosh stands determines the shape of the Partzuf that will be born:

  • If the Masach wishes to beget a Partzuf that will receive Light in all of its ten Sefirot, it must make a Zivug in the Peh. Once the Masach stands at the Peh, the Kashiut (hardness) of the Masach determines the level of the Partzuf (size and height), that is, the extent to which the Masach will use its five Kelim.
  • If the Masach wishes to beget a Partzuf that will receive Light only in vessels of bestowal, that is, in only half of the Partzuf, it should stand at Nikvey Eynaim, and not at the Peh de Rosh, since there is the Upper half of the Rosh. Then the vessels of bestowal will be above the Masach, meaning they will be taken into the calculation of the Masach.

Once the Masach stands at Nikvey Eynaim, its Kashiut determines the size (height) of the Partzuf, that is, the percentage of its vessels of bestowal that the Partzuf will use. The Partzuf that is born under these conditions is called “Katnut of the world of Nekudim.”

Once a Zivug on the restricted Reshimot of Bet de Hitlabshut and Aleph de Aviut is made in Rosh de SAG, the newly born Partzuf descends to the place from which the Reshimot rose. It descends belowTabur de Galgalta and spreads there in Rosh and Guf. The Rosh de Hitlabshut is called Keter, Rosh de Aviut is called Aba ve Ima (AVI), and the Guf is called ZON.

Its structure contains Rosh and Guf, and each part in it is divided into two parts: GE and AHP:

  • GE are always vessels of bestowal. They can always be used because the Tzimtzum was only on Ohr Hochma.
  • AHP are always vessels of reception. Once Tzimtzum Bet was made in Partzuf Nekudot de SAG, no Partzuf that emerges has the strength to receive Ohr Hochma in the Kelim of AHP in order to bestow.

The third pair of Reshimot, which rose with the Masach to Rosh de SAG, are Reshimot that moved toNekudot de SAG from the Sof of Galgalta: Dalet de Hitlabshut and Gimel de Aviut. Partzuf Nekudot de SAG was integrated with these Reshimot when it filled the Sof de Galgalta, and these Reshimot demand to receive Ohr Hochma.

After Partzuf Katnut of the world of Nekudim descended to its place, from Tabur de Galgalta throughParsa, Rosh de SAG gave it the remaining Reshimo, Dalet de Hitlabshut and Gimel de Aviut. By the demand of these Reshimot, the Masach that stood at Nikvey Eynaim de Rosh AVI descended to Peh de AVI, where it made a Zivug on Reshimot Dalet– Gimel. As a result of this Zivug, Ohr Hochma descended to the Guf, reached the Parsa, and went through it.

Rosh de AVI thought that according to the current awakening of Reshimot Dalet– Gimel, the vessels of reception below the Parsa could now receive in order to bestow. Hence, AVI made a Zivug onGadlut, that is, on Reshimot Dalet– Gimel. For this purpose, they joined the Kelim of GE with the AHPin their Rosh, as well as in their Guf, which are ZON, and Ohr Hochma expanded from them down toZON.

THE BIRTH OF A PARTZUF FROM THE UPPER ONE, PARTZUF KATNUT DE NEKUDIM, AND PARTZUF GADLUT DE NEKUDIM

The Roshim (plural for Rosh) of Keter and AVI have no knowledge that the Light of AB– SAG that came from above and gave strength to the Kli to shift from Katnut to Gadlut, could not descend below the Parsa. This is why the Parsa was not cancelled. When Ohr Hochma began to fill the Kelimbelow the Parsa, the Kelim began to break, since they remained in the will to receive in order to receive.

When Rosh of AVI made a Zivug on Reshimot of Dalet de Hitlabshut and Gimel de Aviut, Ohr Hochma came out of them and entered the Guf of Nekudim. The Light extended through GE, wishing to go through the Parsa and enter the AHP of the Guf. At that time, the Kelim of AHP began to receive theOhr Hochma in order to receive. The Kelim of GE, which stand above the Parsa, joined the Kelim ofAHP below the Parsa into a single Guf. For this reason, the GE—vessels of bestowal—broke along with the AHP—vessels of reception.

The first Partzuf of Gadlut de Nekudim was made when Ohr Hochma came out of Peh de AVI and expanded through the Guf of Nekudim, which include GE and AHP. And it broke—(a) the Kelim de Guflost the Masach, and (b) they fell from their previous state, since they wanted to receive in order to receive.

As a result of the shattering, the Masach of the first Partzuf de Gadlut, Partzuf AVI, purified and rose with Reshimot Gimel– Bet that remained in it, to Peh de Rosh AVI. There, it made a Zivug de Hakaa on these Reshimot and generated the next Partzuf, whose Rosh is called YESHSUT. Once the Roshemerged, it calculated and produced a Guf.

Partzuf YESHSUT broke and died, too. Hence, the Masach purified and rose to the Peh of YESHSUT with the Reshimot Bet– Aleph. A Guf cannot emerge on these Reshimot, since there is not enoughAviut to receive Light.

Thus, we see that the two Partzufim that emerged, AVI and YESHSUT, broke. As each Partzuf purified, four Partzufim of Nekudot emerged. Thus, in all, eight Partzufim emerged, called “the eightMelachim” (kings), since Malchut, the will to receive in order to receive, governs them.

Each Partzuf comprises HaVaYaH, four parts. This is the structure of every creation. Each Partzuf contains its own ten Sefirot; hence, the total number of parts is 8x4x10=320. In Gematria, this number is called Shach (Shin + Chaf), since the letter Shin equals 300 and the letter Chaf equals 20.

The breaking occurred at all the Sefirot. All the Sefirot were mingled and integrated in one another, so each broken part comprised 320 parts. Hence, the whole work in the Tikkun (correction) is to sort out each of the parts of the broken Kelim.

The least broken of the 320 parts should be taken first, and then sort out the parts of Malchut that caused the breaking from among its broken pieces. In total, the 320 broken pieces are the nineSefirot of ZON de Nekudim. Malchut is the tenth part in these ten Sefirot, meaning that within the 320 parts are 32 parts of Malchut.

Sorting the parts of Malchut is done by the Ohr Hochma. When Ohr Hochma shines to all 320 broken pieces, it can only shine to the nine Sefirot, meaning to 288 (320-32) of the pieces, and not for the tenth Sefira, the 32 parts of Malchut. This is how the sorting is done.

Malchut is the only evil part, preventing us from entering spirituality. Our nature is to distance ourselves from the bad. This is why one comes to hate evil. Because in spirituality the separator is hatred, one is separated from this evil, the will to receive for oneself.

  • The 288 pieces that are fit for correction are called Rapach (Reish = 200 + Peh = 80 + Het = 8).
  • The 32 pieces unfit for correction are called Lev ha Even (stony heart). Lev is written with Lamed (30) and Bet (2). Thus Lamed (30) + Bet (2) = 32.

Therefore, after the sorting of the Lamed– Bet (32) Malchuts that are not to be used, the Rapach(288) broken pieces remain to be corrected. These are the broken pieces of the first nine Sefirot. Of those, the first ones to be sorted are the vessels of bestowal, GE. They comprise the ZON of the world of Atzilut.

As there are ten Sefirot in the Hitpashtut (expansion) of the Light in the Kli from Above downwards, there are also ten Sefirot in the thickness of the Kli. These come from the Hitkalelut (mingling) of theSefirot through the Ohr Hozer. The ten Sefirot at the thickness of the Partzuf are called:

Keter—Mocha

Hochma—Atzamot

Bina—Gidin

ZA—Bassar

Malchut—Or

Here, too, the law of Tzimtzum Bet applies just as in the Sefirot of the length.

THE WORLD OF TIKKUN (CORRECTION)

Following the shattering of the world of Nekudim, the Lights that filled Partzuf Gadlut de Nekudim departed to the Rosh of Partzuf Nekudim. The Reshimot that remained in the Masach rose to theRosh of Partzuf Nekudim, and then to Rosh de SAG. The Nitzotzin, parts of Ohr Hozer (pieces of the broken Masach), fell into the broken Kelim, which lost the Masach and returned to the will to receive in order to receive. It is considered that they fell to the place of BYA, below the Parsa.

The difference between the Hizdakchut of the Partzuf through the Bitush of Ohr Pnimi and Ohr Makif, and the Hizdakchut of the Partzuf through the shattering is that after the shattering, the Kelim must be mended first, and only then can Zivugim be made on them, to bear new Partzufim, meaning to fill them with Light.

The intention of the Rosh of the world of Nekudim was to receive all the Light of the purpose of Creation in order to bestow, by filling the whole Sof of Galgalta. Thus, it would achieve the complete filling of Malchut de Ein Sof. Hence, when the shattering of the vessels is corrected, it cforrects all the vessels of reception, so they work in order to bestow, and Gmar Tikkun (the end of correction) is achieved.

Yet, this will not make the whole of Malchut de Ein Sof corrected, but only a part of it, its Behinot Shoresh, Aleph, Bet, and Gimel, excluding Behina Dalet. Behina Dalet is the only creature. Behinot Shoresh, Aleph, Bet, and Gimel in it come from the Hitkalelut of the Upper nine in her, from the Creator’s influence on her, while a “creature” is a desire that is completely detached from the Creator and stands in its own right.

Only Behina Dalet in Behina Dalet is a will to receive in order to receive that feels independent. Hence, it is only she who restricts her will to receive. After the Tzimtzum, all the Partzufim and all the worlds emerge to fill desires Shoresh, Aleph, Bet, and Gimel in Behina Dalet, and not Behina Dalet inDalet.

But if what requires correction is Behina Dalet in Dalet, and not Behinot Shoresh, Aleph, Bet, andGimel in Dalet, why are Lights received in these desires? These desires are not the creature’s desires; they are the qualities of the Creator, the forces of the Creator. Using them, He guides the creature —Behina Dalet in Behina Dalet. These forces fill the spiritual worlds, except for Adam’s soul.

Behina Dalet herself, Adam’s soul, cannot really correct herself into receiving in order to bestow. Rather, the very correction of the creature is in examining all its qualities opposite all of the Creator’s qualities, and in all cases, preferring to be like the Creator. The creature does not use its own quality—the stony heart—but only the Upper nine, the 248 Behinot that it sorts out and elevates after the breaking, towards unity with the Creator.

All the Zivugim performed after Tzimtzum Aleph are made on these desires. The Partzufim, worlds, and everything within the worlds are born out of these Zivugim, and spread from Above downwards. All five worlds, with the five Partzufim in each world, become a ladder of degrees from the Creator—the Giver—to the creature—the receiver. The rungs of the ladder are measures of equivalence of desires between the creature and the Creator.

The cascading of the Partzufim and the worlds from Above downwards builds the degrees, which are like coverings over the Light of Ein Sof. Each Partzuf covers the Light and conceals it from thePartzufim below it, to the extent that it receives in order to bestow.

We can compare the Partzufim and the worlds to onion skins: round, encircling one another, and the more internal the skin, the more the Light is covered. Thus, the point of darkness is at the end of the ladder, in the middle of all these circles.

To allow the creature’s desire freedom of action, and for the creature to achieve equivalence with the Creator and cleave to Him out of free choice, and also, to enable the creature to develop and rise from its state to the degree of the Creator, the creature must be born in the middle point of all the worlds, the point of darkness. Also, the possibility of correcting its desire must be prepared for it, although due to the creature’s weakness, the correction is not instantaneous, but gradual.

For this purpose, a ladder of degrees has been prepared, with five worlds, five Partzufim in each world, and five Sefirot in each Partzuf. In total, there are 125 degrees from the creature’s initial state to its completion. Hence, the worlds have two roles:

  1. To gradually hide the Light of Ein Sof. This is done by the cascading of the worlds from Above downwards. This is why the degrees of concealment are called Olamot (worlds), from the word Haalama (concealment).
  2. Providing the creature (souls) with corrections with which they can climb the degrees of the worlds from below Upwards. Each degree it acquires is a Partzuf, created during the cascading from Above downwards. To climb the spiritual degrees, the creature must be assisted by the degree for which it aspires. When the creature is assisted by that degree, it uses this auxiliary force to acquire a Masach and rise to that stage. When the creature rises to that degree, it is given the name of that degree.

From this, we learn that all the worlds and what fills them are but a ladder prepared by the Creator for man’s ascension. When one climbs those degrees, all the souls rise along with him, since all the worlds and everything that fills these worlds is within us. Hence, other than the attaining individual, the creature, there is only the Creator!

Around us is only Simple, Upper Light, in complete rest. This means that the Creator’s intention is unchanging, and it is the same in all His Actions—to benefit man. A person feels the Creator only to the extent of one’s equivalence of qualities with the Creator’s quality of bestowal:

  • If qualities—desires, intentions—totally contradict those of the Creator, one does not feel the Creator. According to one’s sensation, a person calls that state “this world.”
  • If one succeeds in changing a certain quality and makes it somewhat similar to the Creator’s quality of bestowal, it is considered that that person has gone from the state of “this world” to the state of “the spiritual world.” Thus, one enters the first degree of the ladder of degrees towards nearing the Creator.

All the changes are only within man, in one’s vessels of reception. They depend on the measure of correction of one’s Masach within him. But other than man, there is only the Upper Light, where there are no changes. By obtaining a part of the Upper Light, one attains and feels a part of the Creator. And according to this feeling, one names the sensation of the Creator: “Merciful,” “Gracious,” “Terrible,” etc.

The whole of the Torah is only registrations of sensations of a person who attains spirituality, who approaches the Creator. It follows that the whole Torah is names of the Creator. This is why it is written that the whole Torah is His Holy Names. A person who attains the Torah attains a part of the Common Light. The degrees of attainment of Light are called by the names of the Sefirot (Partzufim, worlds) or by the Lights that one receives (NRNHY).

Besides man, there is only the Creator. Hence, anything each of us feels, thinks, and wants comes to us from the Creator. What each person in the world feels is only the Creator.

When the creature climbs from the lowest point, from which one begins to approach the Creator (the point of this world), to the time one achieves complete equivalence of form with the Creator (Gmar Tikkun), one traverses 620 degrees, called “the 613 Mitzvot of the Torah” and the “Seven Mitzvot of our great sages.”

A Zivug with the Upper Light in the Masach is called a Mitzva. The Light that the attaining individual receives in one’s Kli is called Ohr Pnimi (Inner Light), or Ohr Taamim (Light of Flavors), or “Torah.” This is why Kabbalists tell everyone, “taste and see that the Lord is good.”

The creature, Behina Dalet in Behina Dalet, corrects its will to receive so it would receive in order to bestow. The Tikkun (correction) is not on the desire to receive itself, but on how it is used—with the aim to bestow. That Tikkun, placing the aim to bestow, is made on small portions of the creature’s desire, from the smallest part to the largest, and not on all of it. By that, the creature rises from degree to degree on the ladder of degrees. The worlds are degrees on which one ascends from below Upwards.

The Tikkun of the will to receive, to receive only in order to bestow, is a very difficult Tikkun, since it is opposite to the intention. It is opposite to the creature’s nature. Hence, the Creator divided the whole way into 613 small degrees, and split the creature itself into 600,000 small pieces, called “souls.” When all the souls unite, they are called “the common soul” or Adam ha Rishon (the first man).

But the correction work begins even before that, in a lower state, called “our world,” where all the parts of Creation exist in a reality where there is no Creator and no spirituality. They do not even feel that they lack the sensation of absence of knowledge of the Creator. Everyone is born in this degree, which is only a will to receive the pleasures available to our five senses.

The whole world is led by the Creator’s commandments. This leadership is called “nature,” since the desire to receive pleasure in each of the states—still, vegetative, animate, and speaking—necessarily determines every reaction. This is so because the law is that every creature always chooses the greatest pleasure and escapes suffering.

In each generation, there are people in whom the Creator “plants” a point in the heart—a desire to feel the Creator. Such a person begins to seek fulfillment for this new desire in him, not knowing that it is a desire for the Creator and that it can be filled only with the Upper Light.

The Partzufim that emerged after the breaking are called “the world of Tikkun.” Everything that happens must appear in Creation and is necessary for the development of the creature, so it can obtain the perfection of the Creator’s actions and enjoy what the Creator has prepared for it.

Hence, both the breaking in the world of Nekudim, called “the breaking in the worlds,” and the breaking in Adam ha Rishon, called “the breaking in the souls,” were preordained. In the breaking of the world of Nekudim, vessels of reception mingled with vessels of bestowal. The broken parts are in such a mixture that each of them is included in all the others. Thus, each of the 320 pieces (desires) contains all the others within it. As a result, 1) the vessels of reception will be corrected due to the mingling with the vessels of bestowal, and 2) NRNHY Lights will appear in each desire (instead of the Light of Nefesh, which was there previously).

Without the mixture, obtained by the breaking, the vessels of reception would have no way of receiving Light, since the Parsa would separate them from the place in which the Upper Light could begin to spread. But now, after the breaking, they can be elevated to Atzilut (raised AHP) and be filled there.

The breaking in the world of Nekudim is called “the breaking of the worlds,” since Malchut de Ein Sof comprises five parts. Four of them beget the worlds and everything within them, as they spread from Above downwards. They contain the whole of Creation besides man, who was created from Behina Dalet in Dalet, from Malchut’s last part—the actual, independent will to receive, completely detached from the Creator’s desire to bestow.

Hence, only man is the purpose and the goal of Creation. Besides him, the rest of the parts of Creation are not independent. They belong to the Creator’s desire, since the Creator determines their conduct, as the still, vegetative, and animate exist in our world.

In our world, man’s desire is not essentially different from that of animals. Only a person in whom the desire for the Creator emerged (a part of the desire of Adam ha Rishon) is called “Adam” (Man). A person with such a desire can correct it by acquiring a Masach and achieving the desire to bestow. And if no such desire appears in a person, one has nothing to correct and such a person feels no inclination to draw near to the Creator.

The whole of reality in this world is divided into the four parts of Creation: still, vegetative, animate, and speaking, according to the measure of the will to receive, and hence according to the measure of the beneficial and detrimental powers.

A person in this world must undergo four stages of development: still, vegetative, animate, and speaking, to develop and intensify the desire to receive in him, until the Creator “plants” the point in him, meaning the desire for the Creator, to reach the goal. For this reason, for millennia, humanity has been pulverized under nature’s press—the evolution of the will to receive from the “still” degree through the “speaking” degree. This is the evolution of the generations we know.

The whole of humanity, and each soul—from generation to generation—undergo four stages of development of the will to receive:

  1. Plebs: The “still” in the human species. Through a propensity for wealth, they develop into the degree of “wealthy.”
  2. Wealthy: The “vegetative” in the human species. Through a propensity for honor (power), they develop into the degree of “strong.”
  3. Strong: The “animate” in the human species. Through a propensity for knowledge, they develop into the degree of “knowledgeable.”
  4. Knowledgeable: The “speaking” in the human species. In the speaking in man, the desire is unlimited by time or place. A person is envious of people who lived in previous generations, in things one has no need for, but that others have and he does not. Hence, he can increase his will to receive, since he wants what he sees in others. Thus, one can enhance one’s will to receive unboundedly, and this makes one a suitable candidate for achieving the purpose of Creation.
  5. If the Creator plants a point in the heart in this “speaking,” such a person begins to awaken toward the goal and seeks the root of one’s soul.

The order of corrections from Above downwards is as follows:

  • Receiving in order to receive—exists in our world.
  • Bestowing in order to receive—exists in our world.
  • Bestowing in order to bestow—exists in the worlds BYA.
  • Receiving in order to bestow—exists in the world of Atzilut.

The whole system of Creation achieves Gmar Tikkun only through the world of Atzilut. This is why the world of Atzilut is called “the world of Tikkun” (the world of correction).

THE WORLD OF ATZILUT

Following the breaking, the Masach purified and rose with the Reshimot to the Rosh of AVI de Nekudim. The Reshimot in the Masach demand correction so a Zivug can be made on them for reception of the Light. But the Rosh of AVI de Nekudim returned to the state of Katnut and could not do it. Hence, the Masach rose to the Rosh of the Higher Partzuf, Rosh de SAG.

There is no difference between a Masach that is purified by the Bitush of its internal and surrounding Lights and a Masach that is purified by the breaking. Even after the breaking, Reshimot remain in theMasach and demand to be filled:

  • Restricted Reshimot de Hitlabshut Aleph and Shoresh de Aviut that remained from Partzuf Nekudim;
  • Reshimot Dalet de Hitlabshut and Gimel de Aviut from the Sof of Partzuf Galgalta.

The restricted Reshimot Aleph de Hitlabshut and Shoresh de Aviut come from Partzuf Nekudim itself. Hence, the Masach makes the first Zivug on them. After a Partzuf is born on them, the Masach will provide for the demands of Reshimot Dalet– Gimel that caused the elicitation of the Gadlut of thePartzuf. Hence, once the Masach rose to Rosh de SAG, it rose according to the restricted Reshimo de Aviut Shoresh, to Bina of Keter de Rosh SAG.

The five Behinot of the Rosh are called:

Keter—Galgalta—Aviut de Shoresh

Hochma—Eynaim—Aviut Aleph

Bina—Awznaim—Aviut Bet

ZA—Hotem—Aviut Gimel

Malchut—Peh—Aviut Dalet

In each of the Sefirot in the Rosh are five particular Sefirot: Keter, Hochma, Bina, ZA, Malchut. TheReshimo of restricted Aviut de Shoresh demands a Zivug only on the vessels of bestowal in Aviut Shoresh. The Reshimo demands that a Partzuf will be born, which works only with vessels of bestowal, GE, de Aviut Shoresh. Hence, the Masach that begets this Partzuf must make a Zivug only on the vessels of bestowal of Aviut de Shoresh at the Rosh.

Accordingly, the Masach rises from the Peh to the Sefira Keter de Rosh de SAG, and from there Higher still, to Bina de Keter, standing after the Sefirot KHB HGT de Keter. It follows that Above theMasach there are only vessels of bestowal of Keter, meaning Aviut Shoresh. The place where theMasach stands is called Metzach (forehead).

The Partzuf, born out of the Zivug on the Reshimo of the restricted Aviut de Shoresh, is called Ubar(fetus). In spirituality, there cannot be less than this degree. Put differently, this is the minimal spiritual degree. After its birth, the newly born Partzuf descends to the place from which theReshimot rose, below Tabur de Galgalta, and spreads there from Tabur down.

After the Partzuf Ubar spreads into its place, Reshimot Dalet de Hitlabshut and Gimel de Aviut (from the Sof of Galgalta) awaken in it. The Gadlut of the Partzuf emerges on these Reshimot: the Masach makes a Zivug with the Upper Light on Reshimot Dalet– Gimel, and the level of Gadlut spreads fromTabur de Galgalta through Parsa. This Partzuf is called Atik, since it is Ne’etak (detached) from the attainment of the lower ones (souls).

Partzuf Atik is the first Partzuf in a new series of five Partzufim, called “the world of Atzilut.” Hence,Partzuf Atik is the Keter of the world of Atzilut.

After Partzuf Atik emerged in Gadlut, Rosh de SAG gave it all the Reshimot that rose to it after the breaking. Of all the Reshimot, Atik chose the purest Reshimo, made a Zivug on it, and generated the next Partzuf, first creating it at the Ubar level and then making a Zivug on Gadlut (Dalet– Gimel). ThisPartzuf expanded from Peh de Atik through Parsa, and it is called Partzuf Hochma, or Arich Anpin (AA).

Once Gadlut de Partzuf AA emerges, Atik gives it all the remaining Reshimot, from the ones that rose to Rosh de SAG after the breaking. Of those, AA chooses the purest, makes a Zivug on them, and this generates Partzuf Bina of the world of Atzilut, first at the Ubar level and finally in Gadlut. ThisPartzuf spreads from Peh de AA to Tabur de AA. It is called Aba ve Ima (AVI).

After Partzuf AVI emerges in Gadlut, AA gives it all the remaining Reshimot. Of the Reshimot that AAgave it, AVI chooses the purest Reshimot and makes a Zivug on them, thus generating Partzuf ZA of the world of Atzilut. Here, for the first time, there are three states: Ubar, Katnut (infancy, smallness), and Gadlut (maturity, greatness). Partzuf ZA takes its place from Tabur of AA through the Parsa.

Once Partzuf ZA emerges, AVI gives it all the remaining Reshimot. ZA makes a Zivug on them and generates Malchut of the world of Atzilut. This completes the Zivugim that can emerge on theReshimot that rose to Rosh de SAG following the breaking of the vessels.

The constant state of Atzilut is Katnut—GE—vessels of bestowal. There cannot be less than that in it. In this state, it precisely matches the Katnut of the world of Nekudim, prior to the breaking. However, the world of Atzilut emerged in order to bring the whole of Creation to Gmar Tikkun, soMalchut de Ein Sof would be filled with the Light of Ein Sof with the aim to bestow. And this has not yet been achieved.

In the breaking, the vessels of reception were mixed with the vessels of bestowal. Hence, four discernments were made in each Kli:

  1. Vessels of bestowal.
  2. Vessels of bestowal within vessels of reception.
  3. Vessels of reception within vessels of bestowal.
  4. Vessels of reception.

First sorting: Vessels of bestowal are sorted out from the mixture and constitute the Katnut of the world of Atzilut.

Second sorting: Vessels of bestowal within vessels of reception are sorted out from the mixture and comprise the worlds BYA. These worlds are vessels of bestowal, GE, like the world of Atzilut, but they remain contained in the AHP, the vessels of reception. For themselves, these are vessels of bestowal; hence, Light can spread within them.

Thus, once the world of Atzilut emerged, Malchut of the world of Atzilut rose to AVI and made a Zivugon the vessels of bestowal within the vessels of reception. She generated the world of Beria, then the world of Yetzira, and finally, the world of Assiya.

  • The world of Beria emerged in the Zivug on GE that are in vessels of reception of Aviut Bet.
  • The world of Yetzira emerged in the Zivug on GE that are in vessels of reception of Aviut Gimel.
  • The world of Assiya emerged in the Zivug on GE that are in vessels of reception of Aviut Dalet.

Third sorting: Vessels of reception within vessels of bestowal are sorted out from the mixture. This sorting and correction is done by souls of people. They sort out these Kelim and elevate them above the Parsa to the world of Atzilut. This work is called “awakening from below,” since it is done by the souls. The broken Kelim that rise to Atzilut are called “raised AHP.”

Fourth sorting: Vessels of reception that were not mingled with vessels of bestowal are examined, verifying that they remained in their qualities, and are hence banned from being used. These Kelimare called Klipot (shells), or Lev ha Even (stony heart), since they cannot be corrected until Gmar Tikkun.

THE WORLDS BYA

The Zivug for begetting the world of Beria was made in Bina de Atzilut. Hence, the world of Beriaexpands in the place of ZA de Atzilut.

The world of Yetzira, born after the world of Beria, expands from it down in the place of Malchut de Atzilut. Partzuf Malchut de Atzilut clothes only the four Sefirot NHYM of Partzuf ZA. Thus, only the first four Sefirot of Partzuf Malchut—KHB and Hesed—are in Atzilut, opposite the four Sefirot NHYM de ZA. The Sefirot Gevura, Tifferet, and NHYM de Partzuf Malchut are below the Parsa.

Therefore, when the world of Yetzira was born, its first four Sefirot clothed the first four Sefirot ofMalchut, while its last six Sefirot clothed in the place of the first six Sefirot of the place of BYA.

The place of BYA comprises thirty Sefirot. In the future, after the sin of Adam ha Rishon, the worldsBYA will fall into this place. The place where the last six Sefirot of the world of Yetzira end is called“Chazeh of the place of the world of Beria.” This is where Chazeh de Beria will be after the sin ofAdam ha Rishon.

After the world of Yetzira was born and expanded to its place, Malchut de Atzilut generated the world of Assiya, which spreads below the world of Yetzira from the Chazeh of the place of the world of Beriato the Chazeh of the place of the world of Yetzira.

The Chazeh of the place of the world of Yetzira is called “Chazeh of the place of the worlds BYA.” This is the place where the expansion of the worlds BYA ends. Below the Chazeh of the place of the world of Yetzira, it is empty of Light. This place, from the Chazeh of the place of BYA downwards through the Sium, is the place of the Klipot, called Mador ha Klipot (the shell section). Below it is a place called “the point of this world.”

In spirituality, a “place” means a “desire.” The point of this world is a desire to receive (enjoy) in order to receive (for oneself), a desire to enjoy pleasures in dresses of this world: sex, honor, power, envy. The Klipot are considered Higher, since they wish to receive pleasure from the Creator, which corresponds to Kedusha (holiness).

The wisdom of Kabbalah always speaks from the perspective of the perceiving individual. Hence, one who perceives that his desires are only to receive in order to receive, and not to bestow, can be said to have attained, that he is in a state called “this world.” But one who did not attain that all his desires are to receive in order to receive is not in this place (desire). Such a person is lower down (before this revelation), in a place (desire) called “our world,” where people are unaware (of their desires), and do not feel their unawareness.

The whole of humanity is at the degree of “our world,” unaware. From this degree, the desire to receive begins to develop in a person. Evolution occurs by nature’s prompting everyone towards correction by the force of harsh judgment.

The entire history of humanity is a generation-by-generation evolution of the will to receive by three elements: pride, honor, and envy. Suffering brings man, and humanity as a whole, to the decision to exit the will to receive, since it is the reason for all suffering.

Those whose will to receive has developed sufficiently receive a drive from Above to want what is beyond this world. Following this drive, a person begins to search for a source of pleasure that will fill the new desire, until one finds the right teacher. This search may take years, or even more than one lifetime, but if the Creator brings a person to a place where Kabbalah is being taught, as it happened with me (Michael Laitman), it is a sign that you are given an opportunity from Above to correct your soul and reach the goal.

THE STATES OF THE PARTZUFIM IN THE WORLDS ABYA

Adam ha Rishon

Adam ha Rishon is a separate entity from everything that preceded it. He is the only one that was created from Malchut de Ein Sof; hence, he is the only one who merits the title, “creature.” He, too, was generated by Malchut de Atzilut, which rose to AVI. She procreated Partzuf Adam ha Rishon, just as she procreated the worlds BYA, and for this reason, Adam ha Rishon is always within the worlds BYA.

When the worlds BYA were born, they stood from AVI through the Chazeh of the place of the world of Yetzira. When Adam ha Rishon was born, he was within them at the level of all three worlds BYA, receiving the Lights NRN from BYA. Adam ha Rishon received additional Lights, NRN de Atzilut, since BYA were in Atzilut.

The state of the worlds when Adam ha Rishon was born is called “eve of Shabbat.” Afterwards, through an awakening from Above, the worlds rose the first ascension, one degree Higher—ten Sefirot—along with Adam ha Rishon, so the Sium of the worlds BYA, with Adam ha Rishon within them, rose to the Chazeh of the place of the world of Beria.

In that state, Adam ha Rishon wanted to receive all the Lights in order to bestow, as in the state that preceded the breaking of the vessels in the world of Nekudim. There, in Nekudim, Rosh de AVI did not understand that the part of ZON did not have Tikkun Kavim (correction of lines); hence, they gave the Light of Gadlut and ZON broke.

The same occurred here with Adam ha Rishon: there was no understanding that a shattering would occur. But after the first time he mistakenly received in order to receive, he wanted to receive again, this time deliberately. He could no longer stop himself from enjoying.

As a result, Klipot were born of this breakage, desires to receive in order to receive. Also, the worlds BYA descended below the Parsa, to their constant state, from Parsa to the general Sium. It is called “the constant state” because the worlds BYA cannot be in a lower state than that. But they are not “permanently” fixed to that place; they can rise and descend to their constant place.

Besides the decline of the worlds BYA to their constant place, a result of the shattering of Partzuf Adam ha Rishon, the impure BYA were born. These are three worlds that contain the deficiencies in BYA and stand opposite BYA. Hence, BYA, which are clean of desires to receive in order to receive, are called “the pure BYA” and their corresponding deficiencies are called “impure BYA.”

The three impure worlds are called:

  • Esh Mitlakachat (blazing fire)—corresponding to the world of Beria.
  • Anan Gadol (great cloud)—corresponding to the world of Yetzira.
  • Ruach Se’ara (stormy wind)—corresponding to the world of Assiya.

After the sin, Partzuf Adam ha Rishon was broken into 600,000 pieces. The shattering continued deeper into the broken pieces (additional breakages are referred to in the Torah as “the killing of Abel,” “the generation of the flood,” the generation of Babylon,” etc.).

Finally, all the pieces in his Partzuf remained only in their will to receive in order to receive, with the spark of Light that was in it. These pieces, the desires with the sparks in them, clothe people in our world and prompt them to awaken towards spirituality, to the Light, the Creator. Thus, we are made to come into a group of people who are studying Kabbalah, learning the method by which to achieve the goal.

There is yet another Klipa (singular for Klipot): Klipat (Klipa of) Noga. These are desires mixed of good and evil. “Mixed” means they receive Light in their good part and transfer it to their bad part, too. The Tikkun of the whole of reality focuses on the Tikkun of Klipat Noga—detaching it from the three impure Klipot (Ruach Se’ara, Anan Gadol, and Esh Mitlakachat), to which it is tied in its evil part, and joining its good part to Kedusha, to Atzilut.

The Ascension of the Worlds

The worlds’ real place is that of the second state, prior to the sin:

  • ZA in the place of AA;
  • Malchut in the place of AVI;
  • Beria in the place of YESHSUT;
  • Yetzira in the place of ZA.
  • The first four Sefirot of the world of Assiya in the place of the first four Sefirot of Nukva de Atzilut, clothing TNHYM of the world of Yetzira;
  • The last six Sefirot of the world of Assiya in the place of the six Sefirot of the world of Beria, below the Parsa;
  • The first six Sefirot of the place of the world of Beria, meaning the place from Parsa to Chazehof the place of the world of Beria, is called “outskirts of the city,” since they belong to the world of Atzilut, which is called “a city.” Also, Parsa is called “the wall of the city.”
  • There are twenty-four Sefirot from the Chazeh of the place of the world of Beria through the general Sium. This is a void that is empty of Light.
  • The sixteen Sefirot from Parsa to Chazeh de Yetzira are called “Shabbat zone.” It contains the “outskirts of the city,” plus ten Sefirot from Chazeh de Beria to Chazeh de Yetzira. Each tenSefirot are called 2,000 Amma (about ¾ of a yard). Hence, the whole place of the worlds BYAis called 6,000 Amma or 6,000 years of the life of the world.
  • The fourteen Sefirot from Chazeh de Yetzira through the general Sium are called “the shell section.” This is where the Klipot were prior to the sin of Adam ha Rishon. But after the sin, they became the four impure worlds ABYA.

THE SEQUENCE OF CAUSE AND CONSEQUENCE

Four Behinot (stages) of Ohr Yashar:

  • Behinat Shoresh: Light emits from Atzmuto—His desire to do good to His creations. As a result of His desire to benefit, He creates Behina Aleph, the will to receive, the desire to enjoy the Light.
  • Behina Aleph: Once she feels she is receiving, she decides that she does not want to receive. This new desire is Behina Bet.
  • Behina Bet: Once she is completely emptied of Ohr Hochma, Behina Bet feels its absence and decides that she wants to receive some Ohr Hochma within the Ohr Hassadim. This is Behina Gimel.
  • Behina Gimel: At its end, when she receives Ohr Hochma as well as Ohr Hassadim, Behina Gimel decides that she wants to receive all the Light. This is Behina Dalet, called Malchut, since she is governed by the will to receive. She feels the desire to receive Light, the same as in Behina Aleph, but with an addition. This additional desire is a new Kli, called “craving.” Malchutsenses that her desire is an independent one, which comes from her.
  • Behina Dalet: She receives all the Light without limitations, hence her title, “the world of Ein Sof.”

Tzimtzum Aleph: Behina Dalet makes the Tzimtzum Aleph. The restricted Behina Dalet is called “the world of Tzimtzum.”

The work of the Masach: Behina Dalet, Malchut, decides to receive Light in the desires to bestow, her Behinot Shoresh, Aleph, Bet, and Gimel, and not in her Behina Dalet, which is a pure desire to receive.

Partzuf Galgalta: Through the Masach with Reshimot Dalet de Hitlabshut and Dalet de Aviut,Malchut makes a Zivug with the Upper Light, which parted due to the Tzimtzum. In the Zivug with the Light, the Masach decides how much Light it will receive into Malchut.

Following the decision, the Masach descends to the Guf with the amount of Light it had decided to receive. The Lights that enter the Partzuf are called Taamim. The place in which the Masach stops descending and limits the reception of Light is called Tabur.

The Light that enters the Partzuf is called Ohr Pnimi (Inner Light). The general Light that remained outside the Kli is called Ohr Makif (Surrounding Light). Subsequently, a Bitush (beating) between theOhr Pnimi and Ohr Makif occurs on the Masach that stands at the Tabur, since they both wish to cancel the limitation on the reception.

The Masach decides to not use the Reshimot de Aviut Dalet and purify. It rises from Tabur to Peh and the Ohr Pnimi departs the Partzuf. The departing Lights are called Nekudot (points). The wholePartzuf, from the Zivug at the Rosh to the end of its Hizdakchut, is called Partzuf Galgalta.

Partzuf AB: The Masach de Guf de Galgalta that rose to Peh de Rosh de Galgalta is integrated in the perpetual Zivug at the Masach in the Peh. The encounter between the Masach and the Upper Light at the Rosh causes the Masach to want to receive a part of the Light in the Rosh, but according to theReshimot in it, Dalet de Hitlabshut and Gimel de Aviut. The last Reshimo de Aviut (for extension of Light) vanishes, a result of the decision to depart from reception.

The Masach descends to Chazeh de Galgalta, according to Reshimo Gimel de Aviut, and makes aZivug on Reshimot Dalet de Hitlabshut and Gimel de Aviut. This is the place of the Peh of the nextPartzuf. After the Zivug, the Masach descends from the Peh down to the Tabur of the new Partzuf, and the Lights of Taamim enter the Toch.

Subsequently, there is a Bitush of Ohr Pnimi and Ohr Makif on the Masach at the Tabur, to cancel the limitation of the Masach. The Masach decides to purify, the Reshimo of Aviut Gimel disappears, and the Masach rises from Tabur to Peh. The departing Lights are called Nekudot de AB.

Partzuf SAG: When the Masach comes to the Peh, it is integrated in the perpetual Zivug with the Upper Light that exists there, and wishes to receive a part of the Light that is in the Rosh. Hence, theMasach descends to Chazeh de Partzuf AB, according to the Reshimo, and there makes a Zivug with the Light on Reshimot Gimel de Hitlabshut and Bet de Aviut. It receives Light and stops at the place it determined in the Rosh— Tabur. An immediate Bitush of Ohr Pnimi and Ohr Makif is applied to theMasach, as they want to cancel the limitation on the reception that the Masach de Toch creates. TheMasach decides to purify and rises to the Peh.

Nekudot de SAG: The Lights, which emerge during the Hizdakchut of the Masach, are calledNekudot. Nekudot de SAG are Bet de Hitlabshut and Bet de Aviut. This is Bina’s quality. These Lights can appear anywhere (any desire). For this reason, the Lights of Nekudot descend below Tabur de Galgalta and fill the Sof de Galgalta.

Sof de Galgalta and Nekudot de SAG mingle and Partzuf Nekudot de SAG, which is Partzuf Bina, divides into GAR de Bina and ZAT de Bina. ZAT de Bina, being vessels of reception, are affected by the Reshimot at the Sof de Galgalta and want to receive those Lights in order to receive. This is so because the force of the Masach de Nekudot de SAG is Bet de Aviut, and the Reshimot at the Sof de Galgalta are Dalet– Gimel, more than the resistance power in the Masach.

Hence, a desire to receive in order to receive is formed from the Chazeh de Nekudot de SAGdownwards. This forces Malchut, which performed Tzimtzum Aleph, to rise from Sium de Galgalta to the place of Chazeh de Nekudot de SAG and limit the expansion of the Light so it reaches only theChazeh.

All the processes at Nekudot de SAG unfold during the ascension of the Masach de Guf de SAG fromTabur de SAG to its Rosh, except that Reshimot from Tzimtzum Bet and from Sof de Galgalta were added to it.

Tzimtzum Bet (second restriction): The ascension of Malchut de Tzimtzum Aleph to Chazeh de Nekudot de SAG is called Tzimtzum Bet.

MA and BON above Tabur de Galgalta: When the Masach de Guf de SAG reaches the Peh, it makes a Zivug on Reshimot Bet de Hitlabshut and Aleph de Aviut that remained of the Lights ofTaamim de SAG Above Tabur, generating Partzuf Upper MA, from Peh de SAG through Tabur de Galgalta. After the Hizdakchut of Partzuf Upper MA, Partzuf Upper BON is born from it, from Peh de MA through Tabur de Galgalta.

The World of Nekudim (Katnut): When Masach de Guf de SAG purifies and rises to Peh de SAG, it wishes to make a Zivug on the Reshimot in it (Bet de Hitlabshut and Aleph de Aviut from below Tabur de Galgalta). It ascends, following the demand of the Reshimot, from Peh to Nikvey Eynaim(NE) de Rosh de SAG, since Reshimot Bet– Aleph are restricted, demanding to receive Light only in vessels of bestowal.

Hence, the Masach stands below the vessels of bestowal in the Rosh, below Keter and Hochma at theRosh de SAG. The Masach always makes a Zivug only on the Behinot Rosh that are above it. For this reason, it stands at the Rosh, the place from which it wishes to receive Light into the Guf.

After the Zivug, the Masach actively passes to the Guf what it had received in the Rosh in potential. The Light spreads to the place from which the restricted Reshimot Bet– Aleph rose, meaning from below Tabur de Galgalta. This Partzuf is called Partzuf Nekudim, since it emerged on Reshimot fromNekudot de SAG.

This Partzuf includes:

  • Rosh de Hitlabshut, called Keter;
  • Rosh de Aviut, called Aba ve Ima (AVI);
  • Guf, called ZON (Zeir Anpin and Nukva).

In each of them, only the vessels of bestowal are active; their vessels of reception are concealed (within them).

Gadlut of the world of Nekudim: After the elicitation of the Katnut of the world of Nekudim, theMasach in Rosh de SAG descended, following the demand of Reshimot Dalet de Hitlabshut and Gimel de Aviut, into the Peh de SAG, and made a Zivug. As a result of this Zivug, Ohr Hochma came to theRosh of Keter de Nekudim and to Aba of Rosh AVI.

Ima is Bina, which does not want to receive Ohr Hochma except by ZON’s request. Ohr Hochma shines from Rosh de Nekudim to Sof de Galgalta, and from there comes a request—through ZON de Nekudim—to ask AVI for Gadlut, Ohr Hochma. When ZON ask of AVI, they mate and bring ZON Ohr Hochma.

The breaking of the vessels: Ohr Hochma spreads from Rosh de AVI into ZON, through the GE ofZON and to the Parsa. When the Light wishes to cross the Parsa and fill the Kelim of AHP de ZON, it encounters the will to receive and departs Upwards. The Kelim GE and AHP break and 320 broken pieces fall below the Parsa.

In the breaking, the vessels of bestowal (GE) mix with the vessels of reception (AHP); hence, in each broken piece there are four types of Kelim:

  1. GE—which formed GE de ZON de Atzilut;
  2. Hitkalelut of GE in AHP—which formed the worlds BYA;
  3. Hitkalelut of AHP in GE—which formed the raised AHP;
  4. AHP—which formed the Klipot, which are desires to receive in order to receive, unfit for reception of Light. These are the (32, Lamed Bet) Malchuts of the (320 Shach) pieces that cannot be corrected until Gmar Tikkun, and receive in order to bestow in them. The thirty-two Malchuts are called Lev ha Even (the stony heart). Their correction is in being sorted from all 320 pieces and not being used.

288 pieces (320-32) of the 320 that exist in each broken piece can be corrected, since they are not parts of Malchut, but are parts of the Upper nine Sefirot. Some, those that belong to GE de ZON, should be sorted out of the mixture, since they are vessels of bestowal. These are the ones that build the Katnut (GE) de ZON de Atzilut.

EMERGING OF THE WORLD OF ATZILUT

Atik: The Masach, with the Reshimot, rose to Rosh de Nekudim and from there to Rosh de SAG. TheMasach sorted the purest Reshimot, Aleph de Hitlabshut and Shoresh de Aviut, rose from Peh to theSefira Keter de Rosh de SAG, and from there it went further up to Bina in Keter, where it stood behind the Sefirot KHB HGT de Keter.

Thus, above the Masach are only Keter’s vessels of bestowal of Aviut Shoresh. This place is calledMetzach (forehead), and it is where the Masach makes a Zivug, from which Partzuf Keter de Atzilut is born, called Partzuf Atik.

The Partzuf born of this Zivug is called Ubar, since it has only vessels of bestowal in Aviut Shoresh, the least that can be in spirituality. After its birth, this Partzuf descends to the place from which theReshimot rose, below Tabur de Galgalta.

When Partzuf Atik is born and descends to its place, Reshimot Dalet– Gimel awaken in it and demand that this Partzuf obtain Gadlut. The Masach makes a Zivug with the Upper Light on these Reshimot and builds the level of Atik in Gadlut. This Partzuf spreads from Tabur de Galgalta to Sium de Galgalta, crossing the Parsa, since it is Partzuf Keter, which still belongs to Tzimtzum Aleph. This is why it is named Atik, because it is Ne’etak (detached) from the attainment of the lower ones.

AA: Once Partzuf Atik in Gadlut emerges, Rosh de SAG passes it all the Reshimot it received after the breaking. Of all the Reshimot, Atik chooses the purest Reshimo, makes a Zivug on it and begets the next Partzuf—Hochma—at the level of Ubar, and subsequently in Gadlut. This Partzuf spreads fromPeh de Atik to the Parsa and is called Partzuf Arich Anpin (AA).

AVI: Once Gadlut of Partzuf AA emerges, Atik gives it all the Reshimot that remained of those that rose to Rosh de SAG after the breaking. Of those, AA chooses the purest Reshimot and makes aZivug on them. This Zivug produces Partzuf Bina de Atzilut, first at the level of Ubar and subsequently in Gadlut. This Partzuf spreads from Peh de AA through its Tabur.

ZA: Once Partzuf AVI emerges in Gadlut, AA gives it all the remaining Reshimot. AVI chooses the purest Reshimot of all the Reshimot it had received, makes a Zivug on them, and begets Partzuf ZA de Atzilut, at the levels of Ubar (Katnut) and then Gadlut. Partzuf ZA takes its place from Tabur de AAthrough the Parsa.

Malchut: After Partzuf ZA in Katnut emerges, AVI give it all the remaining Reshimot, which have not been corrected by the previous Partzufim. Of those, ZA chooses those that suit it, makes a Zivug, and begets Partzuf Malchut de Atzilut as a Nekuda (point), as it was in the world of Nekudim. This completes the correction of all the Reshimot de Katnut de Nekudim that rose to Rosh de SAG after the breaking.

EMERGING OF THE WORLD BYA

The Partzufim of GAR of the world of Atzilut emerged on Reshimot de Rosh de Nekudim, which was only purified, but not broken. From ZON de Nekudim downwards, the birth of the Partzufim is done by sorting and correcting the broken pieces. This is so because through the breaking in the world ofNekudim, vessels of bestowal from Above the Parsa mingled with the vessels of reception from below the Parsa and were integrated in one another. Thus, in each of the 320 broken pieces are four types of Kelim:

  1. Vessels of bestowal;
  2. Vessels of bestowal integrated with vessels of reception;
  3. Vessels of reception integrated with vessels of bestowal;
  4. Vessels of reception.

First, only the vessels of bestowal are sorted and corrected (Zivugim are made on them) from all 320 pieces by order of Aviut, from pure to coarse. The Masach that descends from Rosh de SAG begets all the Partzufim of the world of Atzilut, first in Katnut and then in Gadlut. Katnut of the world of Atzilut emerges opposite the Katnut of the world of Nekudim.

Subsequently, ZON de Atzilut rise to AVI de Atzilut, ZA becomes like Aba, and Malchut becomes likeIma. The lower one that rises to the Upper One becomes like it; hence, Malchut received the degree of Bina so it could make a Zivug on Ohr Hochma and beget new Partzufim. When Malchut de Atzilutrose to Ima, she sorted the vessels of bestowal that were integrated with vessels of reception from each of the 320 broken pieces, by order of Aviut—from pure to coarse. In this order, she generated new Partzufim:

  • Five Partzufim were made of the sorting and Zivug made on the vessels of bestowal (GE) that fell in the part of Bina that was below the Parsa (GE integrated in Aviut Bet de AHP): Keter—Atik,Hochma—AA,Bina—AVI, ZA—ZA, and Malchut—Nukva of the world of Beria.
  • Five Partzufim were made of the sorting and Zivug made on the vessels of bestowal (GE) that fell in the Kelim de ZA below the Parsa (GE integrated in Aviut Gimel de AHP): Keter—Atik,Hochma—AA,Bina—AVI, ZA—ZA, and Malchut—Nukva of the world of Yetzira.
  • Five Partzufim were made of the sorting and Zivug made on the vessels of bestowal (GE) that fell to Malchut below the Parsa (GE integrated in Aviut Dalet de AHP): Keter—Atik, Hochma—AA, Bina—AVI, ZA—ZA, and Malchut—Nukva of the world of Assiya.

Malchut de Atzilut made these Zivugim while standing at the place of Ima de Atzilut. For this reason, the world of Beria, which she created, stands below her, occupying the place of ZA de Atzilut.

The world of Yetzira, born of Malchut de Atzilut after the world of Beria, emerged from her and occupied the place below the world of Beria in the place of the four Sefirot of Malchut de Atzilut and six Sefirot of the place of the world of Beria.

The world of Assiya, born of Malchut de Atzilut after the world of Yetzira, emerged from her and occupied the place below the world of Yetzira, from Chazeh of the place of the world of Beria toChazeh of the place of the world of Yetzira.

All the worlds end at the Chazeh of the world of Yetzira, since of all the broken pieces, the ones that were sorted are the vessels of bestowal and the vessels of bestowal, integrated with vessels of reception. This corresponds to the Chazeh of the place of the worlds BYA, since there is where theirGE end.

Below Chazeh de Yetzira begins the AHP of the place of BYA, the place of the vessels of reception that were integrated with the vessels of bestowal, and the vessels of reception (Lev ha Even).

Raised AHP: The sorting and correcting of the vessels of reception that were integrated in the vessels of bestowal adds Kelim of AHP in the world of Atzilut. The Light that spreads in these Kelim isOhr Hochma, and the world of Atzilut receives Gadlut.

Ohr Hochma spreads only in real vessels of reception, while here there are vessels of reception integrated with vessels of bestowal during the breaking. Hence, the Light that appears on theZivugim of these Kelim is not Ohr Hochma (Light of Hochma), but only He’arat (illumination, smaller Light) of Hochma.

There is a special Tikkun at the Rosh of the world of Atzilut ensuring that there will never be another breaking in the world of Atzilut, as it happened in the world of Nekudim. There is a limitation at Roshof Partzuf AA, so there is no Zivug on Malchut herself below Partzuf AA, but only on the Hitkalelut(integration) of Malchut in the Sefirot Above her, in desires to bestow.

As a result, the world of Atzilut was born only in Katnut, and each Partzuf has only vessels of bestowal, Kelim de GE. The vessels of reception, AHP, are below the Parsa. It is impossible to addAHP to GE and make a Zivug on all ten Sefirot in their place, as it was in the world of Nekudim, as this was the cause of the breaking.

Hence, each addition of vessels of reception in Atzilut is done by raising a few vessels of reception, which are integrated in vessels of bestowal. The ascent is from below the Parsa to Above the Parsa, so that pieces of AHP are added to Atzilut. This, in turn, prompts illumination of Hochma in the world of Atzilut.

Thus, pieces of the vessels of reception rise from below the Parsa and join Atzilut. All the vessels of reception that can join the vessels of Atzilut, which are the vessels of reception that are integrated in the vessels of bestowal, rise in order from pure to coarse.

Correction of Lev ha Even is done only by the Light of the Messiah: After all the above-mentioned corrections are completed, all that remains in BYA are vessels of reception, called Lev ha Even. These are not included in vessels of reception and hence cannot be corrected. Their correction is in being excluded each time a sorting is done on one of the 320 broken pieces. Thus, the thirty-two pieces of Lev ha Even are removed. When using the remaining 288 pieces for building the Partzufim, we must sort out and decide that we do not want to use the Lev ha Even that belongs in that part.

After the Tikkun of all 288 pieces, a special Ohr Hochma will come from Above called “Messiah,” and will correct these Kelim in the Masach. At that time, the whole of Malchut de Ein Sof will be corrected with a Masach. This state in Malchut is considered its Gmar Tikkun (end of correction).

All the pieces in the worlds BYA, except for Lev ha Even, are corrected by order of from pure to coarse. In each of the worlds BYA there are 2,000 stages of correction, called “years” or “degrees.” In all, there are 6,000 degrees in the three worlds BYA, called “the six weekdays,” since the worlds BYAare considered weekdays, while the world of Atzilut is considered “the Holy Shabbat.”

  • When all the worlds BYA are corrected, as well as Lev ha Even, the world of Atzilut will spread below the Parsa through this world. This state will be called “the seventh millennium.”
  • Afterwards, the worlds ABYA will rise to SAG, and this will be called “the eighth millennium.”
  • Afterwards, the worlds ABYA will rise to AB, and this will be called “the ninth millennium.”
  • Afterwards, the worlds ABYA will rise to Galgalta, and this will be called “the tenth millennium.”

In other words, after the correction of the whole of Malchut de Ein Sof, it will be filled just as it was prior to Tzimtzum Aleph. In addition, it will receive additions from the infinite ascensions in the degrees of bestowal upon the Creator.

Yet, since the wisdom of Kabbalah teaches a person only what concerns one’s own correction, what one must do, these states are not taught. They do not appear in books of Kabbalah, since they belong to the part that is forbidden to reveal, called “secrets of Torah.” Only a chosen few engage in them, and under strict conditions.

Adam ha Rishon: In all of Malchut’s corrections mentioned thus far, Malchut of Malchut, the central point of all the worlds, has not been filled. All that has thus far unfolded —TzimtzumAleph, Tzimtzum Bet, the breaking of the vessels, the Tikkun of the Kelim—happened in the Upper nine Sefirot ofMalchut, not on Malchut herself, Behina Dalet in Behina Dalet. This is so because there was aTzimtzum on her, so she would not receive within her, in the will to receive. What is received afterTzimtzum Aleph is received only in vessels of bestowal, in the Kelim of Malchut de Ein Sof, which were impressed by the Upper nine, the Upper Light’s desire to bestow.

Malchut in Malchut will be corrected and filled with Ohr Hochma, as prior to Tzimtzum Aleph, only if desires to bestow enter that Malchut and mingle with Malchut’s desires to receive. In the breaking of the vessels in the world of Nekudim, Malchut mingled with the nine Sefirot preceding it. As a result, the worlds, the externality of reality, emerged. But this did not correct anything in Malchut herself, since she did not mingle with the desire to bestow.

After the birth of the worlds BYA, Malchut de Atzilut, which stands at the place of Ima, made a Zivugon Katnut on joining the vessels of bestowal with Behina Dalet de Dalet. The result of this Zivug isPartzuf Katnut, GE, whose AHP is Behina Dalet de Dalet. Hence, this Partzuf is forbidden to use its vessels of reception, its AHP. This Partzuf is called Adam ha Rishon (First Man), who was forbidden to eat from the Tree of Knowledge, that is, to make a Zivug on the vessels of reception —AHP.

At the birth of Adam ha Rishon, the worlds BYA expanded through the place of Chazeh de Yetzira. Afterwards, Light from Ein Sof, called “awakening from Above,” came and elevated all the worlds by one degree. Thus, the Sium of the world of Assiya rose from the place of Chazeh de Yetzira to the place of Chazeh de Beria. Afterwards arrived more Light of awakening from Ein Sof, by which all the worlds rose one more degree, so the Sium of the world of Assiya rose above the Parsa.

Adam ha Rishon is inside the worlds BYA; hence, he rose to Atzilut along with them. Adam ha Rishon thought that now he could receive in order to bestow all the Light in his vessels of reception, in theAHP, in Behina Dalet in Behina Dalet.

But just as it happened with the breaking of the vessels in the world of Nekudim, when he extended Light into the vessels of reception, he broke. He lost his Masach, his aim to bestow. His whole Gufwas divided into 600,000 pieces, called “organs” or “souls,” which fell to the Klipot and received the desire to receive.

All the pieces together, and each piece in particular, fell lower still (as described in the sins that the Torah narrates in the first generations following Adam). These parts clothe in people in our world. Those in whom broken pieces of Partzuf Adam ha Rishon are clothed, feel—specifically in this part—a desire to rise and unite with their Source, which was in Adam ha Rishon. That Source is called “the root of one’s soul.”

For the creature to merit the title “creature,” it must stand in its own right, that is, be unaffected by the Creator. This is why the Creator hides Himself. By doing so, He helps the creatures equalize with Him through their own efforts. It turns out that a person in our world, in whom a piece of Adam ha Rishon is clothed, is defined as a “creature.”

A creature is a part of Adam ha Rishon that exists in a person in our world. All the creatures, all the souls, are parts of the Guf of Adam ha Rishon. They should all partake in correcting its shattering. By doing so, they return to the state that preceded the sin and add Dvekut (adhesion) with the Creator. They sort out all the pieces from the Klipot. Thus, each person must reach the root of his or her soul while still living in our world. One who does not, reincarnates into our world until one achieves the purpose for which one was created.

Foreword (Bnei Baruch)

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Found in the book “Kabbalah for the student“

 

Why are we here? What does the future hold? How can we avoid suffering and feel tranquil and safe? These are questions we would all like to answer. The wisdom of Kabbalah provides the answers to these questions and to many more. It allows us to ask any question and experience the intimate, profound fulfillment that comes with answering the deepest questions to the fullest. This is why it is called “the wisdom of the hidden.”

Kabbalah teaches that we all want to enjoy. Kabbalists call this desire “the will to receive delight and pleasure,” or simply, “the will to receive.” This desire propels all of our actions, thoughts, and feelings, and Kabbalah depicts how we can realize our desires and fulfill our wishes.

Although the wisdom of Kabbalah often tends to sound technical or obscure, it is important to remember that this is a very practical science. The people who mastered it and wrote about it were just like you and me. They were seeking solutions to the same questions we all want to answer: “Why are we born?” “What happens after we die?” “Why is there suffering?” and “Can I experience lasting pleasure, and if so, how?” And when they found the answers to these questions and implemented them in their own lives, they wrote the texts within this collection, so we may know them, too.

In this compilation, you will find precise explanations as to how you can achieve that sublime feeling of unbounded pleasure and complete control of your life.

Kabbalah teaches how to enjoy life here and now. It explains such concepts as “the next world,” “souls,” “reincarnation,” and “life and death.”

How can we, novices, experience such perceptions? How can we discover the true picture of reality?

Each of us builds his or her own priorities in life. Some matters are more important to us, some are less so, and some we prefer to put off. But regardless of the level of importance, we categorize our priorities according to a single measurement: our purpose in life.

Some people will strive tirelessly for love, some crave money, and others desire honor or knowledge. But most people prefer not to put all their eggs in one basket by focusing on fulfilling one desire. They settle for a little of everything and suppress any strong desire that emerges in them and demands too much of their attention.

The Kabbalists who wrote the texts you will read here are of the first, uncompromising kind. They set a very clear goal before them: to show humankind how to achieve eternal life—filled with pleasure and unbounded, fulfilled emotions. To achieve this, they studied the will to receive delight and pleasure that exists in each of us.

The greatest Kabbalists who lived in our time are also the ones who explained the rules of the wisdom of Kabbalah in the clearest and simplest style. The two prime Kabbalists whose writings appear in this book are Rav Yehuda Ashlag, known as Baal HaSulam (Owner of the Ladder) for his Sulam (Ladder) commentary on The Book of Zohar, and his son, Rav Baruch Ashlag, who expanded and interpreted his father’s explanations. Rav Michael Laitman, Rav Baruch Ashlag’s prime student and personal assistant, teaches us how to correctly interpret the texts, and how to use them to achieve the purpose for which we were created.

 

We, Bnei Baruch, wish you joy and fulfillment in your study, and rapid spiritual growth

Kabbalah For The Student

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Rav Yehuda Ashlag, Rav Baruch Ashlag

 

The greatest contemporary Kabbalists, Rav Yehuda Ashlag, and his son and successor, Rav Baruch Ashlag, provide valid answers to life’s most fundamental question: “What is the meaning of my life?” Based on their interpretations of The Book of Zohar, and The Tree of Life, we can now learn how to benefit from the wisdom of Kabbalah on a day-to-day basis.

In addition to authentic texts by these great Kabbalists, this book offers illustrations that accurately depict the evolution of the Upper Worlds as Kabbalists experience them, as well as several helpful essays to enhance our understanding of the texts.

In Kabbalah for the Student, Rav Michael Laitman, PhD, Rav Baruch Ashlag’s personal assistant and prime student, compiled all the texts a Kabbalah student would need in order to attain the spiritual worlds. In his daily lessons, Rav Laitman bases his teaching on these inspiring texts, thus helping novices and veterans alike to better understand the spiritual path we undertake on our fascinating journey to the Higher Realms.

Table of Contents

TIME FOR SPIRITUAL ATTAINMENT

SPIRITUAL ATTAINMENT

SOCIETY AS A CONDITION FOR ATTAINING SPIRITUALITY

STAGES OF ATTAINMENT

THE EVOLUTION OF THE WORLDS

 

Part II: The World Was Created for Me. Chapter 6: Outer Is Inner

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Found in the book “Unlocking The Zohar“

 

 

All who fault, fault in their own defect

Babylonian Talmud, Kidushin 70b

 

It is no coincidence that we were made to perceive reality as divided into two parts—me and what is outside of me. If our perception were only internal we would never be able to rise above our egos toward the quality of love and giving. We would be wedged in one place, “chasing our own tails.”

Here is an example to clarify what this means. Each of us has a certain amount of self-centered tendencies such as desires for domination or pride. When we examine ourselves, we don’t really notice them. But when we see others acting out of a craving to dominate or to boast, for the most part it annoys us.

We have been preordained with hatred and repulsion of others to allow us not to be biased and to define our attitude toward these tendencies in a wise and critical manner. Like a strict and perceptive judge, our ego helps us examine the evil that appears before us in others, to judge it meticulously, profoundly, and in great detail.

Our initial external perception opens our eyes and allows us to detect bad things outside of us. Afterwards, we realize that in truth, it is all within us. It is said that “All who fault, fault in their own defect.” However, we are destined to discover that it’s not that “he is overbearing” and “she is a snob,” but that it is we who are seeing them this way because of our own spoiled desires.

_____________________________________________________________

The Creator’s desired goal for the creation He had created is to bestow upon His creatures so they will know His truthfulness and greatness, and receive all the delight and pleasure He had prepared for them.

Baal HaSulam, “Introduction to The Book of Zohar,” Item 39

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As stated above, it is desire that shapes our perception of reality. Now we will try to understand what parts make up the desire, why we were created specifically as we are, and how we can change our reality for the better.

Along the way, we will discover why such emotions as hatred and love toward others appear in us, what causes us to be glad when someone else is suffering, and why we are envious when the neighbor buys a new car.

Question: if the purpose of Creation is to be delighted, why does it seem that matters are constantly getting worse? The Book of Zohar explains that in truth, we exist in a perfect system that was created by the Creator. The whole of the substance of Creation is the will to receive, and the perfect system is actually the comprehensive will that was created. This will is also called “the general soul” or “the soul of Adam HaRishon.” However, the Creator broke the general soul into many pieces, and in each of us there is only a tiny fraction of the general soul.

Prior to the breaking, we all felt like organs of a single body in this system. Everything was perfect and unbounded; hence, at that time, the system was called “the world of Ein Sof [infinity].” In the world of Ein Sof, all parts of the system are connected with love and are filled with light. However, the Creator placed 125 “filters” on this system, which conceal the worlds so now we cannot sense that there is any light there.

It is like a beautiful picture covered with a stained nylon sheet, on top of which there is another stained sheet, and another one, so the original picture becomes increasingly hidden.

We are on the outermost layer and have no sense whatsoever of the previous layers, hence the connection between us is completely distorted. Instead of feeling the love that connects us in the world of Ein Sof, there is hatred and repulsion among us. We do not feel the comprehensive connection between us; instead, we are separated and detached.

The Creator wanted us to return to the good and enlightened state by ourselves, to the world of Ein Sof. This is the program of the evolution of Creation, which divides into three stages:

  • Stage One: the initial state (the world of Ein Sof);
  • Stage Two: the broken state (this world);
  • And Stage Three: the perfect state, which we must create by ourselves (returning to the world of Ein Sof).

It is quite similar to the way we behave with children. We take a picture, cut it into pieces, then let them put the pieces back together. The reassembly process develops the child.

As a result of the shattering, the will (known as Kli[vessel]) of every person was divided into two main parts: internal Kelim [vessels], known as “root,” “soul,” and “body,” and external Kelim, known as “clothing” and “palace.” I perceive my inner Kelim as “me,” therefore I care for them, and I perceive the external Kelim as alien, not my own. The inner Kelim and the outer Kelim contradict each other, so the more I love my inner Kelim, the more I hate my outer Kelim.

There is a boundary between those two types of Kelim—the border of the shattering. It is a kind of partition that causes me to look outward only in a mindset of “What can I receive from there to improve my situation? What does that give me?” It compels me to always relate to others egoistically, desiring to exploit them.

I always evaluate my situation by the difference between myself and the rest of the world. Hence, as surprising and as odd as it may sound, the worse it is for the world, the better it is for me—provided it does not put my personal safety in any danger.

I cannot tolerate fulfillment in the external Kelim. I cannot remain indifferent toward another or behave as though I do not care about him or her. When another person succeeds, it is very painful to me, it really destroys me. I constantly compare.

If, for instance, I earn $100,000 a year, and the people around me earn $50,000, I feel great satisfaction. But if someone earns $200,000 a year, I feel great disappointment. I cannot rid myself of this thought and settle for what I have because it is so important to me that others have less than me.

We cannot simply ignore those external Kelim because we feel them as belonging to us. If there were no connection between us, it would be another story. However, the shattering created a negative connection between us so that even if we did nothing bad to one another, the force of the shattering makes us de facto enemies.

_____________________________________________________________

But the equal side in all the people of the world is that each of us stands ready to abuse and exploit all the people for his own private benefit with every means possible, without taking into any consideration that he is going to build himself on the ruin of his friend.

Baal HaSulam, “Peace in the World”

___________________________

Understanding how these matters work is extremely important because it serves as a means for change, a lever for development. Let us examine another example that, precisely because it is extreme, helps us understand the issue more precisely.

All of humanity’s villains acted on the same inner drive to expand the gap between their own internal Kelim and their external Kelim. Nazi Germany, for instance, could not settle for realizing the great human potential of the German people to create a thriving country. Instead, a drive appeared in it to be superior to others, to govern them, to destroy them. Only then would it feel that it was truly great.

Human egoism feels that killing other people, exploiting them, and dominating them is pleasurable for it. This is the result of the shattering—man is hurting himself, his own external Kelim, but he doesn’t know it. When we find out that all the evil we have been trying to inflict on others was really inflicted on ourselves, will experience immense disillusionment and pain. Yet, it is precisely this pain and disillusionment that will help us carry out the actual correction.

We are unaccustomed to discussing these matters and we tend to hide them, but where it is distinctly visible is in politics. We even found a respectable name to this world of lies—“diplomacy.” Each side strives to dominate the other, but for lack of other choices, signs an alliance with the other side.

In human society, we have built many systems to allow us to live with minimal friction between the inner Kelim and outer Kelim of each. We understand that otherwise we will all be harmed. We have established Social Security, welfare systems, and charities because we are all terrified that tomorrow we, too, will be in that state of need. Hence, we prepare the cure ahead of the blow.

Hatred between inner and outer Kelim is a human phenomenon that doesn’t exist in the animal kingdom. When a lion eats a zebra, it doesn’t hate it, and the zebra doesn’t hate the lion. The lion regards the zebra as food and the zebra tries not to be eaten. But there is no hatred between them. Nature governs both of them perfectly.

If there were no connections between us, we would not be able to discover the reason for what is bad in our lives. However, because we are discovering that the connections between us are bad, we can then turn them into good.

Let us examine the current state of humanity. In the past, ties among countries barely existed. Each country was connected only to a few other countries. When we were far from each other, there was not much contact, hence the evil was not so evident. But as the world became more globalized, everyone became connected, affecting everyone else. Suddenly, there was nowhere to run. We do not have another earth, hence the hatred between us is surfacing. Yet, it is precisely this hatred that will compel us to correct our relationships.

_____________________________________________________________

Even though we see everything as actually being in front of us, every reasonable person knows for certain that all that we see is only within our own brains.

Baal HaSulam, “Preface to The Book of Zohar”

___________________________

Now that the picture of our relations with others has been made a little clearer, we can move on. As we said above, the force that divides our picture of reality into two parts—internal and external—is the force of the shattering. After the shattering, part of our desires (our outer Kelim, “clothing” and “palace”) were no longer sensed as our own. It is like a person who received an anesthetic to the leg, and while his leg was being amputated, he laughed and talked, behaving as though nothing was happening to him because he felt nothing.

In these parts of the will, “clothing” and “hall,” we actually feel all that is not us, meaning the outside world. Around us are people, processes unfolding, and the entire world when in fact, they are all parts of our own desire.

We are living in a long feature film in which our desires our projected before our eyes, and what determines the image we see each moment in the film is the Reshimot [recollections]. As mentioned in Chapter 2, Reshimot are information bits that define our personal plan of development.

Let us review what we have said before to restore some order. Reality consists of three elements: the light, the power of love and giving (the Creator), the will to receive (the creature), and the Reshimot(the creature’s plan of development). First, the Creator created the creature, meaning a desire to receive pleasure. Then the Creator broke the desire into an inner part (root, soul, body) and an outer part (clothing, palace), and created in it an egoistic sensation of “me vs. the world.”

Within the desire is its development plan, which consists of Reshimot. Each such Reshimo [singular of Reshimot] constitutes a certain state that the creature must experience until it corrects the shattering—equalizes with the qualities of the Creator and realizes the purpose of Creation.

If we return to the film, what I see now is a realization of the Reshimo that I feel in the five parts of my desire, and there is nothing else but that.

Each moment, new Reshimot awaken in my desire and evoke new impressions in me, which immediately makes me see a different world. My whole life, the whole of reality are Reshimot that pass through me and become realized. The light affects me, my desire, through which the Reshimot begin to traverse in a chain as though in frames on celluloid film.

I feel that it is my life that I am living, but is it really me living it? If look back a few years, will I believe that it was really me? It seems as though some motion picture ran through me. Many people feel that way—that life passes through them as though in a dream, that it was not them doing and experiencing, but some projection, a film that was projected and they were playing their roles in it.

The Zohar explains that there is nothing but Reshimot, light, and desire. Each Reshimo that passes divides the desire into two—internal and external. We experience ourselves and something other, which seems to be outside of us—trees, sun, moon, people. We have children, we are at work, there is always us and something other. Why?

The sensation of reality as though it were divided into two allows us to recognize that besides us there is another force—the light, the Creator—which compels us to search for it.

_____________________________________________________________

All the worlds, Upper and lower, are included in man.

Baal HaSulam, “Introduction to the Preface to the Wisdom of Kabbalah,” Item 1

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The Book of Zohar is hidden in the sense that people don’t know how to read and understand what is written in it because the key to reading it is in the perception of reality. The Zohar demands that we understand that the reality we perceive is happening within, not without.

Even the upper world, to which The Zohar is leading us, will be experienced within us. It is pointless to search for the outlet to the upper world beyond the horizon. Rather, it is only a change in our inner qualities.

The Zohar speaks of a reality that exists “above” what we feel at the moment, “above” time, space, and motion. This external reality that it describes and which appears to be outside of us is nowhere to be found. It is all within our will. All phenomena, sensations of the past, present, and future are depicted within it. History is merely a process that we picture as something that occurred sometime in the past, when in truth, there is no time at all, no motion, and all places are imaginary. There is only one place where everything occurs—the desire.

The natural course of things, the different parts of our desire (internal and external, me and others) collide with one another. The Book of Zohar assists us in correcting the connection between them, in joining them until they become one and we feel no difference between them. This is the longed-for change in our perception of reality.

This is how we discover the upper world, also known as “the next world.” It is not that we prepare ourselves here and subsequently reach some other place. Rather, the more we show love toward others instead of hatred, the more we begin to feel what is called “the upper world” or “the next world.” All the worlds are here in the connection between us and what currently seems to be outside of us, remote.

Desires that seem to us as others are divided into several circles with respect to our ego. In the closest circle are family, relatives and friends. In the next circle are people who help us and who benefit us by their existence, such as doctors. Then there are the people that we only want to use, to harm, but to keep them alive. And the farthest are the people that we truly hate and may even be prepared to kill.

Yet, they are all our own desires. When we reconnect them to ourselves, we will become the general soul that the Creator created and will return to the world of Ein Sof.

It is important to stress that the process of correcting the perception of reality is not meant to be carried out artificially. If my neighbor were to yell at me tomorrow, I would not reply with something like, “Relax, my friend. After all, we are all one will.” It is also not a simplistic shift of “inward instead of outward.”

Rather, it is a profound transformation, and to execute it we need The Book of Zohar to help us build that new perception within us, as well as the company of people who will support us in the correction process.

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The most hidden is given to the wise at heart.

Zohar for All, Lech Lecha [Go Forth], Item 96

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A Guide To The New World

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Why mutual guarantee is the key to our recovery from the global crisis

Michael Laitman, PhD & Anatloy Ulianov, PhD

Book Overview

Why does 1% of the world population own 40% of the wealth? Why are education systems throughout the world producing unhappy, poorly educated children? Why is there hunger? Why are food prices rising when there is more than enough food for everyone? Why are there still countries where human dignity and social justice are nonexistent? And when and how will these wrongs be made right?

In 2011, these questions touched the hearts of hundreds of millions the world over. The cry for social justice has become a demand around which all can unite. We all long for a society where we can feel safe, trust our neighbours, and guarantee the future of our children. In such a society, all will care for all, and mutual guarantee—where all are guarantors of each other’s well-being—will thrive.

Despite all the challenges, we believe that change is possible and that we can find a way to implement it. Therefore, the book you are holding in your hands is a positive, optimistic one.

We now have a unique opportunity to achieve global transformation in a peaceful, pleasant manner, and A Guide to the New World: why mutual guarantee is the key to our recovery from the global crisis tries to help us pave the way toward that goal.

The book is divided into two parts, plus indices. Part One contains the concept of mutual guarantee. Part Two details the building of the new mutual guarantee society, and recaps the principles presented in Part One. The indices contain previous publications of the ARI Institute detailing its social, educational, and economic ideologies.

Table of Contents

  • From Publisher
  • Foreword
  • The Structure of the Book

PART ONE. REVOLUTION OF THE HEART. CHAPTER 1: A NEW WORLD

  • A New World
  • What is a Crisis?

PART ONE. REVOLUTION OF THE HEART. CHAPTER 2: NATURE AND US

  • Nature and Us
  • Complementarity and Reciprocity
  • Nature and Ecology
  • Restoring the Balance
  • Labor Pangs

PART ONE. REVOLUTION OF THE HEART. CHAPTER 3: THE PRACTICAL WAY

  • The Practical Way
  • Changing the Public Discourse
  • Implementation: Internet and Interpersonal Communication
  • Information, Awareness, and Healing
  • Employment and Training
  • The Principles of Education
  • Pushing for the Change Together
  • Campaigning for Our Lives

PART ONE. REVOLUTION OF THE HEART. CHAPTER 4: SOCIAL JUSTICE

  • Social Justice
  • Achieving Agreement
  • The Benefits of Mutual Guarantee

PART 2. BUILDING A NEW SOCIETY – POINTS TO CONSIDER

  • Crisis and Opportunity
  • Natural Development
  • Social Solidarity

APPENDICES

  • Previous Publications by the ARI Institute
  • Further Reading

Shamati

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Shamati

  1. There Is None Else Besides Him.. 6
  2. Divinity in Exile. 8
  3. The Matter of Spiritual Attainment 9
  4. What Is the Reason for the Heaviness One Feels when Annulling before the Creator in the Work. 12
  5. Lishma Is an Awakening from Above, and Why Do We Need an Awakening from Below.. 13
  6. What Is Support in the Torah, in the Work. 16
  7. What Is the Habit Becomes a Second Nature, in the Work. 18
  8. What Is the Difference between a Shade of Kedusha and a Shade of Sitra Achra. 19
  9. What Are Three Things that Broaden One’s Mind in the Work. 20
  10. What Is Make Haste My Beloved, in the Work. 21
  11. Joy with a Quiver 21
  12. The Essence of One’s Work. 22
  13. A Pomegranate. 22
  14. What Is the Greatness of the Creator 23
  15. What Is Other Gods in the Work. 23
  16. What Is the Day of the Lord and the Night of the Lord in the Work. 25
  17. What Does It Mean that the Sitra Achra Is Called “Malchut without a Crown”. 28
  18. What Is My Soul Shall Weep In Secret, in the Work. 29
  19. What Is the Creator Hates the Bodies, in the Work. 29
  20. Lishma (for Her Name) 36
  21. When One Feels Oneself in a State of Ascent 38
  22. Torah Lishma (for Her Name) 39
  23. You That Love the Lord, Hate Evil 39
  24. Out of the Hand of the Wicked. 40
  25. Things that Come from the Heart 41
  26. One’s Future Depends and Is Tied to Gratitude for the Past 42
  27. What Is “The Lord Is High and the Low Will See”. 42
  28. I Shall Not Die but Live. 43
  29. When Thoughts Come to a Person. 43
  30. The Most Important Is to Want Only to Bestow.. 44
  31. All that Pleases the Spirit of the People. 44
  32. A Lot Is an Awakening from Above. 44
  33. The Lots on Yom Kippurim and with Haman. 45
  34. The Profit of a Land. 51
  35. Concerning the Vitality of Kedusha. 55
  36. What Are the Three Bodies in a Man. 58
  37. An Article for Purim.. 59
  38. The Fear of God Is His Treasure. 65
  39. And They Sewed Fig-Leaves 67
  40. Faith in the Rav, What Is the Measure. 68
  41. What Is Greatness and Smallness in Faith. 70
  42. What Is the Acronym Elul in the Work. 70
  43. The Matter of Truth and Faith. 74
  44. Mind and Heart 76
  45. Two Discernments in the Torah and in the Work. 76
  46. The Domination of Israel over the Klipot 77
  47. In the Place Where You Find His Greatness 77
  48. The Primary Basis 78
  49. The Most Important Is the Mind and the Heart 79
  50. Two States 79
  51. If You Encounter This Villain. 81
  52. A Transgression Does Not Put Out a Mitzva. 81
  53. The Matter of Limitation. 83
  54. The Purpose of the Work. 83
  55. Haman from the Torah, from Where. 85
  56. Torah Is Called Indication. 85
  57. Will Bring Him as a Burned Offering to His Will 87
  58. Joy Is a “Reflection” of Good Deeds 88
  59. About the Rod and the Serpent 88
  60. A Mitzva that Comes through Transgression. 91
  61. Round About Him It Stormeth Mightily. 92
  62. Descends and Incites, Ascends and Complains 93
  63. I Was Borrowed on, and I Repay. 94
  64. From Lo Lishma to Lishma. 94
  65. About the Revealed and the Concealed. 95
  66. The Giving of the Torah. 96
  67. Depart from Evil 97
  68. Man’s Connection to the Sefirot 98
  69. First Will Be the Correction of the World. 100
  70. With a Mighty Hand and with Fury Poured Out 101
  71. My Soul shall Weep in Secret 102
  72. Confidence Is the Clothing for the Light 102
  73. After the Tzimtzum.. 103
  74. World, Year, Soul 104
  75. There Is a Discernment of the Next World, and There Is a Discernment of This World. 104
  76. With All Thy Offerings Thou Shalt Offer Salt 104
  77. One Learns from One’s Soul 105
  78. The Torah, the Creator, and Israel Are One. 105
  79. Atzilut and Bya. 105
  80. Concerning Back to Back. 106
  81. Concerning Raising Man. 106
  82. The Prayer One Should Always Pray. 107
  83. Concerning the Right Vav, the Left Vav. 108
  84. What Is “So He Drove the Man Out of the Garden of Eden lest He Would Take of the Tree of Life”. 109
  85. What Is the Fruit of Goodly Trees, in the Work. 110
  86. And They Built Store-Cities 110
  87. Shabbat Shekalim.. 116
  88. All the Work Is Only Where There Are Two Ways 117
  89. To Understand the Words of the Holy Zohar 118
  90. In The Zohar, Beresheet 118
  91. Concerning the Replaceable. 118
  92. Explaining the Discernment of Luck. 119
  93. Concerning Fins and Scales 119
  94. And You Shall Keep Your Souls 120
  95. Concerning Removing the Foreskin. 120
  96. What Is Waste of Barn and Winery, in the Work. 121
  97. Waste of Barn and Winery. 123
  98. Spirituality Is Called That Which Will Never Be Lost 124
  99. He Did Not Say Wicked or Righteous 125
  100. The Written Torah and the Oral Torah. 128
  101. A Commentary on the Psalm, “For the Leader upon Roses” 129
  102. And You Shall Take You the Fruit of Goodly Trees 130
  103. Whose Heart Maketh Him Willing. 131
  104. And the Saboteur Was Sitting. 131
  105. A Wise Disciple Bastard Precedes a High Priest Commoner 131
  106. What Do the Twelve Challahs on Shabbat Imply. 133
  107. Concerning the Two Angels 134
  108. If You Leave Me One Day, I Will Leave You Two. 134
  109. Two Kinds of Meat 137
  110. A Field Which the Lord Has Blessed. 138
  111. Breath, Sound, and Speech. 138
  112. The Three Angels 139
  113. The Eighteen Prayer 144
  114. Prayer 146
  115. Still, Vegetative, Animate, and Speaking. 146
  116. Why Did He Say that Mitzvot Do Not Require Intention. 147
  117. You Labored and Did Not Find, Do Not Believe. 147
  118. To Understand the Matter of the Knees Which Have Bowed Unto Baal 148
  119. That Disciple Who Learned in Secret 149
  120. The Reason for Not Eating Nuts on Rosh Hashanah. 149
  121. She Is Like Merchant-Ships 149
  122. Understanding What Is Written in Shulchan Aruch. 150
  123. His Divorce and His Hand Come as One. 151
  124. A Shabbat of Genesis and of the Six Thousand Years 152
  125. Who Delights the Shabbat 152
  126. A Sage Comes to Town. 154
  127. The Difference between Kernel, Essence, and Added Abundance. 155
  128. Dew Drips from that Galgalta to Zeir Anpin. 156
  129. Divinity in the Dust 157
  130. Tiberias of Our Sages, Good Is Thy Sight 157
  131. Who Comes to Be Purified. 157
  132. In the Sweat of Thy Face Shalt Thou Eat Bread. 158
  133. The Lights of Shabbat 158
  134. Intoxicating Wine. 158
  135. Clean and Righteous Slay Thou Not 158
  136. The Difference between the First Letters and the Last Letters 158
  137. Zelophehad Was Gathering Wood. 159
  138. About Fear that Sometimes Comes Upon a Person. 159
  139. The Difference between the Six Days of Action and the Shabbat 159
  140. How I Love Thy Law.. 160
  141. The Holiday of Passover 160
  142. The Essence of the War 160
  143. Only Good to Israel 160
  144. There Is a Certain People. 161
  145. What Is Will Give Wisdom Specifically to the Wise. 161
  146. A Commentary on The Zohar 162
  147. The Work of Reception and Bestowal 163
  148. The Scrutiny of Bitter and Sweet, True and False. 163
  149. Why We Need to Extend Hochma. 163
  150. Prune unto the Lord, for He Hath Done Pride. 164
  151. And Israel Saw the Egyptians 164
  152. For a Bribe Doth Blind the Eyes of the Wise. 165
  153. A Thought Is an Upshot of the Desire. 165
  154. There Cannot Be an Empty Space in the World. 166
  155. The Cleanness of the Body. 166
  156. Lest He Take of the Tree of Life. 166
  157. I Am Asleep but My Heart Is Awake. 167
  158. The Reason for Not Eating at Each Other’s Home on Passover 168
  159. And It Came to Pass in the Course of Those Many Days 168
  160. The Reason for Concealing the Matzot 169
  161. The Matter of the Giving of the Torah. 169
  162. Concerning the Hazak We Say After Completing the Series 170
  163. What the Authors of The Zohar Said. 171
  164. There Is a Difference between Corporeality and Spirituality. 171
  165. An Explanation to Elisha’s Request of Elijah. 172
  166. Two Discernments in Attainment 172
  167. The Reason Why It Is Called Shabbat Teshuvah. 172
  168. The Customs of Israel 173
  169. Concerning a Complete Righteous 173
  170. Thou Shalt Not Have in Thy Pocket a Large Stone. 174
  171. Zohar, Amor 174
  172. The Matter of Prevention and Delays 176
  173. Why Do We Say L’chaim.. 176
  174. Concealment 176
  175. And If the Way Be Too Long for Thee. 177
  176. When Drinking Brandy after the Havdala. 178
  177. Atonements 178
  178. Three Partners in Man. 178
  179. Three Lines 179
  180. In the Zohar, Amor 180
  181. Honor 181
  182. Moses and Solomon. 181
  183. The Discernment of the Messiah. 181
  184. The Difference between Faith and Mind. 181
  185. The Uneducated, the Fear of Shabbat Is upon Him.. 182
  186. Make Your Shabbat a Weekday, and Do Not Need People. 182
  187. Choosing Labor 182
  188. All the Work Is Only Where There Are Two Ways 183
  189. The Act Affects the Thought 183
  190. Every Act Leaves an Imprint 183
  191. The Time of Descent 185
  192. The Lots 185
  193. One Wall Serves Both. 186
  194. The Complete Seven. 187
  195. Rewarded—I Will Hasten It 188
  196. A Grip for the Externals 189
  197. Book, Author, Story. 189
  198. Freedom.. 189
  199. To Every Man Of Israel 190
  200. The Purification of the Masach. 190
  201. Spirituality and Corporeality. 190
  202. In the Sweat of Thy Face Shalt Thou Eat Bread. 190
  203. Man’s Pride Shall Bring Him Low.. 191
  204. The Purpose of the Work. 191
  205. Wisdom Crieth Aloud in the Streets 192
  206. Faith and Pleasure. 192
  207. Receiving in order to Bestow.. 193
  208. Labor 193
  209. Three Conditions in Prayer 194
  210. A Handsome Flaw in You. 194
  211. As though Standing before a King. 194
  212. Embrace of the Right, Embrace of the Left 195
  213. Acknowledging the Desire. 195
  214. Known in the Gates 196
  215. Faith. 197
  216. Right and Left 198
  217. If I Am Not for Me, Who Is for Me. 198
  218. The Torah and the Creator Are One. 198
  219. Devotion. 199
  220. Suffering. 199
  221. Multiple Authorities 200
  222. The Part Given to the Sitra Achra to Separate It from the Kedusha. 200
  223. Clothing, Bag, Lie, Almond. 201
  224. Yesod de Nukva And Yesod de Dechura. 201
  225. Raising Oneself 201
  226. Written Torah and Oral Torah. 201
  227. The Reward for a Mitzva–a Mitzva. 202
  228. Fish before Meat 202
  229. Haman Pockets 203
  230. The Lord Is High and the Low Will See. 203
  231. The Purity of the Vessels of Reception. 203
  232. Completing the Labor 204
  233. Pardon, Forgiveness, and Atonement 204
  234. Who Ceases Words of Torah and Engages in Conversation. 205
  235. Looking in the Book Again. 206
  236. Mine Adversaries Taunt Me All the Day. 206
  237. For Man Shall Not See Me and Live. 206
  238. Happy Is the Man Who Does Not Forget Thee and the Son of Man Who Exerts in Thee. 207
  239. The Difference between Mochin of Shavuot and that of Shabbat Minchah. 207
  240. Inquire Your Inquirers when They Inquire Your Face. 207
  241. Call Upon Him while He Is Near 208
  242. What Is the Matter of Delighting the Poor on a Good Day, in the Work. 209
  243. Examining the Shade on the Night of Hoshana Rabbah. 210
  244. There Is None Else Besides Him

I heard on Parashat Yitro, 1, February 6, 1944

It is written, “there is none else besides Him.” This means that there is no other force in the world that has the ability to do anything against Him. And what man sees, that there are things in the world that deny the Higher Household, the reason is that this is His will.

And it is deemed a correction, called “the left rejects and the right adducts,” meaning that which the left rejects is considered correction. This means that there are things in the world, which, to begin with, aim to divert a person from the right way, and by which he is rejected from Sanctity.

And the benefit from the rejections is that through them a person receives a need and a complete desire for the Creator to help him, since he sees that otherwise he is lost. Not only does he not progress in his work, but he sees that he regresses, that is, he lacks the strength to observe Torah and Mitzvot even in Lo Lishma (not for Her Name). That only by genuinely overcoming all the obstacles, above reason, can he observe the Torah and Mitzvot. But he does not always have the strength to overcome above reason; otherwise, he is forced to deviate, God forbid, from the way of the Creator, even from Lo Lishma.

And he, who always feels that the shattered is greater than the whole, meaning that there are many more descents than ascents, and he does not see an end to these states, and he will forever remain outside of holiness, for he sees that it is difficult for him to observe even as little as a jot, unless by overcoming above reason. But he is not always able to overcome. And what shall be the end?

Then he comes to the decision that no one can help him but the Creator Himself. This causes him to make a heartfelt demand that the Creator will open his eyes and heart, and truly bring him nearer to eternal adhesion with God. It thus follows, that all the rejections he had experienced had come from the Creator.

This means that it was not because he was at fault, that he did not have the ability to overcome. Rather, for those people who truly want to draw near the Creator, and so they will not settle for little, meaning remain as senseless children, he is therefore given help from Above, so he will not be able to say that thank God, I have Torah and Mitzvot and good deeds, and what else do I need?

And only if that person has a true desire will he receive help from Above. And he is constantly shown how he is at fault in his present state. Namely, he is sent thoughts and views, which are against the work. This is in order for him to see that he is not one with the Lord. And as much as he overcomes, he always sees how he is farther from holiness than others, who feel that they are one with the Creator.

But he, on the other hand, always has complaints and demands, and he cannot justify the Creator’s behavior, and how He behaves toward him. This pains him. Why is he not one with the Creator? Finally, he comes to feel that he has no part in holiness whatsoever.

Although he occasionally receives awakening from Above, which momentarily revives him, but soon after he falls into the place of baseness. However, this is what causes him to come to realize that only God can help and really bring him closer.

A man must always try and cleave to the Creator; namely, that all his thoughts will be about Him. That is to say, that even if he is in the worst state, from which there cannot be a greater decline, he should not leave His domain, namely, that there is another authority which prevents him from entering holiness, and which can bring benefit or harm.

That is, he must not think that there is the force of the Sitra Achra (Other Side), which does not allow a person to do good deeds and follow God’s ways. Rather, all is done by the Creator.

The Baal Shem Tov said that he who says that there is another force in the world, namely Klipot (shells), that person is in a state of “serving other gods.” It is not necessarily the thought of heresy that is the transgression, but if he thinks that there is another authority and force apart from the Creator, by that he is committing a sin.

Furthermore, he who says that man has his own authority, that is, he says that yesterday he himself did not want to follow God’s ways, that too is considered committing the sin of heresy. Meaning that he does not believe that only the Creator is the leader of the world.

But when he has committed a sin, he must certainly regret it and be sorry for having committed it. But here too we should place the pain and sorrow in the right order: where does he place the cause of the sin, for that is the point that should be regretted.

Then, one should be remorseful and say: “I committed that sin because the Creator hurled me down from holiness to a place of filth, to the lavatory, the place of filth.” That is to say that the Creator gave him a desire and craving to amuse himself and breath air in a place of stench.

(And you might say that it is written in books, that sometimes one comes incarnated as a pig. We should interpret that, as he says, one receives a desire and craving to take liveliness from things he had already determined were litter, but now he wants to receive nourishment from them).

Also, when one feels that now he is in a state of ascent, and feels some good flavor in the work, he must not say: “Now I am in a state that I understand that it is worthwhile to worship the Creator.” Rather he should know that now he was favored by the Creator, hence the Creator brought him closer, and for this reason he now feels good flavor in the work. And he should be careful never to leave the domain of Sanctity, and say that there is another who operates besides the Creator.

(But this means that the matter of being favored by the Creator, or the opposite, does not depend on the person himself, but only on the Creator. And man, with his external mind, cannot comprehend why now the Lord has favored him and afterwards did not.)

Likewise, when he regrets that the Creator does not draw him near, he should also be careful that it would not be concerning himself, meaning that he is remote from the Creator. This is because thus he becomes a receiver for his own benefit, and one who receives is separated. Rather, he should regret the exile of the Shechina (Divinity), meaning that he is causing the sorrow of Divinity.

One should imagine that it is as though a small organ of the person is sore. The pain is nonetheless felt primarily in the mind and in the heart. The heart and the mind, which are the whole of man. And certainly, the sensation of a single organ cannot resemble the sensation of a person’s full stature, where most of the pain is felt.

Likewise is the pain that a person feels when he is remote from the Creator. Since man is but a single organ of the Holy Shechina, for the Holy Shechina is the common soul of Israel, hence, the sensation of a single organ does not resemble the sensation of the pain in general. That is to say that there is sorrow in the Shechina when the organs are detached from her, and she cannot nurture her organs.

(And we should say that this is what our sages said: “When a man regrets, what does Shechina say? ‘It is lighter than my head.’”). By not relating the sorrow of remoteness to oneself, one is spared falling into the trap of the desire to receive for oneself, which is considered separation from holiness.

The same applies when one feels some closeness to holiness, when he feels joy at having been favored by the Creator. Then, too, one must say that one’s joy is primarily because now there is joy Above, within the Holy Shechina, at being able to bring her private organ near her, and that she did not have to send her private organ away.

And one derives joy from being rewarded with pleasing the Shechina. This is in accord with the above calculation that when there is joy for the part, it is only a part of the joy of the whole. Through these calculations he loses his individuality and avoids being trapped by the Sitra Achra, which is the will to receive for his own benefit.

Although, the will to receive is necessary, since this is the whole of man, since anything that exists in a person apart from the will to receive does not belong to the creature, but is attributed to the Creator, but the will to receive pleasure should be corrected to being in order to bestow.

That is to say, the pleasure and joy, which the will to receive takes, should be with the intention that there is contentment Above when the creatures feel pleasure, for this was the purpose of creation—to benefit His creations. And this is called the joy of the Shechina Above.

For this reason, one must seek advice as to how he can bring contentment Above. And certainly, if he receives pleasure, contentment shall be felt Above. Therefore, he yearns to always be in the King’s palace, and to have the ability to play with the King’s treasures. And that will certainly cause contentment Above. It follows that his entire longing should be only for the sake of the Creator.

  1. Divinity in Exile

I heard in 1942

The Holy Zohar says: “He is Shochen (Dweller), and She is Shechina (Divinity).” We should interpret its words: It is known with regard to the Upper Light, that they say that there is no change, as it is written, “I the Lord change not.” All the names and appellations are only with respect to the Kelim (vessels), which is the will to receive included in Malchut—the root of creation. From there it hangs down to this world, to the creatures.

All these discernments, beginning with Malchut, being the root of the creation of the worlds, through the creatures, is named Shechina. The general Tikkun (correction) is that the Upper Light will shine in them in utter completeness.

The Light that shines in the Kelim is named Shochen, and the Kelim are generally named, Shechina. In other words, the Light dwells inside the Shechina. This means that the Light is called Shochen because it dwells within the Kelim, that is, the whole of the Kelim are named Shechina.

Before the Light shines in them in utter completeness, we name that time, “A Time of Corrections.” This means that we make corrections so that the Light will shine in them in completeness. Until then, that state is called “Divinity in Exile.”

It means that there is still no perfection in the Upper Worlds. Below, in this world, there should be a state where the Upper Light is within the will to receive. This Tikkun is deemed receiving in order to bestow.

Meanwhile, the will to receive is filled with ignoble and foolish things that do not make a place where the glory of Heaven can be revealed. This means that where the heart should be a Tabernacle for the Light of God, the heart becomes a place of waste and filth. In other words, ignobility captures the whole of the heart.

This is called “Divinity in the dust.” It means that it is lowered to the ground, and each and every one loathes matters of Sanctity, and there is no desire whatsoever to raise it from the dust. Instead, they choose ignoble things, and this brings on the sorrow of the Shechina, when one does not make a place in the heart that will become a Tabernacle for the Light of God.

  1. The Matter of Spiritual Attainment

I heard

We discern many degrees and discernments in the worlds. We must know that everything that relates to discernments and degrees speaks of the attainment of the souls with regard to what they receive from the worlds. This adheres to the rule, “What we do not attain we do not know by name.” This is so because the word “name” indicates attainment, like a person who names some object after having attained something about it according to one’s attainment.

Hence, reality in general is divided into three discernments, with respect to spiritual attainment:

  1. Atzmuto (His Essence)
  2. Ein Sof (Infinity)
  3. The Souls

1) We do not speak of Atzmuto at all. This is because the root and the place of the creatures begin in the Thought of Creation, where they are incorporated, as it is written, “The end of an act is in the preliminary thought.”

2) Ein Sof pertains to the Thought of Creation, which is “His desire to do good to His creations.” This is considered Ein Sof, and it is the connection existing between Atzmuto and the souls. We perceive this connection in the form of “desire to delight the creatures.”

Ein Sof is the beginning. It is called “a Light without a Kli (vessel),” yet there is the root of the creatures, meaning the connection between the Creator and the creatures, called “His desire to do good to His creations.” This desire begins in the world of Ein Sof and extends through the world of Assiya.

3) The Souls, which are the receivers of the good that He wishes to do.

He is called Ein Sof because this is the connection between Atzmuto and the souls, which we perceive as “His desire to do good to His creations.” We have no utterance except for that connection of desire to enjoy and this is the beginning of the engagement, and it is called “Light without a Kli.”

Yet, there begins the root of the creatures, meaning the connection between the Creator and the creatures, called “His desire to do good to His creations.” This desire begins in the world of Ein Sof and extends through the world of Assiya.

All the worlds are in themselves considered Light without a Kli, where there is no utterance. They are discerned as Atzmuto, and there is no attainment in them.

Do not wonder that we discern many discernments there. This is because these discernments are there in potential. Afterwards, when the souls come, these discernments will appear in the souls that receive the Upper Lights according to what they have corrected and arranged. Thus, the souls will be able to receive them, each according to its ability and qualification. And then these discernments appear in actual fact. However, while the souls do not attain the Upper Light they, in themselves, are considered Atzmuto.

With respect to the souls that receive from the worlds, the worlds are considered Ein Sof. This is because this connection between the worlds and the souls, meaning what the worlds give to the souls, extends from the Thought of Creation, which is a correlation between the souls and Atzmuto.

This connection is called Ein Sof. When we pray to the Creator and ask of Him to help us and to give us what we want, we relate to the discernment of Ein Sof. There is the root of the creatures, which wants to impart them delight and pleasure, called “His desire to do good to His creations.”

The prayer is to the Creator who created us, and His Name is “His desire to do good to His creations.” He is called Ein Sof because this speaks of prior to the restriction. And even after the restriction, no change occurs in Him as there is no change in the Light and He always remains with this name.

The proliferation of the names is only with respect to the receivers. Hence, the first name that appeared, that is, the root for the creatures, is called Ein Sof. And this name remains unchanged. All the restrictions and the changes are made only with regard to the receivers, and He always shines in the first name, “His desire to do good to His creations,” endlessly.

This is why we pray to the Creator, called Ein Sof, who shines without restriction or end. The end, which appears subsequently, is corrections for the receivers so that they may receive His Light.

The Upper Light is made of two discernments: attaining and attained. Everything we say regarding the Upper Light concerns only how the attaining is impressed by the attained. However, in themselves, meaning only the attaining, or only the attained, they are not called Ein Sof. Rather, the attained is called Atzmuto and the attaining is called “souls,” being a new discernment, which is a part of the whole. It is new in the sense that the will to receive is imprinted in it. And in that sense, creation is called “existence from absence.”

For themselves, all the worlds are regarded as simple unity and there is no change in Godliness. This is the meaning of “I the Lord do not change.” There are no Sefirot and Behinot (discernments) in Godliness.

Even the most subtle appellations do not refer to the Light itself, as this is a discernment of Atzmuto where there is no attainment. Rather, all the Sefirot and the discernments speak only of what a person attains in them. This is because the Creator wanted us to attain and understand the abundance as “His desire to do good to His creations.”

In order for us to attain what He had wanted us to attain and understand as “His desire to do good to His creations,” He created and imparted us with these senses, and these senses attain their impressions of the Upper Light.

Accordingly, we have been given many discernments, since the general sense is called “the will to receive,” and is divided into many details, according to the measure that the receivers are able to receive. Thus, we find many divisions and details, called ascents and descents, expansion and departure etc.

Since the will to receive is called “creature” and a “new discernment,” the utterance begins precisely from the place where the will to receive begins to receive impressions. The speech is discernments, parts of impressions. For here there is already a correlation between the Light and the will to receive.

This is called “Light and Kli.” However, there is no utterance in the Light without a Kli, since a Light that is not attained by the receiver is considered Atzmuto, where the utterance is forbidden since it is unattainable, and how can we name what we do not attain?

From this we learn that when we pray for the Creator to send us salvation, cure, and so on, there are two things we should distinguish: 1 – The Creator; 2 – That which extends from Him.

In the first discernment, considered Atzmuto, the utterance is forbidden, as we have said above. In the second discernment, that which extends from Him, which is considered the Light that expands into our Kelim, meaning into our will to receive, that is what we call Ein Sof. This is the connection of the Creator with the creatures, being “His desire to do good to His creations.” The will to receive is regarded as the expanding Light that finally reaches the will to receive.

When the will to receive receives the expanding Light, the expanding Light is then called Ein Sof. It comes to the receivers through many covers so that the lower one will be able to receive them.

It turns out that all the discernments and the changes are made specifically in the receiver, with relation to how the receiver is impressed by them. However, we must discern the matter we are speaking of. When we speak of discernments in the worlds, these are potential discernments. And when the receiver attains these discernments, they are called “actual.”

Spiritual attainment is when the attaining and the attained come together, as without an attaining there is no form to the attained, since there is no one to obtain the form of the attained. Hence, this discernment is considered Atzmuto, where there is no room for any utterance. Therefore, how can we say that the attained has its own form?

We can only speak from where our senses are impressed by the expanding Light, which is “His desire to do good to His creations,” which comes into the hands of the receivers in actual fact.

Similarly, when we examine a table our sense of touch feels it as something hard. We also discern its length and width, all according to our senses. However, that does not necessitate that the table will appear so to one who has other senses. For example, in the eyes of an angel, when it examines the table, it will see it according to its senses. Hence, we cannot determine any form with regard to an angel, since we do not know its senses.

Thus, since we have no attainment in the Creator, we cannot say which form the worlds have from His perspective. We only attain the worlds according to our senses and sensations, as it was His will for us to attain Him so.

This is the meaning of “There is no change in the Light.” Rather, all the changes are in the Kelim, meaning in our senses. We measure everything according to our imagination. From this it follows that if many people examine one spiritual thing, each will attain according to his imagination and senses, thereby seeing a different form.

In addition, the form itself will change in a person according to his ups and downs, as we have said above that the Light is Simple Light and all the changes are only in the receivers.

May we be granted with His Light and follow in the ways of the Creator and serve Him not in order to be rewarded, but to give contentment to the Creator and raise Divinity from the dust. May we be granted adhesion with the Creator and the revelation of His Godliness to His creatures.

  1. What Is the Reason for the Heaviness One Feels when Annulling before the Creator in the Work

I heard on Shevat 12, February 6, 1944

We must know the reason for the heaviness felt when one wishes to work in annulling one’s “self” before the Creator, and to not care for one’s own interest. One comes to a state as if the entire world stands still, and he alone is now seemingly absent from this world, and leaves his family and friends for the sake of annulling before the Creator.

There is but a simple reason for this, called “lack of faith.” It means that one does not see before whom one nullifies, meaning he does not feel the existence of the Creator. This causes him heaviness.

However, when one begins to feel the existence of the Creator, one’s soul immediately yearns to be annulled and connected to the root, to be contained in it like a candle in a torch, without any mind and reason. However, this comes to one naturally, as a candle is annulled before a torch.

It therefore follows that the essence of one’s work is only to come to the sensation of the existence of the Creator, meaning to feel the existence of the Creator, that “the whole earth is full of His glory.” This will be one’s entire work, meaning all the vigor that he puts into the work will be only to achieve that, and not for any other things.

One should not be misled into having to acquire anything. Rather, there is only one thing a person needs, namely faith in the Creator. He should not think of anything, meaning that the only reward that he wants for his work should be to be rewarded with faith in the Creator.

We must know that there is no difference between a small illumination and a great one, which a person attains. This is because there are no changes in the Light. Rather, all the changes are in the vessels that receive the abundance, as it is written, “I the Lord change not.” Hence, if one can magnify one’s vessels, to that extent he magnifies the luminescence.

Yet, the question is, with what can one magnify one’s vessels? The answer is, in the extent to which he praises and gives thanks to the Creator for having brought one closer to Him, so one would feel Him a little and think of the importance of the thing, meaning that he was awarded some connection with the Creator.

As is the measure of the importance that one pictures for oneself, so the measure of the luminescence grows in him. One must know that he will never come to know the true measure of the importance of the connection between man and the Creator because one cannot assess its true value. Instead, as much as one appreciates it, so he attains its merit and importance. There is a power in that, since thus one can be permanently imparted this luminescence.

  1. Lishma Is an Awakening from Above, and Why Do We Need an Awakening from Below

I heard in 1945

In order to attain Lishma, it is not in one’s hands to understand, as it is not for the human mind to grasp how such a thing can be in the world. This is because one is only permitted to grasp, that if one engages in Torah and Mitzvot, he will attain something. There must be self-gratification there; otherwise, one is unable to do anything.

Instead, this is an illumination that comes from Above, and only one who tastes it can know and understand. It is written about that, “Taste and see that the Lord is good.”

Thus, we must understand why one should seek advice and counsels regarding how to achieve Lishma. After all, no counsels will help him, and if God does not give him the other nature, called “the Will to Bestow,” no labor will help one to attain the matter of Lishma.

The answer is, as our sages said (Avot, 2:21), “It is not for you to complete the work, and you are not free to idle away from it.” This means that one must give the awakening from below, since this is discerned as a prayer.

A prayer is considered a deficiency, and without deficiency there is no fulfillment. Hence, when one has a need for Lishma, the fulfillment comes from Above, and the answer to the prayer comes from Above, meaning one receives fulfillment for one’s need. It follows, that one’s work is needed to receive the Lishma from the Creator only in the form of a lack and a Kli (Vessel). Yet, one can never attain the fulfillment alone; it is rather a gift from God.

However, the prayer must be a whole prayer, that is, from the bottom of the heart. It means that one knows one hundred percent that there is no one in the world who can help him but the Creator Himself.

Yet, how does one know that, that there is no one to help him but the Creator Himself? One can acquire that awareness precisely if he has exerted all the powers at his disposal and it did not help him. Thus, one must do every possible thing in the world to attain “for the Creator.” Then one can pray from the bottom of one’s heart, and then the Creator hears his prayer.

However, one must know, when exerting to attain the Lishma, to take upon himself to want to work entirely to bestow, completely, meaning only to bestow and to not receive anything. Only then does one begin to see that the organs do not agree to this idea.

From that one can come to clear awareness that he has no other counsel but to pour out his complaint before the Lord to help him so that the body will agree to enslave itself to the Creator unconditionally, as one sees that he cannot persuade his body to annul his self entirely. It turns out that precisely when one sees that there is no reason to hope that his body will agree to work for the Creator by itself, one’s prayer can be from the bottom of the heart, and then his prayer is accepted.

We must know that by attaining Lishma, one puts the evil inclination to death. The evil inclination is the will to receive, and acquiring the will to bestow cancels the will to receive from being able to do anything. This is considered putting it to death. Since it has been removed from its office, and it has nothing more to do since it is no longer in use, when it is revoked from its function, this is considered putting it to death.

When one contemplates “What profit hath man of all his labor wherein he labors under the sun,” one sees that it is not so difficult to enslave oneself to His Name, for two reasons:

  1. Anyhow, meaning, whether willingly or unwillingly, one must exert in this world, and what has one left of all the efforts he has made?
  2. However, if one works Lishma, one receives pleasure during the work itself too.

According to the proverb of the Sayer of Dubna, who spoke about the verse, “thou hast not called upon Me, O Jacob, neither hast thou wearied thyself about Me, O Israel.” He said that it is like some rich man who departed the train and had a small bag. He placed it where all the merchants place their baggage and the porters take the packages and bring them to the hotel where the merchants stay. The porter had thought that the merchant would certainly have taken a small bag by himself and there is no need for a porter for that, so he took a big package.

The merchant wanted to pay him a small fee, as he usually pays, but the porter did not want to take it. He said: “I put in the depositary of the hotel a big bag; it exhausted me and I barely carried your bag, and you want to pay me so little for it?”

The lesson is that when one comes and says that he has exerted extensively in keeping Torah and Mitzvot, the Creator tells him, “thou hast not called upon Me, O Jacob.” In other words, it is not my baggage that you took, but this bag belongs to someone else. Since you say that you had much effort in Torah and Mitzvot, you must have had a different landlord for whom you were working; so go to him and he will pay you.

This is the meaning of, “neither hast thou wearied thyself about Me, O Israel.” This means that he who works for the Creator has no labor, but on the contrary, pleasure and elated spirit.

However, one who works for other purposes cannot come to the Creator with complaints that the Creator does not give him vitality in the work, since he did not work for the Creator, for the Lord to pay for his work. Instead, one can complain to those people that he had worked for to administer him pleasure and vitality.

And since there are many purposes in Lo Lishma, one should demand of the goal for which he had worked to give him the reward, namely pleasure and vitality. It is said about them, “They that make them shall be like unto them; yea, every one that trusts in them.”

However, according to that, it is perplexing. After all, we see that even when one takes upon oneself the burden of the Kingdom of Heaven without any other intention, he still does not feel any liveliness, to say that this liveliness compels him to take upon himself the burden of the Kingdom of Heaven. And the reason one does take upon oneself that burden is only because of faith above reason.

In other words, one does it by way of coercive overcoming, unwillingly. Thus, we might ask: Why does one feel exertion in this work, with the body constantly seeking for a time when it can be rid of this work, as one does not feel any liveliness in the work? According to the above, when one works in humbleness, and has only the purpose of working in order to bestow, why does the Creator not impart him taste and vitality in the work?

The answer is that we must know that this matter is a great correction. Were it not for that, meaning if Light and liveliness had illuminated instantaneously when one began to take upon himself the burden of the Kingdom of Heaven, one would have had liveliness in the work. In other words, the will to receive, too, would have consented to this work.

In that state he would certainly agree because he wants to satiate his desire, meaning he would work for its own benefit. Had that been the case, it would never have been possible to achieve Lishma.

This is so because one would be compelled to work for one’s own benefit, as one would feel greater pleasure in the work of God than in corporeal desires. Thus, one would have to remain in Lo Lishma, since thus he would have had satisfaction in the work. Where there is satisfaction, one cannot do anything, as without profit, one cannot work. It follows that if one received satisfaction in this work of Lo Lishma, one would have to remain in that state.

This would be similar to what people say, that when there are people chasing a thief to catch him, the thief, too, runs and yells, “Catch the thief.” Then, it is impossible to recognize who is the real thief so as to catch him and take the theft out of his hand.

However, when the thief, meaning the will to receive, does not feel any flavor and liveliness in the work of accepting the burden of the Kingdom of Heaven, if in that state one works with faith above reason, coercively, and the body becomes accustomed to this work against the desire of one’s will to receive, then one has the means by which to come to a work that will be with the purpose of bringing contentment to one’s Maker.

This is so because the primary requirement from a person is to come to Dvekut (Adhesion) with the Creator through one’s work, which is discerned as equivalence of form, where all of one’s deeds are in order to bestow.

It is as the verse says, “Then shalt thou delight thyself in the Lord.” The meaning of “Then” is that first, in the beginning of one’s work, he did not have pleasure. Instead, one’s work was coercive.

However, afterwards, when one has already accustomed oneself to work in order to bestow, and not examine oneself—if he is feeling a good taste in the work—but believes that he is working to bring contentment to his Maker through his work, one should believe that the Creator accepts the labor of the lower ones regardless of how and how much is the form of their work. In everything, the Creator examines the intention, and that brings contentment to the Creator. Then one is imparted, “Then shalt thou delight thyself in the Lord.”

Even during the work of God he will feel delight and pleasure, as now one really does work for the Creator because the effort he made during the coercive work qualifies one to be able to work for the Creator in earnest. You find that then, too, the pleasure that one receives relates to the Creator, meaning specifically for the Creator.

  1. What Is Support in the Torah, in the Work

I heard in 1944

When one studies Torah and wants all his actions to be in order to bestow, one needs to try to always have support in the Torah. Support is considered nourishment, which is love, fear, elation, and freshness and so on. And one should extract all that from the Torah. In other words, the Torah should give one these results.

However, when one studies Torah and does not have these results, it is not considered Torah. This is because Torah refers to the Light clothed in the Torah, meaning, as our sages said, “I have created the evil inclination, I have created the Torah as a spice.” This refers to the Light in it, since the Light in it reforms it.

We should also know that the Torah is divided into two discernments: 1-Torah, 2-Mitzva. In fact, it is impossible to understand these two discernments before one is awarded walking in the path of God by way of “The counsel of the Lord is with them that fear Him.” This is so because when one is in a state of preparation to enter the Lord’s Palace, it is impossible to understand the Path of Truth.

However, it is possible to give an example that even a person in the preparation period may somewhat understand. It is as our sages said (Sutah 21): “Rabbi Yosef said, ‘A Mitzva protects and saves while practiced, etc.. The Torah protects and saves both when practiced and when not practiced.’”

The thing is that “when practiced” refers to when one has some Light. One can use this Light that he had obtained only while the Light is still with him, as now he is in gladness because of the Light that shines for him. This is discerned as a Mitzva, meaning that he has not yet been rewarded with the Torah, but elicits a life of Kedusha (Sanctity) only from the Light.

This is not so with the Torah: when one attains some way in the work, one can use the way that one has attained even when one is not practicing it, that is, even while one does not have the Light. This is because only the luminescence has departed from him, whereas one can use the way that one attained in the work even when the luminescence leaves him.

Still, one must also know that while practiced, a Mitzva is greater than the Torah when not practiced. When practiced means that now one receives the Light; this is called “practiced,” when one receives the Light in it.

Hence, while one has the Light, a Mitzva is more important than the Torah when one has no Light, meaning when there is no liveliness of the Torah. On the one hand, the Torah is important because one can use the way one has acquired in the Torah. On the other hand, it is without vitality, called “Light.” In a time of Mitzva one does receive vitality, called “Light.” Therefore, in this respect, a Mitzva is more important.

Thus, when one is without sustenance, one is considered “evil.” This is because now one cannot say that the Creator leads the world in a conduct of “Good that Doeth Good.” This is called that he is called “evil,” since he condemns his Maker, as now he feels that he has no vitality, and has nothing to be glad about so that he may say that now he offers gratitude to the Creator for giving him delight and pleasure.

One cannot say that he believes that the Creator leads His Providence with others benevolently, since we understand the path of Torah as a sensation in the organs. If one does not feel the delight and pleasure, what does it give him that another person has delight and pleasure?

If one had really believed that Providence is revealed as benevolence to his friend, that belief should have brought one delight and pleasure from believing that the Creator leads the world in a guidance of delight and pleasure. If it does not bring one liveliness and joy, what is the benefit in saying that the Creator does watch over one’s friend with a guidance of benevolence?

The most important is what one feels in one’s own body—whether one feels good or bad. One enjoys one’s friend’s pleasure only if he enjoys his friend’s benefit. In other words, we learn that with the sensation of the body, the reasons aren’t important. It is only important if one feels good.

In that state one says that the Creator is “Good that Doeth Good.” If one feels bad, one cannot say that the Creator behaves with him in a benevolent way. Thus, precisely if one enjoys one’s friend’s happiness, and receives high spirits from that, and feels gladness because his friend feels good, then he can say that the Creator is a good leader.

If one has no joy, he feels bad. Thus, how can he say that the Creator is benevolent? Therefore, a state where one has no liveliness and gladness is already a state where he has no love for the Creator and ability to justify his Maker and be happy, as is appropriate with one who is granted with serving a great and important king.

We must know that the Upper Light is in a state of complete rest. And any expansion of the Holy Names occurs by the lower ones. In other words, all the names that the Upper Light has, come from the attainment of the lower ones. This means that the Upper Light is named according to their attainments. Put differently, one names the Upper Light according to the way in which one attains it, meaning according to one’s sensation.

If one does not feel that the Creator gives him anything, what name can he give the Creator if he does not receive anything from Him? Rather, when one believes in the Creator, every single state that one feels, he says that it comes from the Creator. In that state one names the Creator according to one’s feeling.

If one feels happy in the state he is in, he says that the Creator is called “Benevolent,” since that is what he feels, that he receives good from Him. In that state one is called Tzadik (Righteous), since he Matzdik (justifies) his Maker (who is the Creator).

If one feels bad in the state he is in, one cannot say that the Creator sends him good. Therefore, in that state one is called Rasha (Evil), since he Marshia (Condemns) his Maker.

However, there is no such thing as in-between, when one says that he feels both good and bad in his state. Instead, either one is happy, or one is unhappy.

Our sages wrote (Berachot 61): “The world was not created etc. but either for the complete evil, or for the complete righteous.” This is because there is no such reality where one feels good and bad together.

When our sages say that there is in-between, it is that with the creatures, who have a discernment of time, you can say in-between, in two times, one after the other, as we learn that there is a matter of ascents and descents. These are two times: once he is evil, and once he is righteous. But in a single moment, that one should feel good and bad simultaneously, this does not exist.

It follows that when they said that Torah is more important than a Mitzva, it is precisely at a time when it is not practiced, meaning when one has no vitality. Then the Torah is more important than a Mitzva, which has no vitality.

This is so because one cannot receive anything from a Mitzva, which has no vitality. But with the Torah, one still has a way in the work from what he had received while he was practicing the Torah. Although the vitality has departed, the way remains in him, and he can use it. There is a time when a Mitzva is more important than Torah, meaning when there is vitality in the Mitzva and no vitality in the Torah.

Thus, when not practiced, meaning when one has no vitality and gladness in the work, one has no other counsel but prayer. However, during the prayer one must know that he is evil because he does not feel the delight and pleasure in the world, although he makes calculations that he can believe that the Creator gives only good.

Despite that, not all of one’s thoughts, which one has, are true in the way of the work. In the work, if the thought leads to action, meaning a sensation in the organs, so that the organs feel that the Creator is benevolent, the organs should receive vitality and gladness from it. If one has no vitality, what good are all the calculations if now the organs do not love the Creator because He imparts them abundance?

Thus, one should know that if one has no vitality and gladness in the work, it is a sign that he is evil, because he is unhappy. All the calculations are untrue if they do not yield an act, meaning to a sensation in the organs that one loves the Creator because He imparts delight and pleasure to the creatures.

  1. What Is the Habit Becomes a Second Nature, in the Work

I heard in 1943

Through accustoming oneself to some thing, that thing becomes second nature for that person. Hence, there is nothing that one cannot feel its reality. This means that although one has no sensation of the thing, he still comes to feel it by accustoming to that thing.

We must know that there is a difference between the Creator and the creatures regarding sensations. For the creatures there is the feeler and the felt, the attaining and the attained. This means that we have a feeler who is connected to some reality.

However, a reality without a feeler is only the Creator Himself. In Him, “there is no thought and perception whatsoever.” This is not so with a person; his whole existence is only through the sensation of reality. Even the validity of reality is evaluated as valid only with regard to the one who senses the reality.

In other words, what the feeler tastes is what he considers truth. If one tastes a bitter taste in reality, meaning he feels bad in the situation he is in, and suffers because of that state, that person is considered wicked in the work. This is because he condemns the Creator, since He is called “Benevolent,” because He only bestows goodness to the world. Yet, with respect to that person’s sensation, the person feels that he has received the opposite from the Creator, meaning the situation he is in is bad.

We should therefore understand what our sages wrote (Berachot 61), “The world was not created but either for complete wicked, or for complete righteous.” It means the following: Either one tastes and feels a good taste in the world and then one justifies the Creator and says that God gives only goodness to the world, or if one feels and tastes a bitter taste in the world then one is wicked. This is so because one condemns the Creator.

It turns out that everything is measured according to one’s sensation. However, all these sensations have no relation to the Creator, as it says in the “Poem of Unification,” “As she, so you will always be, shortage and surplus in you will not be.” Hence, all the worlds and all the changes are only with respect to the receivers, as one attains them.

  1. What Is the Difference between a Shade of Kedusha and a Shade of Sitra Achra

I heard on Tamuz, July 1944

It is written (Song of Songs, 2), “Until the day breathes, and the shadows flee away.” We must understand what are shadows in the work and what are two shadows. The thing is that when one does not feel His Providence, that He leads the world in a manner of “Good that doeth good,” it is regarded as a shadow that hides the sun.

In other words, as the corporeal shadow that hides the sun does not change the sun in any way, and the sun shines in its fullest power, so one who does not feel the existence of His Providence does not induce any change Above. Rather, there is no change Above, as it is written, “I the Lord do not change.”

Instead, all the changes are in the receivers. We must observe two discernments in this shade, meaning in this concealment:

  1. When one still has the ability to overcome the darkness and the concealments that one feels, justify the Creator, and pray to the Creator, that the Creator will open his eyes to see that all the concealments that one feels come from the Creator, meaning that the Creator does all that to a person so that one may find one’s prayer and yearn to cleave unto Him.

This is so because only through the suffering that one receives from Him, wishing to break free from the trouble and flee from the torments, then one does everything he can. Hence, when receiving the concealments and the affliction, one is certain to make the known cure, to do much praying that the Creator will help him and deliver him from the state he is in. In that state, one still believes in His Providence.

  1. When one comes to a state where he can no longer prevail and say that all the suffering and pains one feels are because the Creator had sent them to him so as to have a reason to ascend in degree, one comes to a state of heresy. This is because one cannot believe in His Providence, and naturally, one cannot pray.

It follows that there are two kinds of shadows, and this is the meaning of, “and the shadows flee away,” meaning that the shadows will flee from the world.

The shade of Klipa (Shell) is called “Another god is sterile and does not bear fruit.” In Kedusha (Sanctity), however, it is called, “Under its shadow I delighted to sit, and its fruit was sweet to my palate.” In other words, one says that all the concealments and the afflictions one feels are because the Creator has sent him these situations so that one would have a place to work above reason.

When one has the strength to say that, that is, that the Creator causes him all that, it is to one’s benefit. This means that through that one can come to work in order to bestow and not for oneself. At that time one comes to realize, meaning believes that the Creator enjoys specifically this work, which is built entirely on above reason.

It follows that one does not pray to the Creator that the shadows will flee from the world. Rather, one says, “I see that the Creator wants me to serve Him in this manner, entirely above reason.” Thus, in everything that one does, one says, “Of course the Creator enjoys this work, so why should I care if I work in a state of concealment of the face?”

Because one wants to work in order to bestow, meaning that the Creator will enjoy, he has no abasement from this work, meaning a sensation that he is in a state of concealment of the Face, that the Creator does not enjoy this work. Instead, one agrees to the leadership of the Creator, meaning however the Creator wants one to feel the existence of the Creator during the work, one agrees wholeheartedly. This is so because one does not consider what can please him, but considers what can please the Creator. Thus, this shade brings him life.

This is called, “Under its shadow I delighted,” meaning one covets such a state where one can make some overcoming above reason. Thus, if one does not exert in a state of concealment, when there is still room to pray that the Creator will bring him closer, and he is negligent in that, hence one is sent a second concealment in which one cannot even pray. This is because of the sin of not exerting with all one’s might to pray to the Creator. For this reason one comes to a state of such lowliness.

However, after one comes to that state, one is then pitied from Above, and again one is given an awakening from Above. The same order begins anew until finally one strengthens in prayer, and the Creator hears his prayer, and brings one near, and reforms it.

  1. What Are Three Things that Broaden One’s Mind in the Work

I heard on Elul, August 1942

The Holy Zohar interprets what our sages had written: “Three things broaden one’s mind. These are, a handsome woman, a handsome abode, and handsome Kelim (Vessels).” It says, “A handsome woman, this is the Holy Shechina (Divinity). A handsome abode, this is one’s heart; and handsome Kelim, these are one’s organs.”

We must explain that the Holy Shechina cannot appear in its true form, which is a state of grace and beauty, except when one has handsome Kelim, which are the organs, elicited from the heart. This means that one must first purify one’s heart to be a handsome abode by annulling the will to receive for oneself and accustoming oneself to work where all one’s actions will be only in order to bestow.

From this extend handsome Kelim, meaning one’s desires, called Kelim, will be clean from reception for oneself. Rather, they will be pure, discerned as bestowal.

However, if the abode is not handsome, the Creator says, “he and I cannot dwell in the same abode.” This is because there must be equivalence of form between the Light and the Kli (Vessel). Hence, when one takes upon oneself faith in purity, both in mind and in heart, one is imparted with a handsome woman, meaning the Holy Shechina appears to him in a form of grace and beauty, and this broadens one’s mind.

In other words, through the pleasure and gladness that one feels, the Holy Shechina appears within the organs, filling the outer and inner Kelim. This is called “broadening the mind.”

Obtaining that is through envy, lust, and honor, which bring one out of the world. Envy means through envy in the Holy Shechina, regarded as zeal in “The zeal of the Lord of hosts.” Honor means that one wants to increase the glory of heaven, and lust is by way of “Thou hast heard the desire of the humble.”

  1. What Is Make Haste My Beloved, in the Work

I heard on Tamuz, July 1944

Bear in mind, that when one begins to walk on a path of wanting to come to do everything for the Creator, one comes to states of ascents and descents. Sometimes one comes to such a great decline that one has thoughts of escaping Torah and Mitzvot, meaning thoughts come to a person that he has no desire to be in the domain of Kedusha (Sanctity).

In that state one should believe that it is the opposite, meaning that it is Kedusha that runs away from him. The reason is that when one wants to blemish Kedusha, Kedusha moves forward and runs away from him first. If one believes it and overcomes during the escape, then the Brach (Escape) is turned into Barech (bless), as it is written, “Bless, Lord, his substance, and accept the work of his hands.”

  1. Joy with a Quiver

I heard in 1948

Joy is considered love, which is existence. This is similar to one who builds a house for oneself without making any holes in the walls. You find that he cannot enter the house, as there is no hollow place in the walls of the house by which to enter the house. Therefore, a hollow space must be made through which one will enter the house.

Hence, where there is love, there should be fear as well, as fear is the hollow. In other words, one must awaken the fear that one will not be able to aim to bestow.

It follows that when there are both, there is wholeness. Otherwise, each wants to revoke the other, and for this reason one must try to have both of them in the same place.

This is the meaning of the need for love and fear. Love is called existence, whereas fear is called dearth and hollow. Only with the two of them together is there wholeness. And this is called “two legs,” and precisely when one has two legs can one walk.

  1. The Essence of One’s Work

I heard during a meal on the 2nd day of Rosh HaShanah, October 5, 1948

The essence of one’s work should be how to come to feel taste in bestowing contentment to one’s Maker, since all that one does for oneself distances him from the Creator, due to the disparity of form. However, if one performs an act to benefit the Creator, even the smallest act, it is still considered a Mitzva (commandment/precept).

Hence, one’s primary exertion should be to acquire a force that feels taste in bestowing, which is through lessening the force that feels taste in self-reception. In that state one slowly acquires the taste in bestowing.

  1. A POMEGRANATE

I heard during a meal on the 2nd night of Rosh HaShanah, October 5, 1948

A Pomegranate, he said, implies to what our sages said, “Even the vain ones amongst you are as filled with Mitzvot as a pomegranate” (Iruvin 19). He said, Rimon (Pomegranate) comes from the word Romemut (Loftiness), which is above reason. And the meaning will be that the “The vain amongst you are filled with Mitzvot.” The measure of the filling is as much as one can go above reason, and this is called Romemut.

There is only emptiness in a place where there is no existence, as it is written, “hangeth the earth over nothing.” You find that what is the measure of the filling, of the empty place? The answer is, according to one’s elevation of oneself above reason.

This means that the emptiness should be filled with loftiness, meaning with above reason, and to ask of the Creator to give one that strength. It will mean that all the emptiness was created, meaning it comes to a person to feel thus, that he is empty, only in order to fill it with the Romemut of the Creator. In other words, one is to take everything above reason.

And this is the meaning of, “and God hath so made it, that men should fear before Him.” It means that these thoughts of emptiness come to a person in order for one to have a need to take upon himself faith above reason. And for that we need the help of God. It follows that at that time one must ask of the Creator to give him the power to believe above reason.

It turns out that it is precisely then that one needs the Creator to help him, since the exterior mind lets him understand the opposite. Hence, one has no other counsel but to ask of the Creator to help him.

It is said about that, “One’s desire overcomes one everyday; and were it not for the Creator, one would not prevail.” Thus, only then is the state when one understands that there is no one to help him but the Creator. And this is “and God hath so made it, that men should fear before Him.” The matter of fear is discerned as faith, and only then is one in need of God’s salvation.

  1. What Is the Greatness of the Creator

I heard in 1948

The Romemut (greatness/sublimity) of the Creator means that one should ask of the Creator for the strength to go above reason. It means that there are two interpretations to the greatness of Creator:

  1. To not be filled with knowledge, which is intellect, with which one can answer one’s questions. Rather, one wants the Creator to answer one’s questions. It is called Romemut because all the wisdom comes from Above and not from man, meaning that one can answer one’s own questions.

Anything that one can answer is regarded as answering everything with the external mind. This means that the will to receive understands that it is worthwhile to keep Torah and Mitzvot. However, if above reason compels one to work, it is called “against the opinion of the will to receive.”

  1. The greatness of the Creator means that one becomes needy of the Creator to grant one’s wishes. Therefore:
    1. One should go above reason. Thus one sees that he is empty, and consequently becomes needy of the Creator.
    2. Only the Creator can give one the strength to be able to go above reason. In other words, what the Creator gives is called, “The Romemut of the Creator.”
    3. What Is Other Gods in the Work

I heard on Av 24, August 3, 1945

It is written, “Thou shalt have no other gods before Me.” The Holy Zohar interprets that there should be stones to weigh with. It asks about it, how is the work weighed in stones, by which one knows one’s state in the ways of God? It replies that it is known that when one begins to work more than one is used to, the body begins to kick and reject this work with all its might.

This is because, regarding bestowal, it is a load and a burden for the body. It cannot tolerate this work, and the resistance of the body appears in one in the form of alien thoughts. It comes and asks the questions of “who” and “what,” and through these questions one says that all these questions are certainly sent to him by the Sitra Achra (other side), to obstruct him in the work.

 

It says that if at that time one says that they come from the Sitra Achra, one breaches what is written, “Thou shalt have no other gods before Me.” The reason is that one should believe that it comes to him from the Holy Shechina, since “There is none else besides Him.” Instead, the Holy Shechina shows one his true state, how one is walking in the ways of God.

This means that by sending him these questions, called “alien thoughts,” that is, through these alien thoughts she sees how he answers the questions regarded as “alien thoughts.” And all this, one should know one’s true state in the work so he will know what to do.

It is like a parable: A friend wanted to know how much his friend loved him. Certainly, when face-to-face, his friend hides himself because of the shame. Thus, one sends a person to speak badly about his friend. Then he sees his friend’s reaction while he is away from his friend, and then one can know the true measure of his friend’s love.

The lesson is that when the Holy Shechina shows her face to a person, meaning when the Creator gives one liveliness and joy, in that state one is ashamed to say what he thinks about the work of bestowal and of not receiving anything for oneself. However, when not facing it, meaning when the liveliness and gladness cool down, which is considered not facing it, then one can see one’s true state regarding in order to bestow.

If one believes that it is written that there is none else besides Him, and that the Creator sends all the alien thoughts, meaning that He is the operator, one certainly knows what to do, and how to answer all the questions. It seems as though she sends him messengers to see how he speaks slander of her, of his Kingdom of Heaven, and this is how we can interpret the above matter.

One can understand that, that everything comes from the Creator. This is because it is known that the beatings that the body beats a person with its alien thoughts, since they do not come to a person when he does not engage in the work, but these beatings that come to a person in a complete sensation, to the point that these thoughts smash his mind, they come specifically after preceding Torah and work more than the usual. This is called stones to weigh with.

It means that these stones fall in one’s mind when one wants to understand these questions. Afterwards, when one goes to weigh the purpose of one’s work, if it is really worthwhile to work in order to bestow, work with all his might and soul, and that all his desires will be only to hope that what there is to acquire in this world is only in the purpose of his work to bring contentment to his Maker, and not in any corporal matter.

At that time there begins a bitter argument, since one sees that there are arguments both ways. The writings warn about that, “Thou shalt have no other gods before Me.” Do not say that another god gave you the stones to weigh your work with, but “before Me.”

Instead, one should know that this is considered “before Me.” This is so that one will see the true form of the basis and the foundation upon which the structure of the work is built.

The heaviness in the work is primarily because they are two texts that deny one another. On the one had, one should try that all his work will be to reach Dvekut (Adhesion) with the Creator, that all his desire will be only to bestow contentment to his Maker, and not at all to himself.

On the other hand, we see that this is not the primary goal, since the purpose of creation was not that the creatures would give to the Creator, since He has no deficiency in Him that the creatures will give Him anything. On the contrary, the purpose of creation was due to His desire to do good to His creatures, meaning that the creatures would receive delight and pleasure from Him.

These two matters contradict one another from one end to the other. On the one hand one should bestow, and on the other hand, one should receive. In other words, there is the discernment of the correction of creation, being to achieve Dvekut, discerned as equivalence of form, being that all his actions will be only to bestow. Afterwards it is possible to achieve the purpose of creation, which is to receive delight and pleasure from the Creator.

Hence, when one has accustomed oneself to walk in ways of bestowal, one has no vessels of reception anyhow. When one walks in ways of reception, he has no vessels of bestowal.

Thus, through the “stones to weigh with” one acquires both. This is because after the negotiation he had during the work, when he overcomes and assumes the burden of the Kingdom of Heaven in the form of bestowal in mind and heart, it causes that when one is about to draw the Sublime Abundance, since he already has a solid foundation that everything should be in the form of bestowal, hence, even when one receives some luminescence, one already receives in order to bestow. This is because the whole foundation of his work is built solely on bestowal. This is considered that he “receives in order to bestow.”

  1. What Is the Day of the Lord and the Night of the Lord in the Work

I heard in 1941, Jerusalem

Our sages said this about the verse, “Woe unto you that desire the day of the Lord! Wherefore would ye have the day of the Lord? It is darkness, and not light” (Amos 5): “There is a parable about a rooster and a bat that were awaiting the light. The rooster said to the bat: ‘I await the light for the light is mine; but you, what need have you for light?’” (Sanhedrin 98,2). The interpretation is that since the bat has no eyes to see, what does it gain from the sunlight? On the contrary, for one who has no eyes, the sunlight only darkens more.

We must understand that parable, meaning how the eyes are connected to looking in the Light of God, which the text names “the day of the Lord.” They gave a parable in that regard about a bat, that one with no eyes remains in the dark.

We must also understand what is the day of the Lord and what is the night of the Lord, and what is the difference between them. We discern the day of people by the sunrise, but with the day of the Lord, in what do we discern it?

The answer is, as the appearance of the sun. In other words, when the sun shines on the ground, we call it “day.” And when the sun does not shine, it is called “darkness.” It is the same with the Creator. A day is called “revelation” and darkness is called “concealment of the face.”

This means that when there is revelation of the face, when it is as clear as day for a person, this is called “a day.” It is as our sages said (Psachim 2) about the verse, “The murderer riseth with the light, to kill the poor and needy; and in the night he is as a thief.” Since he said, “and in the night he is as a thief,” it follows that light is day. He says there, that if the matter is as clear to you as light that comes over the souls, he is a murderer, and it is possible to save him in his soul. Thus we see that regarding day, the Gemarah says that it is a matter as clear as day.

It follows that the day of the Lord will mean that Providence—how the Creator leads the world—will be clearly in the form of benevolence. For example, when one prays, his prayer is immediately answered and he receives what he has prayed for, and one succeeds wherever one turns. This is called “the day of the Lord.”

Conversely, darkness, which is night, will mean concealment of the face. This brings one doubts in the benevolent guidance and alien thoughts. In other words, the concealment of the guidance brings one all these alien views and thoughts. This is called “night” and “darkness.” Namely, one experiences a state where one feels that the world has turned dark on him.

Now we can interpret what is written, “Woe unto you that desire the day of the Lord! Wherefore would ye have the day of the Lord? It is darkness, and not light.” The thing is that those who await the day of the Lord, it means that they are waiting to be imparted faith above reason, that faith will be as strong as if they see with their eyes, with certainty, that it is so, meaning that the Creator guides the world in benevolence.

In other words, they do not want to see how the Creator leads the world in benevolence, because seeing is contradictory to faith. In other words, faith is precisely where it is against reason. And when one does what is against one’s reason, this is called “faith above reason.”

This means that they believe that the guidance of the Creator over the creatures is benevolent. And while they do not see it with absolute certainty, they do not say to the Creator, “We want to see the benevolence as seeing within reason.” Rather, they want it to remain in them as faith above reason.

But they ask of the Creator to impart them with such strength that this faith will be so strong, as if they see it within reason. It means that there will not be a difference between faith and knowledge in the mind. This is what they, meaning those who want to cleave to the Creator, refer to as “the day of the Lord.”

In other words, if they feel it as knowledge, then the Light of God, called “the Upper Abundance,” will go to the vessels of reception, called “separated vessels.” And they do not want this, since it would go to the will to receive, which is the opposite of Kedusha (Sanctity), which is against the will to receive for self-gratification. Instead, they want to be adhered to the Creator, and this can only be through equivalence of form.

However, to achieve that, meaning in order for one to have a desire and a craving to cleave to the Creator, since one is born with a nature of a will to receive only for one’s own benefit, how is it possible to achieve something that is completely against nature? For this reason one must make great efforts until he acquires a second nature, which is the will to bestow.

When one is imparted the will to bestow, he is qualified to receive the Upper Abundance with it, and not blemish, since all the flaws come only through the will to receive for oneself. In other words, even when doing something in order to bestow, deep inside there is a thought that he will receive something for this act of bestowal that he is now performing.

In a word, one is unable to do anything if he does not receive something in return for the act. One must enjoy, and any pleasure that one receives for oneself, that pleasure must cause him separation from the life of lives, by reason of the separation.

This stops one from being adhesive with the Creator, since the matter of Dvekut (Adhesion) is measured by equivalence of form. It is thus impossible to have pure bestowal without a mixture of reception from one’s own powers. Therefore, for one to have the powers of bestowal, we need a second nature, so one will have the strength to achieve equivalence of form.

In other words, the Creator is the giver and does not receive anything, for He lacks nothing. This means that what He gives is also not because of a want, meaning that if He had no one to give to, He would feel it as a want.

Instead, we must perceive it as a game. That is, it is not that when He wants to give, it is something that He needs; but this is all like a game. It is as our sages said regarding the mistress: She asked, “What does the Creator do after He has created the world?” The answer was, “He sits and plays with a whale,” as it is written, “There go the ships of the sea, and Leviathan (the sea monster), which You have formed to sport in it” (Avoda Zarah (Idol Worshiping), p. 3).

The matter of the Leviathan refers to Dvekut and connection (as it is written, “according to the space of each, with wreaths”). It means that the purpose, which is the connection of the Creator with the creatures, is only in sport; it is not a matter of a desire and a need.

The difference between a game and a desire is that everything that comes in the desire is a necessity. If one does not obtain one’s wish, one is deficient. However, in sport, even if one does not obtain the thing, it is not considered a lack, as they say, “it is not so bad that I did not obtain what I thought, because it is not so important.” This is so because the desire that one had for it was only playful, and not serious.

It follows, that the whole purpose is that one’s work will be entirely in bestowal, and he will not have a desire and craving to receive pleasure for his work.

This is a high degree, as it is implemented in the Creator. And this is called “the day of the Lord.”

The day of the Lord is called “wholeness,” as it is written, “Let the stars of the morning thereof be dark; let it look for light, but have none.” Light is considered wholeness.

When one acquires the second nature, the will to bestow, which the Creator gives one after the first nature, being the will to receive, and now receives the will to bestow, then one is qualified to serve the Creator in completeness, and this is considered “the day of the Lord.”

Thus, one who has not acquired the second nature and can serve the Creator in the form of bestowal, and waits to be awarded that, meaning bestowal, meaning when one has already exerted and did what he could to obtain that force, he is considered to be awaiting the day of the Lord, meaning to have equivalence of form with the Creator.

When the day of the Lord comes, he is elated. He is happy that he has come out of the power of the will to receive for himself, which separated him from the Creator. Now one cleaves to the Creator, and considers it as having risen to the top.

However, it is the opposite with one whose work is only in self-reception. One is happy as long as one thinks that he will have any reward from his work. When one sees that the will to receive will not receive any reward for its work, one becomes sad and idle. Sometimes one comes to ponder about the beginning, and says, “I did not swear on this.”

Thus, moreover, the day of the Lord is attaining the power to bestow. If one were to be told that this will be his profit from engaging in Torah and Mitzvot, one would say, “I consider it darkness, not light,” since this knowledge brings one to darkness.

  1. What Does It Mean that the Sitra Achra Is Called “Malchut without a Crown”

I heard in 1941, Jerusalem

Crown means Keter, and Keter is the Emanator and the Root. Kedusha (Sanctity) is connected to the root, meaning Kedusha is considered being in equivalence of form with its root. It means that as our root, namely the Creator, wants only to bestow, as it is written, “His desire to do good to the creatures,” so Kedusha is only to bestow upon the Creator.

Sitra Achra, however, is not so. She aims only to receive for herself. For this reason she is not in adhesion with the root, being Keter. Hence the Sitra Achra is referred to as having no Keter (crown). In other words, she has no Keter because she is separated from the Keter.

Now we can understand what our sages said (Sanhedrin 29), “All who add, subtract.” This means that if you add to the count, it subtracts. It is written (Zohar, Pekudei item 249), “It is the same here, relating to what is inside, it writes, ‘Moreover thou shalt make the tabernacle with ten curtains.’ Relating to what is outside, it writes, ‘eleven curtains,’ adding letters, meaning adding the Ayin (the added Hebrew letter) to the twelve, and subtracting from the count. It subtracts one from the number twelve because of the addition of the Ayin to the twelve.”

It is known that calculation is implemented only in Malchut, who calculates the height of the degree (through the Ohr Hozer in her). Also, it is known that Malchut is called “the will to receive for itself.”

When she annuls her will to receive before the root, and does not want to receive, but only to give to the root, like the root, which is a will to bestow, then Malchut, called Ani (I), becomes Ein (naught). Only then does she extend the Light of Keter to build her Partzuf and becomes twelve Partzufim of Kedusha.

However, when she wants to receive for herself, she becomes the evil Ayin (Eye). In other words, where there was a combination of Ein, meaning annulment before the root, which is Keter, it has become Ayin (meaning seeing and knowing within reason).

This is called adding. It means that one wants to add knowing to the faith, and work within reason. In other words, she says that it is more worthwhile to work within reason, and then the will to receive will not object to the work.

This causes a deficit, meaning that they were separated from the Keter, called “the will to bestow,” which is the root. There is no longer the matter of equivalence of form with the root, called Keter. For this reason, Sitra Achra is called “Malchut without a Crown.” It means that Malchut of the Sitra Achra does not have Dvekut (adhesion) with the Keter. For this reason, they have only eleven Partzufim, without Partzuf Keter.

This is the meaning of what our sages wrote, “ninety nine die of evil eye,” meaning because they have no discernment of a Keter. It means that the Malchut in them, being the will to receive, does not want to annul before the root, called Keter. This means that they do not want to make of the Ani (I), called “ the will to receive,” a discernment of an Ein (naught), which is the annulment of the will to receive.

Instead, they want to add. And this is called “the evil Ayin” (Eye). That is, where there should be an Ein with Aleph (the first letter in the word Ein), they insert the evil Ayin (Eye, the first letter in the word). Thus, they fall from their degree due to a lack of Dvekut with the root.

This is the meaning of what our sages said, “Anyone who is proud, the Creator says, ‘He and I cannot dwell in the same abode,’” as he makes two authorities. However, when one is a state of Ein, and one annuls oneself before the root, meaning that one’s sole intention is only to bestow, like the root, you find only one authority here—the authority of the Creator. Then, all that one receives in the world is only to bestow upon the Creator.

This is the meaning of what he had said, “The whole world was created for me, and I, to serve my Maker.” For this reason I must receive all the degrees in the world so that I can give everything to the Creator, called “to serve my Maker.”

  1. What Is My Soul Shall Weep In Secret, in the Work

I heard in 1940, Jerusalem

When concealment overpowers one and he comes to a state where the work becomes tasteless, and he cannot picture and feel any love and fear, and he cannot do anything in holiness, then his only counsel is to cry to the Creator to take pity on him and remove the screen from his eyes and heart.

The issue of crying is a very important one. It is as our sages write: “all the gates were locked except for the gates of tears.” The world asks about that: If the gates of tears are not locked, what is the need for the gates at all? He said that it is like a person who asks his friend for some necessary object. This object touches his heart, and he asks and begs of him in every manner of prayer and plea. Yet, his friend pays no heed to all that. And when one sees that there is no longer reason for prayers and pleas, he then raises his voice in weeping.

It is said about that: “All the gates were locked except for the gates of tears.” Thus, when were the gates of tears not locked? Precisely when all the gates were locked. It is then that there is room for the gates of tears and then one sees that they were not locked.

However, when the gates of prayer are open, the gates of tears and weeping are irrelevant. This is the meaning of the gates of tears being locked. Thus, when are the gates of tears not locked? Precisely when all the gates are locked, the gates of tears are open. This is because one still has the counsel of prayer and plea.

This is the meaning of “My soul shall weep in secret,” meaning when one comes to a state of concealment, then “My soul shall weep,” because one has no other option. This is the meaning of “Whatsoever thy hand attaineth to do by thy strength, that do.”

  1. What Is the Creator Hates the Bodies, in the Work

I heard in 1943, Jerusalem

The Holy Zohar says that the Creator hates the bodies. He said that we should interpret it as referring to the will to receive, called Guf (Body). The Creator created His world in His glory, as it is written, “Every one that is called by My Name, and whom I have created for My glory, I have formed him, yea, I have made him.”

Therefore, this contradicts the body’s argument that everything is for it, meaning only for its own benefit, while the Creator says the opposite, that everything should be for the Creator. Hence, our sages said that the Creator said, “he and I can not dwell in the same abode.”

It follows that the primary separator from being in adhesion with the Creator is the will to receive. It is apparent when the evil comes; meaning, the will to receive comes and asks, “Why do you want to work for the Creator?” We think that it speaks as humans do, that it wants to understand with its intellect. Yet, this is not the truth, since it does not ask for whom one is working. This is certainly a rational argument, as this argument awakens in one with a reason.

Instead, the argument of the wicked is a physical question. That is, it asks, “What mean you by this service?” In other words, which profit will you have for the exertion you are making? It means that it asks, “If you are not working for yourself, what will the body, called ‘the will to receive for oneself,’ get out of it?”

Since this is a bodily argument, the only reply is a bodily reply, “He blunted its teeth, and had he not been there, he would not have been redeemed.” Why? Because the will to receive for itself has no redemption even at the time of redemption. This is because the matter of redemption will be when all the profits enter the vessels of bestowal and not the vessels of reception.

The will to receive for itself must always remain in deficit, since filling the will to receive is actual death. The reason is, as we have said above, that creation was primarily for His glory (and this is an answer to what is written, that His wish is to do good to His creatures, and not for Himself).

The interpretation will be that the essence of creation is to reveal to all that the purpose of creation is to do good to His creatures. This is specifically when one says that he was born to honor the Creator. At that time, in these vessels, the purpose of creation appears, which is to do good to His creatures.

For this reason one must always examine oneself, the purpose of one’s work, meaning if the Creator receives contentment in every act that one performs, because he wants equivalence of form. This is called “All your actions will be for the Creator,” meaning one wants the Creator to enjoy whatever one does, as it is written, “to bring contentment to his Maker.”

Also, one needs to conduct oneself with the will to receive and say to it, “I have already decided that I do not want to receive any pleasure because you want to enjoy. This is because with your desire I am forced to be separated from the Creator, since disparity of form causes separation and distance from the Creator.”

One’s hope should be that since one cannot break loose from the dominion of the will to receive, he is therefore in perpetual ascents and descents. Hence, one awaits the Creator, to be rewarded with the Creator opening his eyes, and to have the power to overcome and work only to benefit the Creator. It is as it is written, “One thing have I asked of the Lord, that will I seek after.” That, meaning the Holy Shechina (Divinity). And one asks (Psalms 27:4), “that I may dwell in the house of the Lord all the days of my life.”

The house of the Lord is the Holy Shechina. And now we can understand what our sages said about the verse, “And ye shall take you on the first day,” the first to count the iniquities. We must understand why is there joy if there is room for an iniquity-count here? He said that we must know that there is a matter of importance in the labor, when there is a contact between the individual and the Creator.

It means that one feels that he needs the Creator, since, in the state of labor, one sees that there is no one in the world who can save him from the state he is in but the Creator alone. Then one sees that “There is none else besides Him,” who can save him from the state he is in, and from which he cannot escape.

This is called having close contact with the Creator. If one knows how to appreciate that contact, meaning that one should believe that then he is in adhesion with the Creator, meaning that one’s entire thought is of the Creator, meaning that He will help him. Otherwise one sees that he is lost.

However, one who is awarded private Providence, and sees that the Creator does everything, as it is written, “He alone does and will do all the deeds,” he naturally has nothing to add, and in any case, one has no room for prayer for the Creator’s help. This is because one sees that even without one’s prayer the Creator still does everything.

Hence, at that time one has no place to be able to do good deeds since one sees that everything is done without him by the Creator anyhow. Thus, in that state one has no need for the Creator to help him do anything. Thus, at that time one has no contact with the Creator, to need him to the extent that he is lost if the Creator does not help him.

It follows that he does not have the contact that he had had with the Creator during the labor. He said that it is like a person who is between life and death, and asks of his friend to save him from death. How does one ask of one’s friend? One certainly tries to ask one’s friend to have mercy on him and save him from death with every power at one’s disposal. He certainly never forgets to pray to one’s friend, since one sees that otherwise he will lose his life.

However, one who asks of one’s friend for luxuries that are not so necessary, the pleading is not so much in adhesion with his friend to give him what he asks for to the point that his mind will not be distracted from asking. You find that with things that are not related to life-saving, the pleading is not that adhesive with the giver.

Thus, when one feels that he should ask of the Creator to save him from death, meaning from the state of, “The evil in their life are called dead,” the contact between the person and the Creator is close contact. For this reason, for the righteous, a place of work is to need the Creator’s help; otherwise he is lost. This is what the righteous crave: a place to work so they will have close contact with the Creator.

It follows that if the Creator gives room for work, these righteous are very happy. This is why they said, “first to the iniquity-count.” For them it is joyous to now have a place to work, meaning that now they have become needy of the Creator and can now come into close contact with the Creator. This is because one cannot come to the King’s Palace but for some purpose.

This is the meaning of, “And ye shall take you.” It specifies you. This is because everything is in the hands of God except the fear of God. In other words, the Creator can give abundance of Light because this is what He has. But the darkness, the place of dearth, this is not in His domain.

Since there is a rule that there is fear of God only from a place of dearth, and a place of dearth is called “the will to receive,” it means that only then is there a place for labor. In what? In that it resists.

The body comes and asks, “What mean you by this service?” and one has nothing to answer to its question. Then one must assume the burden of the Kingdom of Heaven above reason as an ox to the burden and as a donkey to the load without any arguments. Instead, He said and His will was done. This is called “you,” meaning this work belongs precisely to you, and not to Me, meaning the work that your will to receive necessitates.

However, if the Creator gives one some luminescence from Above, the will to receive surrenders and annuls like a candle before a torch. Then one has no labor anyhow, since one no longer needs to take upon himself the burden of the Kingdom of Heaven coercively as an ox to the burden and as a donkey to the load, as it is written, “ye that love the Lord, hate evil.”

It means that the love of God extends only from the place of evil. In other words, to the extent that one has hatred for evil, meaning that one sees how the will to receive obstructs one from achieving the completeness of the goal, to that extent one needs to be imparted the love of God.

However, if one does not feel that one has evil, one cannot be granted the love of God. This is because he has no need for it, as he already has satisfaction in the work.

As we have said, one must not be angry when he has work with the will to receive, that it obstructs him in the work. One would certainly be more satisfied if the will to receive had been absent from the body, meaning that it would not bring its questions to man, obstructing him in the work of keeping Torah and Mitzvot.

However, one should believe that the obstructions of the will to receive in the work come to him from Above. One is given the force to discover the will to receive from Above because there is room for work precisely when the will to receive awakens.

Then one has close contact with the Creator, to help one turn the will to receive to be in order to bestow. And one should believe that from that extends contentment to the Creator, from one’s praying to Him, to draw him near by Dvekut (Adhesion), called “equivalence of form,” discerned as the annulment of the will to receive to be in order to bestow. The Creator says about that, “My sons defeated Me.” That is, I gave you the will to receive, and you ask of Me to give you a will to bestow instead.

Now we can interpret what is brought in the Gemarah (Hulin p. 7): “Rabbi Pinehas Ben Yair was going to redeem the captive. He came across the river Ginai (the name of the river was Ginai). He said to Ginai, ‘Divide your waters, and I will pass in you.’ It told him: ‘You are going to do the will of your Maker, and I am going to do the will of my Maker. You, perhaps do, perhaps not do, while I certainly do.’”

He said that the meaning is that he told the river, meaning the will to receive, to let him through it and reach the degree of doing the will of God, meaning to do everything in order to bestow contentment upon his Maker. The river, the will to receive, replied that since the Creator created it with this nature of wanting to receive delight and pleasure, it therefore does not want to change the nature in which the Creator had created it.

Rabbi Pinehas Ben Yair waged war on it, meaning he wanted to invert it to a will to bestow. This is called waging war on the creation, which the Creator had created in nature, called “the will to receive,” which the Creator had created, which is the whole of creation, called “existence from absence.”

One must know that during the work, when the will to receive comes to a person with its arguments, no arguments and no rationalities help with it. Though one thinks that they are just arguments, it will not help one defeat one’s evil.

Instead, as it is written, “He blunted its teeth.” This means to advance only by actions, and not by arguments. This is called that one has to increment powers coercively. This is the meaning of what our sages wrote, “He is coerced until he says ‘I want.’” In other words, through persistence, habit becomes a second nature.

One must especially try to have a strong desire to obtain the will to bestow and overcome the will to receive. The meaning of a strong desire is that a strong desire is measured by the proliferation of the in-between rests and the arrests, meaning the cessations between each overcoming.

Sometimes one receives a cessation in the middle, meaning a descent. This descent can be a cessation of a minute, an hour, a day, or a month. Afterwards, one resumes the work of overcoming the will to receive, and the attempts to achieve the will to bestow. A strong desire means that the cessation does not take him a long time and he is immediately reawakened to the work.

It is like a person who wants to break a big rock. He takes a big hammer and hammers many times all day long, but they are weak. In other words, he does not hammer the rock in one swing but brings the big hammer down slowly. After that he complains that this work of breaking the rock is not for him, that it must take a hero to have the ability to break this big rock. He says that he was not born with such great powers to have the ability to break the rock.

However, one who lifts this big hammer and strikes the rock in a big swing, not slowly but with a great effort, the rock immediately surrenders to him and breaks down. This is the meaning of, “like a hammer that breaketh the rock in pieces.”

Similarly, in the holy work, which is to bring the vessels of reception into Kedusha (Sanctity), we have a strong hammer, meaning words of Torah that give us good counsels. However, if it is not consistent, but with long intermissions in-between, one escapes the campaign and says that he was not made for this, but this work requires one who was born with special skills for it. Nevertheless, one should believe that anyone can achieve the goal, though he should try to always increment one’s efforts in overcoming. And then one can break the rock in a short time.

We must also know that for the effort to make contact with the Creator, there is a very harsh condition here: the effort must be in the form of adornment. Adornment means something that is important to a person. One cannot work gladly if the labor is not of importance, meaning that one has joy at now having contact with the Creator.

This matter is implied in the Citron. It is written about the citron, a fruit of the citrus tree,[1] that it should be clean above its nose. It is known that there are three discernments: A) Adornment, B) Scent, and C) Taste.

Taste means that the Lights are poured from Above downward, meaning below the Peh (Mouth), where there are the palate and the taste. This means that the Lights come in vessels of reception.

Scent means that the Lights come from below upward. This means the Lights come in vessels of bestowal, in the form of receiving and not bestowing below the palate and the throat. This is discerned as, “and he shall smell in the fear of the Lord” said about the Messiah. It is known that scent is ascribed to the nose.

Adornment is beauty, discerned as above one’s nose, meaning scentless. It means that there is neither taste nor smell there. Thus, what is there by which one can survive? There is only the adornment in it, and this is what sustains him.

We see about the citron that the adornment is in it precisely before it is suitable for eating. However, when it is suitable for eating, there is no adornment in it anymore.

This comes to tell us about the work of the first to count the iniquities. It means that precisely when one works in the form of “And ye shall take you,” meaning the work during the acceptance of the burden of the Kingdom of Heaven, when the body resists, then there is room for the joy of adornment.

This means that during this work the adornment is apparent. This means that if he has gladness from this work, it is because he considers this work as adornment, and not as disgrace.

In other words, sometimes one despises this work of assuming the burden of the Kingdom of Heaven, which is a time of a sensation of darkness, when one sees that no one can save him from the state he is in but the Creator. Then he takes upon himself the Kingdom of Heaven above reason, as an ox to the burden and as a donkey to the load.

One should be glad that now he has something to give to the Creator, and the Creator enjoys him having something to give to the Creator. But one does not always have the strength to say that this is a handsome work, called “adornment,” but he despises this work.

This is a harsh condition for one to able to say that he chooses this work over the work of whiteness, meaning that he does not sense a taste of darkness during the work, but then one feels a taste in the work. It means that then he does not have to work with the will to receive to agree to take upon himself the Kingdom of Heaven above reason.

If one does overcome oneself, and can say that this work is pleasant when he now keeps the Mitzva (Commandment) of faith above reason, and he accepts this work as adornment, this is called “A joy of Mitzva.”

This is the meaning of the prayer being more important than the response to the prayer. This is because in prayer one has a place for labor, and he needs the Creator, meaning he awaits heaven’s mercy. At that time one has a true contact with the Creator, and then he is in the King’s Palace. However, when the prayer is answered, he has already departed the King’s Palace since he has already taken what he had asked for and left.

Accordingly, we should understand the verse, “Thine oils have a goodly fragrance; thy name is as oil poured forth.” Oil is called “The Upper Light” when it flows. “Poured forth” means during the cessation of the abundance. At that time the scent remains from the oil. (Scent means that a Reshimo (Reminiscence) of what he’d had remains nonetheless. Adornment, however, is called so in a place where there is no hold at all, meaning even the Reshimo does not shine).

This is the meaning of Atik and AA. During the expansion, the abundance is called AA, which is Hochma (Wisdom), meaning open Providence. Atik comes from the (Hebrew) word VaYe’atek (Detachment), meaning the departure of the Light. In other words, it does not shine; and this is called “concealment.”

This is the time of rejection to clothing, which is the time of the reception of the King’s crown, which is considered Malchut (Kingdom) of Lights, regarded as The Kingdom of Heaven.

It is written about it in the Holy Zohar, “The Holy Shechina said to Rabbi Shimon, ‘There is no place to hide from you’ (meaning there is no place where I can hide myself from you).” It means that even in the greatest concealment in reality he still takes upon himself the burden of the Kingdom of Heaven with great joy.

The reason for it is that he follows a line of a will to bestow, and thus he gives what is in his hand. If the Creator gives him more, he gives more. And if he has nothing to give, he stands and cries like a crane for the Creator to save him from the evil waters. Hence, in this manner, too, he has contact with the Creator.

The reason that this discernment is called Atik, and Atik is the highest degree, is that the farther the thing is from clothing, the higher it is. One can feel in the most abstract thing, called “the absolute zero,” since there man’s hand does not reach.

This means that the will to receive can seize only in a place where there is some expansion of Light. Before one purifies one’s vessels so as to not blemish the Light, one is unable for the Light to come to him in a form of expansion in the Kelim (Vessels). Only when one marches on the path of bestowal, meaning in a place where the will to receive is not present, whether in mind or in heart, there the Light can come in utter completeness. Then the Light comes to him in a sensation that he can feel the sublimity of the Upper Light.

However, when one has not corrected the vessels to be in order to bestow, when the Light comes to a form of expansion, the Light must restrict and shine only according to the purity of the Kelim. Hence, at that time the Light appears to be in utter smallness. Therefore, when the Light is abstracted from clothing in the Kelim, the Light can shine in utter completeness and clarity without any restrictions for the lower one.

It follows that the importance of the work is precisely when one comes to a state of naught, meaning when one sees that he annuls his whole existence and being, for then the will to receive has no power. Only then does one enter the Kedusha.

We must know that “God hath made even the one as well as the other.” It means that as much as there is disclosure in Kedusha, to that extent the Sitra Achra (Other Side) awakens. In other words, when one claims, “it is all mine,” meaning the entire body belongs to Kedusha, the Sitra Achra, too, argues against him that the whole body should serve the Sitra Achra.

Hence, one must know that when one sees that the body claims that it belongs to the Sitra Achra, and cries the famous questions of “Who” and “What” with all its might, it is a sign that one is walking on the path of truth, meaning that one’s sole intention is to bestow contentment upon one’s Maker. Thus, the primary work is in precisely that state.

One must know that it is a sign that this work hits the target. The sign is that he fights and sends his arrows to the head of the serpent, since it yells and argues the argument of “What” and “Who,” meaning, “What mean you by this service?” In other words, what will you gain by working only for the Creator and not for yourselves? And the argument of “Who” means that this is Pharaoh’s argument who said, “Who is the Lord that I should obey His voice?”

It seems as if the “Who” argument is a rational argument. It is a common conduct that when one is told to go and work for someone, one asks for whom? Hence, when the body claims, “Who is the Lord that I should obey His voice,” it is a rational argument.

However, according to the rule that the ratio is not an object in itself, but is rather a mirror of what is present in the senses, it appears so in the mind. And this is the meaning of, “And the sons of Dan: Hushim.” This means that the mind judges only according to what the senses let it scrutinize and devise some inventions and contrivances to suit the demands of the senses.

In other words, what the senses demand, the mind tries to provide their wish. However, the mind itself has no need for itself, for any demand. Hence, if there is a demand for bestowal in the senses, the mind operates according to a line of bestowal, and the mind does not ask questions, since it is merely serving the senses.

The mind is like a person looking in the mirror to see if he is dirty. And all the places that the mirror shows are dirty, he goes and washes and cleans, since the mirror showed him that there are ugly things in one’s face that need to be cleaned.

However, the hardest thing of all is to know what is considered an ugly thing. Is it the will to receive, meaning the body’s demand to do everything only for oneself, or is the will to bestow the ugly thing, which the body cannot tolerate? The mind cannot scrutinize it, like the mirror, which cannot say what is ugly and what is beauty, but it all depends on the senses, and only the senses determine that.

Hence, when one accustoms oneself to work coercively, to work in bestowal, then the mind too operates by lines of bestowal. At that time it is impossible that the mind will ask the “Who” question, when the senses have already grown accustomed to work in bestowal.

In other words, the senses no longer ask the question, “What mean you by this service” since they are already working in order to bestow, and, naturally, the mind does not ask the “Who” question.

You find that the essence of the work is in “What mean you by this service?” And what one hears, that the body does ask the “Who” question, it is because the body does not want to degrade itself so. For this reason it asks the “Who” question. It appears to be asking a rational question, but the truth is that, as we have said above, the primary work is in the “What.”

  1. LISHMA (for Her Name)

I heard in 1945

Concerning Lishma (for Her Name). In order for a person to obtain Lishma, one needs an awakening from Above, because it is an illumination from Above, and it is not for the human mind to understand. But he that tastes knows. It is said about that, “Taste and see that the Lord is good.”

Because of that, upon assuming the burden of the Kingdom of Heaven, one needs it to be in utter completeness, meaning only to bestow and not at all to receive. And if a person sees that his organs do not agree with this view, he has no other counsel except for prayer—to pour his heart out to the Creator, to help him make his body consent to enslaving itself to the Creator.

And do not say that if Lishma is a gift from Above, then what good is one’s surmounting and efforts and all the remedies and corrections that one performs in order to come to Lishma, if it depends on the Creator? Our sages said in that regard, “You are not free to rid yourself of it.” Rather, one must offer the awakening from below, and that is considered “prayer.” There cannot be a genuine prayer if he does not know in advance that without prayer it cannot be attained.

Therefore, the acts and the remedies that he performs in order to obtain Lishma create the corrected vessels to want to receive Lishma. Then, after all the deeds and the remedies can he pray in earnest because he saw that all his deeds brought him no benefit. Only then can he pray an honest prayer from the bottom of his heart, and then the Creator hears his prayer and gives him the gift of Lishma.

We should also know that by obtaining Lishma, one puts the evil inclination to death. This is because the evil inclination is called receiving for one’s own benefit. And by attaining the aim to bestow, one cancels the self-gratification. And death means that one no longer uses one’s vessels of reception for oneself. And since it is no longer active, it is considered dead.

If one considers what one receives for his work under the sun, one will find that it is not so difficult to subordinate oneself to the Creator, for two reasons:

  1. One must strain oneself in this world in any case, whether one wants to or not.
  2. Even during the work, if one works Lishma, one receives pleasure from the work itself.

It is as the Sayer from Dubna says about the verse, “Though has not called upon me oh Jacob, neither has thou worried thyself about me oh Israel.” It means that he who works for the creator has no effort. On the contrary, one has pleasure and elation.

But he who does not work for the Creator, but for other goals, cannot complain to the Creator for not giving him liveliness in the work, since he is working for another goal. One can complain only to the one he works for, and demand to be given vitality and pleasure during his work. It is said about him: “Anyone that trusts them shall be like them that maketh them.”

Do not be surprised that when one assumes the burden of the Kingdom of Heaven, when he wants to work in order to bestow upon the Creator, that he still feels no vitality at all, and that this vitality would compel one to assume the burden of the Kingdom of Heaven. Rather, one should accept it coercively, against his better judgment. Meaning, the body does not agree to this enslavement, why the Creator does not shower him with vitality and pleasure.

In fact, this is a great correction. Were it not for that, if the will to receive had agreed to this work, one would never have been able to obtain Lishma. Rather, he would always work for his own benefit, to satisfy his own desires. It is as people say, that the thief himself yells, “Catch the thief.” And then you cannot tell which is the real thief in order to catch him and reclaim the theft.

But when the thief, meaning the will to receive, does not find the work of accepting the burden of the Kingdom of Heaven tasteful, since the body accustoms itself to work against its own desire, one has the means by which to come to work only in order to bring contentment to one’s Maker, since one’s sole intention should be only for the Creator, as it says, “Then shalt thou delight thyself in the Lord.” Thus, when he served the Creator in the past, he did not sense any pleasure in the work. Rather his work was done by coercion.

However, now that one has accustomed oneself to work in order to bestow, one is rewarded with delighting in the Creator, and the work itself renders one pleasure and vitality. And this is considered that the pleasure, too, is specifically for the Creator.

  1. When One Feels Oneself in a State of Ascent

I heard on Heshvan 23, November 9, 1944

When one feels oneself in a state of ascent, that he is high-spirited, when he feels that he has no desire but only for spirituality, it is then good to delve in the secrets of the Torah, to attain its internality. Even if one sees that although one exerts oneself to understand anything, and still does not know anything, it is still worthwhile to delve in the secrets of the Torah, even a hundred times in a single thing.

One should not despair, meaning say that it is useless since he does not understand anything. This is so for two reasons:

  1. A) When one studies some issue and yearns to understand it, that yearning is called “a prayer.” This is because a prayer is a lack, meaning that one is craving what he lacks, that the Creator will satisfy his desire.

The extent of the prayer is measured by the desire, since the thing that one needs most, the desire for it is greater. For according to the measure of the need, so is the measure of the yearning.

There is a rule that in the thing that one makes the most effort, the exertion increases the desire, and one wants to receive fulfillment for one’s deficiency. Also, a desire is called “a prayer,” “the work in the heart,” since “the Merciful One wants the hearts.”

It turns out that then one can give a true prayer because when one studies the words of the Torah, the heart must be freed from other desires and give the mind the strength to be able to think and scrutinize. If there is no desire in the heart, the mind cannot scrutinize, as our sages said, “One always learns where one’s heart desires.”

In order for one’s prayer to be accepted, it must be a whole prayer. Hence, when scrutinizing in a whole measure, one educes from it a whole prayer, and then one’s prayer can be accepted, because the Creator hears a prayer. But there is a condition: the prayer must be a whole prayer, and not have other things mixed in the middle of the prayer.

  1. B) The second reason is that at that time, since one is separated from corporeality to some extent, and is closer to the attribute of bestowal, the time is better suited to connect with the interior of the Torah, which appears to those who have equivalence with the Creator. This is because the Torah, the Creator, and Israel are one. However, when one is in a state of self-reception he belongs to the externality, and not to the internality.
  2. Torah Lishma (for Her Name)

I heard on February 6, 1941

Torah is called Lishma primarily when one learns in order to know with utter certainty, within reason, without any doubts of lucidity of the truth, that there is a judge and there is judgment. There is a judgment means that one sees reality as it appears to our eyes. This means that when we work in faith and bestowal, we see that we are growing and climbing daily, since we always see a change for the better.

Conversely, when we work in a form of reception and knowledge, we see that we decline every day down to the ultimate lowness in reality.

When examining these two situations we see that there is a judgment and there is a judge. This is because while we do not follow the laws of the Torah of truth, we are instantly punished. In that state we see that there is a just judgment. In other words, we see that this is precisely the best and most capable way to achieve the truth.

This is considered that the judgment is just, that only in this manner can we come to the ultimate goal, to understand within reason, with complete and absolute understanding of which there is no higher, that only by way of faith and bestowal can we achieve the purpose.

Thus, if one studies for this purpose, to understand that there is a judgment and there is a judge, this is called Torah Lishma (for Her Name). This is also the meaning of what our sages said, “Great is the study that leads to an act.”

It seems that it should have said, “that brings to actions,” meaning to be able to do many deeds, in the plural form, and not in singular form. However, the thing is that, as mentioned above, the study should bring one only faith, and faith is called one Mitzva (Commandment), which sentences the whole world to merit.

Faith is called “doing,” because it is common conduct that one who does some thing, there must first be a reason that compels one to do within the reason. It is like the correlation between the mind and the action.

However, when some thing is above reason, that the reason does not let one do that thing, but to the contrary, then one must say that there is no reason in this act, but only an act. This is the meaning of, “If one performs one Mitzva, he is happy, for he has sentenced himself, etc. to a scale of merit.” This is the meaning of “Great is the study that leads to an act,” meaning an act without reason, called “above reason.”

  1. You That Love the Lord, Hate Evil

I heard on Sivan 17, June 2, 1931

In the verse, “O ye that love the Lord, hate evil; He preserveth the souls of His saints; He delivered them out of the hand of the wicked,” he interprets that it is not enough to love the Creator, and to want to be awarded adhesion with the Creator. One should also hate evil.

The matter of hatred is expressed by hating the evil, called “the will to receive.” And one sees that one has no artifice to be rid of it, and at the same time one does not want to accept the situation. And one feels the losses that the evil causes him, and also sees the truth that one cannot annul the evil by himself, since it is a natural force by the Creator, who has imprinted the will to receive in man.

In that state, the verse tells us what one can do, meaning hate evil. And by that the Creator will keep him from that evil, as it is written, “He preserveth the souls of His saints.” What is preservation? “He delivered them out of the hand of the wicked.” In that state one is already a successful person, since he has some contact with the Creator, be it the tiniest connection.

In fact, the matter of evil remains and serves as an Achoraim (Posterior) to the Partzuf. But this is only by one’s correction: through sincere hatred of evil, it is corrected into a form of Achoraim. The hatred comes because if one wants to obtain adhesion with the Creator, then there is a conduct among friends: if two people come to realize that each hates what one’s friend hates, and loves what and whom one’s friend loves, then they come into a perpetual bonding, as a stake that will never fall.

Hence, since the Creator loves to bestow, the lower ones should also adapt to want only to bestow. The Creator also hates to be a receiver, as He is completely whole and does not need a thing. Thus, man, too, must hate the matter of reception for oneself.

It follows from all the above, that one must bitterly hate the will to receive, for all the ruins in the world come only from the will to receive. And through the hatred, one corrects it and surrenders under the Kedusha (Sanctity).

  1. Out of the Hand of the Wicked

I heard on Av 5, July 25, 1944, at the completion of The Zohar

It is written, “O ye that love the Lord, hate evil; He preserveth the souls of His saints; He delivered them out of the hand of the wicked.” He asks, what is the connection between “hate evil” and “He delivered them out of the hand of the wicked?”

In order to understand that, we must first bring the words of our sages, “The world was not created, but either for complete righteous, or for complete evil.” He asks, is it worthwhile creating the world for complete evil, but not worthwhile for incomplete righteous?

He replies: from the perspective of the Creator, nothing has two meanings in the world. It is only from the perspective of the receivers, meaning according to the sensation of the receivers. This means that either the receivers feel a good taste in the world, or they feel a terribly bitter taste in the world.

This is because with every act that they do, they calculate it in advance when they do it, since no act is done purposelessly. Either they want to better their present state or to harm someone. But small things are not worthy of a purposeful operator.

Hence, those who accept the modes of conduct of the Creator in the world, determine it as good or bad depending on how they feel: whether it is good or bad. Because of that “you that love the Lord,” who understand that the purpose of creation was to do good to His creatures, in order for them to come to feel it, they understand that it is received precisely by Dvekut (Adhesion) and nearing the Creator.

Thus, if they feel any remoteness from the Creator, they call it “bad.” In that state, one considers oneself evil, since an intermediary state is unreal. In other words, either one feels the existence of the Creator and His Providence, or one imagines that “The earth is given into the hand of the wicked.”

Since one feels about oneself that he is a man of truth, meaning that he cannot deceive himself and say that he feels when he does not feel, hence, he immediately begins to cry to the Creator to have mercy on him and deliver him from the net of the Sitra Achra and all the alien thoughts. Because one is crying earnestly, the Creator hears his prayer. (And perhaps this is the meaning of “The Lord is nigh unto all them that call upon Him in truth.”) At that time “He delivered them out of the hand of the wicked.”

As long as one does not feel one’s true self, meaning the measure of one’s evil to a sufficient amount to awaken one to cry to the Creator out of the affliction that one feels with one’s recognition of evil, one is still unworthy of redemption. This is because one has not yet found the Kli (Vessel) to the hearing of the prayer, called “from the bottom of the heart.”

This is so because one still thinks that there is some good in him, meaning he does not descend to the bottom of the heart. In the bottom of the heart one thinks that he still has some good, and he does not notice with what love and fear he relates to the Torah and the Mitzvot, and this is why he does not see the truth.

  1. Things that Come from the Heart

I heard on Av 5, July 25, 1944 during a festive meal for the completion of part of The Zohar

Regarding things that come from the heart, enter the heart. Hence, why do we see that even if things have already entered the heart, one still falls from his degree?

The thing is that when one hears the words of Torah from his teacher, he immediately agrees with his teacher, and resolves to observe the words of his teacher with his heart and soul. But afterwards, when he comes out to the world, he sees, covets, and is infected by the multitude of desires roaming the world, and he and his mind, his heart, and his will are annulled before the majority.

As long as he has no power to judge the world to a scale of merit, they subdue him. He mingles with their desires and he is led like sheep to the slaughter. He has no choice; he is compelled to think, want, crave, and demand everything that the majority demands. He then chooses their alien thoughts and their loathsome lusts and desires, which are alien to the spirit of the Torah. In that state he has no strength to subdue the majority.

Instead, there is only one counsel then, to cling to his teacher and to the books. This is called “From the mouth of books and from the mouth of authors.” Only by cleaving to them can he change his mind and will for the better. However, witty arguments will not help him change his mind, but only the remedy of Dvekut (adhesion), for this is a wondrous cure, as the Dvekut reforms him.

Only while one is inside Kedusha (Sanctity) can one argue with oneself and indulge in clever polemics, that the mind necessitates that he should always walk on the path of the Creator. However, one should know that even when he is wise and certain that he can already use this wit to defeat the Sitra Achra (other side), one must bear in mind that all this is worthless.

This is not an armament that can defeat the war on desire, for all these concepts are but a consequence he has attained after the aforementioned Dvekut. In other words, all the concepts upon which he builds his building, saying one must always follow in the path of the Creator, is founded in the Dvekut with his teacher. Thus, if he loses the foundation, then all the concepts are powerless, since they will now be lacking the foundation.

Hence, one must not rely on one’s own mind, but cleave once more to books and authors, for only that can help him, and no wit and intellect, as they are lifeless.

  1. One’s Future Depends and Is Tied to Gratitude for the Past

I heard in 1943

It is written, “The Lord is high and the low will see,” that only the low can see the greatness. The letters Yakar (Precious) are the letters Yakir (will know). It means that one knows the greatness of a thing to the extent that it is precious to one.

One is impressed according to the importance of the thing. The impression brings one to a sensation in the heart, and according to the measure of one’s recognition of the importance, to that extent joy is born in him.

Thus, if one knows one’s lowness, that one is not more privileged than one’s contemporaries, meaning that one sees that there are many people in the world who were not given the strength to work the holy work even in the simplest of ways, even without the intent and in Lo Lishma (not for Her Name), even in Lo Lishma of Lo Lishma, and even in preparation for the preparation of the clothing of Kedusha (Sanctity), while he was imparted the desire and the thought to nevertheless occasionally do holy work, even in the simplest possible way, if one can appreciate the importance of it, according to the importance that one ascribes to the holy work, to that extent one should give praise and be grateful for it.

This is so because it is true that we cannot appreciate the importance of being able to sometimes keep the Mitzvot of the Creator, even without any intent. In that state one comes to feel elation and joy of the heart.

The praise and the gratitude that one gives for it expand the feelings, and one is elated by every single point in the holy work, and knows who’s worker he is, and thus soars ever higher. This is the meaning of what is written, “I thank Thee for the grace that Thou hast made with me,” meaning for the past, and by this one can confidently say, and he does say, “and that Thou will do with me.”

  1. What Is “The Lord Is High and the Low Will See”

I heard on Shabbat Terumah, March 5, 1949, Tel-Aviv

“The Lord is high and the low will see.” How can there be equivalence with the Creator when man is the receiver and the Creator is the giver? The verse says to that, “The Lord is high and the low…”

If one annuls oneself, then one has no authority that separates him from the Creator. In that state one “will see,” meaning he is imparted Mochin de Hochma, “and the haughty He knoweth from afar.” However, a proud one, meaning one who has one’s own authority, is distanced, since one lacks the equivalence.

Lowness is not considered one’s lowering of oneself before others. This is humbleness, and one feels wholeness in this work. Rather, lowness means that the world despises one. Precisely when people despise, it is considered lowness. At that time one does not feel any wholeness, for it is a law that what people think affects a person.

Therefore, if people respect him, he feels whole; and those that people despise, they think of themselves as low.

  1. I Shall Not Die but Live

I heard in 1943

In the verse, “I shall not die but live,” in order for one to achieve the truth, there must be a sensation that if one does not obtain the truth, one feels oneself as dead, because he wants to live. This means that the verse, “I shall not die but live” is said about one who wants to obtain the truth.

This is the meaning of “Jonah Ben (the son of) Amithai.” Jonah comes from the Hebrew word Honaa (Fraud), and Ben (son) from the Hebrew word Mevin (Understands). One understands because one always examines the situation one is in and sees that he has deceived himself, and he is not walking on the path of truth.

This is so because truth means to bestow, meaning Lishma. The opposite of that is fraud and deceit, meaning only to receive, which is Lo Lishma. By that one is later imparted the “Amithai,” meaning Emet (Truth).

This is the meaning of “thine eyes are as doves.” Eynaim (Eyes) of Kedusha (Sanctity), called Eynaim of the Holy Shechina (Divinity), are Yonim (Doves). They deceive us and we think that she has no Eynaim, as it is written in the Holy Zohar, “A fair maiden with no eyes.”

The truth is that one who is awarded the truth sees that she does have eyes. This is the meaning of “A bride whose eyes are handsome, her whole body needs no scrutiny.”

  1. When Thoughts Come to a Person

I heard in 1943

“The Lord is thy shade.” If one thinks, the Creator too thinks of him. And when the Creator thinks, it is called “the mountain of the Lord.” This is the meaning of “Who shall ascend into the mountain of the Lord, and who shall stand in His holy place?” “He that hath clean hands.” This is the meaning of “But Moses’ hands were heavy,” “and a pure heart,” which is the heart.

  1. The Most Important Is to Want Only to Bestow

I heard after Shabbat Vayikra, March 20, 1943

The most important is to not want anything except to bestow because of His greatness, because any reception is flawed. It is impossible to exit reception, but only to take the other extreme, meaning bestowal.

The moving force, meaning the extending force and the force that compels to work, is only His greatness. One must think that, ultimately, the efforts and the labor must be made, but through these forces one can yield some benefit and pleasure. In other words, one can please a limited body with one’s work and effort, which is either a passing guest or an eternal one, meaning that one’s energy remains in eternity.

This is similar to a person who has the power to build a whole country, and he builds only a hut that is ruined by a strong wind. You find that all the forces were wasted. However, if one remains in Kedusha (Sanctity), then all the forces remain in eternity. It is only from this that one should receive one’s basis for the work, and all other bases are disqualified.

The force of faith is sufficient for one to work in the form of bestowal. It means that one can believe that the Creator receives one’s work, even though one’s work is not so important in one’s eyes. Nevertheless, the Creator receives everything. If one attributes the work to Him, He welcomes and wants all the works, however they are.

Thus, if one wants to use faith by way of reception, then faith is not enough for him. This means that at that time he has doubts in the faith. The reason is that reception is not the truth, meaning in fact, one has nothing from the work; only the Creator will have from his work.

Therefore, one’s doubts are true. In other words, these alien thoughts that surface in one’s mind are true arguments. However, if one wants to use faith to walk in ways of bestowal, he will certainly have no doubts in the faith. If one has doubts, one must know that he probably does not want to walk on a way of bestowal, because for bestowal, faith is enough.

  1. All that Pleases the Spirit of the People

I heard

All that pleases the spirit of the people. He asked, “But we have found that the greatest and most renowned were in disagreement. Thus, the spirit of the people is not pleased with it.”

He answered that they did not say “all the people,” but “the spirit of the people.” It means that only the bodies are in disagreement, meaning that each is working with the will to receive.

However, “the spirit of the people” is already spirituality. And “pleases”—that the righteous that extends the bounty extends for the whole generation. And only because they have not yet clothed their spirit, they cannot attain and feel the bounty that the righteous extended.

  1. A Lot Is an Awakening from Above

I heard on Terumah 4, February 10, 1943

A lot is an awakening from above, when the lower one does not assist in anything. This is the meaning of “cast Pur,” “the lot.” Haman was complaining and said, “neither keep they the king’s laws.”

It means that enslavement begins for the worker in a state of Lo Lishma (not for Her Name), meaning for self-reception. Hence, why was the Torah given to them, because afterwards they are granted Lishma (for Her Name) and they are given the Lights and the attainment of supremacy?

Then comes the complainant and asks, “Why are they given these sublime things for which they did not work and did not hope, but their every thoughts and goals were only things that concern their own needs, called Lo Lishma”? This is the meaning of “The wicked may prepare it, but the just will wear it.”

It means that he was previously working in a state of wicked, meaning Lo Lishma, but for the receiver. Afterwards he was awarded Lishma, meaning that all the work enters the domain of Kedusha (Sanctity), meaning everything to bestow. This is the meaning of, “the just will wear it.”

This is the meaning of Purim as Yom Kippurim (Day of Atonement). Purim is an awakening from Above, and Yom Kippurim is an awakening from below, meaning through repentance. However, there is awakening from Above there, too, corresponding to the lots that were there, “one lot for the Lord, and the other lot for Azazel,” and the Creator is the scrutinizer.

  1. The Lots on Yom Kippurim and with Haman

I heard on Terumah 6, February 12, 1943

It is written (Leviticus 16:8), “And Aaron shall cast lots upon the two goats: one lot for the Lord, and the other lot for Azazel.” With Haman it is written (Esther 3:7), “they cast Pur, that is, the lot.”

A lot applies where there cannot be a scrutiny in the mind because the mind does not reach there to be able to sort out which is good and which is evil. In that state a Pur is cast, when they rely not on their mind, but on what the lot tells them. It follows that when using the word “lot,” it comes to tell us that now we are going above reason.

Regarding the seventh of Adar (sixth day of the Hebrew calendar), on which Moses was born and on which Moses died, we must understand what Adar means. It comes from the word Aderet (mantle), as it is written about Elijah (Kings 1 19:19) “and cast his mantle upon him.” Aderet comes from the word Aderet Se’ar (hair), which are discerned as Se’arot (hair) and Dinim (judgments), which are alien thoughts and ideas in the work, distancing one from the Creator.

Here there is a matter of overcoming them. And although one sees many contradictions found in His Providence, one should still overcome them through faith above reason, and say that they are benevolent Providence. This is the meaning of what is written about Moses, “And Moses hid his face.” It means that he saw all the contradictions and held them through exertion by the power of faith above reason.

It is as our sages said, “In return for ‘and Moses hid his face; for he was afraid to look’ he was rewarded with, ‘and the similitude of the Lord doth he behold.’” This is the meaning of, “Who is blind, but My servant? Or deaf, as My messenger?”

It is known that Eynaim (eyes) are called “reason,” “mind,” meaning the mind’s eyes. This is because with something that we perceive in the mind, we say, “but we see that the mind and the reason necessitate that we say so.”

Hence, one who goes above reason is as one who has no eyes, and he is called “blind,” meaning pretends to be blind. Also, one who does not want to hear what the spies tell him and pretends to be deaf is called “deaf.” This is the meaning of “Who is blind, but My servant? Or deaf, as My messenger?”

However, when one says, “that have eyes, and see not, that have ears, and hear not,” it means that he does not want to obey what the reason necessitates, and what the ears hear, as it is written about Joshua the son of Nun, that a bad thing never entered his ears. This is the meaning of Aderet Se’ar, that he had many contradictions and judgments. Each contradiction is called Se’ar (hair), and under each Se’ar there is a dent.

It means that one makes a dent in the head, meaning the alien thought fissures and punctures one’s head. When one has many alien thoughts it is considered having many Se’arot, and this is called Aderet Se’ar.

This is the meaning of what is written about Elisha: “So he departed thence, and found Elisha the son of Shaphat, who was plowing with twelve yoke of oxen before him, and he with the twelfth; and Elijah passed over unto him, and cast his mantle upon him” (Kings 1, 19). (Yoke means a pair of Bakar (oxen), since they were plowing with pairs of oxen together that were tightened. This is called a yoke.) Baker means Bikoret (criticism), and twelve refers to the completeness of the degree (like twelve months and twelve hours).

It means that one already has all the discernments of the Se’arot that can be in the world, and then form the Se’arot, the Aderet Se’ar is made. However, with Elisha, it was in the form of the morning of Josef, as it is written, “As soon as the morning was light, the men were sent away, they and their asses.”

It means that one has already been awarded the Light that rests over these contradictions, since through the contradictions, called criticism, when wanting to overpower them, it is by drawing Light on them. It is as it is written, “He that comes to purify is aided.”

Because one has already drawn the Light on all the criticism, and has nothing more to add, since all the criticism has been completed in him, then the criticism and the contradictions in him end by themselves. This follows the rule that there is no purposeless operation, since there is no purposeless operator.

We must know that what appears to one as things that contradict the guidance of “Good that Doeth Good,” is only to compel one to draw the Upper Light on the contradictions, when wanting to prevail over the contradictions. Otherwise one cannot prevail. This is called “the greatness of the Creator,” which one extends when having the contradictions, called Dinim (judgments).

It means that the contradictions can be annulled if one wants to overcome them, only if one extends the greatness of the Creator. You find that these Dinim cause the drawing of the greatness of the Creator. This is the meaning of what is written, “and cast his mantle upon him.”

It means that afterwards he attributed the whole mantle of hair to Him, meaning to the Creator. It means that now one sees that the Creator gave him this mantle deliberately in order to draw the Upper Light on them.

However, one can only see that later, meaning after one has already been granted the Light that rests on these contradictions and Dinim that he had had in the beginning. This is so because he sees that without the hair, meaning the descents, there would not be a place for the Upper Light to be there, as there is no Light without a Kli (vessel).

Hence, one sees that all the greatness of the Creator that he had obtained was because of the Se’arot and the contradictions he had had. This is the meaning of, “the Lord on high is mighty.” It means that the greatness of the Creator is awarded through the Aderet, and this is the meaning of, “let the high praises of God be in their mouth.”

This means that through the faults in the work of God, it causes one to elevate oneself upward, as without a push one is idle to make a movement. One consents to remain in the state one is in, whereas if one descends to a lower degree than one understands, that gives one the power to prevail, for one cannot stay in such a bad situation, since one cannot consent to remain like that, in the state one has descended to.

For this reason one must always prevail and come out of the state of descent. In that state one must draw upon himself the greatness of the Creator. That, in turn, causes one to extend higher forces from Above, or he will remain in utter lowness. It follows that through the Se’arot one gradually discovers the greatness of the Creator, until one finds the Names of the Creator, called “the thirteen attributes of Mercy.” This is the meaning of “and the elder shall serve the younger,” and “the wicked shall prepare it, but the just shall wear it,” and also, “and thou shalt serve thy brother.”

It means that the whole enslavement, meaning the contradictions that were, appeared to be obstructing the Holy Work, and were working against Kedusha (Sanctity). Now, when granted the Light of God, which is placed over these contradictions, one sees the opposite, that they were serving Kedusha. This means that through them, there was a place for Kedusha to clothe in their dresses. And this is called “the wicked shall prepare it, but the just shall wear it,” meaning that they gave the Kelim (vessels) and the place for the Kedusha.

Now we can interpret what our sages wrote (Hagiga 15a), “Rewarded—a righteous. He takes his share and his friend’s share in heaven. Convicted—a wicked. He takes his share and his friend’s share in hell.” It means that one takes the Dinim and the alien thoughts of one’s friend, which we should interpret over the whole world, meaning that this is why the world was created filled with so many people, each with his own thoughts and opinions, and all are present in a single world.

It is so deliberately, so that each and every one will be incorporated in all of one’s friend’s thoughts. Thus, when one repents, the profit from it will be Hitkalelut (mingling/ incorporation/integration).

It is so because when one wants to repent, one must sentence oneself and the entire world to a scale of merit, since he himself is incorporated in all the alien notions and thoughts of the entire world. This is the meaning of, “Convicted—a wicked. He takes his share and his friend’s share in hell.”

It follows that when one was still wicked, called “Convicted,” one’s own share was of Se’arot, contradictions, and alien thoughts. One was also mingled with one’s friend’s share in hell, meaning he was incorporated in all the notions of all the people in the world.

Therefore, when later one becomes “Rewarded—a righteous”, meaning after one repents, he sentences himself and the entire world “to a scale of merit, he takes his share and his friend’s share in heaven.” This is because one must draw Upper Light for the alien thoughts of all the people in the world, too, since he is mingled with them, and he must sentence them to a scale of merit.

This is precisely through extending the Upper Light over these Dinim of the public. Although they themselves cannot receive this Light that he had drawn on their behalf because they do not have the prepared Kelim for that, but he drew it for them as well.

Yet, we must understand according to the famous rule that one who causes extension of Lights in Upper Degrees, they say that to the extent that one induces Light in the Upper One, one receives from these Lights, too, since he was the cause. Accordingly, the wicked, too, should have received a part of the Lights that they induced in the righteous.

To understand that, we must precede with the matter of the lots. There were two lots, as it is written, “one lot for the Lord, and the other lot for Azazel.” It is known that a lot is a matter of above reason. Hence, when the lot is above reason it causes the other to be for Azazel.

This is the meaning of “it shall whirl upon the head of the wicked.” It is so because he extended the Upper Light through these contradictions. You find that in this manner the greatness of the Creator increases, and for the righteous it is a drawback, since their whole desire is only within reason. And when the Light that comes based on above reason increases, they wither away and become annulled.

Hence, all the wicked have is their help to the righteous to extend the greatness of the Creator, and afterwards, when they are annulled. This is called “Rewarded—he takes his share and his friend’s share in heaven.” (This implies that only one who helped make the correction of creating the reality of appearance of the Light through good deeds, hence this act remains in Kedusha. One receives what one induces Above, to make a place for the expansion of the Light. In that state the lower one receives what it causes to the Upper One. However, the contradictions and the Dinim are cancelled, since they are replaced by the greatness of the Creator, which appears over the above reason, while they want it to appear specifically on Kelim of within reason; and this is why they are annulled. This is how it can be interpreted).

However, the alien thoughts, too, which the public caused to draw greatness over them, that Light remains for them. When they are worthy of receiving, they will receive what each causes the drawing of the Upper Light on them, too.

This is the meaning of “A path that runs through the split of the hair,” brought in the Holy Zohar (Part 15, and in The Sulam Commentary item 33 p.56), which distinguishes between right and left. The two lots that were on Yom Kippurim, which is repentance out of fear. Also, there was a lot on Purim, which is repentance out of love.

This is so because it was then prior to the building of the Temple, and at that time they needed repentance out of love. But first, there had to be a need for them to repent. This need causes Dinim and Se’arot (plural for hair). And this is the meaning that Haman was given authority from Above, by way of, I place government over you, that he will rule over you.

This is why it was written that Haman “had cast pur, that is, the lot,” on the month of Adar, which is the twelfth, as it is written “twelve oxen,” written with regard to Elisha. It is written, “two rows, six in a row,” which is the month of Adar, meaning Aderet Se’ar, which are the greatest Dinim.

By that, Haman knew that he would defeat Israel, since Moses had died on the month of Adar. However, he did not know that Moses was born on it, by way of “and they saw that it was good.” It is so because when one strengthens in the toughest situation, one is granted the greatest Lights, called “the greatness of the Creator.”

This is the meaning of “fine twined linen.” In other words, because they have been granted “the path that runs in the split of the hair,” “two rows, six in a row,” then twined, from the words a stranger removed. It means that the Sitra Achra, meaning the stranger, is annulled and gone because he has already completed his task.

You find that all the Dinim and the contradictions came only to show the greatness of the Creator. Hence, with Jacob, who was a smooth man, without Se’arot, it was impossible to disclose the greatness of the Creator, since he had no cause and need to extend them. For this reason Jacob was unable to receive the blessings from Issac, as he had no Kelim (Vessels), and there is no Light without a Kli (Vessel). This is why Rebecca advised him to take Esau’s clothes.

And this is the meaning of “and his hand had hold on Esau’s heel.” This means that although he did not have any hair, he took it from Esau. This is what Isaac saw and said, “the hands are the hands of Esau, but the voice was the voice of Jacob.” In other words, Isaac liked the correction that Jacob did and by that his Kelim for the blessings were made.

This is the reason that we need such a big world with so many people. It is so that each will be incorporated in his friend. It follows that each individual is incorporated in thoughts and desires of an entire world.

This is why a person is called “a small world” in itself, for the above reason. This is also the meaning of “Not rewarded.” This means that when one has still not been purified, “He takes his share and his friend’s share in hell.” It means that he is incorporated with his friend’s hell.

Moreover, even when one has already corrected one’s own part of hell, if he has not corrected his friend’s share, meaning he has not corrected his part that is incorporated with the world, one is still not considered whole.

Now we understand that although Jacob himself was smooth, without Se’arot, he still held the heel of Esau. It means that he takes the Se’arot by being incorporated with Esau.

Hence, when one is rewarded with correcting them, he takes his friend’s share in Heaven, referring to the measure of the greatness of the Upper Light that he had extended over the Se’arot of the public. He is awarded that, although the public still cannot receive because their qualification for it is missing.

Now we can understand the argument of Jacob and Esau. Esau said, “I have enough,” and Jacob said, “I have everything,” meaning “two rows, six in a row,” meaning within reason and above reason, which is the will to receive and the Light of Dvekut (Adhesion).

Esau said, “I have enough,” which is a Light that comes in vessels of reception, within reason. Jacob said that he had everything, meaning both discernments. In other words, he was using the vessels of reception, and also had the Light of Dvekut.

This is the meaning of the mixed multitude that made the calf and said, “this is thy god oh Israel,” meaning Ele (These) without the Mi (who), meaning that they wanted to connect only to the Ele, and not to the Mi. It means that they did not want both, which is the Mi and the Ele, which together make up the name Elokim (God), meaning enough and everything. This they did not want.

This is the meaning of the Cherubim, which are Kravia and Patia. One Cherub on the one end, which is the discernment of enough, and one Cherub on the other end, which is the discernment of everything. This is also the meaning of “the Voice speaking unto him from between the two cherubim.”

But how can that be? After all they are ends, opposite from one another. Still, he still had to make a Patia (fool) and thus receive. And this is called above reason: one does what one is told although he does not understand anything that he is told.

Regarding the “everything,” called above reason, one should try to work with gladness since through gladness the true measure of the everything appears. If one has no gladness, then one should afflict oneself at having no gladness, since this is the primary place of the work, to discover the gladness by working above reason.

Hence, when one has no gladness from this work, one should afflict oneself for it. And this is the meaning of the text, “whose heart maketh him willing,” which means being sick and tormented at not having gladness from this work.

This is also the meaning of “because thou didst not serve the Lord thy God with gladness by reason of the abundance of all things.” Instead, you left the everything and took only the enough. Hence, in the end you will be far below and without anything, meaning you will lose the enough too. However, to the extent that one has the “everything,” and is in gladness, to that extent one is imparted the “enough.”

Accordingly, we should interpret “the women weeping for Tammuz” (Ezekiel 8). Rashi interprets that they had idolatry, that he had lead inside his eyes, and they were heating it to melt the lead out of the eyes.

We should interpret the matter of crying, meaning that they have no gladness because there is dust in the eyes. Dust is Behina Dalet, meaning the Kingdom of Heaven, which is faith above reason.

This discernment bears the form of dust, meaning it is unimportant. And this work has the taste of dust, that is, it is as unimportant as is dust. The allegory about the women weeping for Tammuz is that they burn this idolatry so that through the heating, the dust will come out from the lead.

It implies that they are crying for the work that they were given to believe in His benevolent guidance above reason, while within reason they see only contradictions in His guidance. This work is the work of Kedusha, and they want to remove the dust, meaning the work of above reason, called “dust.” However, the eyes, called “sight,” imply seeing His guidance, being within reason. And this is called “idolatry.”

This resembles a person whose trade is to make pots and vessels from earth, whose work is to make clay pots. The order is that first of all, he makes round balls of clay, and then cuts and makes holes in the balls. And when the young son sees what his father is doing he cries, “Father, why are you ruining the balls?” The son does not understand that the father’s primary goal is the holes, since only the holes can become receptacles, and the son wants to block the holes that the father made in the balls.

So it is here. This dust inside the eyes, which blocks his vision, so wherever he looks he finds contradictions in Providence. Yet, this is the whole Kli by which he can discover the sparks of unconditional love, called “a joy of Mitzva.” It is said about that, “had the Creator not helped him, he would not have prevailed.” It means that if the Creator had not given him these thoughts, he would have been unable to receive any ascension.

  1. The Profit of a Land

I heard on Tevet 1942

It is known that nothing appears in its true form, only through its opposite, “as far as light excelleth darkness.” This means that everything points to another, and by the opposite of some thing, the existence of its opposite can be perceived.

Hence, it is impossible to attain something in complete clarity if its parallel is absent. For example: it is impossible to estimate and say that something is good, if its opposite is missing, pointing to the bad. It is the same with bitterness and sweetness, love and hate, hunger and satiation, thirst and saturation, adhesion and separation. It turns out that it is impossible to come to love adhesion prior to acquiring the hate of separation.

To be rewarded with the degree of hating separation, one must first know what separation is, meaning what he is separated from, and then one may say that he wants to correct that separation. In other words, one should examine from what and from whom he is separated. After that he can try to amend it and connect himself to the one he has become separated from. If, for example, one understands that he will benefit from joining with Him, then he can assume and know what one loses by remaining separated.

Gain and loss are measured according to the pleasure and the suffering. One stays away from something that causes one suffering, and hates it. The measure of the distance depends on the measure of the suffering, since it is human nature to escape from suffering. Hence, one depends on the other, meaning to the extent of the suffering, one exerts and does all kinds of deeds so as to stay away from it. In other words, the torments cause hate for the thing that induces torments, and to that extent one stays far from it.

It follows that one should know what is equivalence of form in order to know what he must do to achieve adhesion, called “equivalence of form.” By that he will come to know what are disparity of form and separation.

It is known from books and from authors that the Creator is benevolent. This means that His guidance appears to the lower ones as benevolence; and this is what we must believe.

Therefore, when one examines the conduct of the world, and begins to examine himself or others, how they suffer under Providence instead of delighting, as is fitting for His Name—Benevolent—it is then hard for him to say that Providence is benevolent and imparts abundance.

However, we must know that in that state, when they cannot say that the Creator imparts only good, they are considered wicked because suffering makes them condemn their Maker. Only when they see that the Creator imparts them pleasure do they justify the Creator. It is as our sages said, “Who is righteous? He who justifies his Maker,” meaning he who says that the Creator leads the world in a righteous way.

Thus, when one suffers, one draws far from the Creator, since he naturally becomes hateful of Him who imparts him torments. Consequently, where one should have loved the Creator, he now becomes the opposite, for he has come to hate the Creator.

Accordingly, what should one do in order to come to love the Creator? For that purpose we are granted the remedy of engaging in Torah and Mitzvot, for the Light in it reforms. There is Light there, which lets one feel the severity of the state of separation. And slowly, as one intends to acquire the Light of Torah, hatred for separation is created in him. He begins to feel the reason that causes him and his soul to be separated and far from the Creator.

Thus, one must believe that His guidance is benevolent, but since one is immersed in self-love, it induces disparity of form in him, since there was a correction called in order to bestow, called “equivalence of form.” Only in this manner can we receive this delight and pleasure. The inability to receive the delight and pleasure that the Creator wants to give evokes in the receiver hatred for separation, and then one can discern the great benefit in equivalence of form and one begins to yearn for adhesion.

In consequence, every form points to another form. Thus, all the descents where one feels that he has come to separation are an opportunity to discern between something and its opposite. In other words, one should learn the benefits of the ascents from the descents. Otherwise, one would be unable to appreciate the importance of being brought near from Above, and the ascents that he is given. He would not be able to extract the importance that he could extract, as when one is given food without ever having felt hunger.

It turns out that the descents, which are the times of separation, produce the importance of adhesion in the ascents, while the ascents make him hate the descents that the separation causes him. In other words, he cannot assess how bad the descents are, when one speaks slander about Providence and does not even feel whom he slanders, to know that he must repent for such a sin. This is called “slandering against the Creator.”

Thus, it follows that precisely when one has both forms can he discern the distance between one and the other, “as far as Light excelleth darkness.” Only then can one assess and regard the matter of adhesion, by which the delight and pleasure in the Thought of Creation can be acquired, being “His desire to do good to His creations.” Everything that appears to our eyes is but what the Creator wants us to attain the way we do, since they are ways by which to achieve the complete goal.

Yet, it is not so simple to acquire adhesion with the Creator. It requires great effort and exertion to acquire the sensation and feeling of delight and pleasure. Before that, one must justify Providence, believe above reason that the Creator behaves in goodness with the creatures, and say, “They have eyes and see not.”

Our sages say, “Habakkuk came and ascribed them to one,” as it is written, “The righteous shall live by his faith.” It means that one need not engage oneself in details, but concentrate his entire work on a single point, a rule, which is faith in the Creator. This is what he should pray for, meaning that the Creator will help him become capable of advancing in the form of faith above reason. There is power in the faith: through it, one comes to hate the separation. This is considered that faith indirectly makes him hate the separation.

We see that there is a great difference between faith, seeing, and knowing. Something that can be seen and known, if the mind necessitates that it is good to do that thing and decides on that once, that decision is enough regarding that thing that he decided on. In other words, he executes in the form that he had decided. This is so because the mind accompanies him in every single act so as not to break what the mind had told him, and lets him understand by one hundred percent, to the extent that the mind brought him to the decision he has reached.

However, faith is a matter of potential agreement. In other words, he overpowers the mind and says that it is indeed worthwhile to work as faith necessitates to work—above reason. Hence, faith above reason is useful only during the act, when he believes. Only then is he willing to exert above reason in the work.

Conversely, when he leaves faith for but a moment, meaning when faith weakens for a brief moment, he immediately ceases the Torah and the work. It does not help him that a short while ago he took upon himself the burden of faith above reason.

However, when he perceives in his mind that this is a bad thing for him, that it is something that risks his life, he needs no repetitive explanations and reasoning why it is a dangerous thing. Rather, since he once fully realized in his mind that he should practice these things, of which the mind tells him specifically which is bad and which is good, he now follows that decision.

We see the difference that exists between what the mind necessitates and what only faith necessitates, and what is the reason that when something is based on faith we must constantly remember the form of the faith, otherwise he falls from his degree into a state of wickedness. These states might happen even in a single day; one may fall from his degree many times in one day because it is impossible that faith above reason will not stop even for a moment during one day.

We must know that the reason for forgetting the faith stems from the fact that faith above the reason and the mind is against all the desires of the body. Since the desires of the body come by the nature imprinted in us, called “will to receive,” whether in the mind or in the heart, hence, the body always draws to our nature. Only when cleaved to faith does it have the power to bring him out of the bodily desires and go above reason, meaning against the body’s reason.

Hence, before one acquires the vessels of bestowal, called adhesion, faith cannot be found in him on a permanent basis. When faith does not shine for him, he sees that he is in the lowest possible state, and it all comes to him because of the disparity of form, which is the will to receive for himself. This separation causes him all the torments, ruins all the buildings and all the efforts he had put into the work.

He sees that the minute he loses faith, he is in a worse state than when he started on the path of work in bestowal. Thus one acquires hatred for the separation, since he immediately begins to feel torments in himself, and in the entire world. It becomes hard for him to justify His Providence over the creatures, regarding it as benevolent, and then he feels that the whole world has grown dark before him, and he has nothing from which to receive gladness.

Hence, every time one begins to correct the flaw of slandering Providence he acquires hate for the separation. And through the hate that he feels in the separation he comes to love adhesion. In other words, to the extent that he suffers during the separation, so he draws nearer to adhesion with the Creator. Similarly, to the extent that he feels the darkness as bad, he comes to feel that adhesion is a good thing. Then he knows how to value it when he receives some adhesion, for the time being, and then knows how to appreciate it.

Now we can see that all the torments that exist in the world are but a preparation for the real torments. These are the torments that one must reach, or he will not be able to acquire anything spiritual, as there is no Light without a vessel. These torments, the real torments, are called “condemnation of Providence and slandering.” This is what one prays for, to not slander Providence, and these are the torments that the Creator accepts. This is the meaning of the saying that the Creator hears the prayer of every mouth.

The reason the Creator responds to these torments is that then one does not ask for help for his own vessels of reception, since we can say that if the Creator grants him everything he wishes, it might bring him farther from the Creator due to the disparity of form that he would thus acquire. Rather, it is to the contrary: one asks for faith, for the Creator to give him strength to prevail and be awarded equivalence of form, for he sees that by not having permanent faith, meaning when faith does not shine for him, he comes to thoughts of doubt about Providence.

That, in turn, brings him to a state called “evil,” when he condemns his Maker. It turns out that all the suffering he feels is because he slanders Providence. It turns out that what hurts him is that where he should have been praising the Creator, saying “Blessed is He who has created us in His Glory,” meaning that the creatures respect the Creator, he sees that the world’s conduct is unfitting for His glory, since everyone complains and demands that first it should be open Providence that the Creator leads the world in benevolence. Since it is not open, they say that this Providence does not glorify Him, and that pains him.

Thus, by the torment one feels, he is compelled to slander. Hence, when he asks of the Creator to impart him the power of faith and to be awarded benevolence, it is not because he wants to receive good so as to delight himself. Rather, it is so that he will not slander; this is what pains him. For himself, he wants to believe above reason that the Creator leads the world in benevolence, and he wants his faith to settle in the sensation as though it is within reason.

Therefore, when he practices Torah and Mitzvot he wants to extend the Light of God not for his own benefit, but since he cannot bear not being able to justify His Providence, which is in benevolence. It pains him that he desecrates the name of God, whose name is Benevolent, and his body claims otherwise.

This is all that pains him since by being in a state of separation, he cannot justify His guidance. This is considered hating the state of separation. And when he feels this suffering, the Creator hears his prayer, brings him near Him, and he is rewarded with adhesion. This is because the pains that he feels due to the separation make him be rewarded with adhesion; and then it is said, “As far as Light excelleth darkness.”

This is the meaning of “the profit of a land every way.” Land is creation; every way means that by the benefit, meaning when we see the difference between the state of separation and the state of adhesion, by that we are granted adhesion with the every, since the Creator is called “the root of every thing.”

  1. Concerning the Vitality of Kedusha

I heard in 1945, Jerusalem

The verse says (Psalms 104): “Yonder sea, great and wide, therein are creeping things innumerable, living creatures, both small and great.”

We should interpret:

  1. The sea as the sea of the Sitra Achra.
  2. Great and wide means that it manifests itself and shouts “Give, give,” referring to great vessels of reception.
  3. Living creatures means that there are Upper Lights there, which one steps and tramples on with one’s feet.
  4. Innumerable, that there are small with large animals, meaning whether one has small vitality, or whether he has great vitality, it is all in that sea.

This is so because there is a rule that from Above they give giving, and take, they do not take (all that is given from Above is not received in return, but stays below). Hence, if one extends something from Above and then blemishes it, it remains below, but not with man. Instead, it falls to the sea of the Sitra Achra.

In other words, if one extends some luminescence and cannot sustain it permanently because one’s Kelim (Vessels) are not yet clean to be fit for the Light, meaning that one will receive it in vessels of bestowal like the Light that comes from the Giver, the luminescence must depart from him.

At that time this luminescence falls into the hands of the Sitra Achra. This continues several times, meaning that one extends, and then it departs from him.

Hence, the illuminations increase in the sea of the Sitra Achra, until the cup is full. This means that after one finds the full measure of the effort that one can find, the Sitra Achra gives him back everything she had taken into her own authority. This is the meaning of “He hath swallowed down riches, and he shall vomit them up again.” It follows that all that the Sitra Achra had taken into her own authority was only as a deposit, meaning as long as she had command over man.

And the whole matter of the dominion that she has is so that there will be room for one to scrutinize one’s vessels of reception and admit them into Kedusha (Sanctity). In other words, had she not governed a person, one would settle for little and then one’s vessels of reception would remain separated. Thus, one would never be able to gather all the Kelim that belong to the root of one’s soul, admit them into Kedusha, and extend the Light that belongs to him.

Hence, it is a correction that each time one extends something and has a descent, he must begin anew, meaning new scrutinies. And what one had from the past has fallen into the Sitra Achra, and she holds it in her authority as a deposit. Afterwards one receives everything that she had received from him this whole time.

Yet, we must also know that if one could sustain any luminescence, even a small one, but if it were permanent, one would already be considered whole. In other words, one would have been able to advance with this illumination. Hence, if one loses the luminescence, one should regret it.

This is similar to a person who placed a seed in the ground so that a big tree would grow from it, but took the seed out of the ground right away. Thus, what is the benefit in the work of putting the seed in the ground?

Moreover, we can say that he not only took out the seed from the ground and corrupted it, we can say that he dug out a tree with ripe fruits out of the ground and corrupted them.

It is the same here: if one had not lost this tiny luminescence, a great Light would have grown out of it. It follows that it is not necessarily that he had lost the power of a small luminescence, but it is as though a great Light indeed had been lost from him.

We must know that it is a rule that one cannot live without liveliness and pleasure, since it stems from the root of creation, which is His desire to do good to His creatures. Hence, every creature cannot exist without liveliness and pleasure. Therefore, every creature must go and look for a place from which it can receive delight and pleasure.

But the pleasure is received in three times: in the past, in the present, and in the future. However, the principal reception of pleasure is in the present. Although we see that one receives pleasure from the past and from the future, too, it is because the past and the future shine in the present.

Therefore, if one does not find a sensation of pleasure in the present, one receives liveliness from the past, and he can tell the others how he was happy in past times. One can receive sustenance from that in the present, or picture for oneself that he hopes that in the future he will be happy. But measuring the sensation of the pleasure from the past and the future depends on the extent to which they shine for one in the present. Also, we must know that this occurs both in corporeal pleasures and in spiritual pleasures.

As we see, when one works, even in corporeality, the order is that during the work one is unhappy because he exerts himself. And one can only continue in the work because the future shines for him, when he will receive the payment for his work. This shines for a person in the present, and this is why he can continue the work.

However, if one is unable to picture the reward that he will receive in the future, one must take pleasure from the future, not from the reward that he will receive for his work in the future. In other words, he will not enjoy the reward, but he will not feel suffering from the exertion. This is what he enjoys now, in the present, what he will have in the future.

The future shines for him in the present, in that soon the work will be over, meaning the time that he must work, and he will receive rest. Thus, the pleasure of rest that one will ultimately receive still shines for him. In other words, one’s profit will be that he will not be afflicted by what he now feels from the work. And this gives him the strength to be able to work now.

If one is unable to picture for oneself that soon he will be rid of the torments that he suffers now, one will come to despair and sadness, and that state can bring one to take one’s own life.

This is why our sages said, “One who takes one’s life has no part in the next world,” because he denies Providence, that the Creator leads the world in a form of “good that doeth good.” Instead, one should believe that these states come to him because Above they want it to bring him Tikkun (Correction), meaning that one will collect Reshimot (reminiscence) from these states so that he will be able to understand the conduct of the world more intensely and more strongly.

These states are called Achoraim (Posterior). And when one overcomes these states, he will be awarded the discernment of Panim (Anterior), meaning that the Light shines into these Achoraim.

There is a rule that one cannot live if one has no place from which to receive delight and pleasure. Thus, when one is unable to receive from the present, one must still receive sustenance from the past or from the future. In other words, the body seeks sustenance for itself in every means at its disposal.

Then, if one does not agree to receive sustenance from corporeal things, the body has no choice but to agree to receive sustenance from spiritual things because it has no other choice.

Hence, it must agree to receive delight and pleasure from vessels of bestowal, since it is impossible to live without sustenance. It follows that when one is accustomed to keeping Torah and Mitzvot Lo Lishma (not for Her Name), meaning to receive reward for one’s work, one has an ability to picture receiving some reward later on, and one can already work on the calculation that he will receive delight and pleasure afterwards.

However, if one works not in order to be rewarded, but wants to work without any reward, how can one picture for oneself having anything from which to receive sustenance? After all, one cannot create any picture, because he has nothing to do it on.

Hence, in Lo Lishma, there is no necessity to give one sustenance from Above, since one has sustenance from the picture of the future, and Only necessity is given from Above, not luxury. Hence, if one wants to work only for the Creator and has no wish whatsoever to take sustenance for other things, there is no other counsel, but he must be given sustenance from Above. This is so because one demands only the bare necessity to go on living, and then one receives sustenance from the structure of the Holy Divinity.

It is as our sages said, “Anyone who is saddened for the public is rewarded and sees the comfort of the public.” The public is called “The Holy Shechina (Divinity),” since public means a collective, meaning the assembly of Israel, since Malchut is the collection of all the souls.

Since one does not want any reward for oneself, but wants to work for the Creator, which is called “raising Divinity from the dust,” so it will not be lowered so, meaning that they do not want to work for the Creator, but all that one sees that will produce benefit for oneself, then there is fuel for the work. And what concerns the benefit of the Creator, and one does not see what reward he will receive in return, the body objects to this work because it feels a taste of dust in this work.

Such a person does want to work for the Creator, but the body resists it. And one asks of the Creator to give him power to nonetheless be able to work to raise Divinity from the dust. Hence, one is awarded the Panim (face) of the Face of the Creator, which appear to him, and the concealment departs from him.

  1. What Are the Three Bodies in a Man

I heard on Adar 24, March 19, 1944

Man is made of three bodies:

  1. The inner body, which is a clothing for the soul of Kedusha (Sanctity).
  2. The Klipa of Noga (Shell).
  3. The serpent’s skin.

In order to save one from the two bodies, so that they do not interfere with the Kedusha, and in order for one to be able to use only the inner body, the counsel for that is that there is a remedy—to contemplate solely on things that concern the inner body.

That means that one’s thought should always remain in the singular authority, meaning “there is none else besides him.” Rather, He does and will do all the deeds, and there is no creation in the world that can detach him from the Kedusha.

And because one does not think for those two bodies, they die, because they have no nourishment and nothing to sustain them, since the thoughts we think for them are their provision. This is the meaning of “in the sweat of thy face shalt thou eat bread.” Prior to the sin of the Tree of Knowledge, sustenance was not dependent on the bread. That is, there was no need to extend Light and sustenance, but it illuminated.

However, after the sin, when Adam ha Rishon had been affixed to the serpent’s body, then life had been tied in with the bread, meaning with nourishment that must always draw anew. And if they are not given nourishment, they die. And this became a great correction, in order to be saved from those two bodies.

Thus one must try with all one’s might not to think thoughts that concern them, and perhaps this is what our sages said, “thoughts of transgression are harder than a transgression,” because thoughts are their nourishment. In other words, they receive sustenance from the thoughts one thinks for them.

Hence, one must think only for the inner body, for it is a clothing for the soul of Kedusha. That means that one should think thoughts that are after one’s skin. This means that after the body’s skin is called outside one’s body, meaning outside one’s own benefit, but only thoughts of benefiting others. And this is called “after one’s skin.”

This is so because after one’s skin, there is no grip for the Klipot (plural for Klipa), for the Klipot hold only that which is within one’s skin, meaning that which belongs to one’s body, and not outside one’s body, called “outside one’s skin.” That means that they possess anything that comes within the clothing of the body, and they cannot hold anything that is not clothed within the body

When one persists with thoughts that are after one’s skin, one is awarded what is written, “And when after my skin this is destroyed, then without my flesh shall I see God” (Job 19, 26). “This” is the Holy Divinity, and she stands after one’s skin. “De­stroyed” means that it has been corrected to stand “after my skin.” At that time one is awarded “without my flesh shall I see God.”

It means that Kedusha comes and clothes the interior of the body, specifically when one agrees to work outside one’s skin, meaning without any clothing. The wicked, however, who want to work precisely at a time when there is clothing in the body, called within the skin, then they will die without wisdom. This is because then they have no clothing and they are not awarded anything. However, it is specifically the righteous that are rewarded with clothing within the body.

  1. An Article for Purim

I heard in 1948

We must understand several precisions in the Megilla[2]:

  1. It is written, “After these things did King Ahasuerus promote Haman.” We must understand what is “After these things,” meaning after Mordecai had saved the king. It seems reasonable that the King should have promoted Mordecai. But what does it say? That He promoted Haman.
  2. When Esther told the king, “for we are sold, I and my people,” the king asked, “Who is he and where is he?” It means that the king knew nothing of it, although it explicitly says that the king told Haman, “The silver is given to thee, the people also, to do with them as it seemeth good to thee.” Thus, we see that the king did know of the sale.
  3. About “according to every man’s wish,” our sages said (Megilla 12), “Rabba said, ‘to do according to the will of Mordecai and Haman.’” It is known that where it says only “King” it refers to The King of the world. Thus, how can it be that the Creator will do as the will of a wicked one?
  4. It is written, “Mordecai knew all that was done.” It means that only Mordecai knew, since prior to that, it states, “but the city of Shushan was perplexed.” Thus, the whole city of Shushan knew about it.
  5. It is written, “for the writing which is written in the king’s name, and sealed with the king’s ring, may no man reverse.” Thus, how did he give the second letters afterwards, which ultimately cancel the first letters?
  6. What does it mean that our sages said, “On Purim, one must intoxicate until one cannot tell the cursed Haman from the blessed Mordecai”?
  7. What does it mean that our sages said about the verse, “And the drinking was according to the law,” what is “according to the law?” Rabbi Hanan said on behalf of Rabbi Meir, “according to the law of Torah.” What is the law of Torah? More eating than drinking.

To understand the above, we must first understand the matter of Haman and Mordecai. Our sages said about the verse, “according to every man’s wish,” meaning Haman and Mordecai. We should interpret that Mordecai’s wish is called “the rule of Torah,” which is more eating than drinking, and Haman’s wish is the opposite, more drinking than eating.

We asked, “How can it be that He would make a meal according to the will of a wicked one”? The answer to that is written next to it: “none did compel.” It means that the drinking was not coercive, and this is the meaning of, “none did compel.”

It is as our sages said about the verse, “And Moses hid his face; for he was afraid to look.” They said that in return for “And Moses hid his face,” he was rewarded, “and the similitude of the Lord doth he behold.” This means that precisely because he did not need that (meaning he could make a Masach (Screen) over it), hence he was permitted to receive. It is also written, “I have laid help upon one that is mighty.” It means that the Creator gives help to one who is mighty and can walk in the ways of God.

It is written, “And the drinking was according to the law.” What is “according to the law?” Because “none did compel.” It means that he did not need the drinking, but once they started to drink, they were taken after it. This implies that they were tied to the drinking, meaning they needed the drinking, or else they would not be able to move forward.

This is called “compel,” and this is considered that they had cancelled the method of Mordecai. This is also the meaning of what our sages said, that that generation was sentenced to perish because they enjoyed the meal of a wicked one.

In other words, had they received the drinking in the form of, “none did compel,” they would not have annulled Mordecai’s wish, and this is the method of Israel. However, afterwards, when they took the drink in a form of “did compel,” it follows that they themselves sentenced the law of Torah to perish, which is the discernment of Israel.

This is the meaning of more eating than drinking. The matter of drinking refers to disclosing Hochma (Wisdom), called “knowing.” Eating, on the other hand, is called Ohr de Hassadim (Light of Mercy), which is faith.

This is the meaning of Bigthan and Teresh, who sought to lay hands on the king of the world. “And the thing became known to Mordecai… … inquisition was made of the matter, and it was found to be so.” The matter of seeking was not at once, and Mordecai did not obtain it easily, but after great labor was the matter of this flaw revealed to him. Once it had become evident to him, “they were both hanged,” meaning after the sensation of the blemish in it, they were hanged, meaning they removed these actions and desires from the world.

“After these things,” meaning after all the labor and the exertions Mordecai had made by the scrutiny that he had made, the king wanted to reward him for his effort of working only Lishma (for Her Name) and not for himself. Since there is a rule that the lower one cannot receive anything without a need, as there is no Light without a vessel, and a vessel is called a need, since it is not a need for oneself, how can anything be given to him?

Had the king asked Mordecai what he should give him for his labor, and since Mordecai is a righteous one, whose work is only to bestow without any need to ascend in degrees, but he contents himself with little, the king wished to give the Light of Wisdom, which extends from the left line, and Mordecai’s work was only from the right line.

What did the king do? He promoted Haman, meaning he made the left line important. This is the meaning of “and set his seat above all the ministers.” In addition, he gave him the power, meaning all the king’s slaves kneeled and bowed before Haman, “for the king had so commanded,” that he would receive control, and everyone accepted him.

The matter of kneeling is the acceptance of the ruling, because they liked Haman’s way in the work more than Mordecai’s way. All the Jews in Shushan accepted Haman’s sovereignty until it was hard for them to understand Mordecai’s views. After all, everyone understands that the work of walking in the left line, called knowing, is easier for walking in the ways of the Creator.

It is written that they asked, “Why transgressest thou the king’s commandment?” Since they saw that Mordecai persisted with his opinion of walking in the way of faith, they became perplexed, and did not know which side was right.

They went and asked Haman who was right, as it is written, “they told Haman, to see whether Mordecai’s words would stand; for he had told them that he was a Jew.” It means that the way of the Jew is more eating than drinking, meaning faith is the rudiment, and this is the whole basis of Judaism.

This caused Haman a great disturbance; why would Mordecai not agree with his view? Hence, when everyone saw Mordecai’s way, who argued that he alone was taking the path of Judaism, and those who take another path are considered to be idol worshipping, it is written, “Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king’s gate.” This is because Mordecai claims that only through him is the gate to the king, not that of Haman.

Now we can understand why it is written, “Mordecai knew,” meaning that it is specifically Mordecai who knew. But it is written, “but the city of Shushan was perplexed,” meaning everybody knew.

We should interpret that the city of Shushan was perplexed and did not know who was right, but Mordecai knew that if there would be Haman’s dominion, that would be the annihilation of the people of Israel. In other words, he would obliterate the whole of Israel from the world, meaning the people of Israel’s way of Judaism, whose basis of the work is faith above reason, called “covered Mercy,” to go with the Creator with eyes shut, and to always say about oneself, “they have eyes and see not,” since Haman’s whole grip is on the left line, called knowing, which is the opposite of faith.

This is the meaning of the lots that Haman cast, as it was on Yom Kippurim (Day of Atonement), as it is written, “one lot for the Lord, and the other lot for Azazel.” The lot for the Lord means a discernment of “right,” which is Hassadim (Mercy), called “eating,” which is faith. The lot for Azazel is the left line, which is in fact considered “good for nothing,” and all the Sitra Achra (Other Side) stems from here.

Hence, a blockage on the Lights extends from the left line, as only the left line freezes the Lights. This is the meaning of “cast pur, that is, the lot,” meaning it interprets what it casts. It says “pur,” which concerns Pi Ohr (a Mouth of Light, pronounced Pi Ohr).

All the Lights were blocked through the lot for Azazel, and you find that he cast all the Lights down. Haman thought that “the righteous shall prepare it and the wicked shall wear it.”

In other words, Haman thought, concerning all the efforts and the exertions that Mordecai had made along with all who accompanied him, the reward that they deserve, Haman thought that he would take that reward.

It means that Haman thought that he would take the Lights that appear through the corrections of Mordecai into his own dominion. All that was because he saw that the king gave him the power to extend Light of Wisdom below. Hence, when he came to the king saying “to destroy the Jews,” meaning revoke Israel’s dominion, which is faith and Mercy, and make knowledge disclosed in the world, the king had replied to him: “The silver is given to thee, the people also, to do with them as it seemeth good to thee,” meaning as Haman sees fit, according to his dominion, which is left and knowing.

The whole difference between the first and the second letters is in the word “Jews.” In “The copy of the writing” (the copy refers to the content that came out from before the king. Afterwards, the copy of the writing is interpreted, explaining the intention of the copy) it was said, “to be given out for a decree in every province, was to be published unto all peoples, that they should be ready against that day.” It does not say who are destined, but Haman interpreted the copy of the writing, as it is written, “and there was written, according to all that Haman commanded.”

The word Jews is written in the second letters, as it is written, “The copy of the writing, to be given out for a decree in every province, was to be published unto all the peoples, and that the Jews should be ready against that day to avenge themselves on their enemies.”

Hence, when Haman came before the king, the king told him that the silver that had been pre-prepared is given to you, meaning you need not do anything more since “the people also [given to thee], to do with them as it seemeth good to thee.”

In other words, the people already wants to do as seemeth good to thee, meaning the people wants to receive your dominion. Yet, the king did not tell him to revoke the dominion of Mordecai and the Jews. Instead, it had been preordained that now, at this time, there will be a disclosure of Hochma, which is as finding grace in your eyes.

The copy of the writing, “to be given out for a decree in every province, was to be published unto all peoples.” It means that the decree was that it will be published that the matter of the disclosure of Hochma (is) for all the nations.

However, it did not say that the discernment of Mordecai and the Jews would be revoked, which is faith. Instead, the intention was that there would be disclosure of Hochma (Wisdom), but they would still choose Hassadim (Mercy).

Haman said that since now is the time of disclosure of Hochma, the disclosure of Hochma is certainly now given so as to use the Hochma, as who is it who does something that is not for use? If it is not used, it follows that the operation was in vain. Hence, it must be the will of God, and the Creator had made that disclosure so as to use the Hochma.

Mordecai’s argument was that the matter of the disclosure is only to show that what they take for themselves, to walk in the right line, which is concealed Hassadim, is not because there is no choice and this is why they take this path.

This seems like coercion, meaning that they have no other choice since presently there is no revealed Hochma. Instead, now that there is revealed Hochma there is room for choosing of their own free will. In other words, they choose a path of Hassadim more than the left, which is the disclosure of Hochma.

This means that the disclosure was only so they could reveal the importance of Hassadim, that it was more important to them than Hochma. It is as our sages said, “thus far coercively, henceforth willingly.” And this is the meaning of “the Jews ordained, and took upon them.” It follows that the disclosure of Hochma came now only so they would be able to receive the method of the Jew willingly.

And that was the dispute between Mordecai and Haman. Mordecai’s argument was that what we now see, that the Creator reveals the dominion of Hochma, is only so that they would receive the Hochma, but in order to better the Hassadim.

It means that now they will have a place to show that their reception of the Hassadim is voluntary, meaning they have room to receive Hochma, since now is the time of the dominion of the left, which shines Hochma, and still they choose Hassadim. It follows that they now show—by receiving the Hassadim—that the right rules the left.

Thus, the Jewish decree is the important one, and Haman claimed the opposite, that the Creator’s current disclosure of the left line, which is Hochma, is in order to use the Hochma. Otherwise, it would mean that the Creator had done something needlessly, meaning that He had done something and there is no one to enjoy it. Hence, we should not regard what Mordecai says, but everyone should listen to his voice, and use the disclosure of Hochma that now appeared.

It follows that the second letters did not revoke the first. Rather, they presented an explanation and interpretation to the first copy of the writing, that the matter of the publication to all the peoples, the matter of the disclosure of the Hochma that now shines, is for the Jews. In other words, it is so that the Jews would be able to choose Hassadim of their own free will, and not because there is no other path to choose.

This is why it is written in the second letters, “and that the Jews should be ready against that day to avenge themselves on their enemies.” It means that the dominion that Hochma now has is in order to show that they prefer Hassadim to Hochma, and this is called “to avenge themselves on their enemies.” This is because their enemies want Hochma specifically, whereas the Jews reject the Hochma.

Now we can understand what we have asked about the question of the king, “Who is he, and where is he, that durst presume in his heart to do so?” And why did He ask? After all, the king himself had told Haman, “The silver is given to thee, the people also, to do with them as it seemeth good to thee.”

(It is as we have said that the meaning is that the matter of disclosing Hochma is with the intention that the people will do as seemeth good to thee, meaning that there would be room for choice. And this is called “the people also, to do with them as it seemeth good to thee.” However, if there is no disclosure of Hochma, there is no room for choice, but the Hassadim that they take, it seems that it is because they have no choice.)

It means that all this came about because the king gave the order that now would be the time of disclosing Hochma. The intention was that the left would serve the right. By that it would become apparent that the right is more important than the left, and this is why they choose Hassadim.

This is the meaning of Megillat Esther. There seems to be a contradiction in terms here, since Megilla (Scroll) means that it is Galui (revealed) to all, while Esther means that there is Hastara (Concealment). However, we should interpret that the whole disclosure is in order to give room to choose concealment.

Now we can understand what our sages wrote, “On Purim, one must intoxicate until one cannot tell between the cursed Haman and the blessed Mordecai.” The matter of Mordecai and Esther was prior to the Second Temple, and the building of the temple signifies the extension of Hochma, and Malchut is called “The Temple.”

This is the meaning of Mordecai sending Esther to go to the king and ask for her people, and she replied, “all the king’s servants,” etc., “who is not called, there is one law for him, that he be put to death,” etc., “but I have not been called to come in unto the king these thirty days.”

It means that it is forbidden to extend the discernment of GAR de Hochma below, and one who does extend GAR (which are three Sefirot, each comprising ten, which are thirty), is sentenced to death, because the left line causes separation from the life of lives.

“Except such to whom the king shall hold out the golden scepter, that he may live.” Gold means Hochma and GAR. It means that only by the awakening of the Upper One can one remain alive, meaning in Dvekut (adhesion), called life, but not by the awakening of the lower one.

Although Esther is Malchut, who needs Hochma, it is only by the awakening of the Upper One. However, if she extends Hochma she loses herself entirely. In that regard, Mordecai had told her, “(if) then will relief and deliverance arise to the Jews from another place,” meaning by completely revoking the left line, and the Jews will have only the right line, which is Hassadim, then “thou and thy father’s house will perish.”

In the form of “Father founded the daughter,” then she must have Hochma within her. But it must be more eating than drinking. However, if the Jews have no counsel, they will have to revoke the left line, and thus her whole self would be annulled. It is about that that she said, “if I perish, I perish.”

In other words, if I go, I am lost, because I might come to severance, as when the lower one awakens it induces separation from the life of lives. And if I do not go “then will relief and deliverance arise to the Jews from another place,” meaning in another way. They would revoke the left line entirely, as Mordecai had told her. This is why she took the path of Mordecai by inviting Haman to the feast, which means that she extended the left line as Mordecai had told her.

Afterwards she incorporated the left in the right and thus there could be disclosure of Lights below, and also to remain in a form of Dvekut. This is the meaning of Megillat Esther, meaning although there is disclosure of the Light of Hochma, she still takes the form of concealment that is there (because Esther is Hester—Concealment).

In the matter of him not knowing, it is explained in The Study of the Ten Sefirot (Part 15, Ohr Pnimi, item 217, par. “He writes”) that although it illuminated Lights of Hochma, it is impossible to receive without the Light of Hassadim, as this induces separation. However, a miracle was made where by fasting and crying they extended the Light of Hassadim, and then they could receive the Light of Hochma.

However, there is no such thing before the end of correction. But since this discernment is from the discernment of the end of correction, at which time it will already be corrected, as it is written in the Holy Zohar: “SAM is destined to become a Holy Angel,” it follows, that then there will be no difference between Haman and Mordecai, that Haman too will be corrected. And this is the meaning of, “on Purim, one must intoxicate until one cannot tell the cursed Haman from the blessed Mordecai.”

It should also be added with regard to the words that they were hanged, that it is an indication to the hanging on the tree, meaning they understood that it is the same sin as the sin of Etz ha Daat (The Tree of Knowledge), as there too the blemish was in the GAR.

Regarding “sat in the king’s gate,” it can be added that this implies that he was sitting and not standing, since sitting is called VAK, and standing is called GAR.

  1. The Fear of God Is His Treasure

I heard on March 31, 1947

A treasure is a vessel in which the possession is placed. Grain, for example, is placed in the barn, and precious things are placed in a more heavily guarded place. Thus, every received thing is called by its correlation to the Light, and the vessel must be able to receive the things. It is as we learn that there is no Light without a vessel, and this applies even in corporeality.

Yet, what is the vessel in spirituality, in which we can receive the spiritual bounty that the Creator wants to give, which will match the Light? That is, as in corporeality, where the vessel needs a correlation with the object that is placed in it?

For example: we cannot say that we have treasures of wine, which we poured in new sacks to keep the wine from turning sour, or that we have taken a lot of flour in barrels. Instead, there is a conduct that the container of wine is barrels and jars, and the container for the flour is sacks and not barrels, etc..

Thus, there is a question, what is the spiritual container, the vessels from which we can make a big treasure of the Upper Bounty?

There is a rule that the cow wants to feed more than the calf wants to eat. This is because His wish is to do good to His creatures, and the reason for the Tzimtzum (Restriction), we must believe, is for our own good. And the reason must be that we do not have the right vessels where the bounty can be, like the corporeal vessels, which must be right for what is placed there. Hence, we must say that if we add the vessels, there will be something to hold the added bounty.

The answer that comes to that is that, in His treasury, the Creator has only the treasure of fear of God (Berachot 33).

Yet, we should interpret what fear is, that it is the vessel, and the treasure is made of this vessel, and all the important things are placed in it. He said that fear is as it is written about Moses: our sages said (Berachot p.7), “The reward for ‘And Moses hid his face for he was afraid to look,’ he was rewarded with ‘the similitude of the Lord doth he behold.’”

Fear refers to one’s fear of the great pleasure that exists there, that one will not be able to receive it in order to bestow. The reward for that, for having had fear, is that thus he had made for himself a vessel in which to receive the Upper Bounty. This is man’s work, and besides that, we attribute everything to the Creator.

Yet, it is not so with fear, because the meaning of fear is to not receive. And what the Creator gives, He gives only to receive, and this is the meaning of, “everything is in the hands of God except the fear of God.”

This is the vessel that we need. Otherwise we will be considered fools, as our sages said, “Who is a fool? He who loses what he is given.” It means that the Sitra Achra (Other Side) will take the abundance from us if we cannot aim in order to bestow, because then it goes to the vessels of reception, which is the Sitra Achra and impurity.

This is the meaning of, “And ye shall observe the feast of unleavened bread.” Observing means fear. And although the nature of the Light is that it keeps itself, meaning that the Light leaves before one wants to receive the Light into the vessels of reception. Yet one must do it by himself, as much as one can, as our sages said, “You will observe yourselves a little from below, and I will observe you a lot from Above.”

The reason we attribute fear to people, as our sages said, “Everything is in the hands of God, but the fear of God,” is because He can give everything except fear. This is because what the Creator gives is more love, not fear.

Acquiring fear is through the power of Torah and Mitzvot. It means that when one engages in Torah and Mitzvot with the intention to be rewarded with bringing contentment to one’s Maker, that aim that rests on the acts of Mitzvot and the study of Torah brings one to attain it. Otherwise one might stay. Although one keeps Torah and Mitzvot in every item and detail, one will still remain merely in the degree of Holy Still.

It follows that one should always remember the reason that obligates one to engage in Torah and Mitzvot. This is what our sages meant by, “that your Holiness will be for My Name.” It means that I will be your cause, meaning that your entire work is in wanting to delight Me, meaning that all your deeds will be in order to bestow.

Our sages said (Berachot 20), “Everything there is in keeping, there is in remembering.” This means that all those who engage in keeping Torah and Mitzvot with the aim to achieve “remembering,” by way of, “When I remember Him, He will not suffer me to sleep.” It follows, that the keeping is primarily in order to be awarded remembering.

Thus, one’s desire to remember that the Creator is the cause for keeping Torah and Mitzvot. This is so because it follows that the reason and the cause to keep the Torah and Mitzvot is the Creator, as without it one cannot cleave to the Creator, since “He and I cannot dwell in the same abode,” due to the disparity of form.

The reason that the reward and punishment is not revealed, that we must only believe in reward and punishment, is because the Creator wants everyone to work for Him, and not for themselves. This is discerned as disparity of form from the Creator. If the reward and punishment were revealed, one would work because of self-love, meaning so that the Creator would love him, or because of self-hate, meaning for fear that the Creator would hate him. It follows that the reason for the work is only the person, not the Creator, and the Creator wants that He will be the compelling reason.

It turns out that fear is precisely when one recognizes one’s lowness, and says that his serving the King, meaning that one’s wish to bestow upon Him, is considered a great privilege, and it is more valuable than he can say. It is according to the rule that with an important personality, what is given to him is considered receiving from him.

To the extent that one feels one’s lowness, to that extent one can begin to appreciate the greatness of the Creator, and the desire to serve Him will awaken. However, if one is proud, the Creator says, “he and I cannot dwell in the same abode.”

This is the meaning of, “A fool, an evil, and a rude go together.” The reason is that since one has no fear, meaning one cannot lower oneself before the Creator and say that it is a great honor for him to be able to serve Him without any reward, one cannot receive any wisdom from the Creator, and he remains a fool. Then, he who is a fool is wicked, as our sages said, “One does not sin unless folly entered him.”

  1. And They Sewed Fig-Leaves

I heard on Shavat, 26, February 16, 1947

The leaf refers to the shade that it puts on the light, meaning on the sun. There are two shades: one comes from the side of Kedusha (Sanctity), and the other comes due to a sin.

Thus, there are two kinds of concealment of the Light. As the shade conceals the sun in corporeality, so there is concealment on the Upper Light, called “sun,” which comes from the side of Kedusha, namely because of a choice. This is as it is written about Moses, “And Moses hid his face; for he was afraid to look.”

The shade comes because of fear, and fear means that one is afraid to receive the bounty, that he may not be able to aim in order to bestow. It follows that the shade comes because of Kedusha, meaning that one wants to cleave to the Creator.

In other words, Dvekut (Adhesion) is called bestowal, and he is afraid that perhaps he will not have the ability to bestow.

It turns out that he is adhered to Kedusha, and this is called “a shade that comes from the side of Kedusha.”

There is also a shade that comes because of a sin. It means that the concealment comes to one, not because he does not want to receive, but to the contrary, it is because one wants to receive in order to receive. This is the reason why the Light leaves, since the whole difference between Kedusha and Klipa (Shell) is that the Kedusha wants to bestow and the Klipa wants only to receive, and not to bestow at all. For this reason that shade is considered to come from the side of the Klipa.

There is no counsel to exit that state, except as it is written, “and they sewed fig-leaves together, and made themselves girdles.” Girdles refer to forces of the body that joined in the form a shade of Kedusha. It means that although now they do not have Light, since the abundance departed due to the sin, they still overcome in serving the Creator by mere force, above reason, which is called “by force.”

It is written, “And they heard the voice of the Lord, etc., and the man and his wife hid themselves,” meaning they went into the shade. This is the meaning of “and Moses hid his face,” meaning Adam ha Rishon (The First Man) did the same as did Moses.

“And said unto him: ‘Where art thou?’ Ad he said: ‘I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.’” Naked means stripped off the Upper Light.

The Creator asked, what is the reason that you came to the shade, called, “and I hid myself” for I am naked? Is it because of a shade of Kedusha or because of a sin? The Creator asked him: “Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?” meaning because of a sin.

But when the shade comes because of a sin, it is called “images, image makers, and sorcerers,” which is “God hath made even the one as well as the other.” This is because as there are forces in Kedusha to make changes, and to show signs and omens, so there are forces in the Sitra Achra. This is why the righteous do not use these forces, because of “one as well as the other,” so as not to give strength to the Sitra Achra to do as they do.

Only on exceptional occasions does the Creator not give the Sitra Achra the same force that is in Kedusha. It is like Elijah on Mt. Carmel, who said, “Hear me” so they will not say that it is witchcraft, meaning that there is the strength for concealment of the Upper Light.

Hence, girdles that come from the side of the fig leaves, which is from the sin of the Tree of Knowledge, these leaves, meaning this shade that comes due to the sin, since the cause is not from the side of Kedusha, when they choose to take shade by themselves, but they take the shade because they have no other counsel, this can work only to exit the state of descent. Afterwards, however, the work must begin anew.

  1. Faith in the Rav, What Is the Measure

I heard in 1943

It is known that there is a right path and a left path. Right comes from the word the right, referring to the verse, “And he believed in the Lord.” The Targum says, right, when the Rav says to the disciple to take the right path.

Right is normally called “wholeness,” and left, “incompleteness,” that corrections are missing there. In that state the disciple must believe the words of his Rav, who tells him to walk in the right line, called “wholeness.”

And what is the “wholeness” by which the disciple should walk? It is that one should depict to oneself as if one has already been rewarded with whole faith in the Creator, and already feels in his organs that the Creator leads the whole world in the form of “Good that Doeth Good,” meaning that the whole world receives only good from Him.

Yet, when one looks at oneself, he sees that he is poor and indigent. In addition, when he observes the world, he sees that the entire world is tormented, each according to his degree.

One should say to that, “They have eyes and see not.” It means that as long as one is in multiple authorities, called they, they do not see the truth. What are the multiple authorities? As long as one has two desires, even though one believes that the entire world belongs to the Creator, but something belongs to man, too.

In fact, one must annul one’s authority before the authority of the Creator, and say that one does not want to live for oneself, and the only reason that one does want to exist is in order to bring contentment to the Creator. Thus, by that one annuls one’s own authority completely, and then one is found in the single authority, being the authority of the Creator. Only then can one see the truth, how the Creator leads the world by the quality of benevolence.

But as long as one is in multiple authorities, meaning when he still has two desires in both mind and heart, one is unable to see the truth. Instead, one must go above reason and say, “they have eyes,” but they do not see the truth.

It follows that when one regards oneself, and wants to know if one is now in a time of descent or a time of ascent, one cannot know that either. It means that one thinks that he is in a state of descent, and that too is incorrect, because he might be in a state of ascent now, meaning seeing his true state, how far he is from the Holy Work. Thus, one has now come closer to the truth.

And it might be to the contrary, that now one feels that one is in a state of elation, when in fact one is now controlled by receiving for self, called “a descent.”

Only one who is already in single authority can discern and know the truth. Hence, one must trust the opinion of one’s Rav and believe what his Rav tells him. It means that one should go as his Rav told him to do.

And although one sees many arguments, and sees many teachings that do not go hand in hand with the opinion of his Rav, one should nevertheless trust the opinion of one’s Rav and say that what he understands and what he sees in other books that do not cohere with his Rav’s opinion, one should say that as long as he is in multiple authorities, he cannot understand the truth. One cannot see what is written in other books, the truth that they say.

It is known that when one is still not purified, one’s Torah becomes a potion of death to him. And why does it say, “Not rewarded, his Torah becomes a potion of death to him”? This is because all the teachings that one learns or hears will not bring him any benefit to make one able to be imparted the discernment of life, which is Dvekut (Adhesion) with the Life of Lives. On the contrary, one is drawn constantly farther from the Life of Lives, since all that one does is only for the needs of the body, called “receiving for oneself,” which is considered separation.

This means that through one’s deeds, one becomes more separated from the life of lives, and this is called “the potion of death,” since it brings him death and not life. It means that one becomes ever farther from bestowal, called “equivalence of form with the Creator,” by way of, “As He is Merciful, so are you merciful.”

We must also know that when one is engaged in the right, the time is right to extend Upper Bounty, because “the blessed adheres to the blessed.” In other words, since one is in a state of completeness, called “blessed,” in that respect one presently has equivalence of form, since the sign of completeness is if one is in gladness. Otherwise, there is no completeness.

It is as our sages said, “Divinity does not stay but only out of gladness of a Mitzva.” The meaning is that the reason that it brings one joy is the Mitzva, meaning that the Rav had commanded him to take the right line.

It follows that one keeps the commandments of the Rav, that he was allotted a special time to walk on the right and a special time to walk on the left. Left contradicts the right, since left means when one calculates for oneself and begins to examine what he has already acquired in the work of God, and he sees that he is poor and indigent. Thus, how can one be in wholeness?

Still, one goes above reason because of the commandment of the Rav. It follows that one’s entire wholeness was built on above reason, and this is called “faith.” This is the meaning of, “in every place where I cause My Name to be mentioned I will come unto thee and bless thee.” “In every place” means although one is still not worthy of a blessing, nonetheless, I gave My blessing, because you make a place, meaning a place of gladness, in which the Upper Light can be.

  1. What Is Greatness and Smallness in Faith

I heard on the evening following Passover holiday, March 29, 1945

It is written, “and they believed in the Lord, and in His servant Moses.” We must know that the Lights of Pesach (Passover) have the power to impart the Light of faith. Yet, do not think that the Light of faith is a small thing, because greatness and smallness depend only on the receivers.

When one does not work by way of truth, one thinks that he has too much faith, and with the measure of faith he has, he can dis­pense to several people, and then they will be fearing and whole.

However, one who wants to serve the Creator in truth, and constantly examines himself, if he is willing to work devotedly “and with all thy heart,” he sees that he is always deficient in faith, meaning that he is always short of it.

Only when one has faith can one feel that one is always seated before the King. When one feels the greatness of the King, one can discover the love in two ways: in a good way, and in a way of harsh judgments. Hence, the one who seeks the truth is the one who needs the Light of faith. If such a person hears or sees some way to obtain the Light of faith, then one is happy as though he had found a great fortune.

Hence, those people who seek the truth, on the holiday of Pesach, which is capable of the Light of faith, we read in the Parasha (Torah portion), “and they believed in the Lord, and in His servant Moses,” because then is a time that can impart that.

  1. What Is the Acronym Elul[3] in the Work

I heard on Elul 15, August 28, 1942

In order to understand that, we must understand several other things.

  1. The matter of the Kingship, memories, and the rams’ horns, and what is the meaning of what our sages said, “annul your will before His will, so that He will annul His will before your will.”
  2. The words of our sages, “Evil—at once to death, and righteous at once to life.”
  3. The verse, “The sons of Gershon: Libni and Shimei.”
  4. The words of the Holy Zohar: “Yod is a black point that has no white in it.”
  5. Malchut of the Upper becomes Keter to the lower.
  6. What is, gladness testifies if the work is in wholeness.

All these things apply in the preparation of the month of Elul.

To understand all the above, we must understand the purpose of creation, which is said to be because He wishes to do good to His creatures. And because of the Tikkun (Correction), so that there will not be a matter of “bread of shame,” a Tzimtzum (Restriction) was made. And from the Tzimtzum extended the Masach (Screen), by which the vessels of reception are turned into bestowal.

And when the vessels are prepared to be in order to bestow, the hidden and treasured Light for the creatures is received immediately. It means that one receives the delight and pleasure that was in the Thought of Creation, to do good to His creatures.

With that we can interpret what is written, “Annul your will before His will,” meaning annul the will to receive in you before the will to bestow, which is the Creator’s will. This means that one will revoke self-love before the love of God. This is called “annulling oneself before the Creator,” and it is called Dvekut (Adhesion). Subsequently, the Creator can shine in your will to receive because it is now corrected in the form of receiving in order to bestow.

This is the meaning of, “so that He will annul His will before your will.” It means that the Creator annuls His will, meaning the Tzimtzum (Restriction) that was because of the disparity of form. Now, however, when there is already equivalence of form, hence now there is expansion of the Light into the desire of the lower that has been corrected in order to bestow, for this is the purpose of creation, to do good to His creatures, and now it can be carried out.

Now we can interpret the verse, “I am my beloved’s.” It means that by the ‘I’ annulling my will to receive before the Creator in the form of all to bestow, it obtains “and my beloved is mine.” It means that My beloved, which is the Creator, “is mine,” He imparts me the delight and pleasure found in the Thought of Creation. Thus, what was hidden and restricted before has now become disclosure of the Face, since now the purpose of creation has been revealed, which is to do good to His creatures.

We must know that the vessels of bestowal are called YH (Yod, Hey) of the name HaVaYaH (Yod, Hey, Vav, Hey), which are pure vessels. This is the meaning of, “All who receive, receive in the purer vessel.” In that state one is awarded, “and my beloved is mine,” and He imparts abundance upon him, meaning he is rewarded with the revelation of the Face.

Yet, there is a condition to that: it is impossible to obtain disclosure before one receives the discernment of Achoraim (Posterior), discerned as concealment of the Face, and to say that it is as important to him as the disclosure of the Face. It means that one should be in gladness as though one has already acquired the disclosure of the Face.

However, one cannot persist and appreciate the concealment like the disclosure, except when one works in bestowal. At that time one can say, “I do not care what I feel during the work because what is important for me is that I want to bestow upon the Creator. If the Creator understands that He will have more contentment if I work in a form of Achoraim, I agree.”

However, if one still has flickers of reception, one comes to thoughts, and it is then hard for him to believe that the Creator leads the world in a manner of “good that doeth good.” This is the meaning of the letter Yod in the name HaVaYaH, which is the first letter, called “a black point that has no white in it,” meaning it is all darkness and concealment of the Face.

It means that when one comes to a state where one has no support, one’s state becomes black, which is the lowest discernment in the Upper World, and that becomes the Keter to the lower one, as the vessel of Keter is a vessel of bestowal.

The lowest discernment in the Upper is Malchut, which has nothing of its own, meaning that she does not have anything. And only in this manner is it called Malchut. It means that if one assumes the Kingdom of Heaven—which is in a state of not having anything—gladly, afterwards, it becomes Keter, which is a vessel of bestowal and the purest Kli. In other words, the reception of Malchut in a state of darkness subsequently becomes a Kli of Keter, which is a vessel of bestowal.

It is like the verse, “For the ways of the Lord are right, and the just do walk in them; but transgressors do stumble therein.”

This means that transgressors, those who are controlled by the vessels of reception, must fall and be crouching under their load when they come to that state.

The righteous, however, meaning those who are in the form of bestowal, are elevated by that, meaning by that they are imparted vessels of bestowal. (Wicked should be interpreted as those whose heart is still not set on obtaining vessels of bestowal, and righteous is interpreted as those whose heart is already set on obtaining vessels of bestowal, but are as yet unable).

It is as the Holy Zohar writes, that the Holy Divinity told Rashbi (Rabbi Shimon Bar-Yochay), “There is no place to keep from you,” and this is why she appears to him. This is the meaning of what Rashbi said, “because of that, and His desire is upon me,” and this is, “I am my beloved’s and my beloved is mine,” and then he administers to the VH (Vav, Hey).

This is the meaning of “the Name is incomplete, and the throne is incomplete until the Hey bonds with the Vav.” The Hey is called “the will to receive,” which is the last and final vessel in which the Vav will dispense into the Hey, and then it will be the end of correction.

This is the meaning of “righteous—at once to life.” It means that the person himself should say in which book he wants his name to be written. Is it in the book of the righteous, meaning that he wants to be given the will to bestow, or not. Since one has many discernments regarding the will to bestow, meaning at times one says, “Yes, I want to be given the will to bestow, but not revoke the will to receive altogether.” He rather wants two worlds for himself, meaning he wants the will to bestow for his own delight as well.

However, only those who wish to turn their vessels of reception to be only in bestowal and not to receive anything for themselves are written in the book of the righteous. It is so that there will not be room for one to say, “If I had known that the will to receive had to be revoked, I would not have prayed for it,” (so that he will not say afterwards, “This is not what I had sworn to”).

Hence, one must unreservedly say what one means by being registered in the book of the righteous, so that he will not complain afterwards.

We must know that in the work, the book of the righteous and the book of the wicked are in one person. It means that one must make a choice and clearly know what one wants, because wicked and righteous relate to the same person.

Hence, one must say if he wants to be written in the book of the righteous, to be immediately for life, meaning cleave to the Life of Lives, that he wants to do everything for the Creator. In addition, when one comes to be written in the book of the wicked, where all those who wish to be receivers for themselves are registered, one says that they should be written there to death at once, meaning that the will to receive for oneself will be revoked in him, as if it had died.

Yet, sometimes one is doubtful. In other words, one does not want that one’s will to receive will be immediately revoked in him. It is hard for one to decide at once that all his fractions of reception will be put to death instantaneously, meaning he does not agree that all his desires for reception will be annulled in him at once.

Instead, one wants that one’s fragments of reception will be annulled in him gradually and slowly, not all at once, meaning that the vessels of reception will operate some, and some the vessels of bestowal. It follows that this person has no firm and clear view.

A firm view is that, on the one hand, he claims, it is all mine, meaning all for the purpose of the will to receive. On the other hand, he claims that it is all for the Creator, and this is called a firm view. Yet, what one can do if the body disagrees with one’s view of wanting to be entirely for the Creator?

In that state you can say that this person does everything he can to be entirely for the Creator, meaning he prays to the Creator to help him be able to execute all his desires only for the Creator. It is for that that we pray, “Remember us for life and write us in the book of life.”

This is why he writes, “Malchut,” meaning that one will take upon oneself the discernment of the black point that has no white in it. This is the meaning of “Annul your will” so that your remembrance will rise before Me and then His will, will be annulled before your will. With what? With a horn, meaning with the horn of the mother, meaning the matter depends on repentance.

In other words, if one accepts the blackness, one should also try that it will be in an honorable manner, and not in a disgraceful manner. This is called “the horn of the Mother,” meaning that one will consider it handsome and respectable.

Accordingly, we should interpret what is written, “The sons of Gershon: Libni and Shimei.” If one sees that he has been expelled from the work, one should know that this is due to Libni,[4] meaning because he specifically wants whiteness. In other words, if one is given the whiteness, meaning that everything one does will shine, which means that one will feel a good taste in the Torah and in the prayer, then one is willing to listen and engage in Torah and Mitzvot.

This is the meaning of “Shimei.”[5] It means that it is precisely through a form of “whiteness” that one can hear. However, during the work one sees a shape of black, and cannot agree to hear of taking upon himself this work. Hence, one must be expelled from the King’s Hall, for reception of the Kingdom of Heaven must be unconditional surrender.

However, when one says that he is willing to take upon himself the work on condition that there will be a shape of white, meaning that the day will shine for him, and he does not agree if the work appears to him in a black form, this person has no place in the King’s Hall. This is because those who wish to work in order to bestow are admitted into the King’s Hall, and when one works in order to bestow, he does not mind what he feels during the work.

Rather, even in a state where one sees a shape of black, one is not impressed by it, but he only wants the Creator to give him strength to be able to overcome all the obstacles. It means that one does not ask of the Creator to give him a shape of white, but to give him the strength to overcome all the concealments.

Hence, those people who want to work in order to bestow, if there is always a state of whiteness, the whiteness allows one to continue in the work. This is because, while it shines, one is able to work even in the form of reception for oneself.

Hence, one will never have the ability to know if one’s work is in purity or not, and this causes one to never be able to be awarded Dvekut (Adhesion) with the Creator. For this reason one is given a form of blackness from Above, and then one sees if one’s work is in purity.

In other words, if one can be in gladness in a state of blackness, too, it is a sign that one’s work is in purity, because one must be glad and believe that from Above he was given a chance to be able to work in order to bestow.

This is as our sages wrote, “All who are greedy are cross.” It means that one immersed in self-reception is cross, since he is always lacking. He forever needs to fulfill his vessels of reception.

However, those who want to walk in the path of bestowal should always be in gladness. This means that in any shape that comes upon him, one should be in gladness, since he has no intention to receive for himself.

This is why he says that either way, if one is really working in order to bestow, one should certainly be glad that he has been granted bringing contentment to his Maker. And if one feels that his work is still not to bestow, he should also be in gladness because for himself, one says that he does not want anything for himself. He is happy that the will to receive cannot enjoy this work, and that should give him joy. However, if one thinks that one will also have something for himself from this work, one permits the Sitra Achra (Other Side) to cling to his work, and this causes him sadness, and anger, etc..

  1. The Matter of Truth and Faith

I heard

Truth is what one feels and sees in one’s eyes. This discernment is called “reward and punishment,” meaning that nothing can be gained without labor. It is like a person who sits in his home and does not want to do anything to provide for his sustenance. He says that since the Creator is good that doeth good, and provides for all, hence He will certainly send him his needs, while he himself is required to no action.

Of course, if this person behaves in this manner, he will certainly starve to death. Reason, too, necessitates it, so it appears to the eyes, and this is indeed the truth, meaning that he will die of starvation.

But at the same time one must believe above reason that one could obtain all one’s needs without any exertion and trouble, because of private Providence. In other words, the Creator does and will do every deed, and one does not help Him in anything, but the Creator does everything, and one cannot add or subtract.

Yet, how can these two things go hand in hand, since one contradicts the other? One discernment is called what one’s mind attains, meaning that without man’s help, meaning that without preceding labor and exertion, nothing will be attained. This is called “truth,” because the Creator wanted one to feel that way. This is why this path is called “the path of truth.”

Let it not perplex you that, if these two ways are in contradiction, how is it possible that this state is true? The answer is that the truth does not refer to the way and to the state. Rather, truth refers to the sensation that the Creator wanted one to feel like that; this is “truth.” It follows that the matter of truth can be said precisely about the Creator, meaning about His will, that He wants one to feel and see this way.

Yet, at the same time, one must believe that even though one does not feel and does not see with one’s mind’s eye that the Creator can help him obtain all the profits that can be gained without any exertion, it is only with respect to private Providence.

The reason that one cannot attain the matter of private Providence before one attains the matter of reward and punishment is that private Providence is an eternal thing, and one’s mind is not eternal. Hence, something eternal cannot clothe in something not eternal. Thus, once one has been awarded the discernment of reward and punishment, the reward and punishment become a Kli (Receptacle) where private Providence can clothe.

Now we can understand the verse, “O Lord, do save, O Lord, do succeed.” “Do save” refers to reward and punishment. One must pray that the Creator will provide one with labor and exertion by which one will have reward. At the same time one should pray for success, which is private Providence, meaning that one will be rewarded with all the profits in the world without any labor and exertion.

We also see this in corporeal possessions (discerned by their separation in places, meaning in two bodies, whereas in spiritual matters everything is examined on a single body but in two times). There are people who obtain their possessions specifically through great exertion, energy, and great wit, and at the same time we see the opposite, that people who are not so witty, who do not have that much energy, and do not make great efforts, succeed and become the greatest owners of property and possessions in the world.

The answer is that these corporeal things extend from their Upper Roots, meaning from reward and punishment and from private Providence. The only difference is that in spirituality it appears in one place, meaning in one subject, but one-by-one, meaning in one person but in two states. And in corporeality it is in one time, but in two subjects, meaning at one time and in two different people.

  1. Mind and Heart

I heard on Tevet 10, February 1, 1928

One must examine if the faith is in order, meaning if one has fear and love, as it is written, “If I am a father, where is my honor, and if I am a Lord, where is my fear?” And this is called “Mind.”

We must also see that there will not be any desires for self-gratification, that even a thought to want for himself will not arise in him, but all his desires will be only to bestow upon the Creator. This is called “heart,” which is the meaning of “The Merciful One wants the heart.”

  1. Two Discernments in the Torah and in the Work

I heard on Elul 1, September 5, 1948

There are two discernments in the Torah, and there are two discernments in the work. The first is the discernment of fear, and the second is the discernment of love. Torah is called a state of wholeness, meaning we do not speak of the state one’s work is in, but we speak with respect to the Torah in and of itself.

The first is called “love,” meaning that one has a desire and craving to know the ways of the Creator and His hidden treasures, and for that one makes every effort and exertion to obtain his wish. One regards everything in the Torah that one extracts from one’s study as having been granted a priceless thing. According to the appreciation from the importance of the Torah, so one gradually grows until one is slowly shown the secrets of the Torah, according to one’s exertion.

The second discernment is fear, meaning that one wants to be a servant of the Creator. Since “He who does not know the commandment of the Upper One, how will he serve Him?” one fears and dreads not knowing how to serve the Creator.

When one learns in this way, every time one finds a flavor in the Torah, and can use it, one is elated and excited according to the appreciation of the importance from having been granted something in the Torah. And if one persists in this way, one is gradually shown the secrets of the Torah.

Here there is a difference between external teachings and the wisdom of the Torah: In exterior teachings, the elation lessens the intellect, since emotion is opposite to intellect. Thus, the elation diminishes the understanding of the mind.

However, in the wisdom of the Torah, the elation is an essence, like the ratio. The reason for it is that the Torah is life, as it is written, “wisdom preserveth the life of him that hath it,” as wisdom and life are the same thing.

Hence, as the wisdom appears in the mind, so the wisdom appears in the emotion, because the Light of life fills all the organs. (It seems to me that this is why one should see that one is always thrilled with the wisdom of the Torah, since in the elation there is a great distinction between an exterior teaching and the wisdom of the Torah.)

It is likewise, in the work, considered the left line, because it is discerned as reception. The matter of reception means that one wants to receive because one feels a lack, and a lack is regarded as three discernments: 1) the want of the individual; 2) the want of the public; 3) the want of the Shechina (Divinity).

Any want is regarded as wanting to fulfill the deficiency; hence it is considered reception, and left line. Torah, however, means that one works not because one feels a lack that must be corrected, but that one wants to bestow contentment upon one’s Maker.

(It is like a prayer, and praise, and gratitude. When one engages in a way that one feels oneself in wholeness and does not see any shortcoming in the world, this is called “Torah.” However, if one engages while feeling some shortcoming, this is called “work.”)

Also, two discernments must be made during the work: 1) due to love of God, when one wants to cleave to the Creator, when one feels that this is the place where one can bring out the measure of love one feels, and love the Creator; 2) because of fear, when one has fear of God.

  1. The Domination of Israel over the Klipot

I heard

Concerning the domination of Israel over the Klipot (Shells), and vise-versa, the domination of the Klipot over Israel. First we must understand what is “Israel” and what is “The Nations of the World.”

It is explained in several places that Israel means “Internality,” called “The Anterior Kelim (Vessels),” with which one can work in order to bestow contentment upon one’s Maker. “The Nations of the World” are called “Externality,” “The Posterior Kelim,” whose sustenance comes solely from reception and not from bestowal.

The domination of the nations of the world over Israel is in that they cannot work in a form of bestowal and in the Anterior Kelim, but only in the Posterior Kelim. They entice the workers of the Creator to extend the Lights below in the Posterior Kelim.

The domination of Israel means that if they give power so that each and every one will be able to work in order to bestow contentment upon his Maker, meaning only in Anterior Kelim, even if they extend Hochma (Wisdom), it is only in a form of “A path to travel through,” and not more.

  1. In the Place Where You Find His Greatness

I heard

“In the place where you find His greatness, there you find His humbleness.” It means that one who is always in true Dvekut (Adhesion), sees that the Creator lowers Himself, meaning the Creator is present in the low places.

One does not know what to do, and therefore it is written, “that is enthroned on high, that looketh down low upon heaven and upon the earth?” One sees the greatness of the Creator and then “That looketh down low,” meaning one lowers the heaven to the earth. The advice that is given to that is to think that if this desire is from the Creator, we have nothing greater than that, as it is written, “He raiseth up the poor out of the gutter.”

First, one must see that one has a want. If he does not, he should pray for it, why does one not have it? The reason one does not have a want is due to the diminution of awareness.

Hence, in every Mitzva (Precept/Commandment), one must pray, why does one not have awareness that one is not keeping the Mitzva in wholeness? In other words, the will to receive covers so that one will not see the truth.

If one would see that one is in such a low state, then one would certainly not want to be in that state. Instead, one should exert in one’s work every time until one comes to repentance, as it is written, “He bringeth down to the grave, and bringeth up.”

It means that when the Creator wants the wicked to repent, He makes the netherworld so low for him that the wicked himself does not want to be so. Hence, one needs to pray pleadingly that the Creator will show him the truth by adding to him the Light of the Torah.

  1. The Primary Basis

I heard on the evening after Shabbat, Vayera, November 8, 1952

The primary basis is a path that is known to all. The care and the guard regarding the intellect is because it is built on the foundation of a question. If one encounters the known question, one must be armed and protected to stand guard and instantaneously reply with the known answer.

In other words, the whole structure is built on questions and answers, when one who is on the path of the Creator, and is rewarded with building the structure of Divinity. And when one has no place for questions and answers, he is called “standing.”

The Creator has prepared a place even to those who have already been granted the permanent clothing of Divinity, and are already on the path of degrees, who no longer have a place for the above work. In this place they have a free basis where faith can be.

Although it is difficult to understand how such a thing can be in high degrees, the Creator Himself can do such a thing. This is the meaning of the correction of the middle line, and the prohibition on reception from the left line.

At the same time, we see that Hochma appears only in Malchut. And even though Malchut is an opposite attribute from Hochma, still, the place for the appearance of Hochma is precisely here in Malchut.

This is the meaning of, “and let this ruin be under thy hand.” Our sages said that one does not stand on a law unless he has failed in it. Law means a discernment of Malchut (and this is the meaning of the bride; when going to the bride it is called “law”[6]). It is built solely on obstacles, meaning on a time of questions. When one has no questions, one does not have the name “Faith” or “Divinity.”

  1. The Most Important Is the Mind and the Heart

I heard on Thursday, Vayera, November 6, 1952

There should be a preparation on the discernment of “mind,” in that work which refers to the discernment of faith. This means that if one is neglectful in the work of faith, one falls into a state of wanting only knowledge, which is a Klipa (Shell), which is against the Holy Shechina (Divinity). Hence, one’s work is to strengthen the discernment of “mind” every time.

Similarly, if one feels negligence in the work of the heart, one needs to strengthen the work that relates to the discernment of “heart,” and perform opposite operations, meaning affliction of the body, which is the opposite of the will to receive. The difference between negligence in the work of the mind and the work of the heart is that there is an evil Klipa (shell) against the mind that can prompt a state of “pondering the beginning.”

Hence, one must perform opposite actions, meaning in every renewal of the discernment of “mind,” he will take upon himself remorse for the past and acceptance of the future. One can receive the source that causes it from the discernment of “still.” And the matter of the clothing of faith is a perpetual and eternal thing. Hence, one will always have it as a measurement if one’s work is clean or not, since the clothing of Shechina departs only due to a flaw, either in the mind or in the heart.

  1. Two States

I heard on Sivan 20

There are two states to the world. In the first state the world is called “pain,” and in the second state it is called “Holy Shechina (Divinity).” It is so because before one is endowed with correcting one’s deeds to be in order to bestow, one feels the world only in the form of pains and torments.

However, afterwards one is rewarded with seeing that the Holy Shechina is clothed in the entire world, and then the Creator is considered to be filling the world. Then the world is called “Holy Shechina,” which receives from the Creator. This is called “the unification of the Creator and Divinity.” As the Creator gives, so the world is now occupied solely in bestowal.

It is like a sad tune. Some players know how to perform the suffering about which the tune is composed, because all melodies are like a spoken language where the tune interprets the words that one wants to say out loud. If the tune evokes crying in the listeners to the extent that each and everyone cries because of the suffering that the melody expresses, it is then called “a tune,” and everyone loves to hear it.

However, how can people enjoy suffering? Since the tune does not point to present suffering, but to the past, meaning torments that have already past, were sweetened, and received their fill, for that reason people like to hear them. It indicates to the sweetening of the judgments, that the pains one had were sweetened. This is why these sufferings are sweet to hear, and then the world is called “Holy Divinity.”

The important thing that one should know and feel is that there is a leader to the city, as our sages said, “Abraham the Patriarch said, ‘There is no city without a leader.’” One must not think that everything that happens in the world is incidental and that the Sitra Achra causes one to sin and say that everything is incidental.

This is the meaning of Hammat (vessel of) Keri (semen). There is a Hammat filled with Keri. The Keri brings one to think that everything is Bemikreh (incidental). (Even when the Sitra Achra brings one such thoughts as to say that everything is incidental, without guidance, this is also not by chance, but the Creator wanted it this way.)

However, one must believe in reward and punishment, and that there is a judgment and there is a judge, and everything is conducted by Providence of reward and punishment. This is because sometimes when some desire and awakening for the work of God comes to a person, and he thinks that it comes to him by chance, he should know that here, too, he made an effort that preceded the hearing. He prayed to be helped from Above to be able to perform an act with intent, and this is called raising MAN.

Yet, one has already forgotten about that and did not consider it doing, since one did not receive an instantaneous answer to the prayer, so as to say, “for You hear the prayer of every mouth.” Still, one should believe that the order from Above is that the response for the prayer may come several days and months after one prays.

One should not think that it is by chance that one has received this present awakening. Sometimes one says, “Now that I feel that I do not lack anything and I have no concerns, my mind is clear and sound now, and for that reason I can focus my mind and desire on the work of God.”

It follows that one can say that his entire engagement in the work of God is, “his power and the might of his hand hath gotten him that wealth.” Thus, when one can engage and attain spiritual needs, one should believe that this is the answer to the prayer. What one has prayed for before, that prayer has now been answered.

Also, sometimes when reading some book, and the Creator opens one’s eyes and he feels some awakening, then too one’s regular conduct is to relate it to chance. However, it is all guided.

Although one knows that the whole Torah is the names of the Creator, how can one say that through the book one is reading came some kind of sublime sensation? One must know that one often reads the book and knows that the whole Torah is the names of the Creator, but nevertheless receives no luminescence and sensation. Instead, everything is dry and the knowledge that one knows does not help him at all.

Hence, when one studies in a certain book and hangs his hope in Him, one’s study should be on the basis of faith, that one believes in Providence and that the Creator will open his eyes. At that time one becomes needy of the Creator and thus has contact with the Creator. By that one can attain adhesion with Him.

There are two forces that contradict each other, an Upper Force and a Lower Force. The Upper Force is, as it is written, “Every one that is called by My Name, and whom I have created for My glory.” This means that the whole world was created only for the glory of the Creator. The Lower Force is the will to receive that argues that everything was created for it, both corporeal and spiritual things, all is for self-love.

The will to receive argues that it deserves this world and the next world. Of course, the Creator is the winner, but this is called “the path of pain.” It is called “a long way.” But there is a short way, called “the path of Torah.” It should be everyone’s intention—to shorten time.

This is called “I will hasten it.” Otherwise it will be “in its time,” as our sages said, “rewarded—I will hasten it; not rewarded—in its time,” “that I place upon you a king such as Haman, and he will force you to reform.”

The Torah begins from Beresheet (In the beginning), etc. “Now the earth was unformed and void, and darkness,” etc., and ends, “in the sight of all Israel.”

In the beginning we see that the land is “unformed and void, and darkness,” but then when they correct themselves to bestow, then they are rewarded with “and God said, let there be light etc.” until the Light appears “in the sight of all Israel.”

  1. If You Encounter This Villain

I heard after the holiday of Passover, April 27, 1943

“If you encounter this villain, draw him to the seminary, etc. and if not, remind him of the dying day.” It means that he will remind him that the work should be in the place where he is not present, which is after one’s skin. This is called “working outside one’s body,” that he has not a single thought about his own body.

  1. A Transgression Does Not Put Out a Mitzva

I heard on the eve of Shabbat, Iyar 9, May 14, 1943

“A transgression does not put out a Mitzva (Commandment),” and a Mitzva does not put out a transgression. It is the conduct of the work that one must take the good path. But the bad in a person does not let him take the good path.

However, one must know that one does not need to uproot the evil, as this thing is impossible. Rather, one must only hate the evil, as it is written, “Ye that love the Lord, hate evil.” Thus, it is only hatred that is needed, since it is the conduct of hate to separate the adhered.

For this reason, evil has no existence of its own. Rather, the existence of evil depends on love for the evil or the hate for the evil. It means that if one has love for evil then one is caught in the authority of the evil. If one hates the evil, one exits their premises and one’s evil has no dominion over that person.

It follows that the primary work is not in the actual evil, but in the measure of love and the measure of hate. And for this reason transgression prompts transgression. We must ask, “Why one deserves such a punishment?” When one falls from one’s work, one must be aided to rise from the fall. Here, however, we see that more obstacles are added to one, so that one would fall lower than one’s first fall.

But in order for one to feel hatred for the evil, one is given more evil, so as to feel how the transgression departs one from the work of God. Although one did regret the first transgression, one still did not feel a measure of remorse that would bring one hatred for the evil.

Hence, a transgression prompts a transgression, and every time one regrets, and each remorse certainly instigates hatred for the evil until the measure of one’s hatred for the evil is completed. At that time one is separated from the evil, since evil induces separation.

It therefore follows that if one finds a certain measure of hate at a level that prompts separation, one does not need a correction of transgression-prompts-transgression, and naturally, one saves time. When one has been rewarded, one is admitted to the love of God. This is the meaning of, “ye that love the Lord, hate evil.” They only hate the evil, but the evil itself remains in its place, and it is only hatred to the evil that we need.

This extends from, “Yet Thou hast made him but little lower than God,” and this is the meaning of the serpent’s saying, “and ye shall be as God, knowing good and evil.” It means that when one exerts and wants to understand all the conducts of Providence, such as the Creator, this is the meaning of, “A man’s pride shall bring him low.” It means that one wants to understand everything in the exterior mind, and if one does not understand it, one is in lowness.

The truth is that if one awakens to know some thing, it is a sign that one needs to know that thing. And when one overcomes one’s own mind, what he wishes to understand, and takes everything in faith above reason, this is called the greatest lowness in the human attribute. You find that to the extent that one has a demand to know more, yet takes it in faith above reason, you find that he is in greater lowness.

Now we can understand what they interpreted about the verse (Numbers, 12:3), “Now the man Moses was very meek,” humble and patient. It means that he tolerated the lowness in the highest possible measure.

This is the meaning of Adam ha Rishon eating from the Tree of Life prior to the sin, and that he was in wholeness. Yet, he could not walk more than the degree he stood on, since he did not feel any want in his state. Hence, he naturally could not discover all the Holy Names.

For this reason he made, “He is terrible in His doing toward the children of men,” that he would eat from the tree of knowledge of good and evil. And through this sin, all the Lights departed from him, hence, he was naturally compelled to start his work anew.

And the writing says about it that he was expelled from the Garden of Eden because if he had eaten from the Tree of Life he would have lived forever. This is the meaning of the internality of the worlds. If one enters there, one remains there forever. It means that once more one would remain without any want. And to be able to go and reveal the Holy Names, which appear by the correction of good and evil, he therefore had to eat from the Tree of Knowledge.

It is similar to a person who wants to give his friend a big barrel filled with wine, but his friend has only a small cup. What does he do? He pours wine into that cup and takes the cup home, where he pours it. After that he begins to go with the cup once more and once more fills it with wine. Then, once more he goes to his house, until he receives all the wine-barrels.

I had heard another parable that he had told of two friends, one of which became a king and the other became very poor, and he had heard that his friend became a king. The poor went to his friend the king, and told him of his bad state.

The king gave him a letter to the minister of the treasury that for two hours he would receive as much money as he wanted. The poor came to the treasury with a small box and entered and filled that small box with money.

When he came out, the minister kicked the box and all the money fell to the floor. It continued similarly time and time again, and the poor man was crying, “Why are you doing this to me?” Finally, he said, all the money that you took throughout this whole time is yours and you will take it all. You did not have the receptacles to take enough money from the treasury, and this is why that trick was played on you.

  1. The Matter of Limitation

I heard on the eve of Shabbat, Sivan 1, June 4, 1943

The matter of limitation is to limit the state one is in and not want Gadlut (Greatness). Instead, one wants to remain in one’s present state forever, and this is called eternal Dvekut (Adhesion). Regardless of the measure of Gadlut that one has, even if one has the smallest Katnut (Smallness), if it shines forever it is considered having been imparted eternal Dvekut.

However, one who wants more Gadlut, it is considered luxury. And this is the meaning of, “any sorrow will be surplus,” meaning that sadness comes to a person because he wants luxuries. This is what it means that when Israel came to receive the Torah, Moses brought forth the people to the bottom of the mountain, as it is written, “and they stood at the nether part of the mount.”

(A mount (Hebrew: Har) means thoughts (Hebrew: Hirhurim)). Moses led them to the end of the thought and the understanding and the reason, the lowest degree there is. Only then, when they agreed to such a state, to walk in it without any wavering and motion, but to remain in that state as if they had the greatest Gadlut, and to be happy for it, this is the meaning of, “Serve the Lord with gladness.” This is so because during the Gadlut it is irrelevant to say that He gives them work to be in gladness, since during the Gadlut gladness comes by itself. Instead, the work of gladness is given to them for the time of Katnut, so that they will have joy although they feel Katnut. And this is a great work.

This is called the main part of the degree, which is a discernment of Katnut. This discernment must be permanent, and the Gadlut is only an addition. Also, one should yearn for the main part, not for the additions.

  1. The Purpose of the Work

What I heard on Shevat 16, February 13, 1941

It is known that the servitude is essentially to bestow contentment upon the Maker. Yet, one must know the meaning of bestowing, as this is commonly used, and it is known that habit wears off the taste. Therefore, we must thoroughly clarify the meaning of the word to bestow.

The thing is that the will to receive too is incorporated in the will to bestow of the lower one (but the will to receive can be used with corrections), or else there is no connection between the giver and the receiver. This is because it is impossible that one will give and the other will give nothing in return, and that there will be a state of partnership.

Only when they both show love to one another is there a connection and friendship between them. But if one shows love and the other shows no response, such a love is unreal and has no right to exist. Our sages stated about the verse, “and say unto Zion: ‘Thou art My people’” (Isaiah 51), do not say Ami (My people), but Imi (with Me),[7] “to be My partner” (Zohar Beresheet p.5), meaning that the creatures are in partnership with the Creator.

It follows that when the lower one wants to bestow upon the Creator, then the lower one too should receive from the Creator. This is called partnership, when the lower one gives, and the Upper One gives too.

However, the will to receive should crave to cleave unto Him and receive His abundance, and sustenance, and goodness; and that was the purpose of creation, to do good to His creatures.

However, because of the breaking that occurred in the world of Nekudim, the will to receive fell into the domination of the Klipot (Shells), by which two discernments were made in the Kli (Vessel). The first is that it developed a relation to the separated pleasures, and the work of exiting the authority of the Klipot is called “the work of purification.” The second discernment that occurred due to the breaking is the detachment from spiritual pleasures.

In other words, one becomes distant from spirituality, and has no desire for spirituality. The correction for that is called Kedusha (Sanctity), where the order of the work is to crave His greatness. In that state the Creator shines for one in these vessels. However, we must know that to the extent that one has Kelim (plural for Kli) of purity, called “hate evil,” to that extent one can work in Kedusha, as it is written, “ye that love the Lord, hate evil.”

It follows that there are two discernments, the first is purity, and the second is Kedusha. Kedusha is called the Kli, being the preparation to receive His goodness, by way of, to do good to His creatures. However, this Kli is attributed to the lower one, meaning that it is for us to repair. In other words, it is for us to crave the good, and this means engaging extensively in His greatness and one’s own lowness.

Yet, the abundance that should appear in the Kli of Kedusha is in the hands of the Creator; He is the One who imparts the lower one with bounty. At that time the lower one cannot help in that in any way, and this is called, “The secret things belong unto the Lord our God.”

The Thought of Creation, called “to do good to His creatures,” begins from Ein Sof (No End). For this reason we pray to Ein Sof, meaning to the connection that exists between the Creator and the creatures. This is the meaning of what is written in the writings of the Ari, that we must pray to Ein Sof.

It is so because Atzmuto (His Self) has no connection with the creatures, as the beginning of the connection starts in Ein Sof, where His Name is, which is the root of creation. This is the meaning of what is written in the Yerushalmi,[8] that one who prays will pray in the Name, meaning where there is His Name, and His Name and Ein Sof are called in the words of the legend, “A tower filled with goodly matters.” This is why we pray to the Name, to receive the benefit that has been prepared for us in advance.

This is why Keter is called “His desire to do good to His creatures,” and the benefit itself is called Hochma (Wisdom), which is the essence of the abundance. This is why Keter is called Ein Sof and “Emanator.” However, Hochma is not called “emanated” yet, since there is still no Kli in Hochma, and it is considered a Light without a Kli.

Hence, Hochma, too, is discerned as the Emanator because there is no attainment in the Light without a Kli, and the whole difference between Keter and Hochma is that there, the root of the emanated is more disclosed.

  1. Haman from the Torah, from Where

I heard on Shevat 16, February 13, 1941

Haman from the Torah, from where? “Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?” (Genesis 3:11). We must understand what is the connection between Haman and Etz ha Daat (Tree of Knowledge). Etz ha Daat is considered the state of greatness of reception, which is not in Kedusha (Sanctity) and must be brought into the Kedusha through corrections.

The discernment of Haman is also the state of greatness of reception, as it is written, that Haman said, “Whom would the king delight,” the King of the world, “to honor besides myself?” It means that it is discerned as the state of greatness of reception, and this is discerned as, “And his heart was lifted up in the ways of the Lord.”

  1. Torah Is Called Indication

I heard on BeShalach 1, February 2, 1941

Torah is called “indication,” from the words “shot through.”[9] It means that when one engages in the Torah, one feels one’s remoteness to the extent of one’s exertion. In other words, one is shown the truth, meaning he is shown his measure of faith, which is the whole basis of the truth.

The basis of keeping Torah and Mitzvot is on one measure of faith, since then it appears to one that one’s whole basis is built only on the upbringing one received. This is because rearing is sufficient for one to keep Torah and Mitzvot in all its intricacies and details, and everything that comes through rearing is called “faith within reason.”

Even though this is against one’s mind, meaning reason necessitates that according to one’s addition in the Torah, so one should feel closer to the Creator. However, the Torah always shows one more of the truth. When one searches for the truth, the Torah brings one closer to the truth and one sees one’s measure of faith in the Creator.

This is so that one would be able to ask for mercy and to pray for the Creator to bring him genuinely closer to Him, which means that he will be awarded faith in the Creator. Then one will be able to give praise and gratitude to the Creator for having been granted being brought closer to Him.

However, when one does not see the measure of one’s remoteness and thinks that he is constantly adding, you find that he builds his buildings on a rickety foundation, and one has no place to pray for the Creator to bring him closer to Him. It follows that one has no place for exertion to be imparted whole faith, since one exerts only for that which one needs.

Hence, as long as one is not worthy of seeing the truth, it is the opposite. The more one adds in Torah and Mitzvot, one adds in the measure of one’s wholeness and does not see any deficit in himself. Therefore, one has no place to exert and pray to be granted faith in the Creator in truth, because when one feels corruption, you should say correction.

However, when one engages in Torah and Mitzvot in truth, the Torah indicates the truth to him, because the Torah has that power to show one’s true state of faith (and this is the meaning of, “be known”).

When one engages in the Torah and sees the truth, meaning one’s measure of remoteness from spirituality, and one sees that he is such a low creature, that there is not a worse person on earth than him, then the Sitra Achra (Other Side) comes to one with a different argument: In fact, one’s body is really very ugly, and it is true that there is not an uglier person in the world than him.

She tells him that so he will despair, since she is afraid that he will notice and come to correct his state. For this reason, she agrees to what one says, that he is an ugly person, and lets him understand that if he had been born with higher skills and better qualities, he could have overcome his evil and correct it, and would have been able to achieve Dvekut (Adhesion) with the Creator.

The answer to that should be that what she says to him is brought in Massechet Taanit (p.20), that Rabbi Elazar, son of Rabbi Shimon, came from a fenced tower from the house of his rabbi. He was riding his donkey and strolling along the riverbank, feeling great joy. And his mind was crude, as he had been studying much Torah.

A person who was very ugly came by his way. He told him: “Hello rabbi,” but he did not reply. He told him: “Vain, how ugly is that man, perhaps all your town’s men are as ugly as you?” He replied, “I do not know, but go and tell the craftsman who made me, How ugly is this vessel that you have made?” Because he knew that he himself had sinned, he descended from the donkey.

According to the above, we can see that since he had learned a lot of Torah, through it he was granted seeing the truth about the distance between him and the Creator, meaning the measure of his remoteness and nearness. This is the meaning of his mind being crude, meaning that he saw the complete form of one who is proud, which is his will to receive, and then he could see the truth that it was him who was most ugly. How did he see the truth? By learning much Torah.

Thus, how will he be able to cleave to Him, since he is such an ugly person? This is the reason why he asked if all the people were as ugly as him, or that he was the only ugly one but the rest of the people in the world were not ugly.

What was the answer? “I don’t know.” It means that that they do not feel, hence they do not know. And why do they not feel? It is for the simple reason that they were not rewarded with seeing the truth, since they lack Torah, so the Torah will show them the truth.

To that Elijah replied to him: “go to the craftsman who made me,” because he saw that he had come into a state from which he could not ascend. For this reason Elijah appeared and told him, “go to the craftsman who made me.” In other words, since the Creator created you so ugly, He must have known that it is with these Kelim (Vessels) that the goal can be achieved. So do not worry, go forward and succeed.

  1. Will Bring Him as a Burned Offering to His Will

I heard on Yitro 1, February 5, 1944

About the verse, “will bring him as a burned offering to His will,” our sages said, “How so? He is he coerced until he says ‘I want.’” We must also understand what we pray, “Let there be a will,” since more than the calf wants to eat, the cow wants to feed, so why do we need to pray, “Let there be a will Above”?

It is known that in order to extend abundance from Above, one must precede an awakening from below. We must understand why we need an awakening from below. Because of that we pray that there will be a will Above. It means that we must evoke a desire from Above to administer below.

It is not enough that we have a desire, but there has to be a good will on the part of the Giver too. Even though there is a general desire to do good to His creatures, He still awaits for our desire to awaken His desire.

In other words, if we are unable to evoke His desire, it is a sign that the desire on the part of the receiver is still incomplete. Hence, precisely by praying that there will be a will Above, our desire is made to be a genuine desire, to be a fitting Kli (Vessel) to receive the abundance.

At the same time, we must say that all that we do, both bad and good, everything extends from Above (which is the meaning of Private Providence), that the Creator does everything. Yet, at the same time we must regret the bad deeds, though it too extends from Above.

The mind necessitates that we must not regret, but justify the judgment, that we deserve the bad deeds. Nevertheless, it is to the contrary; we must regret not being permitted to do good deeds, which is certainly as a result of a punishment, meaning that we are unworthy of serving the King.

If everything is guided, how can we say that we are unworthy, since there is no act below? For this purpose we are given bad thoughts and desires that distance us from the work of God, that we are not worthy of serving Him. For this reason there is a prayer that comes on that, that this is a place of correction to be worthy and capable of receiving the work of the King.

Now we can see why there is a prayer for some trouble. This trouble must have come as a punishment, and punishments must be corrections, since there is a rule that the punishment is a correction. Thus, why do we pray to the Creator to take our corrections away?

Our sages say about the verse, “then thy brother should be dishonored before thine eyes,” since the beaten is your brother. We must know that the prayer corrects a person even more than punishment. Thus, when prayer appears instead of punishment, the affliction is lifted and the prayer is placed in its place, to correct the body.

This is the meaning of what our sages said, “Rewarded—through the Torah; was not rewarded—through affliction.” We must know that the path of Torah is a more successful way and yields more profit than the path of pain. This is because the Kelim (Vessels) that will be fit to receive the Upper Light are broader, and can yield Dvekut (Adhesion) with Him.

This is the meaning of, “He is coerced until he says, ‘I want.’” It means that the Creator says, “I want the deeds of the lower ones.”

The meaning of prayer is what our sages said, “The Creator craved the prayer of the righteous,” where by the prayer, the Kelim are made fit for the Creator to later give the abundance, since there is a fit Kli to receive the abundance.

  1. Joy Is a “Reflection” of Good Deeds

I heard on Sukkot Inter 4

Joy is a “reflection” of good deeds. If the deeds are of Kedusha (Sanctity), hence joy appears. However, we must know that there is also a discernment of a Klipa (Shell). In order to know if it is Kedusha, the scrutiny is in the reason. In Kedusha, there is reason, and in the Sitra Achra (other side) there is no reason, since another god is sterile and does not bear fruit. Hence, when one comes by gladness, one should delve in words of Torah in order to discover the mind of the Torah.

We must also know that gladness is discerned as sublime luminescence that appears by MAN,[10] which is good deeds. The Creator sentences one where one is. In other words, if one takes upon himself the burden of the Kingdom of Heaven for eternity, there is an immediate sublime luminescence on that, which is considered eternity, too.

Even if one evidently sees that one will soon fall from one’s degree, He still sentences one where one is. It means that if one has now made up one’s mind to take upon himself the burden of the Kingdom of Heaven for eternity, it is considered wholeness.

However, if one takes upon himself the burden of the Kingdom of Heaven and does not want that state to remain in him forever, this thing and this deed is not considered wholeness, and naturally, the Upper Light cannot come and rest on it. This is because it is whole and eternal, and it is not about to change. With a person, however, even if he wants, the state one is in will not be eternal.

  1. About the Rod and the Serpent

I heard on Adar 13, February 23, 1948

“And Moses answered and said: ‘But, behold, they will not believe me,’” etc. “And the Lord said unto him: ‘What is that in thy hand?’ And he said: ‘A rod.’ And He said: ‘Cast it on the ground…’ and it became a serpent; and Moses fled from before it” (Exodus 4).

We must understand that there are not more than two degrees, either Kedusha (Sanctity) or Sitra Achra (Other Side). There is no intermediary state, but the same rod itself becomes a serpent, if thrown to the ground.

In order to understand that, we will precede with the words of our sages, that He had put His Shechina (Divinity) on trees and rocks. Trees and rocks are called things of inferior importance, and specifically in this manner He placed His Shechina. This is the meaning of the question, “What is that in thy hand?”

A hand means attainment, from the words, “and if a hand attains.” A rod means that all one’s attainments are built on the discernment of inferior importance, which is faith above reason.

(This is because faith is regarded as having inferior importance, and as lowness. One appreciates the things that clothe within reason. However, if one’s mind does not attain it, but resists one’s mind, then one should say that the faith is of superior importance to one’s mind. It follows that at that time one lowers one’s mind, and says that what he understands within reason, that he resists the path of the Creator, that faith is more important than his mind. This is because all the concepts that contradict the path of the Creator are worthless concepts.

Rather, “that have eyes, and see not, that have ears, and hear not.” It means that one annuls everything that one hears and sees, and this is called going above reason. And thus it seems to a person as lowness and smallness.

However, with the Creator, faith is not considered lowness. This is because one who has no other counsel and must take the path of faith considers faith as lowness. However, the Creator could have placed His Shechina on something other than trees and rocks.

Yet, He chose this way, called faith, specifically. He must have chosen it because it is better and more successful. You find that for Him faith is not regarded as inferior importance. Quite the contrary, this path has many merits, but it appears low to the eyes of the creatures.)

If the rod is thrown to the ground and one wants to work with a higher discernment, meaning within reason, degrading the above reason, and this work seems low, one’s Torah and the work immediately become a serpent. This is the meaning of the primordial serpent, and this is the meaning of, “Any one who is proud, the Creator tells him: ‘He and I cannot dwell in the same abode.’”

The reason is, as we have said, that He has placed His Shechina on trees and rocks. Hence, if one throws the discernment of the rod to the ground, and raises oneself to work with a higher attribute, this is already a serpent. There is no middle; it is either a serpent, or Kedusha, since all the Torah and the work that one had from the discernment of a rod, all has now entered the discernment of serpent.

It is known that the Sitra Achra has no Lights. Hence, in corporeality too, the will to receive has only deficiencies, but not fulfillments of the deficiencies. And the vessel of reception remains forever in deficit, without fulfillment, because one who has one hundred, wants two hundred etc., and one does not die with half one’s wish in one’s hand.

This extends from the Upper Roots. The root of the Klipa (Shell) is the vessel of reception, and they have no correction in the six thousand years. The Tzimtzum (Restriction) is placed upon them, and hence, they do not have Lights and abundance.

This is why they entice one to draw Light to their degree. And the Lights that one receives by being adhered with Kedusha, since abundance shines in Kedusha, when they seduce one to draw abundance to their state, they receive that Light. Thus, they have dominion over a person, meaning they give him satisfaction in the state he is in so that he will not move away.

Hence, one cannot move forward through this dominion because one has no need for a higher degree. Since one has no need, one cannot move from one’s place, even a slight movement.

In that state one is unable to discern if one is advancing in Kedusha or the other way around. This is because the Sitra Achra gives one power to work more strongly, since now one is within reason, and can therefore work not in a state of lowness. It follows that thus one would remain in the authority of the Sitra Achra.

In order for one to not remain in the authority of the Sitra Achra, the Creator had made a correction where if one leaves the discernment of the rod, one immediately falls into the discernment of the serpent. One immediately falls into a state of failures and has no power to strengthen, unless one accepts the discernment of faith, called lowness, once more.

It follows that the failures themselves cause one to take upon himself the discernment of rod once more, which is the discernment of faith above reason. This is the meaning of what Moses had said, “But, behold, they will not believe me.” It means that they will not want to take upon themselves the path of working in faith above reason.

In that state the Creator had told him, “What is that in thy hand? A rod.” “Cast it on the ground,” and then, “it became a serpent.” It means that there is no intermediary state between the rod and the serpent. It is rather to know if one is in Kedusha, or in the Sitra Achra.

It turns out that in any case, they do not have any choice other than to assume the discernment of faith above reason, called “a rod.” This rod should be in the hand; the rod should not be thrown. This is the meaning of the verse, “The rod of Aaron was budded.”

It means that all the budding one had in serving the Creator was based specifically on Aaron’s rod. This means that He wanted to give us a sign to know if we are walking on the path of truth, or not. He gave us as sign to know only the basis of the work, meaning what basis one is working on. If one’s basis is the rod, it is Kedusha, and if the basis is within reason, this is not the way to achieve Kedusha.

However, in the work itself, meaning in the Torah and in the prayer, there is no distinction between one who serves Him and one who does not serve Him. This is because it is the opposite there: if the basis is within reason, meaning based on knowing and receiving, the body gives fuel for work, and one can pray and study more persistently and more enthusiastically, since it is based on within reason.

However, when one takes the path of Kedusha, whose basis is bestowal and faith, one requires great preparation so that Kedusha will shine for him. Without the preparation, the body does not give one the strength for work, and one must always exert extensively, since man’s root is reception and within reason.

Hence, if one’s work is based on earthliness, one can always be alright. However, if one’s basis for the work is on the discernment of bestowal and above reason, one needs perpetual efforts so as not to fall into one’s root of reception and within reason.

One must not be neglectful for a minute, otherwise one will fall into one’s root of earthliness, called “dust,” as it is written, “for dust thou art, and unto dust shalt thou return.” And that was after the sin of the Tree of Knowledge.

One examines if one is advancing in Kedusha or to the contrary, since another god is sterile and does not bear fruit. The Holy Zohar gives us that sign, that specifically on the basis of faith, called “a rod,” is one imparted “be fruitful and multiply” in the Torah. This is the meaning of “the rod of Aaron was budded”: the budding and growing come specifically through the rod.

Therefore, as one rises from one’s bed daily and washes oneself to purify one’s body from the filth of the body, so one should wash oneself from the filth of the Klipa, to examine oneself if one’s discernment of rod is in completeness.

This should be a perpetual examination, and if one is distracted from it, one immediately falls to the authority of the Sitra Achra, called self-reception. One becomes immediately enslaved to them, as it is known that the Light creates the Kli, hence, as much as one works in order to receive, to that extent one needs only a desire to receive for oneself, and becomes remote from matters concerning bestowal.

Now we can understand the words of our sages, “Be very very humble.” What is that fuss that it says, “very very”? It is because one becomes needy of the creatures, by having been honored once. At first one receives the honor not because he wanted to enjoy the honor, but for other reasons, such as the glory of the Torah, etc.. One is certain of this scrutiny since one knows about himself that he has no desire for honor whatsoever.

It follows that it is reasonable to think that one is permitted to receive the honor. However, it is still forbidden to receive because the Light makes the vessel. Hence, after one has received the honor, one becomes needy of the honor, and one is already in its dominion, and it is hard to break free from the honor.

As a result, one acquires one’s own reality and it is now hard to annul before the Creator, since through the honor one has become a separate entity, and in order to obtain Dvekut (Adhesion) one must annul one’s reality completely. Hence the “very, very.” “Very” is that it is forbidden to receive honor for oneself, and the other “very” is that even when one’s intention is not for self, it is still forbidden to receive.

  1. A Mitzva that Comes through Transgression

I heard on Tetzve 1, February 14, 1943

A Mitzva that comes through transgression means that if one takes upon oneself the work in order to receive a reward, it is then divided into two things:

  1. The reception of the work, which is called a Mitzva.
  2. The intention: to receive a reward. It is called a sin because reception moves one from Kedusha (Sanctity) to Sitra Achra (Other Side).

The whole basis and the reason that gave one the strength to work was the reward; hence, a Mitzva ‘that comes,’ meaning that one was brought to perform the Mitzva, this is the transgression. This is why it is called a “Mitzva that comes”; that which brings the Mitzva is the transgression, which is only the reward.

The advice for it is to do one’s work in the form of, “without seeing more,” that one’s whole aim of the work will be to increase the glory of heaven in the world. This is called working in order to raise Divinity from the dust.

The matter of raising Divinity means that the Holy Divinity is called “the collective of the souls.” It receives the abundance from the Creator, and dispenses to the souls. The administrator and what transfers the abundance to the souls is called “the unification of the Creator and divinity,” at which time the abundance extends to the lower ones. However, when there is no unification, there is no extension of abundance to the lower ones.

To make it clearer, because the Creator wanted to delight His creatures, therefore, as He thought of dispensing the abundance, He also thought of the reception of the abundance. That is, that the lower ones would receive the abundance. And both were in potential. This means that afterwards, souls will come and they will receive the actual abundance.

Also, the receiver of the abundance in potential is called “Holy Divinity,” since the thought of the Creator is a whole reality, and He does not need an actual deed. Hence the lower one… (discontinued)

  1. Round About Him It Stormeth Mightily

I heard on Nisan 9, April 18, 1948

Our sages say about the verse, “and round about Him it stormeth mightily,” that the Creator is particularly meticulous with the righteous. He asked: If they are generally righteous, why do they deserve a great punishment?

The thing is that all the borders we speak of in the worlds are from the perspective of the receivers, meaning the lower ones limit and restrict themselves to some degree, and thus remain below. Above, they agree to everything that the lower ones do, hence, to that extent the abundance extends below. Hence, by their thoughts, words and actions, the lower ones induce the abundance to come down from Above in this manner.

It turns out that if the lower one regards a minor act or word as if it is an important act, such as considering a momentary cessation in adhesion with the Creator as breaking the most serious prohibition in the Torah, then there is consent Above to the opinion of the lower one and it is considered Above as though he had broken a serious prohibition. Thus, the righteous says that the Creator is particularly meticulous with him, and as the lower one says, so it is agreed Above.

When the lower one does not feel a slight prohibition as a serious one, from Above they also do not regard the trifle things he breaks as great prohibitions. Hence, such a person is treated as though he is a small person, meaning his precepts are considered small, and his sins are considered small, too. They are both weighed as the same and he is generally considered a small person.

However, one who regards the trifle things and says that the Creator is very meticulous about them is considered a great person, and both his sins and his precepts are great.

One can suffer when committing a transgression to the extent that he feels pleasure when performing a good deed. There is a parable about that: A man did a terrible crime against the kingship and was sentenced to twenty years imprisonment with hard labor. The prison was outside the country in some desolate place in the world. The sentence was executed right away and he was sent to the desolate place at the end of the world.

Once there, he’d found other people who were sentenced by the kingdom to be there as he was, but he became sick with amnesia and forgot that he had a wife and children, friends and acquaintances. He thought that the whole world is nothing more than meets the eye in the desolate place with the people who are there; and that he was born there and did not know of more than that. Thus, his truth is according to his present feeling and he has no regard for the actual reality, only according to his knowledge and sensations.

There he was taught rules and regulations so that he would not break the rules once more, keep himself from the felonies written there, and know how to correct his actions so as to be brought out of there. In the books of the king, he learned that one who breaks this rule, for example, is sent to a desolate land far from any settlement. He is impressed by the harsh punishment, and has grievances at why such harsh punishments are given.

Yet, he would never think that he himself is one who broke the rules of the state, that he has been sentenced harshly and the verdict has been executed. In addition, since he became sick with amnesia, he will never feel his actual state.

This is the meaning of “and round about him it stormeth mightily”: One must consider his every move, that he himself had already broken the king’s commandment, and has already been banished from the settlement. Now, through many good deeds, his memory begins to work and he begins to feel how far he has become from the settled place of the world.

He begins to engage in repentance until he is delivered from there and brought back to the settled place, and this work comes specifically by one’s work. He begins to feel that he has grown far from his origin and root until he is endowed adhesion with the Creator.

  1. Descends and Incites, Ascends and Complains

I heard on Adar Aleph 19, February 29, 1948

Descends and incites, ascends and complains. One must always examine oneself, if one’s Torah and work do not descend to the abyss. This is because one’s greatness is measured by one’s measure of Dvekut (Adhesion) with the Creator, meaning on one’s measure of annulment before the Creator.

In other words, one’s self-love does not merit reference, but one wishes to annul one’s self completely. This is because in one who works in order to receive, the measure of one’s work is the measure of the greatness of one’s self. At that time one becomes a being, an object, and a separate authority. In that state it is difficult for one to annul before the Creator.

However, when one works in order to bestow, and when one completes one’s work, meaning that he has corrected one’s entire vessels of reception for oneself from what he has from the root of his soul, then he has nothing more to do in the world. It follows that one should think and concentrate on that point only.

The sign that one is walking on the path of truth if one is in the form of “descending and inciting,” meaning that one’s entire work is in a state of descent. In that state one is in the authority of the Sitra Achra (Other Side), and then he ascends and complains, meaning one feels oneself in a state of ascent, and complains about others. Yet, one who works in purity always complains about oneself, and sees others in a better degree than he feels himself.

  1. I Was Borrowed on, and I Repay

I heard on the eve after Shabbat, 1938

Understand what our sages said, “I was borrowed on, and I repay.” It means that the purpose of making the heaven and earth is the Light of the Shabbat. This Light should come to disclosure to the lower ones, and this purpose appears through Torah and Mitzvot and good deeds.

Gmar Tikun (end of correction) means when this Light appears in its completeness through an awakening from below, meaning preceded by Torah and Mitzvot. Yet, before Gmar Tikun there is also a discernment of Shabbat, called “A likeness of the next world,” when the Light of Shabbat shines in both the individual and the public as a whole.

This Light of Shabbat Comes by credit, meaning without preceding exertion, though afterwards one will pay off for all the credit. In other words, afterwards one will give all the exertion that one had to give before one was imparted the Light, he will pay afterwards.

This is the meaning of “I was borrowed on,” meaning draw the Light of Shabbat by credit, and I will pay, from the verse, “and let the hair of the woman’s head go loose.”[11] It means that the Creator will reveal this Light only if Israel will borrow, meaning extend. Although they are still not worthy, by credit, one can still draw.

  1. From Lo Lishma to Lishma

I heard on Vayechi, Tevet 14, December 27, 1947

From Lo Lishma one comes to Lishma. If we pay close attention, we can say that the period of Lo Lishma is the more important time, since it is easier to unite the act with the Creator.

This is so because in Lishma one says that he did this good deed because he serves the Creator in wholeness, and all his actions are for the Creator. It follows that he is the owner of the act.

However, when one engages in Lo Lishma, one does not do the good deed for the Creator. It turns out that one cannot come to Him with a complaint that he deserves a reward. Thus, for him the Creator is not in debt.

Hence, why did he do that good deed? Only because the Creator provided him an opportunity that this SAM would compel him and force him to do it.

For example, if people come to one’s house, and one is ashamed of being idle, one takes a book and studies Torah. Thus, who is one studying Torah for? It is not for the Mitzva of the Creator, to be favored in the eyes of the Creator, but for the guests who have come into his authority, to find grace in the eyes of man. Thus, how then can one seek reward from the Creator for this Torah, which he engaged in for the guests?

It follows that for him, the Creator did not become debited, and instead, he can charge the guests, that they would pay him a reward, meaning honor him for studying Torah. However, one cannot debit the Creator in any way.

When one performs self-examination, and says that finally, I engage in the Torah, and tosses off the cause, meaning the guests, and says that now he is working only for the Creator, then one should immediately say that everything is conducted from Above. It means that the Creator wanted to grant him engagement in the Torah, and he is not worthy of receiving an element of truth. He is unworthy of receiving the truth, hence the Creator provided him a false cause, and through this cause one engages in the Torah.

It follows that the Creator is the operator, and not the individual. Then, moreover, one should praise the Creator that even in a state of lowness that he is in, the Creator does not leave him and gives him power, meaning fuel to want to engage in words of Torah.

You find that if one pays attention to this act, one notices that the Creator is the operator, in the form of, “He alone does and will do all the deeds.” Yet, one does not put any action in the good deed. Although one makes that Mitzva, he does not do it for a Mitzva, but for another cause (man), and the cause extended from the separation.

The truth is that the Creator is the cause and He is the reason that compels him. But the Creator is robed in him in another clothing, and not in a clothing of a Mitzva, but for another fear or another love. It follows that during the Lo Lishma, it is easier to attribute the good deed and say that the Creator is the doer of the good deed, and not man.

This is simple, because one does not want to do the thing for a Mitzva, but for another cause. However, in Lishma, one knows in oneself that he is working because of the Mitzva.

This means that he himself was the cause, meaning because of a Mitzva, but not because the Creator did not place the idea and the desire to make the Mitzva in his heart, but he himself chose it. The truth is that it was all done by the Creator, but private Providence cannot be attained by a person prior to attaining the matter of reward and punishment.

  1. About the Revealed and the Concealed

I heard on, Tevet 29, January 18, 1942

It is written, “The secret things belong unto the Lord our God; but the things that are revealed belong unto us and to our children forever, that we may do all the words of this law.” We should ask, “What does the text come to tell us, that the secret things belong unto the Lord?” We should not say that concealed means unattainable and that revealed means attainable. We can see that there are people with knowledge in the concealed part, as there are people who have no knowledge in the revealed part. And it cannot be said that this means that there are more people with knowledge in the revealed part than in the concealed part. (If so, you have given only a part of the whole picture).

The thing is that in this world, we see that there are actions that are revealed as actions to our eyes. This means that man’s hand is involved there. Alternatively, there are actions where we see that an act is done, but man cannot do anything there. Rather, a hidden force operates there.

It is as our sages said: “There are three partners in man—the Creator, his father, and his mother.” The revealed part is the commandment to be fruitful and multiply. This act is done by the parents. And if the parents do their things properly, the Creator puts a soul in the newborn. This means that his parents do the revealed part, as they can only do the revealed part, but the hidden part—placing the soul in the newborn—here the parents cannot do a thing; only the Creator Himself does that thing.

Similarly, with the Mitzvot, we must do only the revealed part, as only here we can act, that is, engage in Torah and Mitzvot by way of “that fulfill His word.” However, the hidden part, meaning the soul in the keeping of Torah and Mitzvot, there one cannot do a thing. And when one keeps the Torah and Mitzvot in action, called “doing,” one should pray to the Creator that He will do the concealed part, meaning place a soul in the practical part of our share.

The practical part is called “a candle of a Mitzva,” which are only candles, which must be lit by the “Torah, Light.” The Light of the Torah ignites the Mitzva and gives the soul and the liveliness in the practical part, as with the newborn, where there are three partners.

And this is the meaning of “the things that are revealed belong unto us,” meaning that we must work in the form of “whatsoever thy hand attaineth to do by thy strength, that do.” It is only here that we can act; but obtaining the soul and vitality depend on the Creator.

And this is the meaning of “The secret things belong unto the Lord our God.” The Creator promises that if we do the share that is revealed to us, acting on the conditions of the Torah and Mitzvot in the practical part, the Creator will put a soul into our actions. However, before we are awarded the concealed, called “a soul,” our revealed part is like a body without a soul. Thus, we must be awarded the hidden part, and this is only in the hands of the Creator.

  1. The Giving of the Torah

I heard during a meal on the eve of Shavuot (Pentecost), 1948

The issue of the giving of the Torah that occurred on Mount Sinai does not mean that the Torah was given once and then the giving was stopped. Rather, there is no absence in spirituality, since spirituality is an eternal matter, unending. But since, from the perspective of the giver, we are unfit to receive the Torah, we say that the cessation is by the Upper One.

However, then, at the foot of Mount Sinai, the whole of Israel were ready to receive the Torah, as it is written, “there Israel encamped before the mount, as one man in one heart.” At that time, the whole public was prepared; they had but one intention, which is a single thought about the reception of the Torah.

However, there are no changes from the perspective of the Giver—He always gives. It is written in the name of the Baal Shem Tov that every day must one hear the ten commandments on Mount Sinai.

The Torah is called the “potion of life” and the “potion of death.” We must understand how two opposites can be said about a single subject.

We must know that we cannot attain any reality as it is in itself. Rather, we attain everything according to our sensations. And reality, as it is in itself, is of no interest to us at all. Hence, we do not attain the Torah as it is in itself, but only attain our sensations. Thus, all of our impressions follow only our sensations.

Therefore, when a person is studying Torah, and the Torah removes him from the love of God, this Torah is certainly considered “the potion of death.” Conversely, if this Torah that he is learning brings him closer to the love of God, it is certainly considered “the potion of life.”

But the Torah in itself, the existence of the Torah in and of itself, without consideration of the lower one who must attain it, is considered “a Light without a Kli,” where there is no attainment whatsoever. Hence, when we speak of the Torah, it refers to the sensations that a person receives from the Torah, and only they determine the reality for the creatures.

When one works for oneself, it is called Lo Lishma (not for Her Name). But from Lo Lishma we arrive at Lishma (for Her Name). Hence, if one has not yet been rewarded with the reception of the Torah, one hopes to be rewarded with the reception of the Torah in the following year. But when one has been awarded the wholeness of Lishma, one has nothing more to do in this world, since he has already corrected everything to being in the wholeness of Lishma.

For this reason, each and every year there is the time of reception of the Torah, since that time is ready for an awakening from below. This is because it is the awakening of the time when the Light of the giving of the Torah was revealed in the lower ones. Hence, there is an awakening from Above, which gives strength to the lower ones to be able to perform the qualifying act to receive the Torah, as then, when they were ready to receive the Torah.

Therefore, if one marches on a path where the Lo Lishma will bring him the Lishma, he marches on the path of truth. Then one should hope that he will eventually be rewarded with achieving Lishma, and will be awarded the reception of the Torah.

Yet, caution is required, to constantly keep the goal before one’s eyes, or he will march on an opposite line, as the root of the body is reception for itself. Thus, it always draws to its root, which is reception in order to receive, the opposite of the Torah, called “the tree of life.” This is why the body considers the Torah “the potion of death.”

  1. Depart from Evil

I heard after the holiday of Sukkot (the Tabernacles Feast), October 5, 1942, Jerusalem

We must take caution with “depart from evil,” to keep the four covenants.

  1. The covenant of the eyes, which is to caution from looking at women. And the prohibition is not necessarily because it might lead to a thought. The evidence of that is that the prohibition applies also to an old man of one hundred years. Rather, the real reason is that it extends from a very high root: the caution is because if one is not cautious, one might come to look upon the Holy Shechina (Divinity).
  2. The covenant of the tongue, to be watchful with truth and falsehood. The scrutinies that exist now, after the sin of Adam ha Rishon, are scrutinies of true and false. However, prior to the sin of the tree of knowledge the scrutinies concerned bitter and sweet.

Yet, when the scrutiny is in truth and falsehood, it is entirely different. At times it begins sweet and ends bitter. Hence, it follows that there is a reality of bitter which is nonetheless true.

For this reason we must be careful with changing our words. Although one thinks that one is only lying to one’s friend, we should know that the body is like a machine: as it is accustomed to walk, so it continues to walk. Therefore, when it is accustomed to falsehood and deceit, it is then impossible to walk by another way, and this forces man to proceed with falsehood and deceit when one is alone, too.

It turns out that one must deceive oneself and cannot tell oneself the truth at all, because he does not find any special preference to the truth.

We might say that he who thinks that he is deceiving his friend, is really deceiving the Creator, since besides man’s body there is only the Creator. This is because it is the essence of creation that man is called “creature” only with respect to himself. The Creator wants man to feel that he is a separated reality from Him; but except for that, it is all “the whole earth is full of His glory.”

Hence, when lying to one’s friend, one is lying to the Creator; and when saddening one’s friend, one is saddening the Creator. For this reason, if one is accustomed to speak the truth, it will help him with respect to the Creator. That is, if one had promised something to the Creator, he will try to keep his promise, since he is not used to changing his word, and by that he will be rewarded with “the Lord is thy shade.” If one keeps and does what he says, the Creator, too, will keep “blessed is he who says and does” in return.

There is a sign in the covenant of the tongue, to not speak of everything that is possible, since by speaking one reveals what is in one’s heart, and this gives a hold to the externals. This is so because as long as one is not perfectly clean, when he reveals something of his interior, the Sitra Achra (other side) has power to complain Above, and mock one’s work. She says, “What kind of work is he giving upward, since his whole intention in this work is only downward?”

This answers a great question: it is known that “a Mitzva induces a Mitzva”; so why do we often see that one often falls from one’s work? As we have said above, the Sitra Achra defames and complains about one’s work, and then comes down and takes one’s soul. That is, since she has already defamed Above, and said that his work was not clean, but that he is working in the form of reception for oneself, she comes down and takes the spirit of one’s life by asking, “What mean you by this service?” Hence, even when one is awarded some illumination of the spirit of life, he loses it again.

The advice for it is to walk humbly, so she will not know about his work, by way of “he does not reveal from the heart to the mouth.” Then the Sitra Achra cannot know of one’s work, as she only knows what is revealed by word or action; this is what she can grip.

And we should know that pain and suffering comes primarily through those who slander. Hence, we should be as careful as we can with speaking. Moreover, we should know that even when speaking mundane words, this still reveals the secrets of one’s heart. This is the meaning of “My soul failed me when he spoke.” This is the covenant of the tongue, with which we must take caution.

And the keeping should especially be during the ascent, since during the descent it is hard to walk in great degrees and cautions.

  1. Man’s Connection to the Sefirot

I heard on Adar 12, February 17, 1943

Prior to the sin of Adam ha Rishon:

  1. His Guf (body) was from Bina de Malchut de Malchut de Assiya;
  2. And he had NRN from Beria and NRN from Atzilut.

After he sinned:

His Guf fell into the discernment of the serpent’s skin, which is the Klipa (shell) of Behina Dalet, called “the dust of this world.” Clothed within it is the inner Guf of the Noga Shell, which is half good and half bad. And all the good deeds that he does are only with this Guf of Noga. And through engaging in Torah and Mitzvot, he brings this Guf back to being entirely good, and the Guf of the serpent’s skin is departed from him. And then he is awarded NRN of Kedusha, according to his actions.

Man’s NRN Connection to the Sefirot:

The essence of man’s NRN is from Behinat Malchut of the three Sefirot, Bina and ZON in each of the worlds from ABYA. If he is awarded the NRN of Nefesh, he receives from the three Behinot Malchut de Bina and ZON de Assiya. If he is awarded NRN de Ruach, he receives from the three Behinot Malchut de Bina and ZON de Yetzira. And if he is awarded NRN de Neshama, he receives from the three Behinot Malchut de Bina and ZON de Beria. And if he is awarded NRN de Haya, he receives from the three Behinot Malchut de Bina and ZON de Atzilut.

And this is what our sages said, that man thinks only from within the thoughts of his heart, that the whole body is considered “heart.” And even though man consists of four discernments of still, vegetative, animate, and speaking, they are all registered in the heart.

Since after the sin, the Guf of Adam ha Rishon fell into the serpent’s skin, which is the Klipa of Behina Dalet, called “the dust of this world,” hence, when he calculates, all his thoughts are of his heart, meaning his Guf from the Behina of the serpent’s skin.

And when he prevails through his engagement in Torah and Mitzvot—the only remedy—if he aims to bestow contentment upon his Maker, the Torah and Mitzvot purify his body. This means that the serpent’s skin departs from him. Then, the previous act of the Torah and Mitzvot, called “the Noga Shell,” considered the “inner Guf,” which was half good and half bad, has now become all good. This means that now he has achieved equivalence of form.

And then he is awarded the NRN of Kedusha, according to his deeds. That is, in the beginning he attains NRN de Nefesh from the world Assiya. Latterly, when he examines all the discernments that belong to the world Assiya, he is awarded NRN de Ruach of the world Yetzira, until he achieves NRN de Haya de Atzilut.

Thus, a different structure is made within his heart every time: where there was previously the inner Guf from the Noga Shell, which was half good and half bad, this Guf is now turned into all good, through the cleansing he had received from the Torah and Mitzvot.

Accordingly, when he had a body from the serpent’s skin, he had to think and calculate his thoughts only from within the thoughts in his heart. This means that all his thoughts were only about how to fulfill the desires to which the Klipa compels him. He had no counsel to think thoughts and aim intentions, only what sat within his heart, which was then in the form of the serpent’s skin, the worst Klipa.

Also, when he is rewarded through his engagement in Torah and Mitzvot, even in Lo Lishma (not for Her Name), when he asks and demands of the Creator to help him by engaging in Torah and Mitzvot in the form of “whatsoever thy hand attaineth to do by thy hand, that do,” and he awaits mercy from Above, that the Creator will thus help him achieve Lishma, that the whole reward that he is asking for his work is that he will be rewarded with working in order to bring contentment to his Maker, as our sages said, “the Light in it reforms it.”

In that state the body of the serpent’s skin is purified, meaning that that body is separated from him, and he is awarded an entirely different structure—the structure of Nefesh de Assiya. He also adds further until he achieves a structure from Nefesh and Ruach de Bina and ZA and Malchut de Atzilut.

But even then one has no option to think other thoughts, but only according to what the structure of Kedusha dictates. This means that he has no room to think thoughts against his own structure, but he must think and act only with the intention to bring contentment to his Maker, as his structure of Kedusha necessitates.

All the above means that one cannot correct one’s thought, but should only aim the heart—make one’s heart straight to the Creator. Then all of his thoughts and actions will naturally be to bestow contentment upon his Maker. And when he corrects his heart to have a heart and desire of Kedusha, the heart will then be the Kli in which to place the Upper Light. And when the Upper Light shines in the heart, the heart will strengthen and he will add and supplement continuously.

Now we can interpret our sages’ words, “Great is the study that yields action.” It means that through the Light of the Torah, he is led into action, as the Light in it reforms it. This is called “an act.” This means that the Light of the Torah builds a new structure in his heart.

Thus, the previous Guf, which came to him from the serpent’s skin, has been separated from him and he has been awarded a sacred Guf. The inner Guf, called “the Noga Shell,” which was half good, half bad, has become all good, and now the NRN is in it, which he attains through his actions, as he adds and supplements.

Before he is awarded a new structure, although he tries to cleanse his heart, the heart is still unchanged. In that state it is considered that he is in the form of “that fulfill His word.” Yet, we must know that the beginning of the work is specifically in the form of “that fulfill His word.”

But this is not completeness, since he cannot cleanse his thoughts in that state, since he cannot be saved from thoughts of transgression, as his heart is of a Guf of Klipa, and one thinks only from the thoughts in one’s heart. Rather, only the Light in it reforms it. At this time the separating Guf departs from him, and the inner Guf, the Noga Shell, which was half bad, becomes all good. In that state, the Torah brings one into action through the making of a new structure. And this is called “an act.”

  1. First Will Be the Correction of the World

I heard on Sivan, June, 1943

He said that first will be the correction of the world, then will be the complete redemption, the coming of the Messiah. This is the meaning of “but thine eyes shall see thy Teacher,” etc., “and the whole earth shall be full of the knowledge.” This is the meaning of what he wrote, that first the interior of the worlds will be corrected, and subsequently the exterior of the worlds. But we must know that the externality of the worlds is a higher degree than the correction of the internality.

And the root of Israel is from the interior of the worlds. This is the meaning of “for ye were the fewest of all peoples.” However, by correcting the interior, the exterior is corrected, too, though in small pieces. And the exterior will be corrected every time (until many pennies accumulate into a great sum), until all the exterior is corrected.

The main difference between the internal and the external is, for example, when one performs a certain Mitzva, not all the organs agree to it. It is like a person who fasts. We say that only his interior agreed with the fast, but his exterior is feeling discomfort by the fast, since the body is always in opposition to the soul. Thus, the difference between Israel and the nations of the world should only be made concerning the soul; but concerning the body, they are equal: Israel’s body, too, cares only for its own benefit.

Hence, when individuals in the whole of Israel are corrected, the whole world will naturally be corrected. It follows that the nations of the world will be corrected to the extent that we correct ourselves. This is the meaning of what our sages said, “Rewarded—sentences himself and the whole world to a scale of merit.” And they did not say, “sentences the whole of Israel,” but “the entire world to a scale of merit.” In other words, the internal will correct the external.

  1. With a Mighty Hand and with Fury Poured Out

I heard on Sivan 25, June 28, 1943

To understand what is written, “with a mighty hand, …and with fury poured out, will I be king over you,” we should understand that there is a rule that there is no coercion in spirituality, as it is written, “thou hast not called upon Me, O Jacob, neither hast thou wearied thyself about Me, O Israel.” There is a known interpretation by the Sayer of Duvna; hence, what does “with a mighty hand, …and with fury poured out, will I be king over you” mean?

He said that we should know that of those who want to enter God’s work in order to truly cleave unto Him and enter the King’s Palace, not every one is admitted. Rather, one is tested—if he has no other desires but only a desire for Dvekut (adhesion), he is admitted.

And how is one tested if he has only one desire? One is given obstructions. This means that he is sent alien thoughts and alien messengers to obstruct him so he would leave this path and follow the path of the populace.

And if one overcomes all the difficulties and breaks all the bars that block him, and little things cannot turn him off, then the Creator sends him great Klipot and chariots, to deflect one from admittance into adhesion with Him alone, and with nothing else. This is considered that the Creator is rejecting him with a mighty hand.

If the Creator does not show His mighty hand, it will be hard to turn him off, since he has a strong desire to cleave only to the Creator and to nothing else.

But when the Creator wants to repel one whose desire is not so strong, He turns him off with a slight thing. By giving him a great desire for corporeality, he already leaves the holy work entirely, and there is no need to repel him with a mighty hand.

Yet, when one overcomes the hardships and the obstructions, one is not easily repelled, but with a mighty hand. And if one overcomes even the mighty hand, and does not want to move from the place of Kedusha (Sanctity) whatsoever, and wants to cleave specifically onto Him in truth, and sees that he is being repelled, then one says that fury is poured out on him. Otherwise, he would be allowed inside. But because fury is poured out on him by the Creator, he is not admitted into the King’s Palace, to cleave onto Him in truth.

It follows that before one wants to move from one’s place, and breaks in and wants to enter, it cannot be said that one feels that fury is poured out on him. Rather, after all the rejections that he is rejected, when he does not move from his place, meaning when the mighty hand and the fury poured out have already been revealed upon him, then “will I be king over you.” This is so because only through bursting and great efforts does the Kingdom of Heaven become revealed to him, and he is allowed into the King’s Palace.

  1. My Soul shall Weep in Secret

I heard on Sivan 25, June 28, 1943

“My soul shall weep in secret for your pride,” for the pride of Israel. He asks, “Is there crying before the Creator, because ‘strength and gladness are in His place’”? We must understand the matter of weeping Above. Weeping is in a place where one cannot help oneself. Then one weeps that the other will help him. The meaning of “in secret” is concealments and the contradictions that appear in the world.

And this is the meaning of “my soul shall weep in secret,” since “all is in the hands of God, but for the fear of God.”

Our sages said about that, that there is weeping in the inner homes. This means that when the Light shines only in the interior and there is no disclosure of Light outwardly, for lack of Kelim in the lower ones so they can receive, then there is weeping. However, in the outer homes, when the Light can be revealed outwardly, when the abundance becomes revealed below, to the lower ones, then “strength and gladness are in His place,” and everything is seen. Yet, when He cannot bestow upon the lower ones it is called “weeping,” since He needs the Kelim of the lower ones.

  1. Confidence Is the Clothing for the Light

I heard on Nisan 10, March 31, 1947

Confidence is the clothing for the Light, called “life.” This is because there is a rule that there is no Light without a Kli (vessel). It follows that the Light, called “Light of life,” cannot clothe, but must dress in some Kli. The Kli where the Light of life is clothed is usually called “confidence.” It means that he sees that he can do every difficult thing.

Thus, the Light is felt and recognized in the Kli of confi­dence. Because of that, one’s life is measured by the measure of confidence that appears there. One can measure the magnitude of vitality in oneself according to the confidence in himself.

For this reason, one can see in oneself that as long as his level of vitality is high the confidence shines on every single thing, and he sees nothing that can obstruct him with what he wants. This is because the Light of life, which is a force from Above, shines on him and he can work with superhuman powers, since the Upper Light is not limited like corporeal forces.

However, when the Light of life leaves him, which is considered that he has descended from his previous level of vitality, then he becomes clever and inquisitive. He begins to calculate the profitability of everything, is it worthwhile to do it or not. And he becomes temperate, and not lively and sizzling as before he began to decline in his level of vitality.

However, one does not have the wisdom to say that all this cleverness and wit with which he now thinks of everything are because he’d lost the spirit of life he had then. Instead, he thinks that now he has become smart, not as he was before he’d lost the Light of life. Rather, then he was reckless and careless.

However, he should know that all the wisdom that he has now acquired came to him because he has lost the spirit of life that he had had before. Before, he measured all the acts with the Light of life that the Creator gave him. But now that he is in decline the evil inclination has the power to come to him with all their “just arguments.”

The counsel for it is that one should say that now he cannot speak to his body and argue with it. Rather, he should say, “Now I am dead and I am awaiting the revival of the dead.” Then he must begin to work above reason, meaning say to his body, “Everything you say is true, and I have nothing rational to answer you. However, I hope that I will begin to work anew. Now I take upon myself Torah and Mitzvot, and now I am becoming a proselyte, and our sages said, ‘a proselyte who has converted is like an newborn infant.’ Now I await the salvation of the Creator; He will certainly help me and I will come once more into the path of holiness. And when I have power in holiness, then I will have what to answer you. But in the meantime I must go above reason for I am still without the mind of holiness. Hence, you can win with your intellect and there is nothing I can do but believe in our sages who said that I should keep Torah and Mitzvot with faith above reason. I must certainly believe that by the power of faith we will be helped from Above, as our sages said, ‘He who comes to purify is aided.’”

  1. After the Tzimtzum

I heard in 1943

After the Tzimtzum (restriction), the Upper Nine became the place of Kedusha, and Malchut, over which there was the Tzimtzum, became the place of the worlds. And there are two discernments to be made: 1) a vacant place, which is a place for the Klipot, whose essence is the desire to receive only for themselves; and 2) a free place, meaning a place that became free for inserting what one chooses—Kedusha or the opposite.

Had it not been for the Tzimtzum, the whole of reality would have been in the form of Simple Light. Only after the Tzimtzum occurred was there room for choosing to do bad or good.

The bounty extends into that place through choosing the good. And this is the meaning of what is written in the writings of the Ari, that the Light of Ein Sof shines to the lower ones.

Ein Sof is called “the desire to do good to His creations.” And although we discern many worlds, ten Sefirot, and other names, it all extends from the Ein Sof, called “the Thought of Creation.”

The names, Sefira and “world,” are because the abundance that pours off the Ein Sof descends through that Sefira and world. This means that since the lower ones cannot receive His bounty without preparation and correction, in order for the lower ones to be able to receive, corrections were made, by which there was ability to receive. This is called Sefirot.

In other words, each Sefira has its unique correction. Because of that there are many discernments. But they are only with respect to the receivers, since when the lower one receives the abundance from Ein Sof, it receives through a special correction, which adapts it to receive the bounty. This is the meaning of receiving through a special Sefira; although there are no changes whatsoever in the bounty itself.

Now you will understand the matter of the prayer that we pray to the Creator, which is the Light of Ein Sof, being the connection that the Creator has with the creatures, called “His desire to do good to His creations.” And even though there are many names with the aim of the prayer, the interpretation is that the bounty will pour forth through the corrections in the souls. This is because precisely through the corrections in the souls will the abundance be in the hands of the receivers.

  1. World, Year, Soul

I heard in 1943

It is known that there is no reality without someone who senses the reality. Hence, when we say “Nefesh de Atzilut,” it means that we are sensing a certain measure of attainment in the Upper Abundance, a measure which we call Nefesh.

And world refers to the “common” within that attainment, meaning that all the souls have a common form so anyone who attains that degree attains that name, Nefesh. This means that it is not necessarily that a specific individual attains that name and in that form, but that anyone who achieves that degree—which is certainly through the preparation of Kedusha and purity—the abundance appears to him in that form, called Nefesh.

We can understand that from a corporeal example, applied in this world. For example, when one says to another, “Now I am going to Jerusalem,” when he says the name of the city, everyone knows and recognizes that city. They are all certain of the place he is speaking of, since those who have already been to that city know what this is about.

  1. There Is a Discernment of the Next World, and There Is a Discernment of This World

I heard during a meal celebrating a circumcision, Jerusalem

There is a discernment of “the next world,” and there is a discernment of “this world.” The next world is considered “faith,” and this world is considered “attainment.”

It is written about the next world, “they shall eat and they shall delight,” meaning that there is no end to the satiation. This is so because everything that is received by faith has no limits. However, what is received through attainment already has limits, since everything that comes in the Kelim of the lower one, the lower one limits it. Hence, there is a limit to the discernment of this world.

  1. With All Thy Offerings Thou Shalt Offer Salt

I heard on Shevat 30, January-February, celebrating the completion of Part Six, Tiberias

“With all thy offerings thou shalt offer salt,” meaning the covenant of the salt. The covenant corresponds to the mind. It is generally accepted that when two people do good to each other, when love acts between them, they certainly do not need to make a covenant. But at the same time, we can see that precisely when love acts, it is the usual time to make covenants. Then he said that the making of the covenant is for afterwards.

This means that the agreement is made now so that later, if there is a state where each of them thinks that the other’s heart is not whole with one’s friend, they will have an agreement. This agreement will obligate them to remember the covenant that they had made, in order to continue the old love in this state, too.

And this is the meaning of “with all thy offerings thou shalt offer salt,” meaning that all of the Krevut[12] in the work of God should be about the covenant of the King.[13]

  1. One Learns from One’s Soul

I heard on Elul 8, August 24, 1947

“One learns from one’s soul.”

It is known that the whole Torah is studied primarily for the needs of the soul, meaning for those who’ve already been awarded a discernment of a soul. However, they must still crave and search the words of Torah of others who attained, to learn new ways from them, which the previous ones have invented in their innovations in the Torah. Thus, it will be easy for them to advance in the High Degrees, meaning that through them they will advance from degree to degree.

But there is a Torah that is forbidden to disclose, since each soul should make that scrutiny by itself, and not have that scrutiny done for it by another. Hence, before they make the scrutiny themselves, it is forbidden to disclose to them the words of Torah.

This is why the great ones hide many things. And except for this part, there is great benefit to the souls by what they receive from others’ innovations of the Torah. And “one learns from one’s soul” how and what to receive, and to be assisted by others’ innovations in the Torah, and what he himself should innovate.

  1. The Torah, the Creator, and Israel Are One

I heard on Sivan, June, 1943

“The Torah, the Creator, and Israel are one.”

Hence, when one is studying Torah, he should study Lishma. This means that he studies with the intention that the Torah will teach him, meaning as is the name of the Torah, which means “instruction.” And because “the Torah, Israel, and the Creator are one,” the Torah teaches one the ways of the Creator, how He is clothed in the Torah.

  1. Atzilut and Bya

I heard on Tamuz 15, Pinechas 1, July 18, 1943

Atzilut is considered from the Chazeh up, which is only vessels of bestowal. BYA means reception in order to bestow, the ascent of the lower Hey to the place of Bina.

Because man is immersed in the will to receive in order to receive, one cannot do a thing without having reception for oneself in there. For this reason our sages said, “from Lo Lishma one comes to Lishma.” This means that we begin the engagement in Torah and Mitzvot in order to “give us the wealth of this world,” and afterwards, “give us the wealth of the next world.”

And when studying this way, one should achieve studying Lishma, for the Torah. This means that the Torah will teach him the ways of the Creator. And he should first make the sweetening of Malchut in Bina, which means that he elevates Malchut, called “will to receive,” to Bina, which is considered bestowal. That is, that all of one’s work will be only in order to bestow.

And then it becomes dark for him. He senses that the world has grown dark on him, since the body gives strength to work only in the form of reception, and not in the form of bestowal. In that state, one has but one counsel: to pray to the Creator to open his eyes so he can work in the form of bestowal.

And this is the meaning of “who stands for the question?” It refers to Bina, called Mi (water) and the question comes from the verse, “asking about the rains,” meaning prayer. Since they arrive at the state of “water of Bina,” there is room to pray for it.

  1. Concerning Back to Back

I heard

Panim and Achor (face and back).

Panim means reception of bounty or bestowal of bounty.

Negation is called Achoraim (posterior), meaning neither receiving nor giving.

Hence, in the beginning of the work, one is in a state of Achor be Achor (back to back) because he still has the vessels of the desire to receive. If he extends abundance into these Kelim, he could blemish the Light, since he is considered opposite in value, since the Lights come from the root, and the root only bestows.

For this reason, the lower ones use the Kelim of Ima, called Achoraim, meaning that they do not want to receive, so as not to blemish. And the Emanator, too, does not bestow upon them, for the above reason, that the Lights guard themselves so the lower ones do not blemish them. This is why it is called Achor be Achor.

To explain what is written in several places, that “wherever there is a deficiency, there is suction for the Klipa.” We might say that the reason for it is that this place is still not clear of Aviut. Otherwise, the Light would have illuminated in perfection, since the Upper Light never stops. If there is a place that is corrected with a Masach, the Upper Light is immediately gripped there. And since there is a place of deficiency, meaning absence of the Upper Light, there is certainly a discernment of Aviut (thickness/will to receive), whose entire grip is in the will to receive.

  1. Concerning Raising Man

I heard

It is known that because of the breaking, sparks of Kedusha fell into BYA. But there, in BYA, they cannot be corrected, and hence must be elevated to Atzilut. And by doing good deeds and Mitzvot with the aim to bring contentment to one’s Maker and not to oneself, these sparks rise to Atzilut. Then they are integrated in the Masach of the Upper One, at the Rosh of the degree, where the Masach remains in its eternity. And at that time there is a Zivug (spiritual coupling) on the Masach by the Hitkalelut (mixture/integration) of the sparks, and the Upper Light spreads through all the worlds according to the measure of the sparks that they have raised.

This is similar to the Hizdakchut (purification) of the Partzufim of Akudim. We learned that during its Hizdakchut, when the Light departs because of it, the Masach of the Guf ascends along with the Reshimot to Peh de Rosh. The reason is that when the lower one stops receiving, it is considered that it has been purified of its Aviut (will to receive). Hence, the Masach can rise back to Peh de Rosh, as its whole decline into the degree of Guf was because the Light expanded from Above downward, into the vessels of reception.

Also, the Rosh is always discerned as being from below upward, meaning in resistance to the expansion. And when the Guf stops receiving the Lights from Above downward because of the absence of the Masach that had been purified by the Bitush (beating) of the internal and the external, it is considered that the Masach de Guf has been purified of its Aviut, and ascended to the Rosh with the Reshimot.

Additionally, when one engages in Torah and Mitzvot in order to bestow and not to receive, through it, the sparks rise to the Masach in the Rosh, in the world of Atzilut (and they rise degree-by-degree until they arrive at the Rosh de Atzilut). And when they are integrated in that Masach, and the level of Light appears according to the size of the Masach, more Light is added in all the worlds. And man, too, who caused that betterment Above, receives illumination by having improved Above, in the worlds.

  1. The Prayer One Should Always Pray

What I heard in private on Vayera, November 1952

Faith is discerned as Malchut interpreted in the mind and the heart, that is, bestowal and faith. And opposite faith there is the discernment of the “foreskin,” which is knowing, whose way is to appreciate the discernment of the foreskin. Faith, however, called “the Holy Shechina (Divinity),” is in the dust. This means that this work is considered disgraceful, and everyone escapes walking on this path. But only this is called “the path of the righteous and Kedusha.”

The Creator wants His names to be revealed only in this manner, as in this manner it is certain that they will not blemish the Upper Lights, since the whole basis is bestowal and Dvekut (adhesion). Also, the Klipot cannot suck from this discernment, since their whole suction is from knowing and receiving.

And where there is darkness, the Holy Shechina cannot receive the Upper Lights into it, so the Lights do not fall into the Klipot. Because of that there is the sorrow of the Shechina, meaning that the Upper Lights are detained from being drawn into it, so it can bestow upon the souls.

And this depends on the lower ones alone. The Upper One can only dispense the Upper Light; but the force of the Masach, so the lower one does not want to receive anything in the vessels of reception, depends on the work of the lower ones; that is, the lower ones must make that scrutiny.

  1. Concerning the Right Vav, the Left Vav

I heard on Adar 19, February 24, 1943

There is the discernment of Ze (‘this’ in male form) and the discernment of Zot (‘this’ in female form). Moses is considered Ze, which is the King’s best-man. The rest of the prophets are considered Zot or Koh (the letters Chaf and Hey), which is the meaning of Yadecha (thy hand), a left Vav. There also is the discernment of the right Vav.

And this is the meaning of “the gathering Zayins,” which gather two Vavs. This is the meaning of “and one that contains them,” which is the thirteen, considered a complete degree.

There is a right Vav and there is a left Vav. The right Vav is called “the tree of life,” and the left Vav is called “the tree of knowledge,” where there is the place of the guarding. The two Vavs are called “the twelve Challahs,”[14] two rows, six in a row, which is the meaning of the thirteen Tikkunim (corrections), which are twelve, and one that contains them, called “luck and cleansed.”

It also contains the thirteenth correction, called “shall not be cleansed,” which is the meaning of the gathering Zayins. The Zayin is Malchut; she contains them. Before one is rewarded with “shall not turn back to folly,” she is called “shall not be cleansed.” And those who have already been rewarded with not turning back to folly are called “cleansed.”

This is the meaning of “will reveal its flavors in twelve roars, which are a sign in his sky, twice and weak” (in the song I will Prepare for a Meal). It is also written, “she will be crowned with Vavs and gathering Zayins” (in the song I will Praise with a Song). We should interpret the crowning with the Vavs, that the connection through two Vavs is the meaning of the twelve roars (which are the twelve Challahs) that are a sign in the sky.

A sign is called Yesod, and it is called “twice and weak.” This means that the Vavs have been doubled: the left Vav is called “the tree of knowledge,” the place of the guarding. Then they became weak (called “light”), and then a room was made through which it was easy to pass. Had it not been for the doubling with the tree of knowledge, they would have had to work with the right Vav, discerned as “the tree of life.” And then, who could elevate himself and receive the Mochin?

However, with the left Vav, discerned as the keeping, one is always in this form. And by merit of the keeping, when he assumes above reason, his work is then desirable. This is why it is called “weak,” light, meaning it is easy to find a place for work.

This means that in any state one is in, one can be the Creator’s worker, since he does not need anything, but does everything above reason. It turns out that one does not need any Mochin, with which to be the servant of the Creator.

Now we can interpret what is written, “set up a table before me, against my enemies.” A table means, as it is written, “and sendeth her out of his house, and she departeth out of his house, and goeth” (Deuteronomy 24:1-2). A Shulchan (table) is like VeShlacha (and sendeth her), meaning exit from the work.

We should interpret that even during the exits from the work, meaning in a state of decline, one still has a place to work. This means that when one prevails above reason during the declines, and says that the descents, too, were given to him from Above, the enemies are thus canceled. This is so because the enemies thought that through the declines the person will reach utter lowness and escape the campaign, but in the end the opposite occurred—the enemies were cancelled.

This is the meaning of what is written, “the table that is before the Lord,” that precisely in this manner does he receive the face of the Creator. And this is the meaning of subduing all the judgments, even the greatest judgments, since he assumes the burden of the Kingdom of Heaven at all times. That is, he always finds a place for work, as it is written that Rabbi Shimon Bar-Yochai said, “there is not a place to hide from Thee.”

  1. What Is “So He Drove the Man Out of the Garden of Eden lest He Would Take of the Tree of Life”

I heard on Adar 24, March 19, 1944

It is written, “and said unto him: ‘Where art thou?’ And he said: ‘I heard Thy voice,’” etc., “‘and I was afraid, because I was naked; and I hid myself.’…lest he put forth his hand, and take also of the tree of life,” etc.. “So He drove out the man.”

We should understand Adam’s fear, which was so much that he had to hide because he saw himself being naked. The thing is that before he ate from the tree of knowledge, his nourishment came from Bina, which is the world of freedom. Afterwards, when he ate from the tree of knowledge, he saw that he was naked. This means that he was afraid lest he would take the Light of Torah and use it in the form of “the herdsmen of Lot’s cattle.”

“The herdsmen of Lot’s cattle” means that there is faith above reason, called “the herdsmen of Abraham’s cattle.” In other words, one who has been rewarded with attainment of the Light of Torah does not take it as the basis of one’s work, saying that now he no longer needs strengthening in faith in the Creator, since he already has the foundation of the Light of the Torah. This is called “the herdsmen of Lot’s cattle,” considered “the cursed world,” which is considered a curse. This is the opposite of faith, which is a blessing.

Rather, he said, he says that now he sees that if he goes with faith above reason, he is given the Light of the Torah from Above, to show him that he is marching on the path of truth. And it is not that he takes it as support, that his work will be within reason, from which one comes into the discernment of the vessels of reception, on which there was the Tzimtzum (restriction). This is why it is called “the place of the curse,” since Lot means the cursed world.

And in that regard the Creator told him, “Why are you afraid to take these Lights for fear that you will blemish them? Who told thee that thou was naked? It must be because you have eaten off the tree of knowledge, and this brought you the fear. When you were previously eating off every tree in the garden, meaning when you were using the Lights by way of ‘herdsmen of Abraham’s cattle,’ you had no fear at all.” Hence he drove him out, “lest he put forth his hand, and take also of the tree of life.”

The fear was that he would repent and enter the tree of life. But what is the fear? Since he had sinned in the tree of knowledge, he must now correct the tree of knowledge.

This is the meaning of “He drove him out of the garden of Eden,” to correct the sin of the tree of knowledge. And afterwards he will have the ability to enter the garden of Eden.

The garden of Eden means the ascent of Malchut into Bina, where she receives Hochma, as Eden means Hochma. And then Malchut, called “garden,” receives Hochma in the form of “Eden,” and this is “the garden of Eden.”

  1. What Is the Fruit of Goodly Trees, in the Work

I heard on Sukkot inter 1, September 27, 1942

It is written, “And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook” (Leviticus 23:40).

And we should interpret “fruit of goodly trees”: A tree is considered righteous, called “tree of the field.” “Fruit” is the progeny of the tree, meaning the progeny of the righteous, which are the good deeds, which should be in the form of adornment in his tree.

“From year to year” means a whole year, which are “six months with oil of myrrh, and six months with sweet odors.” The wicked, however, are “like the chaff which the wind driveth away.”

“Branches of palm-trees” are two spoons, which are the two Heys, the first Hey and the last Hey, by which one is awarded “one golden pan of ten shekels, full of incense.”

The spoons mean coercion, that one assumes the Kingdom of Heaven coercively. This means that despite reason’s disagreement, one goes above reason. This is called “coercive mating.” Tmarim (palm-trees) comes from the word Morah (fear), which is fear (by way of “and God hath so made it, that men should fear before Him”).

And because of that it is called Lulav (palm branch). This means that before one is rewarded, he has two hearts. And this is called Lo Lev (no heart), meaning that the heart is not devoted solely to the Creator. And when he is rewarded with the discernment of Lo (to Him), meaning a heart to the Creator, this is the Lulav.

Also, one should say, “When will my actions reach the actions of my fathers?” Through it, one is rewarded with being a branch of the holy patriarchs, and this is the meaning of “boughs of thick trees,” which are the three myrtles.

Yet, at the same time one should be in the form of “willows of the brook,” tasteless and scentless. And one should delight in this work, even though he feels no flavor or fragrance in this work. And then this work is called “the letters of Thy Unified Name,” by which we are awarded complete unification with the Creator.

  1. And They Built Store-Cities

I heard from my father, Shevat 3, January 31, 1941

The writing says (Exodus 1): “And they built for Pharaoh store-cities,[15] Pithom and Raamses.” We should ask, “Pithom and Raamses means that they are beautiful cities, while the words Arei Miskenot imply poverty and meagerness, and they also imply danger?” And we must also understand what Abraham the Patriarch asked, “Whereby shall I know that I shall inherit it” (Genesis 15; 8)? What did the Creator reply? It is written, “And He said unto Abram: Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them, and they shall afflict them four hundred years.”

The literal meaning is hard to understand, since the question was that he wanted guarantees on the inheritance, and there is no apparent guarantee in the Creator’s answer, that your seed will be in exile, which means that this was a sufficient answer for him. Moreover, we see that when Abraham had a long argument with the Creator regarding the people of Sodom, he kept saying “perhaps.” Here, however, when the Creator said that his seed will be in exile, he immediately received it as a sufficient answer, and did not argue and said, “perhaps?” Instead, he accepted it as a guarantee on the inheritance of the land.

We must understand this answer, and we must also understand what the meaning is that the Zohar interprets about the text, “Pharaoh drew nigh,” saying that he drew them toward repentance. Can it be that evil Pharaoh would want to bring them closer to repentance?

In order to understand all that, we must understand what our sages said (Sukkah, 52; 71): “Rabbi Yehuda says: At the end of days, the Creator brings the evil inclination and slaughters it before the righteous and before the wicked. To the righteous it seems like a high mountain, and to the wicked it seems as a thread of a hair’s breadth. These cry and those cry. The righteous cry, saying ‘How could we conquer such a high mountain?’ and the wicked cry, saying ‘How could we not conquer this thread of a hair’s breadth?’’”

This verse is perplexing through and through:

  1. If the evil inclination has already been slaughtered, how are there still wicked?
  2. Why do the righteous cry? Quite the contrary, they should have been happy!
  3. How can there be two opinions in reality when they have both arrived at the state of truth? This verse speaks of the end of days, which is certainly a state of truth, so how can there be such a difference in reality between a thread of a hair’s breadth and a high mountain?

He explains this with the words of our sages (there): “Rabbi Assi says: ‘In the beginning, the evil inclination seems like spider-web, and in the end, it seems like cart-ropes,’ for it is said, ‘Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope’ (Isaiah 5).”

There is a great rule we must know. Our work, which was given to us so as to be a basis for faith above reason, is not because we are unworthy of a high degree. Hence, this was given to us so as to take it all in a vessel of faith. It appears to us as ignominy and worthlessness, and we are anxious for the time when we can rid ourselves of this burden, called “faith above reason.” However, it is a great and very important degree, whose sublimity is immeasurable.

The reason it appears to us as ignominy is because of the will to receive in us. Thus, we must discern a Rosh (Head) and a Guf (Body) in the will to receive. The Rosh is called knowing, and the Guf is called receiving. Because of that, we consider everything that is against knowing as low and beastly.

Now we can interpret what Abraham the Patriarch asked, “Whereby shall I know that I shall inherit it?” How would it be possible for them to accept the burden of faith, since it is against reason, and who can go against reason? Thus, how will they come to be granted the Light of faith, since perfection depends on that alone?

The Creator answered him, “Know of a surety etc. that they will be in exile.” This means that He had prepared a Klipa (shell), which is the evil inclination, an evil person, Pharaoh king of Egypt. The letters of the word Pharaoh are like the letters of the word Oref[16] (back of the neck).

The Ari wrote (Shaar HaKavanot for Pesach) that Pharaoh is considered the Oref of Egypt.[17] He would suck out the abundance that comes to the lower ones with his question (Exodus 5; 2), “Who is the Lord that I should hearken unto His voice?” By this very question, they are at the hands of the Klipot (shells), as the RAMBAM says (Hilchot Deot), regarding not turning to idol gods, that with this approach alone, meaning with the very question, the prohibition on turning to them is already broken.

The evil inclination wishes to suck abundance from the Kedusha (Sanctity). Thus, what does it do to suck abundance from the Kedusha? The writing tells us, “and Pharaoh drew nigh.” The Zohar interprets that he brought them nigh to repentance. It asks: How can we say that Pharaoh brought them close to repentance, if the conduct of the Klipot is to turn one away from the Creator?

We must understand this by what is written in the Zohar (“Introduction to the Zohar” and the Sulam Commentary): “Transgression is concealed within you, like the serpent that strikes and hides its head inside its body.” Also, in the Sulam: “Like, etc. Since that transgression is concealed, the force of the serpent that strikes the people of the world and brings death to the world is still in full power and cannot be revoked. It is like a serpent that bites a human and immediately brings its head to its body, and then it is impossible to kill it.”

There is yet another saying in the Zohar, that the serpent bows its head and strikes with its tail. This means that sometimes it lets one take upon himself the burden of faith above reason, which is the bowing of the head, but it strikes with tail. The tail can be interpreted as the end, that it bowed its head so as to ultimately receive in order to receive. In other words, it first gave one permission to accept faith so that afterwards it would take everything into its own authority, for the Klipa knows that there is no way to receive abundance except through Kedusha.

This is the meaning of Pharaoh bringing them near. It is explained that he deliberately brought Israel to repentance, so as to afterwards take everything from them into his own authority. This is why the Ari wrote that Pharaoh sucked all the abundance that came down to the lower ones. He sucked from the Oref and from the throat, which is considered the head of the body, meaning it would take everything in its vessels of reception.

This is the meaning of “And they built Arei Miskenot,” meaning that this was for Israel. In other words, all their work during the exile was taken into Pharaoh’s custody, and Israel remained poor. We should also interpret Miskenot from the word Sakana (danger), meaning that they were in great danger of remaining in that state for the rest of their lives. However, to Pharaoh, the work of Israel was Pithom and Raamses, meaning very beautiful cities.

Thus, the meaning of “And they built Arei Miskenot,” (to Israel), and Pithom and Raamses, to Pharaoh. This is because all the work of Israel fell into the Klipot, and they saw no blessing in their work.

When they prevailed in their work in faith and bestowal, they did see fertility; and the moment they fell into knowing and receiving, they immediately fell into the hands of the Klipa of Pharaoh. Finally, they came to a determined resolution that the work must be in faith above reason and bestowal.

However, they saw that they were unable to come out of Pharaoh’s power by themselves. This is why it is written, “And the children of Israel sighed by reason of the bondage,” since they were afraid that they might stay in exile for all time. Then, “their cry came up unto God,” and they were awarded exodus from the exile in Egypt.

It turns out that before they saw the situation, that they are in the hands of the Klipot, and were hurting and afraid that they would remain there forever, they had no need for the Creator’s help from vessels of reception, if the shortcoming and detriment caused by them is unfelt, which is all that obstructs them from cleaving to the Creator. This is because otherwise one has a higher regard to work in the form of knowledge and reception, and faith is considered lowness. They choose knowledge and reception, since this is what man’s exterior mind necessitates.

Hence, they were given the exile to feel that they do not progress toward nearness to the Creator, and all their work sinks in the Klipa of Egypt. Finally, they saw that they have no other choice but to resolve to a work of lowness, which is faith above reason, and yearn for bestowal. Otherwise they feel that they are in the dominion of the evil inclination.

It turns out that the faith that they have taken upon themselves was because they saw that otherwise they would have no counsel, and hence agreed to a work of ignominy. This is considered “conditional work,” when they have accepted this work so they do not fall into the net of the Klipot. This is why they had taken this work upon themselves.

However, if the reason is revoked, the love for this work is revoked, too. In other words, if the evil inclination is cancelled, and there is no one that brings them thoughts of not turning to idol gods, then the love for the work in ignominy is revoked.

Now we can understand what our sages wrote: “In the beginning, the evil inclination seems like spider-web, and in the end, it seems like cart-ropes.” We know that there is a discernment of “coercive,” “mistaken,” and “deliberate.” The will to receive that is imprinted in man is considered “coercive,” since one cannot revoke it, and it is therefore not considered a sin, but a misdeed, as it is written, “Woe unto them that draw iniquity with cords of vanity.” It cannot be rejected or hated, since he does not feel that it will be a sin.

However, afterwards, it turns out like “sin, as it were with cart-ropes,” and the Klipot were then made of this will to receive, which have a complete structure, as it is written, “God hath made even one as well as the other.” This is where the evil inclination comes from, meaning everything comes out of this thread.

Since it already showed itself to be a sin, then everyone knows to guard themselves from this thread, and they understand that there is no other counsel if they want to enter Kedusha, except to resolve to work in lowness, meaning faith and bestowal. Otherwise they see that they are under the authority of the Klipa of Pharaoh, King of Egypt.

It follows that the benefit in the exile was the feeling that the will to receive is a sin, and this is the reason to decide that there is no other counsel but to try and acquire vessels of bestowal. This is also the meaning of the Creator’s answer to Abraham the Patriarch about his request for guarantees for the inheritance of the land: “Know of a surety that thy seed etc. and they shall afflict them etc.” Through the exile they would come to discover that the thread is a sin, and then they would accept the real work of detaching themselves from the sin.

This is the meaning of what Rabbi Yehuda said, that in the future death shall be swallowed up forever, meaning the Creator will slaughter the evil inclination, and all that will be left of it is but the tiny thread, which is not even felt as a sin. (The thread which is like a hair’s breadth is something that cannot be seen in the eye.)

Yet, some evil and righteous do remain, and they all want to cleave to Him. The wicked have not yet corrected their thread, when the evil inclination still existed, and they could feel that it is a sin. Now, however, when there is no evil inclination, all that is left is but the tiny thread, and they have no reason to make them turn their vessels of reception into vessels of bestowal, since a thread of a hair’s breadth is unfelt. But nevertheless, they cannot yet cleave to Him because there is disparity of form there, and He and I cannot dwell in the same abode.

Their correction is to be dust under the feet of the righteous. This means that since the evil inclination has been cancelled, the righteous have no reason to have to go with faith above reason. Hence, since they have no reason, who would make them?

They see that the wicked are left with the thread and did not correct the thread while there was evil inclination; and it was the time to correct it since then the will to receive was evidently a sin, whereas now it does not seem like sin, but like a thread. Hence, if there is no reason, there is no place to correct.

Yet, there is also no place for adhesion, since the disparity of form remains, and all their correction is that the righteous walk on them. This means that they now see that there is no fear from the net of the Klipot, since the evil inclination has been slaughtered.

Thus, why do they now have to work in faith above reason? Now they see that the wicked cannot reach adhesion because they now have no reason, meaning an evil inclination that will be distinguished as a sin, yet they remain outside for there is still disparity of form. Hence, when the righteous see this, they understand how good it was for them that they had a reason to work in bestowal.

They thought they were engaged in bestowal only because of the evil inclination, but they see that the sin they saw was for their own good. In other words, this is the real work, and it is not because of fear of falling into the hands of the Klipot that they do this work. The evidence for that is that they see that the wicked who did not correct the thread, and now have no reason to, and remain outside, and cannot come to adhesion with the Creator.

It follows that the righteous receive the strength to go from strength to strength through the wicked, and the wicked have become dust under the feet of the righteous, and the righteous walk on the discernments that remain as wicked.

Hence, in retrospect, this work specifically is important. And it is not because of necessity, as they first thought, while there was evil inclination. Now they see that even without the evil inclination it is worthwhile to work in bestowal and faith.

Regarding “these cry and those cry,” it is known that weeping is Katnut (smallness, infancy), VAK. There is a differentiation between GAR and VAK. Mochin de VAK (Light of VAK) illuminate from the past, meaning they take sustenance from what they have been through. Mochin de GAR, however, shine in the present by uniting the Zivug (spiritual coupling).

This is the meaning of the righteous crying and saying, “How could we conquer such a high mountain?” Now they see what was prior to the slaughtering of the evil inclination, that its dominion was indeed great, as it is written, “God hath made even one as well as the other.” They received great mercy by the Creator, who gave them the power to defeat the war against the inclination, and they now rejoice in the miracle that they had then, meaning in the past. This is called Mochin de Katnut.

The wicked cry because now there is no way for them to cleave to Him, even though they now see that it is only a tiny thread. But since there is no evil inclination, they have no reason to turn the vessels of reception to bestowal; they can only see that they are on the outside; this is why they cry.

However, their correction is in becoming dust under the feet of the righteous. In other words, by the righteous seeing that now there is no evil inclination, the wicked still cannot attain adhesion. Thus, they say about their thoughts that they had followed the path of bestowal only because of the evil inclination, they see that this is the actual vessel. This means that even if there hadn’t been an evil inclination, still this path is true, and that the path of faith is a wonderful path.

Now we understand why wicked remain after the slaughtering of the evil inclination; it is so that they become dust under the feet of the righteous. If wicked had not remained, there would not be anyone to show this great thing, that the path of faith is not because of conditional love. Meaning, it is not because of the evil inclination that the path of faith should be followed, but this is unconditional love, since now there is no longer any evil inclination, and still, only through faith can adhesion with the Creator be acquired.

I heard on another occasion: The reason we specifically need faith is the pride in us. It is then difficult for us to accept faith. Meaning, although faith is a sublime and wonderful degree, which the lower one cannot attain and understand its preciousness and sublimity, it is only because of our pride, meaning the will to receive. We imagine it as low and beastly, and for that reason we were given the evil person.

I heard another time: We see that when we do not want to accept faith, we fall from our state. We rise and fall every time, until we resolve that there is no other counsel but to set faith permanently. This was in order to receive faith, and this is “And they built Arei Miskenot” (for Israel), for Pharaoh.

  1. Shabbat Shekalim

I heard on Adar 26, March 7, 1948

On Shabbat Shekalim (name of weekly portion), when he began the Kidush … he said, “There was a custom among the Admorim (rabbis, heads of congregations) in Poland, that all the rich men would come to their rabbis on Shabbat Shekalim, to receive Shekalim (coins) from their rabbis.”

And he said that it implies that there cannot be obliteration of Amalek without Shekalim. This is so because before one receives Shekalim, there is still no Klipa (shell) of Amalek. Rather, when taking Shekalim, the great Klipa called “Amalek” arrives, and the work of obliterating Amalek begins. However, prior to that, there is nothing to erase.

And he added an explanation to it, concerning what the Sayer of Kuznitz said about what is said in the closing prayer: “You have separated man from the beginning and You will recognize him to stand before You.” The sayer asked about it: “How is it possible to stand without a Rosh (head, but also beginning)? It means that he has separated the Rosh from the man, and how can such a thing be?” The explanation is, “When thou takest the sum of the children of Israel,” by which we extend the discernment of Rosh. If we give the half Shekel, through it we are awarded the Rosh.

And he later asked … “Why does he prepare for the Kidush more drinking that eating? This is not the right order, since the order should be eating more than drinking, as drinking comes only to complement the eating, by way of ‘And thou shalt eat and be satisfied, and bless.’ However, it is not so when drinking is more than eating.” And he interpreted that eating implies Hassadim (mercy) and drinking implies Hochma (wisdom).

And he said further, that the Shabbat prior to the month of Adar contains the whole of the month of Adar. Hence, “when Adar enters, there is much gladness.” And he said that there is a difference between a Shabbat and a good day. Shabbat is called “love,” and a good day is called “gladness.” The difference between gladness and love is that love is an essence, and gladness is only an outcome, born off some cause. The cause is the essence, and the outcome is only a progeny of the essence. Hence, Shabbat is called “love and good will” and a good day is called “gladness and joy.”

He also explained concerning what Rabbi Yochanan Ben Zakai replied to his wife, that I was like a minister before the King, and he, Rabbi Hanina Ben Dosa, like a slave before the King; this is why he could pray. It seems as though it should have been the opposite—that the minister would have more strength to induce his opinion on the King, and not the slave.

However, a “minister” is one who has already been awarded private Providence. In that state, one sees no room for prayer, since everything is good. But a slave is one who is at the degree of reward and punishment, and then he has room to pray because he sees that he has more to correct.

And he adds an explanation from an article that is presented (Baba Metzia 85a). It is written there that a calf was being led to the slaughter. It went, put its head in the rabbi’s lap and wept. He told it, “Go, this is what you were made for.” They said, “Since he does not pity, suffering shall come upon him.”

“This is what you were made for” means private Providence, that there is nothing to add or to subtract, since there the sufferings, too, are considered merits. This is why he extended sufferings upon him.

And the Gemarah says that he was rid of the suffering through an act, by saying, “and His mercies are over all His works.” One day, the rabbi’s maid was sweeping the house. There were rat young there, and she was sweeping them away. He told her, “Leave them!”, it is written, “and His mercies are over all His works.” Since he attained that a prayer, too, remains in eternity, he now had room for prayer. This is why the sufferings departed from him.

At the end of Shabbat, he said an interpretation about what the Holy Zohar says about the verse, “For the Lord hath chosen Jacob unto Himself.” Who chose whom? And the Holy Zohar replies, “The Lord chose Jacob” (Beresheet, 161b). And he said that the question of the Holy Zohar is if the Creator chose Jacob. It follows that Jacob did not do anything, but all was under private Providence. And if Jacob did choose, it means that Jacob is the doer, meaning an issue of reward and punishment.

And he replied that in the beginning, one should begin on the path of reward and punishment. When he completes that phase of reward and punishment, one is rewarded with seeing that everything is under private Providence, that “He alone does and will do all the deeds.” However, before one completes one’s work in reward and punishment it is impossible to understand private Providence.

And on Sunday night, after the lesson, he explained the matter of Jacob’s cunningness, that it is written about Jacob, “Thy brother came with guile.” There was certainly no issue of falsehood here. Otherwise, the text would not say about Jacob, the “elect” patriarch, that he was a liar.

Rather, the guile means that when one performs an act of wisdom without intending for wisdom, but to educe some benefit that he needs, and sees that it cannot be obtained directly, hence, he performs an act of wisdom, to obtain the needed thing. This is called “wisdom.”

This is the meaning of the verse, “be guile with reason,” meaning wisdom through reason. This means that the wisdom he wants to obtain is not for wisdom’s sake, but for another thing, which forces him to extend wisdom. In other words, he must extend to complement the Hassadim.

This is because before the Hassadim obtain Hochma, they are discerned as Katnut (smallness). However, afterwards, when he extends Hochma, but still prefers Hassadim to Hochma, it is apparent that the Hassadim are more important than Hochma. This is called Gar de Bina, which means that he uses the Hassadim because of a choice.

This is the meaning of Hochma through Daat, that Hochma appears in the form of Vak in YESHSUT. And in AVI, Hochma appears by improving the Hassadim and remaining in Hassadim. However, although Bina is considered “delighting in mercy,” its choice of Hassadim is not apparent because of Tzimtzum Bet, where there is no Hochma. However, in Gadlut (adulthood), when Hochma comes, the Hassadim that she uses are because of choice.

  1. All the Work Is Only Where There Are Two Ways

I heard after Shabbat Beshalach, January 24, 1948

All the work is only where there are two ways, as it is written, “and he shall live by them, and he shall not die by them. And the issue of ‘shall die and not breach’ applies only to three Mitzvot: idolatry, bloodshed, and incest.” And yet, we find that the first Hassidim would give their lives over positives.

And we should know that all the work and the labor are only when one should keep the Torah. At that time one feels the heavy load that the body does not agree to the conditions of the Torah. But when a person is rewarded, and the Torah guards him, no heaviness is sensed in the work of God. This is because the Torah guards one, as it is written, “One’s soul shall teach him.”

  1. To Understand the Words of the Holy Zohar

I heard on Adar 5, February 15, 1948

To understand the words of the Holy Zohar, we should first understand what the Holy Zohar wants to say. And understanding what the Holy Zohar wants to say depends on one’s dedication to the Torah and Mitzvot. The Torah and Mitzvot can bring cleanness to a person, to be cleaned of self love. And this is why he engages in Torah and Mitzvot. And to that extent we can understand the truth that the Holy Zohar wants to say. Otherwise, there are Klipot that hide and block the truth in the words of the Holy Zohar.

  1. In The Zohar, Beresheet

I heard on Adar Bet 17, March 28, 1948

In The Zohar, Beresheet p.165, “In the secrets of the Torah, the ministers’ defenders are erected from Above. And the blaze of the flaming sword is appointed over all the armies and the camps. And in this discernment, several other discernments are interpreted to several other degrees.”

And he explained that when the left line extends, it must be sweetened with the right line. It spreads in three places:

  1. In AVI, which is the root;
  2. In Malchut;
  3. In God’s angels.

In AVI, they are called “defenders of the ministers,” and in Malchut they are called “the blaze of the swirling sword.” And in the angels they are called “and in this discernment, several other discernments are interpreted to several other degrees.”

  1. Concerning the Replaceable

I heard on Nisan 9, April 18, 1948

In the Holy Zohar he explains the reason that Reuben was born to Leah, while he was thinking of Rachel during the act. The law is that if he thinks of another, the child is called “replaceable.” And the Holy Zohar explains that since he was thinking of Rachel and he thought that it really was Rachel, and replaceable means that his thought was of Rachel and of the act, he knew that it was Leah. However, here his thought was of Rachel and of the act, he thought that it really was Rachel.

And he explained it: it is known that in spirituality, they are as seal and imprint—each degree is sealed by its Upper degree. And the conduct of seals and imprints is that they are always opposites: the imprint is always opposite from the seal. It follows that what is considered Klipa (shell) in Beria, is Kedusha (Sanctity) in Yetzira, and what is Kedusha in Yetzira, is Klipa in Assiya.

Therefore, if the righteous is united in some degree, he certainly unites with the Kedusha in the degree. And if, during the act, he thinks of another degree, and what is considered Kedusha in that degree is considered Klipa in another degree, it is therefore called “replaceable.” That means that the offspring of this unification is replaceable because the degrees are opposite from one another.

Jacob, however, was thinking of Rachel, meaning of the Kedusha in the discernment of Rachel. And of the act, too, he thought that it was Rachel. Hence, both the thought was of the Kedusha in Rachel and the act intended to be the degree of Rachel. Therefore, there is no discernment of Leah here, to be considered replaceable.

  1. Explaining the Discernment of Luck

I heard on Sivan 7, June 14, 1948

“Luck” is something that is above reasoning. Thus, even though it was reasonable that it would be such and such, luck made him succeed with his actions. Reasoning refers to cause and consequence, meaning that a cause makes the result come out as it does. But above reasoning, when the initial cause is not the cause of the consequence, this is called “above reasoning.” We refer to it as luck causing the result.

It is known that all bestowals come from the Light of Hochma (Wisdom). And when Hochma shines, it is called “left line” and “darkness.” The abundance is blocked, and this is called “ice.” This is called “merit” because he is rewarded. That means that the reason that causes the Light of Wisdom is called “merit,” which is cause and effect.

But “sons, life, and nourishment do not depend on man, but on luck.” This means that Hochma is diminished specifically through the middle line, and shines precisely through the diminution, called Masach de Hirik. It follows that it does not shine with cause and consequence, meaning that Hochma shines through the left line, but precisely through the diminution. This is called “above reasoning,” and this is “luck.”

  1. Concerning Fins and Scales

I heard in 1945

To understand what our sages said, “whatsoever hath scales is known to have fins. And whatsoever hath fins, it is not known if it has scales.”

In the work, we should interpret the matter of Kaskeset (scales) as Kushiot (questions) that he has in the work of God. The Kushiot are vessels in which to receive answers, since the answers are not filled in the external mind, but specifically in the internal mind, which is the Upper Light, clothed within a person. And then the questions are settled in him.

Hence, to the extent that questions increase, to that extent does the Upper Light dress within man. This is why the scales are among the signs of purity, since through it one can come to purify oneself, by not wanting to have questions. Hence, one does whatsoever one can to purify oneself, so he can be awarded the Upper Light.

And a fin, too, is among the signs of purity. Snapir (fin) implies Soneh-Peh-Ohr Elyon (hating-mouth-Upper Light). And since he has questions, it is certainly because he has hatred towards the Upper Light. But one who has fins does not have to have questions. One may hate the Upper Light not because one has questions, but because one is simply greedy, and says, “I will not go in any case.”

This is the sign of purify. That is, when he has a fish. A fish implies meat that is clothed in fins and scales. This means that the Upper Light shines in these two signs.

But one who works without any questions in the work, this is not a sign of purity, that one has no questions. This is so because one has no place in which to place the Upper Light, as one has no reason that will compel one to draw the Upper Light, as even without the Upper Light one thinks that one is just fine.

This is why when Pharaoh, King of Egypt, wanted to keep the people of Israel in his domain, he issued an order to not give Kash (straw), as it is written, “So the people were scattered… to gather stubble for straw.” Then they would never need the Creator to deliver them from the domain of the impurity into the Kedusha (Sanctity).

  1. And You Shall Keep Your Souls

I heard in 1945

In the verse, “Take ye therefore good heed unto yourselves,” the care refers primarily to the spiritual soul. However, one cares for the corporeal soul even without commandments from the Torah. This is because the rule is that a Mitzva is primarily evident, meaning it is evident that he does what he does for the purpose of a Mitzva when he would not do it, were it not for a Mitzva. Rather, the reason he does it is because of a Mitzva.

Hence, with a Mitzva that he performs, if he would do it even if it were not a Mitzva, he needs special care, to find a place where he can say that he does this only because of a Mitzva. Then the Light of the Mitzva can shine on the act of the Mitzva that he performs. This is called “making a Kli with the Mitzva,” in which the Upper Light can be. Hence, the care refers primarily to the spiritual soul.

  1. Concerning Removing the Foreskin

I heard during a meal celebrating a circumcision, 1943, Jerusalem

Malchut in itself is called “lower Hochma,” and with respect to its connection to Yesod, it is called “faith.” And there is a foreskin over the Yesod, whose task is to separate Malchut from Yesod, and not let it connect to Yesod. The foreskin’s power is in picturing faith as dust. This is the meaning of Shechina (Divinity) in the dust.

When that depicting force is removed, and instead, saying that the depicting force is dust, this is called “circumcision,” when the foreskin is cut off and the foreskin is thrown to the dust.

In that state, the Holy Shechina comes out of the dust, and the merit of faith becomes apparent. This is called “redemption,” being rewarded with raising Divinity from the dust. Hence, we must force all the work on removing the depicting force, and only faith is considered whole.

“They are meticulous with themselves as much an olive and as much as an egg.” An “olive” is as the dove said, “I prefer my food as bitter as an olive from Above.” And the “egg” means that it is lifeless, although a living animal emerges from it. But in the meantime, no life is seen in it. And they are meticulous with themselves and prefer to work even though the situation is like an olive.

Also, when they see that there is no vitality in the work, and all their strength to work is only because their aim is only to raise Divinity from the dust, then, through this work, they are awarded redemption. And then they see that this meal, which was previously like an olive and an egg, has now become lively and sweet and sublimely pleasant.

This is the meaning of “a converted proselyte is similar to a newly born infant.” He must then keep the discernment of the covenant, too, and then he will be glad.

It follows that when the infant is circumcised, although the child is suffering, the guests and the parents are nonetheless happy, since they believe that the boy’s soul is happy. Similarly, in the work of the covenant, we must be happy even though we feel a state of suffering. Nevertheless, we should believe that our soul is happy.

Our whole work should be in gladness. And the evidence to that is from the first commandment man was given. The Mitzva is done by the parents, and the parents and the guests are in gladness. This is how all the Mitzvot that one performs should be—only in gladness.

  1. What Is Waste of Barn and Winery, in the Work

I heard on the eve of Sukkot, inside the Sukkah, 1942

A barn is male Dinim (judgments), as in “hidden and not defiled,” when he feels that he is in a state of Goren (barn), meaning Ger (stranger) in the work.

A winery is female Dinim, as in “hidden and defiled.” Yekev (winery) is considered Nekev (foramen).

And there are two kinds of Sukkot: 1) clouds of glory; and 2) waste of barn and winery.

A cloud is considered concealment, when one feels the concealment over the Kedusha (Sanctity). If a person overcomes the cloud, meaning the concealment that one feels, one is thus awarded clouds of glory. This is called MAN de Ima, and it applies during the six thousand years. It is considered a secret that still has not become a nature, called “literal.”

And the waste of barn and winery are called “literal and nature,” which is considered MAN de Malchut, erected specifically through faith, called an “awakening from below.”

And MAN de Ima is considered an awakening from Above, which is not discerned as nature. This means that with respect to nature, when one is not ready to receive the abundance, he does not receive any bestowal.

However, from the perspective of the awakening from Above, which is above nature, the Light is indeed poured onto the lower ones, by way of “I am the Lord, that dwelleth with them in the midst of their uncleanness,” as it is written in the Holy Zohar, “even though he has sinned, it is as if he did not sin at all.”

However, with an awakening from below, the Light is not dispensed. Rather, precisely when one is qualified by nature, meaning by himself, this is called MAN de Nukva, which he can correct through faith. This is called “by himself,” considered the seventh millennium, called “and one is ruined,” meaning that “she has nothing of her own,” considered Malchut. When this is corrected, one is awarded the tenth millennium, which is Gar.

Such a soul is found in one of ten generations. However, there is the discernment of the seventh millennium, from the perspective of the six thousand years, called “particular,” as the general and the particular are always equal. But this is considered MAN de Ima, called “clouds of glory.”

And the purpose of the work is in the literal and the natural, since in this work he no longer has room to fall lower down, since he is already placed on the ground. This is so because he does not need greatness because for him it is always like a new thing.

This means that he always works as though he had just begun working now. And he works in the form of acceptance of the burden of the Kingdom of Heaven above reason. The basis upon which he built the order of the work was in the lowest manner, and all of it was above reason. Only one who is a real fool can be so low as to proceed without any basis on which to establish one’s faith, literally with no support.

Additionally, he accepts this work with great joy, as though he had had real knowledge and vision on which to establish the certainty of faith. And to that exact measure of above reason, to that very measure as though he had reason. Hence, if he persists in this path, he can never fall. Rather, he can always be in gladness, by believing that he is serving a great King.

This is the meaning of the verse, “The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at dusk. … according to the meal-offering of the morning, and according to the drink-offering thereof.” This means that that gladness that he had while he was sacrificing his sacrifice, when it was a morning for him, as morning is called “light,” meaning that the Light of the Torah was shining for him in utter clarity. In that same gladness he was making his sacrifice, meaning his work, even though for him it was like evening.

This means that even though he did not have any clarity in the Torah and the work, he still did everything gladly, since he worked above reason. Hence, he could not measure from which state the Creator derives more contentment.

This is the meaning of Rabbi Shimon Ben Menasia’s preaching “a kind of matter.” Matter means without reason and knowledge. “An ear that heard on Mount Sinai will not steal.” This means not receiving anything for oneself, but assuming the burden of the Kingdom of Heaven without any Gadlut (greatness), but entirely above reason. And he went and stole some illumination for himself, meaning he said, “Now I can be a servant of the Lord because I already have reason and knowledge in the work, and I understand that it is worthwhile to be the Creator’s servant. And now I no longer need faith above reason.”

He tells us about that, “and he was sold to the court.” “Court” refers to man’s reason and knowledge, which judge a person’s actions, whether or not they are worth doing. “Sold” means that he has become a stranger in the work of God, that the mind comes and asks him the known question, “What mean you by this service?” And it only comes from the angle of stealing, having received some support to the discernment of faith. Hence, he comes and wants to cancel the support with his questions. But this is only for “six,” meaning “he was sold for six years,” considered male Dinim.

“But if the servant shall plainly say: I love my master… I will not go out free,” meaning he does not want to go out free without Mitzvot, then the correction is “his master shall bring him,” meaning the Lord, “to the door, or unto the door-post,” meaning give him blockage over the reception of the Kingdom of Heaven. And “his master shall bore his ear,” meaning his ear is pierced. This means that another hole is made in him, so he will be able to hear once more what he had heard on Mount Sinai: “thou shalt not steal,” “and he shall serve him for ever.” This is because then he truly becomes a servant of the Creator.

Sukkot is temporary residence. This means that one who has already been awarded permanent residence and has nothing more to do, as with the matter of the first to count the iniquities, the counsel is to leave for temporary residence, as when he was on his way to the house of God, before he arrived at the permanent residence. At that time he constantly needed to reach God’s Palace, and he had guests, when his work was in the form of “a passing visitor.”

And now he can extend from the past work, when he was always thankful and praising the Creator by always bringing him closer, and from which he had gladness. And now, on Sukkot, he can extend the gladness he had then, and this is the meaning of temporary residence. This is why they said, “leave the permanent residency and dwell in temporary residency.”

“The study is not the most important, but the act.” This means that an act is like a substance. Rabbi Shimon Ben Menasia was preaching “a kind of matter,” that the act is the most important, and the mind is but a kind of mirror.

However, the act is considered living, and the mind is considered speaking. The thing is that if there is wholeness in the act, then the act is so great that it brings with it the mind of the Torah. And the mind of the Torah is called “speaking.”

  1. Waste of Barn and Winery

I heard

Goren (barn) means diminution of good deeds, when a person feels primarily Gronot (Hebrew: throats; sounds like Ger’onot—deficiencies) with the Creator. Hence, he lessens the good deeds. And afterwards he comes to a state of Yekev (winery), which is the meaning of “And he that blasphemeth the name of the Lord.”

Sukkot is considered gladness, considered “rejoicing Gevurot,” which is repentance out of love, when sins become as merits for him, and even the barn and winery are admitted into Kedusha (Sanctity). This is the meaning of Sukkot’s primary discernment being Isaac, but that everyone is included in him (and Passover is considered love, which is right). This is the meaning of “Abraham begot Isaac.”

This is because the father and son issue is cause and consequence, reason and result. Had there not been a discernment of Abraham first, which is the right, there could not have been the discernment of Isaac, which is the left. Rather, the left is integrated in the right, as in, “For Thou art our Father.”

Abraham said, “will be destroyed over the Sanctity of Your Name.” And Jacob also said that it means that the sins will be destroyed over the Sanctity of Your Name. And if it remains so, then there is a breach in the middle. In other words, the sins that were in the whole of Israel are like a breach in the Kedusha (Sanctity).

Isaac, however, said, “half over me and half over you,” meaning the part of the sins and the part of the Mitzvot, that is, that both will enter Kedusha. And this can be through repentance out of love, when sins become as merits to him. In that state there is a breach, as it is written, “with no breach and no… outcry,” but all is corrected for Kedusha.

This is the meaning of our sages’ words: “Greater are the dung and mules of Isaac than Abimelech’s money and gold.” Dung is something inferior, worthless, meaning that they consider the servitude of him as dung. And afterwards arrives a state of separation. Because he does not appreciate his work, he falls into separation. And this is called “the dung and mules of Isaac.” And since Isaac corrected everything in the form of repentance out of love, and his sins became as merits, the profits that had come to him through his dung and mules are greater than “Abimelech’s money and gold.”

His Kesef (money) means Kisufim (longing) to the Creator; and Zahav (gold) means Ze Hav (give this), concerning the craving for the Torah, meaning to achieve the Torah. And since Isaac corrected everything, meaning achieved repentance out of love, the sins, too, were considered merits for him. And then he is very rich in any case, since in keeping Mitzvot there is not more than 613 Mitzvot, but sins and transgressions are endless. Hence, Isaac became rich, as it is written, “and he have found a hundred gates.” This means that he had one hundred percent in Kedusha, without any waste, since the waste, too, was corrected in him.

This is why the thatch of the Sukkah is made of waste of barn and winery. (And you can say what our sages said, that Moses became rich from waste). Hence, Sukkot is named primarily after Isaac, who is the rejoicing Gevurot, and Sukkot is named after Moses, too.

  1. Spirituality Is Called That Which Will Never Be Lost

I heard in 1948

Spirituality is called that which will never be lost. Hence, the will to receive, in the form it is in, meaning in order to receive, is called corporeality. It is so because it will be cancelled from this form and will adopt the form of in order to bestow.

A real place in spirituality is called the place of reality, since anyone who comes there, to that place, sees the same form as the other. However, an imaginary thing is not called a real place, since it is imaginary and then everyone imagines it differently.

When we refer to the seventy faces of the Torah, it means that they are seventy degrees. In each degree, the Torah is interpreted according to the degree one is in. However, a world is a reality, meaning anyone who comes to any of the seventy degrees in that world attains the same form as all the other attaining who came there.

From that extends what our sages say, who interpret the verses of the Torah. They say that this is what Abraham said to Isaac, and other similar sayings of our sages. They would say what is said, what is explained in the verses.

The question arises, “How did they know what one said to another?” But, because those who reached the degree where Abraham (or anyone) stood, they see and know what Abraham saw and knew.

For this reason they know what Abraham said. And likewise in all the sayings of our sages when they interpreted the verses of the Torah. All that was because they, too, attained the degree, and each degree in spirituality is a reality. Everyone sees the reality, as all those who come to the city of London in England see what is in the city and what is said in the city.

  1. He Did Not Say Wicked or Righteous

I heard on Iyar 21, Jerusalem

“Rabbi Hanina Bar Papa said, ‘That angel, appointed on conception, its name is Laila (night). It takes a drop and places it opposite the Creator, and says before Him: ‘Lord, what shall become of this drop, a hero or a weakling, a wise or a fool, a wealthy or an indigent?’ But he did not say ‘a wicked or a righteous’” (Nida 16b).

We should interpret according to the rule that a fool cannot be righteous, as our sages said, “One does not sin unless a spirit of folly has entered him.” It is even more so with one who is a fool all his days. Hence, one who is born a fool has no choice, since he has been sentenced to be a fool. Therefore, the saying, “he did not say ‘a wicked or a righteous’” is so that he would have a choice. But what is the benefit if he did not say a “a righteous or a fool”? After all, if he is sentenced to be a fool, it is the same as being sentenced to become a wicked!

We should also understand the words of our sages: “Rabbi Yochanan said, ‘The Creator saw that the righteous are few, He stood and planted them in each generation, as it is written, ‘for the pillars of the earth are the Lord’s, and He hath set the world upon them.’’” And Rashi interprets: “‘He hath set the world upon them’—He dispersed them in all the generations to be an infrastructure and existence and foundation for the sustenance of the world” (Yoma 38b).

“They are few” means that they are growing fewer. Hence, what did he do to propagate them? “He stood and planted them in each generation.” We should ask, “What is the benefit of planting them in each generation, by which they multiply?” We must understand the difference between all the righteous being in a single generation or being dispersed through all the generations, as Rashi interprets. Does being in many generations propagates the righteous?

To understand the above, we must expand and interpret our sages’ words, that the Creator sentences the drop to be a wise or a fool. This means that one who is born weak, without the strength to overcome his inclination, and is born with a weak desire and untalented, since during the preparation, when beginning in the work of God, one must be qualified to receive the Torah and the wisdom, as it is written, “will give wisdom to the wise,” he asked, “If they are already smart, why do they still need wisdom? It should have been ‘will give wisdom to the fools.’”

And he explains that a sage is one who longs for wisdom, although he still does not have wisdom. Rather, because one has a desire, and a desire is called a Kli, thus, those who have a desire and craving for wisdom, this is the Kli in which wisdom shines. It therefore follows that a fool means one without a desire for wisdom, and whose whole desire is only for one’s own needs. In terms of bestowal, a fool is completely incapable of achieving any bestowal whatsoever.

Therefore, one who is born with such qualities, how can he achieve the degree of a righteous? It follows that he does not have a choice. Therefore, what is the benefit from saying, “he did not say, ‘a righteous or a wicked’?” So he would have a choice. After all, since he was born weak and unwise, he is no longer capable of having a choice, since he is completely incapable of any overcoming and craving for His wisdom.

To understand that, meaning that there can be choice even for a fool, the Creator made a correction, which our sages call, “the Creator saw that the righteous were few; He stood and planted them in each generation.” And we asked, “What is the benefit of that?”

Now we will understand this matter. It is known that as it is forbidden to bond with the wicked even when one does not do as they do, as it is written, “nor sat in the seat of the scornful.” This means that the sin is primarily because he sits among the scornful, even though he sits and learns Torah and keeps Mitzvot. Otherwise, the prohibition would be due to the cancellation of Torah and Mitzvot. But rather, the sitting itself is forbidden, since man takes the thoughts and desires of those that he likes.

And vise versa: if one does not have any desire and craving for spirituality, if he is among people who have a desire for spirituality, if he likes these people, he, too, will take their strength to prevail, and their desires and aspirations, although by his own quality, he does not have these desires and cravings and the power to overcome. But according to the grace and the importance he ascribes to these people, he will receive new powers.

Now we can understand the above words: “The Creator saw that the righteous are few.” This means that not any person can become a righteous, for lack of the qualities for it, as it was written, that he is born a fool or a weakling; he, too, has a choice and his own qualities are no excuse. This is because the Creator planted the righteous in every generation.

Hence, a person has the choice of going to a place where there are righteous. One can accept their authority, and then he will receive all the powers that he lacks by the nature of his own qualities. He will receive it from the righteous. This is the benefit in “planted them in each generation,” so that each generation would have someone to turn to, to cleave to, and from whom to receive the strength needed to rise to the degree of a righteous. Thus, they, too, subsequently become righteous.

It follows that “he did not say ‘a wicked or a righteous’” means that he does have a choice: he can go and cleave to the righteous for guidance, and through them receive strength, by which they, too, can later become righteous.

However, if all the righteous were in the same generation, the fools would have no hope of approaching the Creator, and hence, would not have a choice. But by dispersing the righteous in each generation each person has the power of choice, to approach and draw near to the righteous that exist in every generation. Otherwise, one’s Torah must be a potion of death.

We can understand that from a corporeal example. When two people stand one opposite the other, the right hand side of the one is opposite the left hand side of the other, and the left hand side of the one is opposite one’s friend right hand side. There are two ways: the right—the way of the righteous, which is only to bestow, and the left—whose interest is only to receive for themselves, by which they are separated from the Creator, who is only to bestow. Thus, they are naturally separated from the Life of Lives.

This is why the wicked in their lives are called “dead.” It therefore follows that when one has not yet been awarded Dvekut (adhesion) with the Creator, they are two. Then, when one learns Torah, which separates him from Him, his Torah becomes a potion of death to him. This is because he remains separated, as he wants his Torah to clothe his body. This means that he wants the Torah to increase his body, and this makes his Torah the potion of death.

However, when a person becomes adhered to Him, a single authority is made, and that person unites in His uniqueness. Then, the right side of the person is the right side of the Creator, and then the body becomes a clothing for one’s soul.

The way to know if one is marching on the path of truth is that when one engages in bodily needs, one should see that he does not engage in them more than is necessary for the needs of one’s soul. And when one thinks that one has more than he needs to clothe for the needs of one’s soul, it is like a clothing that a person puts over one’s body. At that time he is meticulous to keep the clothing not longer and wider, but precisely dressing his body. Similarly, when engaging in one’s bodily needs, one should be meticulous to not have more than one needs for one’s soul, meaning to clothe one’s soul.

To come to adhesion with the Creator, not all who wish to take the Lord may come and take, since it is against man’s nature, who was created with a will to receive, which is self love. This is why we need the righteous of the generation.

When a person clings to a genuine Rav, whose only wish is to do good deeds, but one feels that he cannot do good deeds, that the aim will be to bestow contentment upon the Creator, by cleaving to a real Rav and wanting the Rav’s fondness, he does things that his Rav likes, and hates the things his Rav hates. Then he can have Dvekut with his Rav and receive his Rav’s powers, even that which he does not have from birth. This is the meaning of planting the righteous in each generation.

However, according to this, it is hard to see why plant the righteous in each generation. We said that it was for the fools and the weak. But he could have resolved to another counsel: to not create fools! Who made him say that this drop will be a weakling or a fool? He could have created everyone smart.

The answer is that the fools, too, are needed, since they are the carriers of the will to receive. They see that they have no counsel of their own by which to draw near to the Creator, so they are as those about whom it is written, “And they shall go forth, and look upon the carcasses of the men… for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.” They have become ashes under the feet of the righteous, by which the righteous can acknowledge the good that the Lord has done for them, by creating them wise and strong, by which He has brought them closer to Him.

Hence, now they can give thanks and praise the Creator, since they see the lowly state they are in. And this is called “ashes under the feet of the righteous,” meaning that righteous walk by it, and thus give thanks to the Creator.

But we must know that the lower degrees are needed, too. The Katnut (smallness) of a degree is not considered superfluous, saying that it would be better if the degrees of Katnut were born immediately with the Gadlut (greatness).

It is like a physical body. There are certainly important organs, such as the mind, the eyes, etc., and there are organs that are not so important, such as the stomach, the intestines, and the fingers, and the toes. But we cannot say that an organ that performs a not-so-important task is redundant. Rather, everything is important. It is the same in spirituality: we need the fools and the weaklings, too.

Now we can understand what is written, that the Creator said, “Return unto Me, and I will return unto you.” It means that the Creator says, “Return,” and Israel say the opposite: “bring us back, Lord, and then we shall return.”

The meaning is that during the decline from the work, the Creator says “Return” first. This brings a person an ascent in the work of God, and one begins to cry, “Bring us back.” However, during the decline, one does not cry, “Bring us back.” On the contrary, he escapes the work.

Therefore, one should know that when he cries, “bring” us back, it stems from an awakening from Above, since the Creator previously said “Return,” by which one has ascension, and can say “bring us back.”

This is the meaning of, “And it came to pass, when the ark set forward, that Moses said: ‘Rise up, O Lord, and let Thine enemies be scattered.” Setting forward [the Hebrew word is traveling] means when advancing in servitude of the Creator, which is a time of ascension. Then Moses said “Rise.” And when they rested he said “Return.” And during the rest from the work of God, we need the Creator to say, “Return,” meaning “Return unto Me,” meaning that the Creator gives the awakening. Hence, one should know when to say “rise” or “Return.”

This is the meaning of what is written in Parashat Akev, “And thou shalt remember all the way… to know what was in thy heart, whether thou would keep His commandments, or no.” “Would keep His commandments” is discerned as “Return.” “Or no” is discerned as “rise,” and we need both. And the Rav knows when to “rise” and when to “Return,” since the forty-two paths is a matter of ascents and descents that unfold in the work of God.

  1. The Written Torah and the Oral Torah

I heard on Mishpatim, 1943

The written Torah is considered “awakening from Above” and the oral Torah is an awakening from below. And together they are called, “six years he shall serve; and in the seventh he shall go out free.”

This is so because the essence of the work is specifically where there is resistance. And it is called Alma (Aramaic: world) from the word He’elem (concealment). Then, when there is concealment, there is resistance, and then there is room for work. This is the meaning of the words of our sages, “Six thousand years the world, and one ruined.” This means that the concealment will be ruined and there will be no more work. Rather, the Creator makes him wings, which are covers, so he would have work.

  1. A Commentary on the Psalm, “For the Leader upon Roses”

I heard on Adar Aleph 23, February 28, 1943

For the leader, one who has already won.

Upon Shoshanim (roses), meaning the Holy Shechina (Divinity), which concerns the inversion from mourning to a good day and Sasson (joy). And since there are many states of ascents and descents, called Shoshanim, from the words “blunt its Shinaim (teeth),” the questions of the wicked should not be answered, but rather, blunt its teeth. And from the multiple beatings, meaning from the proliferation of blunting its teeth, we come to roses. Hence there are many discernments of Sasson (Joy) in it, which is why it is spoken of in plural tense, “roses.”

Of the sons of Korah, from the word Karachah (bold), meaning that the hair has gone bold. Se’arot mean Hastarot (concealments), from the word Se’ara (storm). It is known that “reward is according to the effort.” This means that when there are Se’arot, it is a place for work. And when corrected, hair comes over the storm, by way of, “This is the gate of the Lord.” And when one has corrected all the storms, and has no more concealments, then he hasn’t any room for work, and therefore has no place for reward.

It follows that when a person comes to the state of Korah, he can no longer extend faith, called “the gate to the Lord.” This is so because if there is no gate, one cannot enter the King’s palace, since it is the foundation, since the entire structure is built on faith.

“Sons of Korah” comes from the word Bina. They understood that Korah is considered left, from which Hell extends. This is why they wanted to continue their past friendship, from the time they were in the form of “O Lord, I have heard the report of Thee, and am afraid” (Zohar, Beresheet, 4:7). This means that with the strength they had extended from the past, they could endure the states and go from strength to strength. This is the meaning of “the sons of Korah died not.” That is, they understood that if they remained in a state of Korah, they would not be able to continue living, so they did not die.

Maskil (learned) A Song of loves, meaning that they have learned that the measure of friendship with the Creator is complete.

My heart overfloweth. The overflowing in the heart is by way of, “does not reveal from heart to mouth.” This means that there is nothing to elicit off the mouth, which is only reception in the heart, as in, whispered in the lips.

A goodly matter—faith is called “a goodly matter.”

I say: “My work is concerning a king.” When he receives the Light of faith, he says, “My work is concerning a king,” and not for myself. And then he is awarded, my tongue is the pen of a ready writer, when he is awarded the discernment of the written Torah, which is the meaning of the tongue of Moses.

Thou art fairer than the children of men, when he says to the Holy Shechina that her beauty is from people. This means that what people think of her, which is considered insignificant, precisely out of that is beauty born.

Grace is poured upon thy lips. Grace belongs particularly where praise cannot be told, but we still want it. Then we say that it is graceful.

Upon thy Sefataim (lips) means at the Sof (end), meaning that he saw from the end of the world to its end.

  1. And You Shall Take You the Fruit of Goodly Trees

I heard on Ushpizin de Yosef

In the verse, “And ye shall take you… the fruit of citrus trees,” meaning a righteous, called a “tree bearing fruit,” this is the whole difference between Kedusha (Sanctity) and the Sitra Achra (other side), that “another God is sterile and does not bear fruit.” However, a righteous is called Hadar (citrus) because he bears fruit, he Dar (lives) in his tree from year to year. This is why it is written about Josef, “he was the one who Mashbir (sold) to all the people of the land,” for he Shover (brakes) them with the fruits that he had, and the fruits that they did not have. Thus, everyone felt his state, whether he was from the good side or to the contrary.

And this is the meaning of “And Joseph sustained… with bread, according to the want of their little ones.” The “little ones” are considered Gar, as in “and they shall be for frontlets between your eyes,” which is the Tefillin of the head. For this reason Josef, the son of his old age is called “a wise son.” This is the meaning of “did send me before you to preserve life,” which is the “Light of Haya,” considered Gar.

This is the meaning of the verse, “I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.” (His sons took two parts. And according to Rashi, “portion” means smooth). That is, through his sons, as sons are called “fruits.” And he gave this to Josef.

This is the meaning of what is written about Saul, “from his shoulders up he was higher than any of the people.” And this is the meaning of “Thou hast a mantle, be thou our ruler.” And this is the meaning of “The little ones, why do they come? To give reward to those who bring them.” He asked, “Why do they need wisdom if the important thing is not the study but the act?” And he replied, “to give reward to those who bring them,” since wisdom yields action.

On the matter of the dispute between Saul and David, there was no flaw in Saul. This is why he was one year old when he reigned, and did not need to prolong the kingship, since he had completed everything in a short time. David, however, needed to rule forty years. David was the son of Judah, the son of Leah, the hidden world. And Saul was of Benjamin, the son of Rachel, the revealed world, and hence opposite from David. For this reason David said, “I am all peace,” meaning I attain everyone and I love everyone, “but when I speak, they are for war.”

And Avishalom was the opposite of David. This is the meaning of the sin of Jeroboam the son of Nebat: the Creator held onto his clothes and said unto him: “You and Me and the son of Yishai (Jesse) will walk in the garden of Eden.” And he asked, “Who is leading?” And the Creator told him: “the son of Yishai is leading.” Then he replied, “Don’t want.”

The thing is that the order of degrees is that the hidden world comes first, and then the revealed world. This is the meaning of “I have enough,” “I have everything.” “Enough” is Gar, and “everything” is Vak. This is also the meaning of “how shall Jacob stand? for he is small?” And this is the meaning of Josef taking the seniority from him. Afterwards, he was given everything, since he had Gar, too, which came to him through Josef, by way of “And Joseph sustained.”

This is the meaning of “Leah was hated,” from whom all hatreds and disputes among wise disciples extend. This is also the meaning of the dispute between Shamai and Hillel, and for the future, when the two camps unite, the camp of Josef and the camp of Judah. This is the meaning of what Judah said onto Josef: “Oh my lord,” as then was the unification of Judah and Josef. But Judah must be in the lead.

This explains the Holy Ari being Messiah Son of Josef. This is why he could reveal such wisdom, since he had permission from the revealed world. And this dispute extends from “And the children struggled together within her,” that Esau had the good clothes that were with Rebecca.

  1. Whose Heart Maketh Him Willing

I heard on the eve of Shabbat, Beresheet, October 1942

In the verse, “of every man whose heart maketh him willing ye shall take My offering.” This is the meaning of “the substance of an offering from Sanctity.” In other words, how does one come to a state of offering? Through Sanctity.

This means that if one sanctifies oneself with the permitted, he thus comes to a state of offering, which is the Holy Shechina (Divinity), called “my offering.” And this is the meaning of “of every man whose heart maketh him willing.” All of his heart, meaning if he had given all his heart, he is then rewarded with My offering, to cleave to the Holy Shechina.

In the verse, “in the day of his espousals, and in the day of the gladness of his heart,” espousals means being of inferior degree, which is lowliness. If a person takes upon himself to serve the Creator in a state of lowness, and at the same time he is happy with this work, this is an important degree. And then one is called “a bridegroom” to the Holy Shechina.

  1. And the Saboteur Was Sitting

I heard on the eve of Shabbat, Beresheet, October 1942

In The Zohar, Noah, there was a flood, and the saboteur was sitting in the midst of it. He asked, “A flood means a flood of water. This, in itself, is deadly and a saboteur. So what does it mean that the saboteur was sitting in the midst of it, in the midst of the flood? And also, what is the difference between the flood and the saboteur?”

And he replied that the flood is corporeal torments, meaning torments of the body. And within it, meaning within the torments of the body, there is yet another saboteur, who sabotages spirituality. This means that the afflictions of the body bring him alien thoughts, until these alien thoughts sabotage and kill his spirituality.

  1. A Wise Disciple Bastard Precedes a High Priest Commoner

I heard on Heshvan 15, November 1, 1944, Tel-Aviv

“A wise disciple bastard precedes a high priest commoner.”

A bastard means an alien God, cruel. This refers to bastardy. When one breaches the prohibition of turning unto other gods, they beget him the bastard.

Turning unto the other gods means that he mates himself with the Sitra Achra (other side), which is pudendum. This is called “who comes over the pudendum and begets a bastard off it.”

And the rule of landlords is opposite from the rule of Torah. Hence, there is a dispute between commoners and wise disciples. And here there is a big difference if the person has begotten the bastard. A wise disciple claims that that, too, comes from the Creator; that the form that appears to him—the bastard form—he says that the Creator caused him that reason.

The wicked, however, says that it is only an alien thought that came to him because of a sin, and he needs nothing more than to correct his sins.

A wise disciple, however, has the strength to believe that this, too, meaning his present form, he must see its true essence. At the same time, he must assume the burden of the kingdom of heaven to the point of devotion.

This means that on what is considered of little importance, too, the lowest and most concealed, still, at such a time it should be ascribed to the Creator, that the Creator created such a picture of Providence in him, called “alien thoughts.” And he works above reason in such a small thing as though he had great Daat (knowledge) in Kedusha (Sanctity).

And a great priest is one who serves the Creator by way of “and they are many…” meaning that they have much Torah and many Mitzvot and they are not lacking anything. Hence, if one connects and takes upon himself some order in the work, the rule is that a bastard who is a wise disciple comes first. This means that one assumes one’s bastardy in the form of a wise disciple. “Wise” is the name of the Creator. His disciple is one who learns from the Creator. Only a wise disciple can say that everything, all the shapes that appear during the work are “for it was from the Lord.”

But a commoner priest, although he serves the Lord and he is great in the Torah and in the work, but he has not been rewarded with learning from the Creator’s mouth; and he is still not considered “a wise disciple.”

Hence, this above state cannot help him achieve true perfection whatsoever, since he has the rule of landlords, and the rule of Torah is only one who learns from the Creator. Only a wise disciple knows the truth, that the Creator causes all the reasons.

Now we can understand the words of our sages, “Rabbi Shimon Ben Menasia was studying all the Etin (‘the’ (in plural form)) in the Torah.” Et means including. This means that every day he added Torah and Mitzvot more than in the day before. And since he came to “Thou shalt fear the Lord thy God,” meaning that he could not increase, but came to a point where he could not add, but God forbid, to the contrary.

And Rashi interprets, Ben Menasia means that he understood the Menusa (fleeing), which means fleeing and retreat from the campaign. Also, Ben[18] Haamsuny, meaning that he understood the truth, and which is the shape of the truth. And he remained standing guard and could not move forward until Rabbi Akiva came and explained Et (the), including the wise disciples. This means that through adhering to wise disciples, it is possible to receive some support.

In other words, only a wise disciple can help him, and nothing else. Even if he is great in the Torah, he will still be called “a commoner,” if he has not been rewarded with learning from the Creator’s mouth.

Hence, one must surrender before a wise disciple and accept what the wise disciple places on him without any arguments, but by way of above reason.

“The measure thereof is longer than the earth.” This means that the Torah begins after the earth. That is, if it is greater than the earth. And there is a rule that nothing can begin in the middle. Hence, if one wants to begin, the beginning is after the earth, meaning past earthliness. (And this is the meaning of “a high priest commoner.” It means that even if one’s work is in greatness, but if he has not yet been awarded the Light of the Torah, one is still in earthliness.)

Achieving Lishma (for Her Name) requires plenty of study in Lo Lishma (not for Her Name). This means that one should strain and exert in Lo Lishma, and then one can see the truth, that he has still not been awarded the Lishma. However, when one does not strain oneself with great efforts, one cannot see the truth.

On another occasion he said that man should study much Torah Lishma to be rewarded with seeing the truth—that one is working Lo Lishma. The work Lishma is considered reward and punishment, which is considered Malchut. And Torah Lo Lishma is considered ZA, considered private Providence.

This is why all of the kings of Israel, who had all been awarded private Providence, had nothing more to do, since they had nothing to add. This is why our sages said, “a king of Israel neither judges nor is he judged.” Hence, they have no part in the next world, since they do not do anything, as they see that the Creator does everything.

This is the meaning of Izevel (Jezebel), Ahab’s wife. They interpreted that his wife argued, Ei Zevel (where is refuse), meaning “Where is there refuse in the world?” She saw that it was all good. And Ah Av (Ahab) means that he was Ah (brother) to the Av (Father) in heaven. But the kings of David’s house are judged because the kings of David’s house had the power to unite the Creator and His Shechina (Divinity), although they are contradictory things, as Providence is opposite to the discernment of reward and punishment.

And this is the power of the great righteous, that they could unite the Creator and Divinity, meaning private Providence with reward and punishment. And precisely from the two of them emerges the complete and desirable perfection.

  1. What Do the Twelve Challahs on Shabbat Imply

I heard on Elul, August, 1942

In the songs of Shabbat it is written, “will reveal to us the flavor of twelve challahs, which are a letter in His name, multiplied and faint.”

We should interpret the words of the Holy Ari. It is known that two Vavs were made by the second Tzimtzum (restriction), meaning the right side and the left side. This is the meaning of the multiplication, from the word “multiply.” And from this, from the power of the correction of the second Tzimtzum when there was the association of the quality of mercy with the judgment, the judgment became fainter than it was prior to the sweetening.

Afterwards the two Vavs shine in Malchut, which means “the gathering Zayins.” The Zayins are Malchut called “seventh,” who gathers the two Vavs within her.

The seventh day is considered Gmar Tikkun (the end of correction), discerned as the end of days. However, it also shines in the six thousand years. This is the meaning of the six days of action, discerned as “that God has created and performed.” And Shabbat is called “resting” (as it is written, “and on the seventh day He ceased from work and rested”).

This is considered Shabbat, which shines in the six thousand years, as then the Shabbat is considered resting, like a person who is carrying a load, and stands to rest in the middle of the way to regain his strength. Afterwards he should carry the weight once more. But on the Shabbat of Gmar Tikkun there is nothing more to add, hence there is no more work at all.

  1. Concerning the Two Angels

I heard on Tetzave, February, 1943, Jerusalem

Concerning the two angels that accompany one on the eve of Shabbat, the good angel and the evil angel, a good angel is called “right,” by which one comes closer to serving the Creator. This is called “the right brings closer.” And the bad angel is considered left, pushing further. This means that it brings one alien thoughts, whether in mind or in heart.

And when one prevails over the evil and brings oneself closer to the Creator, it means that on each time, he overcomes the evil and attaches himself to the Creator. Thus, he has come closer to adhesion with the Creator through both of them. This means that both performed a single task—they have caused him to adhere to the Creator. In that state one says, “Come in peace.”

And when one has completed all of one’s work and has already admitted all the left into Kedusha (Sanctity), as it is written, “there is not a place to hide from Thee,” the bad angel has nothing more to do, as the person has already prevailed all the difficulties that the evil presented. At that time the bad angel is idle, and the person tells it, “Go in peace.”

  1. If You Leave Me One Day, I Will Leave You Two

I heard in 1943, Jerusalem

Every person is remote from the Creator with the reception in him. But he is remote simply because of the will to receive in him. However, since that person does not crave spirituality, but worldly pleasures, his distance from the Creator is one day, meaning a distance of a day, which means that he is far from Him in only one aspect—in being immersed in the will to receive the desires of this world.

However, when a person brings himself closer to the Creator, and dismisses reception in this world, he is then considered close to the Creator. But if he later fails in the reception of the next world, he is then far from the Creator because he wants to receive the pleasures of the next world, and also falls into reception of pleasures of this world, too. It follows that now he has become remote from the Creator by two days: 1) by receiving pleasures in this world, to which he has fallen again, and 2) since he now has the desire to receive the crown of the next world. This is because by engaging in Torah and Mitzvot he forces the Creator to reward him for his work in Torah and Mitzvot.

It turns out that in the beginning he walked one day and drew closer to serving the Creator, and afterwards he walked two days backwards. Thus, now that person has become needy of two types of reception: 1) of this world; 2) of the next world. Thus, he has been walking in the opposite state.

The advice for it is to always go by the path of Torah, which is to bestow. And the order should be that first one must be cautious with the two rudiments: 1) the making of the Mitzva; 2) the sensation of pleasure from the Mitzva. One should believe that the Creator derives great pleasure when we keep His commandments.

It therefore follows that one should keep the Mitzva in actual fact, and believe that the Creator derives pleasure from the lower one keeping His Mitzvot. And here there is no difference between a big Mitzva and a small Mitzva. That is, the Creator derives pleasure even from the smallest act that is done for Him.

Afterwards there is a result, which is the main goal that one should see to. In other words, a person should feel delight and pleasure in causing contentment to his Maker. This is the main emphasis of the work, and this is called “serve the Lord with gladness.” This should be the reward for one’s work, to receive delight and pleasure in having been rewarded with delighting the Creator.

This is the meaning of, “The stranger that is in the midst of thee shall mount up above thee higher and higher; … He shall lend to thee, and thou shalt not lend to him.” The “stranger” is the will to receive (when beginning to serve the Creator, the will to receive is called “stranger.” And before that, it is a complete gentile).

“He shall lend to thee.” When it gives strength for work, it gives the strength by way of lending. This means that when a day in Torah and Mitzvot has passed, although it did not instantaneously receive the reward, it still believed him that afterwards, he would pay for the powers for the work that it has given him.

Hence, after the day’s work it comes and asks for the debt that he had promised it, the reward for the powers that the body gave him to engage in Torah and Mitzvot. But he does not give it, so the stranger cries, “What is this work? Working without reward?” Hence, afterwards the stranger does not want to give Israel the strength to work.

“And thou shalt not lend to him.” If you give it food and you ask that it will give you strength for work, then it tells you that it has no debt to pay you for the food that you are giving it. This is because “I gave you the strength for the work to begin with; and that was on condition that you would buy me possessions. Hence, what you are giving me now is all according to the previous condition. Therefore, now you come to me so I will give you more strength for the work, so that you will bring me new possessions.”

So the will to receive has grown clever, and uses its cleverness to calculate the profitability of it. Sometimes it says that it settles for little, that the possessions it has are enough, and hence it does not wish to give him more powers for the work. And sometimes it says that the way you are going in now is dangerous, and perhaps your efforts will be in vain. And sometimes it says that the effort is greater than the reward; hence, I will not give you strength to work.

Then, when one asks it for strength to walk in the path of the Creator, in order to bestow, and that everything will be only to increase the glory of Heaven, it says, “What will I get out of it?” Then it comes with the famous arguments, such as “Who” and “What,” that is, “Who is the Lord that I should obey His voice?” as Pharaoh’s argument, or “What mean you by this service?” as the argument of the wicked.

All this is because it has a just argument, that this is what they had agreed between them. And this is called, “if thou wilt not hearken unto the voice of the Lord,” then he complains because he does not keep the conditions.

But when you hearken unto the voice of the Lord, meaning right at the entrance (entrance is a constant thing because every time he has a descent he must begin anew. This is why it is called an “entrance.” Naturally, there are many exits and many entrances) he tells his body: “Know that I want to enter the work of God. My intention is only to bestow and to not receive any reward. You should not hope that you will receive anything for your efforts, but it is all in order to bestow.”

And if the body asks, “What benefit will you get out of this work?” meaning, “Who is it who receives this work, that I want to exert and toil?” Or it asks more simply: “For whom am I working so hard?”

The reply should be that I have faith in the sages who said that I should believe in abstract faith, above reason, that the Creator has so commanded us, to take upon ourselves faith, that He commanded us to keep Torah and Mitzvot. And we should also believe that the Creator derives pleasure when we keep the Torah and Mitzvot by way of faith above reason. And also, one should be glad at the Creator’s pleasure from one’s work.

Thus, there are four things here:

  1. Believing in the sages, that what they said is true.
  2. Believing that the Creator commanded to engage in Torah and Mitzvot only through faith above reason.
  3. That there is joy when the creatures keep the Torah and Mitzvot on the basis of faith.
  4. One should receive delight and pleasure and gladness from having been rewarded with pleasing the King. And the measure of the greatness and the importance of one’s work is measured by the measure of gladness that one educes during one’s work. And this depends on the measure of faith that a person believes in the above.

It follows that when you hear unto the voice of God, all the powers that he receives from the body are not considered receiving a loan from the body, which one should return, by way of, “if thou wilt not hearken unto the voice of the Lord.” And if the body asks, “Why should I give you strength for the work when you promise me nothing in return?” he should answer, “Because this is what you were made for. What can I do if the Creator hates you, as it is written in the Holy Zohar, that the Creator hates the bodies.”

Moreover, when the Holy Zohar says that the Creator hates the bodies, this refers specifically to the bodies of the servants of the Creator, since they want to be eternal receivers, as they want to receive the crown of the next world, too.

And this is considered, “and thou shalt not lend.” This means that you do not have to give anything for the strength that the body gave you for the work. But if you lend it, if you give it any kind of pleasure, it is only as a loan, and it should give you strength for work in return, but not for free.

And it must always give you strength, meaning for free. You do not give it any pleasure and you always demand of it to have strength for the work, since “the borrower is servant to the lender.” Thus, it will always be the servant and you will be the master.

  1. Two Kinds of Meat

I heard on Heshvan 20

We usually distinguish between two kinds of meat: beast meat and fish meat, and in both there are signs of impurity. The Torah gave us signs by which to know how to avoid them so as to not fall into the domain of impurity in them.

In fish, it gives us the signs of fins and scales. When one sees these signs in fish, one knows how to be cautious and not fall into the hands of impurity. Snapir (fin) implies Soneh-Peh-Ohr (hating-mouth-Light). This refers to Malchut, called “mouth,” and all the Lights come from her, which is discerned as faith.

And when one sees that he is in the state of a taste of dust, at a time when one should believe, then one knows for certain that one should correct one’s actions. And this is called “Shechina (Divinity) in the dust.” One should pray to raise Divinity from the dust.

Kaskeset (scales) means that at a time of Snapir one is unable to work at all. Rather, when one overcomes the Snapir, a question concerning Providence appears in one’s thought. And this is called Kash (straw). In that state one falls from one’s work. Later, one prevails and begins to work above reason, and another doubt concerning Providence appears in one’s mind.

It follows that one has two times Kash, which are Kas-Keset (scales). And every time one prevails above reason, he ascends and then he descends. Then one sees that he cannot prevail, due to the proliferation of the doubts. In that state, one has no other choice but to cry to the Creator, as it is written, “and the Children of Israel sighed by reason of the bondage, and their cry came up unto God, and He delivered them out of Egypt,” meaning from all the troubles.

Our sages said a famous rule, that the Creator says, “He and I cannot dwell in the same abode,” that is, because they are opposite from one another. This is so because there are two bodies in man—the inner body and the outer body. The spiritual sustenance dresses in the inner body, discerned as faith and bestowal, called “mind and heart.” And the outer body has the corporeal sustenance, which is knowing and receiving.

And in the middle, between the inner body and the outer body, there is a middle body, which does not bear its own name. However, if one performs good deeds, the middle body clings to the inner body, and if one performs bad deeds, the middle body clings to the outer body. Thus, either one has corporeal sustenance or spiritual sustenance.

It follows that since there is oppositeness between the internal and the external, if the middle body clings to the inner body, it is considered the death of the outer body. And if it clings to the outer body, it is death to the inner body. This is so because in that state, the choice is in the middle body: to continue adhering to Kedusha (Sanctity), or to the contrary.

  1. A Field Which the Lord Has Blessed

I heard in 1943

“A field which the Lord hath blessed.” The Holy Shechina (Divinity) is called “a field.” And sometimes a Sadeh (field) is turned into Sheker (a lie). The Vav within the Hey is the soul, and the dalet is the Holy Shechina (Divinity). When the soul is dressed in it, it is called Hey; and when one wants to add to the faith he extends the Vav below, and it becomes a Kof.

At that time the Dalet becomes a Reish, in the form of poor and meager, who wants to add. Then it becomes a Reish, by way of “a poor was born in his kingdom,” when the meager became poor. In other words, by inserting the evil eye into oneself, in both mind and heart, by way of “The boar out of the wood doth ravage it”: the eye is hung, since it returns to the separation, that the Sitra Achra (other side) is destined to be a holy angel.

And this is the meaning of “May the glory of the Lord endure for ever.” Because he has come to a state of the animal of the Yaar (forest), from the word Iro (his town), it means that all of his vitality has been poured out, and he is constantly strengthened. At that time he is awarded the state of “a field which the Lord hath blessed,” when the evil eye is turned into a good eye.

And this is the meaning of “a hanging eye,” meaning it hangs on a doubt, whether with a good eye or with a bad eye. And this is the meaning of returning to separation. And this is the meaning of “one opposite one,” as our sages said, “There was no joy before Him as on the day when heaven and earth were created.” This is so because at last, the “Lord will be One and His Name One,” which is the purpose of creation.

But for the Creator, past and present are the same. Hence, the Creator watches over creation in its final shape, as it will be at Gmar Tikkun (the end of correction), when all the souls in their complete perfection are included in the world Ein Sof, as it will be at Gmar Tikkun. Their perfect form is already there, and nothing is missing.

But with the receivers it is apparent that they still need to complete what they must complete. This is, “which God has created and performed,” meaning the deficiencies and the testiness. This is the meaning of what our sages said, “the angry yields only anger,” and also, “all who are greedy, are angry.”

This is the true form of the will to receive in its true form, as obscene as it is. And all the corrections are to turn it in order to bestow, which is the whole work of the lower ones. Before the world was created, it was in the form of “He is one and His Name One.” This means that even though His name has already departed from the He, and became revealed, and it is already called “His Name,” still He was one. And this is the meaning of “one opposite one.”

  1. Breath, Sound, and Speech

I heard on Sivan 29, July 2, 1943, Jerusalem

There is a discernment of Breath, Sound, and Speech, there is a discernment of Ice, and there is the discernment of Terrible. Breath means Ohr Hozer (Returning Light), which comes out of the Masach (screen). This is a limiting force. As long as it is not accumulated to the measure of “let them not turn back to folly,” it is called “Breath.”

When its measure is completed, this limitation, the Masach with the Returning Light, is called “Sound.” Sound is like a warning that tells him not to breach the laws of the Torah. And if he should breach, as soon as he breaches he will stop tasting. Hence, when he knows for certain that if he breaches he will come to a halt, he retains the limitation.

And then he comes to a state of “Speech,” which is Malchut. At that time there can be the Zivug (spiritual coupling) of the Creator and Divinity, and illumination of Hochma (Wisdom) will extend below.

It is known that there are two degrees: 1) Bestowal without any reception. 2) Reception in order to bestow.

Then, when he sees that he has already come to a degree where he can receive in order to bestow, why does he need the servitude, which is only in the form of bestowing in order to bestow? After all, the Creator senses more contentment from reception in order to bestow, since the Light of Wisdom, which enters the vessels of reception, is the Light of the purpose of creation. Hence, why should he engage in the work of bestowing in order to bestow, which is the Light of the correction of creation?

At that time he immediately stops tasting, and is then left bare and naked. This is because the Light of Hassadim (Mercy) is the Light that robes the Light of Hochma. And if the robe is missing, even though he has the Light of Hochma, he still has nothing with which to clothe the Hochma.

At that time he comes to the state called “the terrible ice.” This is because Yesod de Abba, which gives Hochma, called “narrow of Hassadim and long of Hochma,” is Ice. It is like water that has been crystallized: although there is water, it does not expand below.

And Yesod de Ima is called “terrible,” considered short and wide. It is called “short” because there is blocking on the Hochma, because of the absence of Hochma there, due to the second Tzimtzum. And this is “terrible.” Hence, it is precisely by both: the Hochma extends through Yesod de Abba, and Hassadim extends through Yesod de Ima.

  1. The Three Angels

I heard on Vayera, October, 1942

Understand:

  1. The matter of the three angels that came to visit Abraham during the circumcision.
  2. The matter of the Creator coming to visit him and what He had told him during the visit.
  3. That our sages said that the visitor takes the sixtieth part of the sickness.
  4. The separation from Lot.
  5. The destruction of Sodom and Gomorrah.
  6. Abraham’s request not to destroy Sodom.
  7. The matter of Lot’s wife looking back and becoming a pillar of salt.
  8. The matter of Shimon and Levi’s deceit of the people of Shechem concerning the circumcision, when they said, “for that were a reproach unto us.”
  9. The matter of the two separations that came out of Lot, which were erased in the days of David and Solomon, which are opposite to one another.

To understand the above, we should first say that we know that we discern Olam (world), Shanna (year), and Nefesh (soul) in everything. Hence, concerning the circumcision, too, which is the making of the covenant of the skin, applies the matter of Olam, Shanna, Nefesh. (There are four covenants: eyes, tongue, heart, and skin; and the skin includes them all.)

The skin, considered the foreskin, is the Behina Dalet (Phase Four), which should be removed to its place, meaning to the dust. This is considered Malchut in her place, that is, lowering Malchut to a state of dust. This follows the words, “Abba (father) gives the whiteness,” meaning lowering Malchut from all thirty-two paths into its place. And you find that the Sefirot have been whitened from the Aviut of Malchut of the quality of judgment that was in them, since the breaking occurred because of this Malchut.

Afterwards, Ima (mother) gives the redness when she receives the Malchut that is sweetened in Bina, called “earth,” and not “dust.” This is so because we make two discernments in Malchut: 1) earth; 2) dust.

Earth is Malchut that is sweetened in Bina, called “Malchut that has risen to Bina.” Dust is called “Malchut in the place of Malchut,” which is Midat ha Din (the quality of judgment).

When Abraham had to beget Isaac, which is discerned as the whole of Israel, he had to purify himself with the circumcision, so that Israel would emerge pure. The circumcision, with respect to its Nefesh (souls), is called “circumcision” and concerns the removal of the foreskin and throwing it to a place of dust.

The Olam (world) in the circumcision is called the destruction of Sodom and Gomorrah.

The integration of the souls in the world (a world means integration of many souls) is called “Lot,” and the circumcision in the world is called “the destruction of Sodom.” The healing of the circumcision-pain is called “the saving of Lot.” Lot comes from the word “cursed land,” called Behina Dalet.

We should know that when one has been awarded Dvekut (adhesion) with the Creator, when one has equivalence of form, and his only wish is to bestow and not receive anything for his own benefit, he comes to a state where he has no room to work. This is because that person does not need anything for himself; and for the Creator, one sees that the Creator has no deficiencies. Hence, he remains standing, without work. And this causes him the great pain of the circumcision, since the circumcision gave him room to work, as circumcision is the removal of the desire to receive for oneself.

It turns out that by removing the will to receive, when it no longer controls him, he has nothing more to add to his work. And there is a correction for that: even after one has been rewarded with circumcising oneself from the will to receive, there still remain sparks of Behina Dalet in him, and they, too, are awaiting correction. They are sweetened only by extending Lights of Gadlut (greatness), and thus one has room for work.

This is the meaning of Abraham the Patriarch’s pains after the circumcision, and the Creator coming to visit him. And this is the meaning of the angel Raphael healing his pain (and we cannot say that since with the four angels, the order is that Michael is on the right, Gabriel is on the left, and Uriel is at the front, and behind, which is Malchut, implied in the west, it is Raphael. This is because he heals Malchut after the removal of the foreskin, so there will be more room for work).

And the second angel came to destroy Sodom. This means that when the removal of the foreskin in considered Nefesh, it is called “circumcision,” and when it is discerned as Olam, it is called “the destruction of Sodom.” And as they said, after the removal of the foreskin there remains pain, and then we need to heal that pain. Similarly, in the destruction of Sodom, the healing is called “Lot’s salvation,” due to two good separations that were about to unfold.

It is seemingly difficult to understand the matter of the good separation. If it is separation, how can it be good? Rather, following the removal of the foreskin, there is pain. This is because one has no room for work. And those separations, the sparks that remain of Behina Dalet, give one room for work, with his need to correct them.

They cannot be corrected prior to the removal of the foreskin, since first the 248 sparks must be elevated and corrected. Subsequently, the thirty-two sparks, called “the stony heart,” are corrected. Hence, first the foreskin must be completely removed.

This is the meaning of the necessity of having a secret, that one should know ahead of time, that they should remain in the form of Reshimo. And this is the meaning of Sod (secret): through the correction of the circumcision, which is the disruption of the Yesod (foundation), meaning disrupting the Yod (the first letter in Yesod). Then, the Sod is turned into Yesod.

This is the meaning of the angel, Raphael, subsequently going to save Lot because of the “good separations.” This is the meaning of Ruth and Naomi, considered mind and heart. Ruth comes from the word Re’uia (worthy), when the Aleph is unpronounced. And Naomi is from the word Noam (pleasantness), something that is pleasant to the heart, which were then sweetened in David and Solomon.

However, previously, the angel said, “look not behind thee,” since “Lot” is Behina Dalet, but she is still connected to Abraham. However, “behind thee,” past Behina Dalet, there is only raw Behina Dalet, without sweetening. This is the meaning of the great sea-monsters, of which our sages said that it is a Leviathan (whale) and his spouse, which killed the Nukva and salted her for the righteous in the future. The future means after all the corrections.

This is the meaning of Lot’s wife looking behind her, as it is written, “But his wife looked back from behind him, and she became a pillar of salt.” However, she first had to be killed, which is the destruction of Sodom. But Lot, who is considered the Leviathan (the connection between Behina Dalet and Abraham) had to be saved.

This explains a question the world asks, “How could the angel that healed Abraham save Lot? After all, there is a rule: one angle does not perform two missions.” However, this is a single issue, since there has to remain a Reshimo from Behina Dalet. But it must be a secret.

This means that before he circumcised himself, there was no need to know anything of it. Rather, she had to be put to death. And the Creator salted her for the righteous in the future, when the Sod was made into Yesod.

This is the meaning of the strife between the herdsmen of Abraham’s cattle and the herdsmen of Lot’s cattle (Mikneh (cattle) means spiritual Kinyanim (possessions)). This is because Abraham’s cattle was for the purpose of increasing the aspect of Abraham—faith. This means that in this manner he took for himself greater forces to go above reason, since he saw that specifically in this way of faith above reason, one is awarded all the possessions.

It follows that the reason he wanted the possessions was that these possessions would testify to the way, called “faith above reason,” which is a true path. The evidence of that is that since he is given spiritual possessions from Above, through the possessions, he strains to go only by way of faith above reason. But he does not want the spiritual possessions because they are great degrees and attainments.

This means that it is not that he believes in the Creator in order to achieve great attainments through faith. Rather, he needs great attainments so as to know that he is treading a true path. Thus, after all the Gadlut, he wants specifically to walk in the path of faith, since through it he sees that he is doing something.

However, the only intention of the herdsmen of Lot’s cattle was to achieve great possessions and attainments. This is called “increasing the discernment of Lot.” Lot is called “the cursed land,” which is one’s will to receive, called Behina Dalet, whether in mind or in heart. This is why Abraham said, “separate thyself, I pray thee, from me,” that is, that Behina Dalet would be separated from him, from the Behina of Olam–Shanna–Nefesh.

This is the meaning of the removal of the foreskin. The removal of the Behina Dalet in Nefesh is called “circumcision.” In the Behina of Olam, the removal of the foreskin is called “the destruction of Sodom”; and from the Behina of Shanna, it is the Hitkalelut (integration) of many souls, and it is called Shanna (year). This is the Behina (discernment) of Lot, from the word “curse,” called “the cursed land.”

Hence, when Abraham said to Lot, “separate thyself, I pray thee, from me,” still, Lot was still the son of Haran, referring to the second restriction, called “a river that flows out of Eden to water the garden.” And there is the discernment of “beyond the River,” being outside the river, meaning the first Tzimtzum (restriction), and there is a difference between the first Tzimtzum and the second Tzimtzum.

In the first Tzimtzum, the Dinim (judgments) stand below all the Sefirot of Kedusha (Sanctity), as they had come out in the beginning, by the order of the hanging down of the worlds. In the second Tzimtzum, however, they rose to the place of Kedusha and already have a hold of Kedusha. Hence, in this respect, they are worse than the first Tzimtzum; they have no further expansion.

The “land of Canaan” is from the second Tzimtzum, which are very bad because they have a hold of Kedusha. This is why it is written concerning them, “thou shalt save alive nothing that breathes.” The Behinat Lot, however, Behina Dalet, should be salvaged. Hence, the three angels came as one: one for the blessing of the seed, considered the whole of Israel, which implies the multiplication in the Torah, too. This is the meaning of disclosing the secrets of Torah, called Banim (sons), from the word Havanah (understanding). And all this can only be attained after the correction of the circumcision.

This is the meaning of the Lord’s words: “Shall I hide from Abraham that which I am doing?” Abraham was afraid of Sodom’s destruction, lest he would lose all the vessels of reception. This is why he said, “Suppose there are fifty righteous within the city?” because a complete Partzuf is fifty degrees. And afterwards he asked, “Perhaps there are forty-five righteous?” meaning Aviut of Behina Gimel, which is forty, and the Dalet de Hitlabshut (clothing), which is Vak, half a degree, being five Sefirot, etc.. Finally, he asked, “Suppose there are ten righteous?” meaning the level of Malchut, only ten. Hence, when Abraham saw that even the level of Malchut could not emerge from there, he agreed to the destruction of Sodom.

It turns out that when the Creator came to visit him, he prayed for Sodom, as it is written, “according to the cry of it,” meaning that they were all immersed in the will to receive. “Altogether… and if not, I will know.” This means that there are discernments of bestowal in them, then we will know. This is the meaning of bonding, meaning He will bond them with the Kedusha (Sanctity). And since Abraham saw that no good would come from them, he agreed to the destruction of Sodom.

This is why after Lot’s separation from Abraham, it is written, “and moved his tent as far as Sodom,” the dwelling place of the will to receive, with respect to himself. And this is only in the land of Israel.

However, beyond the River, which is the first Tzimtzum, the domination of Behina Dalet, there is no room for work. This is because it rules and prevails in its own place. Only in the land of Israel, considered the second Tzimtzum. There is all the work. This is the meaning of Abraham’s name Be Hey Bera’am (created them with the Hey). This means that the Yod that was there was divided into two Heys—the lower Hey and the Upper Hey—and Abraham took form the Hitkalelut of the lower Hey with the Upper Hey.

Now we can understand Simeon and Levi, who deceived the men of Shechem. Since Shechem wanted Dinah, since his whole intention was in the will to receive, they said that they had to be circumcised, meaning cancel the vessels of reception. And since their only aim was in the will to receive, they were killed by the circumcision, by losing the will to receive through the circumcision. For them, this was considered death.

It therefore follows that they themselves deceived, since their whole intention was in Dinah, their sister. They thought that they could receive Dinah in the vessels of reception. Hence, once they were circumcised, and then wanted to receive Dinah, they could only use the vessels of bestowal, and they had lost the vessels of reception by the circumcision. But since they lacked the spark of bestowal, since Shechem was the son of Hamor, who knows nothing but the vessels of reception, they could not receive Dinah in the vessels of bestowal, which is against their root. Their root is only Hamor, the will to receive, and hence they came out losing either way. This is considered that Simeon and Levi caused their death. But actually, it was their own fault, not Simeon’s and Levi’s.

This is the meaning of the words of our sages: “If you come across a villain, draw him to the seminary.” We must understand what “If you come across” means. It means that the villain, meaning the will to receive, is not always found. Rather, it means that not every one consider their will to receive “a villain.” But if there is someone who feels the will to receive as a villain and wants to be rid of it, as it is written, “Always will one move the good inclination over the evil inclination.” If he prevails, good; and if not, he shall engage in the Torah; and if not, he shall read the Shema prayer; and if not, he shall remind him of the day of his death” (Berachot, p.5). In that state he has three counsels together, and one without the others is incomplete.

And now we can understand the question, which the Gemarah ends. If the first advice—“pull him to the seminary”—does not help, then “read the Shema prayer.” And if that does not help, “remind him of the day of his death.” Thus, if he is doubtful of their help, why does he need the first two counsels? Why should he not take the last advice right away, meaning reminding him of the day of his death? He answers that this does not mean that one counsel will help, but that it requires all three counsels together.

And this means:

  1. Pull him to the seminary, meaning the Torah.
  2. Read the Shema prayer, meaning the Creator and Dvekut (adhesion) with the Creator.
  3. Reminding him of the day of his death, meaning devotion. This is considered Israel, who are likened unto a dove that stretches out its neck. In other words, all three discernments are one unity, called “the Torah and Israel and the Creator are one.”

One can receive assistance from a Rav for the discernment of the Torah and the reading of Shema. However, for the discernment of Israel, which is the circumcision, which is devotion, one has to work alone. And even though there is help from Above for that, too, as our sages said, “and madest a covenant with him,” meaning that the Creator helped him, still man must begin. This is the meaning of “remind him of the day of his death.” We must always remember and never forget, since this is the essence of man’s work.

And concerning the Reshimot that we must leave, by way of Lot’s salvation, it is because of two good separations, which is the meaning of Haman and Mordecai. Mordecai wants only to bestow; he has no need to extend Lights of Gadlut. But through Haman, who wants to swallow all the Lights into his authority, through him, he is the cause that evokes man to draw the Lights of Gadlut.

Yet, after he has already extended the Lights, it is forbidden to receive them in Haman’s vessels, called “vessels of reception,” but only in the vessels of bestowal. This is the meaning of what is written, that the King told Haman, “and do so to Mordecai the Jew.” This is considered the Lights of Haman shining in the vessels of Mordecai.

  1. The Eighteen Prayer

I heard on Kislev 15, Shabbat

In the Shmone Esrei (Eighteen) Prayer, “for You hear the prayer of every mouth in Your people, Israel, with mercy.” This seems perplexing: first we say, “for You hear the prayer of every mouth,” meaning even with an unworthy mouth—the Creator still hears. It is written, “every mouth,” meaning even an unworthy one. Afterwards it says, “Your people, Israel, with mercy,” meaning specifically a prayer that is in mercy. Otherwise it is not heard.

The thing is that we must know all the heaviness in the work of God is because of the oppositeness that is in every step. For example, there is a rule that man must be humble. But if we follow this end, although our sages said, “be very, very humble,” still this end does not mean that it should be a rule. This is because it is known that one should go against the whole world, and not be cancelled by the proliferation of views that abound in the world, as it is written, “And his heart was lifted up in the ways of the Lord.” Hence, this rule is not a rule that we can call complete.

And if we go by the other end, which is pride, that, too, is wrong, since “all who is proud,” says the Creator, “he and I cannot dwell in the same abode.” And we can also see oppositeness in the matter of suffering. That is, if the Creator sends suffering to some person, and we should believe that the Creator is benevolent, then the suffering He had sent are necessarily to that person’s benefit. Thus, why do we pray that the Creator will remove the suffering from us?

And concerning suffering, we should know that sufferings only come to correct us to be qualified to receive the Light of the Creator. The role of the suffering is only to cleanse the body, as our sages said, “as salt sweetens meat, suffering cleanses the body.” In the matter of prayer, they had made the correction that it would be instead of suffering. Thus, prayer, too, cleanses the body.

However, a prayer is called “the path of Torah.” This is why the prayer is more effective in sweetening the body than suffering. Therefore, it is a Mitzva to pray for the suffering, since additional benefit stems from that to the individual and to the whole.

Because of that, the oppositeness causes one heaviness and cessations in the work of God, and one cannot continue the work, and feels bad. It seems to him that he is unworthy of assuming the burden of the Kingdom of Heaven “as an ox to the burden and as a donkey to the load.” Thus, at that time he is called “unwanted.”

However, one’s sole intention is to extend faith, called Malchut, meaning to raise Shechina (Divinity) from the dust. One’s aim is to glorify His Name in the world, meaning His greatness, so that the Holy Shechina will not take the form of meagerness and poverty. Thus, the Creator hears “the prayer of every mouth,” even of one who is not so worthy, who feels that he is still remote from the work of God.

This is the meaning of “for You hear the prayer of every mouth.” When does He hear every mouth? When the people of Israel pray with mercy, meaning simple mercy. When one prays to raise Divinity from the dust, to receive faith.

It is similar to one who has not eaten in three days. Then, when he asks of another to be given something to eat, he is not asking for any luxuries or extras; he is simply asking to be given something to revive his soul.

Similarly, in the work of God, when one finds oneself standing between heaven and earth, he is not asking for something redundant of the Creator, but only for the Light of faith, that the Creator will open his eyes so he can assume the discernment of faith. This is called “raising Divinity from the dust.” And this prayer is accepted from “every mouth.” That is, in any state a person is in, if one asks to revive one’s soul with faith, this prayer is answered.

And this is called “with mercy,” when one’s prayer is only to be pitied from Above so he can sustain his vitality. And this is the meaning of what is written in The Zohar, that a prayer for the poor is immediately accepted. That is, when it is for the Holy Shechina, it is immediately accepted.

  1. Prayer

I heard in 1942

We must understand how a prayer, considered “mercy,” is relevant. After all, there is a rule: “I labored and did not find, do not believe.” The advice is that one should promise the Creator that he will give him the labor afterwards.

  1. Still, Vegetative, Animate, and Speaking

I heard in 1940, Jerusalem

Still is something that does not have an authority of its own. Rather, it is under the authority of its Landlord and must satisfy every wish and desire of its Landlord. Hence, when the Creator created creation for His glory, as it is written, “everyone that is called by My Name and whom I have created for My glory,” it means that the Creator created creation for His own needs. The nature of the Landlord is imprinted in the creatures, meaning all the creatures cannot work for another, but for themselves.

Vegetative is that which already has its own authority to some extent. It can already do something that is contrary to the opinion of the Landlord. This means that it can already do things not for itself but to bestow. This is already the opposite of what exists in the will of the Landlord, which He had imprinted in the lower ones to work only with the will to receive for themselves.

Yet, as we can see in corporeal flora, even though they are mobile and expand in width and length, still, all the plants have a single property. In other words, there is not a single plant that can go against the method of all the plants. Rather, they must adhere to the rules of the flora and are incapable of doing anything against the mind of their contemporaries.

Thus, they have no life of their own, but are parts of the life of all flora. This means that all the plants have a single form of life for all the plants. All the plants are like a single creature and the individual plants are specific organs of that animal.

Similarly, in spirituality there are people who have already acquired the force to overcome their will to receive to some degree, but are confined to the environment. They cannot do the opposite of the environment they live in, yet they do the opposite of what their will to receive wants. This means that they already work with the will to bestow.

Animate: We see that each animal has its own characteristic; they are not confined to the environment but each of them has its own sensation and characteristic. They can certainly operate against the will of the Landlord, meaning they can work in bestowal and are also not confined to the environment. Rather, they have their own lives, and their vitality does not depend on their friends’ life. Yet, they cannot feel more than their own being. In other words, they have no sensation of the other. And naturally cannot care for the other.

Speaking has virtues: 1 – It acts against the will of the Landlord. 2 – It is not confined to its contemporaries like the vegetative, meaning it is independent from society. 3 – It also feels the other, and hence can care for them and complement them, by feeling and regretting with the public, and being able to rejoice in the solace of the public, and by the ability to receive from the past and from the future. Animals, however, feel only the present and only their own being.

  1. Why Did He Say that Mitzvot Do Not Require Intention

I heard

“Mitzvot do not require intention,” and “a Mitzva’s reward is not in this world.” This means that one who says that Mitzvot do not require intention believes that a Mitzva’s reward is not in this world. An intention is the reason and the flavor in the Mitzva. And this is the real reward of the Mitzva.

If a person tastes the flavor of a Mitzva, and understands its reasoning, no greater reward is needed. Thus, if Mitzvot do not require intention, a Mitzva’s reward is not in this world anyway, since one does not feel any taste or any reason in the Mitzva.

It follows that if one is in a state where he hasn’t any intention, then one is in a state that the Mitzva’s reward is not in this world. Because the reward for a Mitzva is the taste and the reason, if one does not have that, one certainly has no reward for a Mitzva in this world.

  1. You Labored and Did Not Find, Do Not Believe

I heard

Necessity of the labor is a requirement. Since the Creator gives man a present, He wants man to feel the benefit in the present. Otherwise, that person would be like a fool, as our sages said, “Who is a fool? He who loses what he is given.” Because he does not appreciate the importance of the matter, he does not watch over the present closely.

There is a rule that one feels no importance in anything if one has no need for that thing. And as the measure of the need and the suffering if one does not attain it, so one senses gladness, pleasure, and joy at the fulfillment of the need. It is similar to one who is given all sorts of good beverages; but if one is not thirsty, he tastes nothing, as it is written, “As cold waters to a faint soul.”

Hence, when meals are set, to please the people, there is a custom: as we prepare meat and fish and all sorts of good things, we take note to serve bitter and piquant things, such as mustard, hot peppers, sour, and salty foods. All of this is to evoke the suffering of hunger, since when the heart tastes a piquant and bitter flavor, it evokes hunger and deficiency, which one needs to satisfy with the meal of good things.

We should not ask, “Why do I need things to arouse hunger? After all, the host should only prepare fulfillment for the need, meaning the meal, and not prepare things that evoke the need for the fulfillment?” The obvious answer is that since the host wants the people to enjoy the meal, to the extent that they have a need for the food, to that very extent they will enjoy the meal. It follows that if he will give many good things, it will still not help them enjoy the meal, due to the above reason that there is no fulfillment without a need.

Hence, to be awarded the Light of God, there must also be a need. And the need for it is the labor: to the extent that one exerts and demands the Creator during the greatest concealment, to that extent one becomes needy of the Creator. This means that the Creator will open his eyes to walk by the path of the Creator. Then, when one has that Kli (vessel) of a deficiency, when the Creator gives him some help from Above, one will already know how to keep this present. It turns out that the labor is considered Achoraim (posterior). And when one receives the Achoraim, one has room in which to be awarded the Panim (face).

It is said about that, “a fool has no wish for wisdom.” This means that he does not have a strong need to exert to obtain wisdom. Thus, he has no Achoraim, and he naturally cannot be awarded the discernment of Panim.

This is the meaning of “As is the sorrow, so is the reward.” That is, the sorrow, called “effort,” makes the Kli, so one can be awarded the reward. This means that to the extent that one regrets, to that extent one can later be rewarded with joy and pleasure.

  1. To Understand the Matter of the Knees Which Have Bowed Unto Baal

I heard

There is the discernment of a wife, and there is the discernment of a husband. A wife is considered that “she has nothing but what her husband gives her,” and a husband is considered extending abundance into his own aspect. Knees are considered “bowing,” as it is written, “unto Me every knee shall bow.”

There are two discernments in bowing:

  1. One who bows before one who is greater. And although he does not know his merit, but believes that he is great, he therefore bows before him.
  2. When he knows his greatness and merit in utter clarity.

There are also two discernments considering the faith in the greatness of the Upper One:

  1. He believes that he is great because he has no other choice, that is, he has no way of knowing his greatness.
  2. He has a way to know his greatness in utter certainty, but he still chooses the path of faith because “It is the glory of God to conceal a thing.” This means that although there are sparks in one’s body that want specifically to know His greatness, and to not be as a beast, he still chooses faith, because of the above reason.

It follows that one who has no other choice, and chooses faith, is considered a woman, a female—“he grew as weak as female”—and she only receives from her husband. But one who has counsel, and struggles to go by the path of faith is called “a man of war.” Hence, those who choose faith when they had the option of walking by the way of knowing, called Baal (husband), are called “which have not bowed unto Baal.” This means that they did not surrender to the work of Baal, considered “knowing,” but chose the path of faith.

  1. That Disciple Who Learned in Secret

I heard on Tishrei 5, September 16, 1942

That disciple who learned in secret, Bruria struck him and said, “ordered in all things,” if ordered in the 248, exists. Secret means Katnut (smallness), from the word Chash-Mal. Chash means Kelim de Panim (anterior vessels), and Mal means Kelim de Achor (posterior vessels), the Kelim below the Chazeh (chest), which induce Gadlut (greatness).

That disciple thought that if he had been awarded the state of Chash, a desire to bestow, and all his intentions are only to bestow, then he has been awarded everything. But the purpose of creating the worlds was to do good to His creations, to receive the most sublime pleasures so man would achieve the full stature, even below the Chazeh, meaning the whole 248. This is why Bruria told him the verse, “ordered in all things,” in all 248.

This means that he would extend below the Chazeh, too, meaning that he should extend Gadlut, too. This is Mal, speech, considered disclosure, to reveal the whole level. However, to avoid impairing, one must first receive the Katnut, called Chash, which is in secret, not yet revealed. Afterwards one needs to scrutinize the discernment of Mal, too, the Gadlut, and then the whole level will be revealed.

This is “ordered… and secure,” when the Katnut is already secured in him and he can already extend the Gadlut without fear.

  1. The Reason for Not Eating Nuts on Rosh Hashanah

I heard at the closing of Rosh Hashanah, 1942, Jerusalem

The reason for not eating nuts on Rosh Hashanah (the Jewish New Year) is that Egoz (nut), in Gematria, is Het (sin). And he asked, “But Egoz, in Gematria, is Tov (good)?” And he said that Egoz implies the tree of knowledge of good and evil.

And before one repents from love, the Egoz in him is still a sin. And one who has already been awarded repentance from love is permitted to eat nuts. Hence, his Het has become good, and then he is permitted to eat nuts. This is why we should take note that we eat only things that do not have any hint of a sin, which are considered the tree of life. However, things that have Gematria of Het imply the tree of knowledge of good and evil.

  1. She Is Like Merchant-Ships

I heard

In the verse, “She is like the merchant-ships; she bringeth her bread from afar.” When one demands and insists that “she is all mine,” that all the desires will be dedicated to the Creator, the Sitra Achra awakens against him and claims, “She is all mine,” too. And then there is a tradeoff. A tradeoff means that one wants to buy a certain object and the buyer and seller debate its worth, meaning each of them claims that he is right.

And here the body examines to whom it is worthwhile to listen: to the receiver or to the giving force. Both clearly argue, “She is all mine.” And since one sees one’s lowness, that in him, too, there are sparks that do not agree to observe the Torah and Mitzvot even as a dot on the iota, but that the whole body argues, “She is all mine,” then, “she bringeth her bread from afar.” This means that from the removals, when one sees how far one is from the Creator, and regrets, and asks of the Creator to bring him closer, “she bringeth her bread.”

Bread means faith. In that state one is awarded permanent faith, since “God hath so made it that men should fear before Him.” This means that all the removals that one feels were brought to him by the Creator, so he would have the need to assume the fear of heaven.

This is the meaning of “that man doth not live by bread only, but by everything that proceedeth out of the mouth of the Lord.” This means that the life of Kedusha (Sanctity) within one does not come specifically from drawing closer, from entrances, that is, admissions into Kedusha, but also from the exits, from the removals. This is so because through the dressing of the Sitra Achra in one’s body, and its claims, “She is all mine,” with a just argument, one is awarded permanent faith by overcoming these states.

This means that one should unite everything with the Creator, that is, that even the exits stem from Him. And when he is rewarded, he sees that both the exits and the entrances were all from Him.

This forces one to be humble, since now he sees that the Creator does everything, the exits as well as the entrances. And this is the meaning of what is said about Moses, that he was humble and patient—that one must tolerate the lowness. Thus, in each degree one should hold on to the lowness. And the minute he loses the lowness, he immediately loses all the degrees of “Moses” that he had already achieved.

This is the meaning of patience. Lowliness exists in everyone; but not every person feels that lowliness is a good thing. Thus, one does not want to suffer. However, Moses tolerated the humility, which is why he was called “humble,” since the lowness made him glad.

This is the rule: “Where there is no joy, Shechina (Divinity) does not dwell.” Hence, during the purification period, there cannot be the Shechina. And although purification is a necessary thing (like the lavatory: although one must go there, one is still certain that this is not the King’s Palace).

This is the meaning of Beracha (blessing) and Bechora (seniority), whose letters are the same (in Hebrew). Seniority is Gar, and the Sitra Achra wants the Gar, but not the blessings, since blessing is the clothing over the Mochin. And Esau wanted the seniority without the clothing, but it is forbidden to receive Mochin without clothing. This is the meaning of Esau’s words: “Hast thou not reserved a blessing for me?” “A blessing” means the opposite of blessings, that is, a curse. It is said about that: “Yea, he loved cursing, and it came unto him; and he delighted not in blessing.”

  1. Understanding What Is Written in Shulchan Aruch

I heard on the eve of Shabbat, Nitzavim, Elul 22, September 4, 1942

Understand what is explained in Shulchan Aruch (Set Table—the Jewish code of Law): the rule is that one should repeatedly reflect upon the prayers of the Terrible Days so that when prayer time comes, he will be accustomed and used to praying.

The thing is that the prayer should be in the heart. This is the meaning of the work in the heart, that the heart will agree to what one says with one’s mouth (otherwise, it is deceit, that is, one’s mouth and heart are not the same). Hence, on the month of Elul one should accustom oneself to the great work.

And the most important thing is that one can say “write us to life.” This means that when one says “write us to life,” the heart, too, should agree (so it will not be as flattery) that one’s mouth and heart will be the same, “for man looketh on the outward appearance, but the Lord looketh on the heart.”

Accordingly, when one cries, “write us to life,” “life” means adhesion with the Life of Lives, which is by that specifically, when one wants to work entirely in the form of bestowal, and that all of one’s thoughts for self-gratification will be revoked. Then, when one feels what he is saying, his heart can fear lest his prayer will be accepted, that is, that he will have no desire whatsoever for himself.

And concerning self-gratification, there appears a state where it seems that one leaves all the pleasures of this world, all the people, friends, his kin, all his possessions, and retires to the desert where there is nothing but wild beasts, without anyone knowing of him and of his existence. It seems to him as though he loses his world all at once, and feels that he is losing a world filled with liveliness, and takes upon himself death from this world. He feels as though he is committing suicide, when he experiences this image.

Sometimes, the Sitra Achra helps him picture his state with all the dark colors. Then the body repels this prayer, and in such a state, one’s prayer cannot be accepted, since he himself does not want his prayer to be accepted.

For this reason there must be preparation for the prayer, to accustom oneself to the prayer, as though his mouth and heart are equal. And the heart can come to agree through accustoming, so it would understand that reception means separation, and that the most important is the adhesion with the Life of Lives, which is bestowal.

One must always delve in the work of Malchut, called “writing,” considered “ink” and Shacharit (blackness). This means that one should want one’s work to be in the form of “Libni and Shimei,”[19] that only at the time of whiteness does he adhere to the Torah and Mitzvot, but unconditionally. Whether in white or in black, it will always be the same for him, and that come-what-may, he will always adhere to the commandments of the Torah and Mitzvot.

  1. His Divorce and His Hand Come as One

I heard; memories of the ADMOR (Baal HaSulam)

In the matter of the Lower Hey in the Eynaim (eyes), it means that a Masach (screen) and a cover was placed over the eyes. Eyes mean seeing and Providence, when one sees hidden Providence.

Experimenting means that one cannot decide either way, that he cannot clarify the Creator’s will and his Rav’s intention. Although one can work devotedly, one cannot decide if this work in devotion is in its place or, to the contrary, that this hard work will be against his Rav’s view and the Creator’s view.

And to determine, one chooses that which adds labor. This means that one should work according to the line that labor is all that is for one to do, and nothing else. Thus, one has no place to doubt one’s actions and thoughts and words, but must always increase labor.

  1. A Shabbat of Genesis and of the Six Thousand Years

I heard

There are two discernments of Shabbat: 1) of Beresheet (Genesis/beginning); 2) of the six thousand years. And the difference between them is this: It is known that there is a stop, and there is rest. A stop is where there is nothing more to add. A rest, however, stems from the words “standing” and “resting,” meaning that one is in the middle of one’s work. And since one has no strength to continue with one’s work, he stands and rests to revive himself, and afterwards continues with his work.

A Shabbat of Beresheet is a discernment of having nothing more to add. This is called “a stop.” A Shabbat of the six thousand years is considered rest, by which one receives strength to continue one’s work on the weekdays.

Now we can understand the words of our sages: “Shabbat said, ‘You have given everyone a mate, but to me You did not.’” And the Creator replied, “Israel will be your partner.” A partner means ZA. If there is a Nukva, there can be a Zivug (coupling), and from the Zivug come the offspring, meaning renewal and additions.

Nukva is a deficiency. If there is a deficiency in some place, there is room to correct the deficiency, and all the corrections are considered having been fulfilled by extending the Upper Light in the place of the lack. It follows that there was no deficiency here to begin with, but all the lack that they previously considered to be a deficiency, came in the form of correction to begin with, meaning that thus the Upper Light would flow from Above.

This is similar to one who delves in some matter, and exerts to understand it. And when he attains the meaning, then it is to the contrary, he does not feel that he was previously suffering when he did not understand the matter. Rather, he is glad because now he has joy. The joy is measured by the extent of the effort that he made prior to understanding the matter.

Thus, the delving time is called Nukva, a deficiency. And when one unites with the deficiency, he produces the offspring, the renewal. This is what the Shabbat argued, “Since there is no work on Shabbat, there will be no offspring and renewals.”

  1. Who Delights the Shabbat

I heard on Sivan 8, June 15, 1949

“One who delights the Shabbat is given an unbounded domain, as it is said, ‘Then shalt thou delight thyself in the Lord, and I will make thee to ride upon the high places of the earth, and I will feed thee with the heritage of Jacob thy father,’ etc.. Unlike Abraham, about whom it is written, ‘Arise, walk through the land in the length of it,’ etc.. And not as Isaac, as it is written, ‘for unto thee and unto thy seed I will give all these lands,’ but as Jacob, about whom it is written, ‘and thou shalt spread abroad to the west, and to the east, and to the north, and to the south’” (Shabbat, 118).

It is difficult to understand this Gemarah as it is. Should every one of Israel be given the whole world, an unbounded domain?

We should begin with the words of our sages: “In the future, the Creator will take the sun out of its sheath and will darken. The wicked are judged by it, and the righteous are healed by it, as it is written, ‘For behold, the day cometh, it burneth as a furnace; and all the proud, and all that work wickedness, shall be stubble; and the day that cometh shall set them ablaze, saith the Lord of hosts, that it shall leave them neither root nor branch,’ neither a root in this world nor a branch in the next world.” The righteous are healed by it, as it is written, “‘But unto you that fear My Name shall the sun of righteousness arise with healing in its wings.’ And moreover, they are refined by it” (Avoda Zarah (Idolatry), 3b).

And we need to understand the riddle of the sages, what is a sun and what is a sheath, and whence does this oppositeness come. Also, what is “neither a root in this world nor a branch in the next world”? And what is “moreover, they are refined by it”? He should have said, “healed and refined by it”; but what is the “moreover” that he said?

Now we can understand the words of our sages: “Israel count by the moon and the nations of the world, by the sun” (Sukkah 29). Thus, the sunlight is an epithet to the clearest knowledge, as it is written, “clear as the sun.” And the nations of the world, who did not receive the Torah and Mitzvot, as it is written that the Creator brought it to every nation and tongue, since they did not want to delight in the Light of the Torah, considered “the moon,” which receives from His Light, being the light of the sun, that is, the common Light. Yet, they do have craving and desire to study in the Name and to know Him, Himself.

But Israel count by the moon, which are the Torah and Mitzvot, where the sunlight is clothed within them. Hence, the Torah is the sheath of the Creator.

It is written in The Zohar that “the Torah and the Creator are one.” This means that the Light of the Creator is clothed in the Torah and Mitzvot, and He and His sheath are one. Hence, Israel count by the moon, to complement themselves in Torah and Mitzvot. Therefore ,they are naturally awarded the Creator, too. Yet, since the nations of the world do not keep the Torah and Mitzvot, meaning the sheath, they do not have even the Light of the sun.

This is the meaning of “in the future, He brings the sun out of its sheath.” And they said, “Shechina (Divinity) in the lower ones; a sublime need.” This means that the Creator craves it and yearns for it.

This is the meaning of the six days of action, meaning the work in Torah and Mitzvot, since “The Lord hath made every thing for His own purpose.” And even the work on the six days is still the work of God, as it is written, “He created it not a waste, He formed it to be inhabited.” This is why it is called “a sheath.”

And the Shabbat is the light of the sun, the day of rest in the eternal life. That is, He has prepared the world in two degrees: 1) that His Divinity would be revealed through the Torah and Mitzvot in the six days of action; 2) that He will be revealed in the world without the Torah and Mitzvot.

And this is the meaning of “in its time; I will hasten it.” Rewarded—I will hasten it, meaning through Torah and Mitzvot. Not rewarded—in its time. This is because the evolution of creation through the increase of the suffering brings the end and the redemption to humanity, until the Lord places His Divinity in the lower ones. And this is called “in its time,” evolution over time.

  1. A Sage Comes to Town

I heard during the Shavuot meal, May 1947, Tel-Aviv

“A sage comes to town.” The Creator is called “Sage.” He comes to town, because on Shavuot (Pentecost) He shows Himself to the world.

“The sluggard saith: ‘There is a lion on the way’; perhaps the sage is not at his home? Perhaps the door is locked?” Our sages said that the thing is, “if you labored and did not find, do not believe.” Hence, if he sees that he has not found the nearness of the Creator, then he is told that he must have not labored sufficiently. This is why the verse calls him, “sluggard.”

And what is the reason that he did not labor? If he is seeking the nearness of the Creator, why does he not want to make an effort? After all, even if you want to obtain a corporeal thing, you still cannot obtain it without labor. In truth, he does want to labor, and it is not that he says, “There is a lion on the way,” meaning the Sitra Achra, as it is written, “as a lion in secret places.” This means that one who begins the path of the Creator encounters the lion on the way. And those who fail in it cannot recover.

This is why he is afraid to start, for who can defeat it? Then he is told, “There is no lion on the way,” meaning “There is none else besides Him,” it is written. This is because there is no other force but Him, by way of “and God hath so made it, that men should fear before Him.”

And then he finds another excuse: “Perhaps the Sage is not at home?” His home is Nukva, the Holy Shechina (Divinity). Then he cannot know for certain if he is walking on the path of Kedusha (Sanctity) or not.

This is why he says that perhaps the Sage, meaning the Creator, is not at His home. That is to say, this is not His home, not of the Kedusha. So how can he know that he is advancing in Kedusha? Then he is told: “The Sage is at His home,” meaning “One’s soul shall teach him,” and at last he will know that he is advancing in Kedusha.

Then he says, “Perhaps the door is locked, and it is impossible to get in, as it says, ‘not all who wish to take the Creator will come and take’?” Then he is told, “The door is not locked.” After all, we can see that many people have been rewarded with admission into the King’s palace.

And then he replies, “Either way, I will not go.” This means that if he is sluggard and does not want to exert, he becomes argumentative and shrewd, and thinks that they are only making the work heavier on him.

But in truth, one who wishes to exert sees the opposite. He sees that many have succeeded. And those who do not want to exert see that there are people who did not succeed. And even though they did not succeed, it is because they discovered that they did not want to exert. But since he is sluggard and only wants to justify his actions, he preaches like a wise one. In truth, the burden of Torah and Mitzvot should be accepted without any arguments and complaints, and then he will succeed.

  1. The Difference between Kernel, Essence, and Added Abundance

Sukkot Inter 4, September 30, 1942

It is known that the departure of the Mochin and the cessation of the Zivug occur only to the additions of the Mochin, and the core of the degree in ZON is Vav and a Nekuda (point). This means that, at its essence, Malchut has no more than a point, a black point that has no whiteness in it.

And if one accepts that point as the core, and not as something superfluous that one wishes to be rid of, but moreover, accepts it as adornment, it is called “a handsome abode in one’s heart.” This is because he does not condemn this servitude, but makes it essential to him. This is called “raising Divinity from the dust.” And when one sustains the basis as essential, one can never fall from one’s degree, since there is no departure in the essence.

And when one takes upon himself to work as a black point, where even in the greatest darkness in the world, the Holy Divinity says, “there is no place to hide from you.” Hence, “I am tied to Him in one knot,” “and it will never be detached.” Because of that, one has no cessation of Dvekut (adhesion).

And if some illumination, called “addition,” comes to him from Above, he accepts it by way of “unavoidable and unintended,” since it comes from the Emanator, without the lower one’s awakening. And this is the meaning of “I am black, but comely,” because if you can accept the blackness, you will see that I am comely.

And this is the meaning of “Whoso is thoughtless, let him turn in hither.” When he turns from all his dealings and wants to work only to benefit the Creator, and works by way of “I was as a beast before Thee,” he is then rewarded with seeing the final perfection. This is the meaning of “a heartless one, she saith to him.” This means that since he was heartless, he had to be thoughtless; otherwise he would not be able to approach.

But sometimes we encounter a state of Divinity in exile, when the point descends to the separated BYA. Then it is called “As a lily among thorns,” since it has the shape of thorns and thistles. In that state, it cannot be accepted, since it is the domination of the Klipot.

And this comes through man’s actions, as man’s actions below affect the root of one’s soul Above, in the Holy Divinity. This means that if a person below is enslaved to the will to receive, he thus makes the Klipa reign over the Kedusha Above.

This is the meaning of Tikkun Hatzot (midnight correction). We pray to raise Divinity from the dust, meaning to elevate it, to be important, as Above and below are calculations of importance. And then it is considered a black point.

In the Tikkun Hatzot he prevails and says that he wants to keep the verse of “Libni and Shimei.” Libni means Lavan (white), and not black, and Shimei means Shmi’a (hearing), meaning reasonability, which means that assuming the burden of the kingdom of Heaven is a reasonable and acceptable matter for him. And the Tikkun Hatzot is the Tikkun of the Mehitza (partition), the correction of separating the Kedusha from the Klipa, meaning to correct the bad feeling within the will to receive, and connect to the desire to bestow.

Golah (exile) has the letters of Ge’ulah (redemption), with the difference being the Aleph. This means that we must extend the Aluf (Champion) of the world into the Golah, and then we immediately feel the Ge’ulah. This is the meaning of “He who could guard the harmful, must compensate the harmed with the best kind that one has.” And this is the meaning of “where there is judgment below, there is no judgment Above.”

  1. Dew Drips from that Galgalta to Zeir Anpin

I heard on Mishpatim 3, February 27, 1943

Dew drips from that Galgalta to Zeir Anpin. And concerning the pale hair, there is a dent under each hair, and this is the meaning of “He that would break me with a tempest.” And this is the meaning of, “Then the Lord answered Job out of the whirlwind.” And this is the meaning of “This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary.” And this is the meaning of, “a beka (dent) a head,” “to make atonement for your souls.”

To understand the issue of the hair, it is the black and the ink. This means that when one feels remoteness from the Creator, because one has alien thoughts, this is called “hair.” And “pale” means whiteness. This means that when the Light of God pours onto him it brings him closer to the Creator, and both of them together are called “Light and Kli (vessel).”

And the order of the work is that when one awakens to the work of God, it is by being given paleness. At that time one feels vitality and liveliness in the work of God. And afterwards comes an alien thought, by which one falls from one’s degree and drifts away from the work. The alien thought is called Se’ara (storm and hair). And there is a dent under the hair, which is dent and a deficiency in the skull.

Before the alien thoughts came to him, he had a complete Rosh (head) and he was close to the Creator, and through the alien thoughts he drew far from the Creator. And this is considered having a deficiency. And by the sorrow, that he regrets it, he extends a flowing of water. Thus, the hair becomes a hose for the transference of abundance, by which it is considered that he has been awarded whiteness.

And afterwards the alien thoughts come to him again, and he thus becomes remote from the Creator once more. This creates a dent again, a hole and a deficiency in the skull, and through the sorrow, that he regrets it, he extends a flowing of water once again, and the hair becomes a hose to transfer the abundance.

And this order continues repeatedly, by way of ups and downs, until the hairs are accumulated into the complete measure. This means that each time he corrects, he extends abundance. This abundance is called “dew,” as in “my head is filled with dew.” This is because the abundance comes intermittently, and each time it is as though he receives a drop. And when one’s work is complete, and he achieves the full amount, until “but let them not turn back to folly,” it is considered that from that dew, the dead will be revived.

And this is the meaning of the dent, meaning the alien thoughts that make holes in the head.

And also, concerning the matter of the half-shekel, meaning that he is half worthy, half unworthy. But we must understand that the halves are not at the same time. Rather, at each time there must be a complete thing. This is because if he has broken one Mitzva and did not keep it, he is no longer considered half, but a complete wicked.

However, it is in two times. At one time he is righteous, adhered to the Creator, and then he is completely worthy. And when he is in descent, he is wicked. This is the meaning of “the world was not created but either for the complete righteous or for the complete wicked.” And this is why it is called “half,” having two times.

And this is “to make atonement for your souls.” Through the dent, when one feels that one’s head is incomplete, because when an alien thought comes, his mind is not wholly with the Creator. And when he regrets it, it makes him make atonement for his soul. This is so because if he repents every time, then he extends abundance until the abundance is filled by way of “my head is filled with dew.”

  1. Divinity in the Dust

I heard

“You are fond of suffering. Then he said, ‘neither they nor their reward,’ about this beauty, which wears off in the dust.” Suffering is primarily in a place that is above reason. And the measure of the suffering depends on the extent to which it contradicts the reason. This is considered faith above reason, and this work gives contentment to the Creator. It follows that the reward is that by this work there is contentment to one’s Maker.

However, in between, before one can prevail and justify His guidance, Divinity is in the dust. This means that the work by way of faith, called the Holy Divinity, is in exile, canceled in the dust. And he said about that: “neither they nor their reward.” This means that he cannot tolerate the period in between. And this is the meaning of his reply to him, “I am crying for this and for that.”

  1. Tiberias of Our Sages, Good Is Thy Sight

I heard on Adar 1, February 21, 1947, on a trip to Tiberias

Tiberias of our sages, good is thy sight. Seeing means wisdom. Good means that he can be awarded wisdom there. And Rabbi Shimon Bar-Yochai was purifying the markets of Tiberias. The impurity of the dead, that is, of the will to receive, means, “the wicked, in their lives, are called ‘dead.’” And all impurities belong only to Hochma (wisdom); hence, in Tiberias, where there is the quality of Hochma, the market had to be purified.

  1. Who Comes to Be Purified

I heard in 1947

“He who comes to be purified is aided.” This means that one should always be in a state of “coming.” And then, in any case, if he feels that he has already been purified, he no longer needs to aid him, since He has purified and left. And if he feels that he is in a state of coming and going, then he is certainly assisted, since there is no prevention before the desire, as he is seeking the truth.

“For thy love is better than wine.” This means that wine can intoxicate, and a drunk, the whole world is his, since he has no deficiencies, even in the six thousand years.

  1. In the Sweat of Thy Face Shalt Thou Eat Bread

I heard on Adar 14, March 6, 1947, Tel-Aviv

“In the sweat of thy face shalt thou eat bread.” Bread means Torah, which is “Go, fight with My bread.” The study of Torah should be with fear, tremor, and sweat, by which the sin of the tree of knowledge is sweetened.

  1. The Lights of Shabbat

I heard in 1947

The Lights of Shabbat come to the discernment of the Guf (body). Hence, on Shabbat we say, “A Psalm of David. Bless the Lord, O my soul; and all that is within me,” meaning the Guf. A new head, however, is considered a Neshama (soul), which comes only to the discernment of the Neshama and not to the Guf. This is why we only say, “Bless the Lord, O my soul,” and not “and all that is within me,” since they do not reach the Guf (see Zohar 1,97).

  1. Intoxicating Wine

I heard in 1947

It is impossible to be awarded the Torah in its entirety. And through intoxication in the wine of Torah, when one feels that the whole world is his, even though he still does not have the whole of the wisdom, he will think and feel that he has everything in perfection.

  1. Clean and Righteous Slay Thou Not

I heard on Nisan 2, March 23, 1947, Tel Aviv

“The clean and righteous slay thou not.” A righteous is one who justifies the Creator: whatever he feels, whether good or bad, he takes above reason. This is considered “right.” Clean refers to the cleanness of the matter, the state as he sees it. This is so because “a judge has only what his eyes see.” And if one does not understand the matter, or cannot attain the matter, one should not blur the forms as they seem to one’s eyes. This is considered “left,” and he should nurture both.

  1. The Difference between the First Letters and the Last Letters

I heard on Purim 1947

The difference between the first letters and the last letters is only in the copy of the writing, meaning the content of the writing that was given off the King’s house. And the King’s authors expand the content to make it understandable for all.

The content was merely “that they should be ready against that day.” And the authors interpreted it as applying to the nations, that they are destined to avenge the Jews. And that force was so that Haman would think, “Whom would the king delight to honor besides myself?” Hence, in the last letters he specifically wrote, straight from the King, “that the Jews should be ready.” Conversely, in the first letters he did not specifically write “the Jews.” This is why they had the strength to complain.

The thing is that this force was given because one should not justify any desire for reception of Lights, to extend the Upper Lights below, as the whole work was to bestow. Hence, he cannot extend something from below. Hence, by giving strength to Haman, he specifically wants the greater Lights, as his name testifies, Haman the Agagite, the Gag (roof) of the degree, which is Gar.

  1. Zelophehad Was Gathering Wood

I heard in 1947

Zelophehad was gathering wood. The Zohar interprets that he was measuring which tree was bigger: the tree of life or the tree of knowledge. A righteous is called “the tree of life,” who is entirely to bestow. And in that, there is no hold to the external ones. However, wholeness lies in the tree of knowledge, the extension of Hochma (wisdom) below. This is the meaning of doing good to His creations. And they must not be measured; they should be, “that they may become one in thy hand.”

This means that one without the other is incomplete. And Mordecai was from the discernment of the tree of life, not wanting to extend anything below, since he had no deficiencies. Hence, He had to increase the Haman, so he would draw the Lights below. And afterwards, when he disclosed his deficiency, Mordecai would receive them in the form of reception in order to bestow.

Now we can see why later, when Mordecai said good things about the King, when he saved Him from death, the King promoted Haman, who was his enemy. It is as our sages said, “according to every man’s wish,” according to the will of Haman and Mordecai, who were hateful of each other.

  1. About Fear that Sometimes Comes Upon a Person

I heard in 1942

When fear comes upon a person, one should know that there is none else but Him. And even witchcraft. And if one sees that fear overcomes him, he should say that there is no such thing as chance, but God has given him an opportunity from Above, and he must contemplate and study the end to which one has been sent this fear. It appears that it is so that he will prevail and say, “there is none else besides Him.”

But if after all that, the fear has not departed from him, one should take it as an example and say that one’s servitude of the Creator should be in the same measure of the fear, meaning that the fear of God, which is a merit, should be in the same manner of fear that he now has. That is, that the body is impressed by this superficial fear, and exactly in the same way that the body is impressed, the fear of God should be.

  1. The Difference between the Six Days of Action and the Shabbat

I heard

The six days of action are considered ZA, and Shabbat is considered Malchut. And he asked, but ZA is a higher degree than Malchut, so why is Shabbat more important than the weekdays? And moreover, why are they called Yemey Hol[20] (weekdays)?

The thing is that the world is nourished only through Malchut. This is why Malchut is called “the assembly of Israel,” since all the good influence to the whole of Israel comes from there. Therefore, although the six days imply ZA, there is no unification between ZA and Malchut. This is why it is called Hol, since no abundance extends from ZA to Malchut.

And when no Kedusha (Sanctity) extends from Malchut, it is therefore called Yemey Hol. However, on Shabbat there is a unification of ZA and Malchut, and then Kedusha extends from Malchut. This is why it is called “Shabbat.”

  1. How I Love Thy Law

I heard at the conclusion of Passover 7, 1943

“O how I love Thy law! It is my meditation all the day.” He said that even though King David had already been awarded perfection, he still craved the Torah, because the Torah is greater and more important than any perfection in the world.

  1. The Holiday of Passover

I heard

The holiday of Passover is on Mochin de Haya, and the count is on Mochin de Haya. Hence, during the count there is departure of the Mochin, since the count is considered raising MAN. It is known that when raising MAN there is departure of Lights; but after the count, the Mochin returns to its place. This is so because the Katnut (smallness) during the count is Katnut of Yechida, but along with it there is the Mochin of the weekdays, which is YESHSUT. And Mochin of Shabbat, which are Mochin of AVI.

  1. The Essence of the War

I heard

The essence of the war should be in a place of permission. However, with Mitzva and sin, the loss is near and the reward is far. Hence, there he should observe without any considerations.

However, waging war and keeping the Mitzva of choice should be made in a place of permission, since the act is only a matter of permission. Hence, even if one fails, the sin will not be so great. This is why it is considered near to the reward, since if he wins the war, he will bring a new authority under the Kedusha.

  1. Only Good to Israel

I heard from my Father, Master and Teacher.

“Only good to Israel, God is to the pure in heart.” It is known that “only” and “just” are diminutives. This means that in every place the Torah writes “only” and “just,” it comes to diminish.

Therefore, in work matters we should interpret it as when one diminishes oneself and lowers himself. Lowness applies when one wants to be proud, meaning wants to be in Gadlut (greatness). This means that one wants to understand every single thing, that his soul craves seeing and hearing in everything, but he still lowers himself and agrees to go with his eyes shut and keep Torah and Mitzvot in utter simplicity. This is “good to Israel.” The word YsarmEl (Israel) is the letters of Li Rosh (the head (mind) is mine).

This means that he believes he has a mind of Kedusha (Sanctity) although he is only discerned as “just,” meaning that he is in a state of diminution and lowness. And he says about this “just” that it is absolute good. Then the verse, “God is to the pure in heart,” exists in him, meaning that he is awarded a pure heart. And this is the meaning of “and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.” The heart of flesh is Mochin de Vak, called Mochin of clothing, which comes from the Upper One. Mochin de Gar, however, should come from the lower one, through the scrutinies of the lower one.

The issue of Vak de Mochin and Gar de Mochin requires explanation: there are many discernments of Vak and Gar in each degree. And perhaps he is referring to what he wrote in several places, that the Katnut, called “GE of the lower one,” rise to MAN through the Kli that raises MAN, called “AHP of the Upper One.” It therefore follows that the Upper One elevates the lower one. And then, to receive the Gar of the Lights and the AHP of the Kelim, the lower one should rise by itself.

  1. There Is a Certain People

I heard on the night of Purim, after reading the Megillah, 1950

“There is a certain people scattered abroad and dispersed among the peoples.” Haman said that in his view, we will succeed in destroying the Jews because they are separated from one another; hence, our force against them will certainly prevail, as it causes separation between man and God. And the Creator will not help them anyway, since they are separated from Him. This is why Mordecai went to correct that flaw, as it is explained in the verse, “the Jews gathered,” etc., “to gather themselves together, and to stand for their life.” This means that they had saved themselves by uniting.

  1. What Is Will Give Wisdom Specifically to the Wise

I heard on Truma 5, February 11, 1943

“Will give wisdom to the wise.” He asked, “But it should have said, ‘Will give wisdom to the fools?’”

And he said, “It is known that there is no coercion in spirituality.” Rather, everyone is given according to one’s own will. The reason is that spirituality is the source of life and pleasure. So how can there be coercion in a good thing? Hence, if we see that when we engage in Torah and Mitzvot coercively, we have to overcome the body, since it does not agree. This is because it does not feel pleasure in this work. And this must be because it does not feel the spirituality in them, as we have said, that spirituality is the source of life and pleasure, as it is written in the Holy Zohar, “Where there is labor, there is Sitra Achra.”

This is the reason that only wise can be given wisdom, since fools have no need for wisdom. Rather, only wise can be given wisdom because of their nature. This means that one who is wise loves wisdom, and this is his only wish! And following the rule, “there are no preventions before a desire,” he makes every effort to obtain wisdom. Hence, at last he will be awarded wisdom. Therefore, one who loves wisdom can be called “wise,” after his end.

But it is written of fools, “A fool hath no delight in understanding.” The verse, “will give wisdom to the wise” comes to tell us that one who loves wisdom will not be impressed by not having obtained wisdom despite the great efforts he has made. Rather, he will continue with his work and he will certainly achieve wisdom, since he loves wisdom. This is why they say, “Go by this path and you are certain to succeed.”

However, we must understand, what can one do if by nature, “a wild ass’s colt is born a man”? Whence will he take the desire to crave wisdom?

For this, we are given the advice to work by way of “that fulfill His word,” and the adornment, “hearkening unto the voice of His word.” This means that one does things to obtain the thing which one wants. Hence, here, when he has no desire for wisdom, it means that the thing he lacks is the desire for wisdom. For this reason he begins to exert and take actions to obtain the desire for wisdom, as this is the only thing that he needs.

And the order is that one should exert in the Torah and the work although he has no desire for it. This is called “labor.” This means that one does things even though he has no desire for the thing he does. It is as our sages said, “whatsoever thy hand attaineth to do by thy strength, that do.” And by the virtue of exerting, a desire and craving for wisdom will be made within him.

And then the verse, “will give wisdom to the wise” will become true for him, and he will be rewarded with “hearkening unto the voice of His word.” Thus, that which was previously by way of doing, an act without a will, he has been awarded a desire for it.

Therefore, if we want to know who loves wisdom, we need to look at those who strain for wisdom, even though they have not yet been rewarded with being among those who love wisdom. The reason is, as we have said, that through the effort, they will be awarded being among those who love wisdom.

And afterwards, after they have a desire for wisdom, they will be awarded wisdom. Thus, the desire for the wisdom is the Kli, and the wisdom is the Light. And this the meaning of “there is no coercion in spirituality.”

The Light of Wisdom means the Light of life. Wisdom is not perceived by us as an intellectual concept, but as the actual life, the essence of life, to the extent that without it, one is considered dead. (Hence, we can say that for this reason wisdom is called Haya (alive).)

  1. A Commentary on The Zohar

I heard in the year 1938

In The Zohar: “When one is born, he is given a soul from the side of the pure beast.” And he interprets that his animate soul, too, agrees to be a servant of the Creator. “If he is further rewarded, he is given a soul of the Holy Wheels.” This means that he has a soul that always longs, and it rolls from place to place. Like an ever turning wheel, it turns and rolls to cling to the Kedusha (Sanctity).

  1. The Work of Reception and Bestowal

I heard on Adar 21, March 8, 1953

The matter of work in reception and bestowal depends on the heart. This is considered Vak. However, work in faith and knowledge is considered Gar. And although they are one discernment, meaning that faith is accepted by him according to the value of the work in reception and bestowal, they are still two distinct discernments.

This is so because even if one can work in bestowal, he still wants to see to whom he is bestowing, and who accepts his work. Hence, he needs to work in the form of Mocha (mind), meaning believe that there is a Guide who accepts the work of the lower ones.

  1. The Scrutiny of Bitter and Sweet, True and False

I heard

There is a discernment of “bitter and sweet,” and there is a discernment of “true and false.” The discernment of “true and false” is in the mind, and the discernment of “bitter and sweet” is in the heart. This is why we must pay attention to the work in the heart, to be in the form of bestowal and not in the form of reception.

By nature, only reception is sweet to man, and bestowal is bitter. And the work—to turn reception into bestowal—is called “the work in the heart.”

In the mind, the work is of “true and false.” And for this, we need to work in faith, meaning believe in faith in the sages. This is so because the worker cannot clarify the matter of “true and false” to himself.

  1. Why We Need to Extend Hochma

I heard on Adar 22, March 9, 1953, Tel-Aviv

He asked, “Why do we need to extend the discernment of Hochma (wisdom), which is knowing, if all our work is by way of faith above reason?”

And he answered, “If the righteous of the generation were not in the form of knowing, the whole of Israel would not be able to work in the form of faith above reason. Rather, precisely when the righteous of the generation extends illumination of Hochma, his mind shines in the whole of Israel.”

For example, if one’s mind knows and understands what one wants, the organs perform their action, and do not need any intellect. Rather, the hand and the leg and the rest of the organs do what they must. And no sane person would think of asking or saying that if the hand and the leg had brains, their work would be better.

Thus, the mind does not change the organs, but the organs are set according to