The Acting Mind

Found in the book “Kabbalah for the student
Yehuda Leib HaLevi Ashlag (Baal HaSulam)

 

Every person is obliged to attain the root of his soul. This means that the aspired-for purpose of the created being is Dvekut (adhesion) with His qualities, “As He is merciful, etc.” His qualities are the Holy Sefirot, and this is the acting mind that guides His world and by which it allots them His benevolence and abundance.

But we must understand why this is called, “Dvekut with the Creator,” as it seems to be mere study. I shall explain it with an allegory: In every act in the world, the mind of its operator remains in that act. In a table, one can attain the carpenter’s dexterity and deftness in his craft, whether great or small. This is so because while working, he built it according to his mind, the qualities of his mind. And one who observes this act and considers the mind imprinted in it, during this act, he is attached to the mind that performed it, that is, they actually unite.

This is so because in fact, there is no distance and cessation between spirituals, even when they are in distinct bodies. But the mind in them cannot be distinguished, since what knife can cut the spiritual and leave it separated? Rather, the main difference between spirituals is in their qualities – praiseworthy or blameworthy – and the composition, since a mind that calculates astrology will not cling to one that contemplates natural sciences.

And there is great diversity even within the same teaching, for if one exceeds another in even one element, it separates the spirituals from one another. But when two sages contemplate the same teaching and bear the same measure of sagacity, they are in fact united, for what separates them?

Hence, when one contemplates another’s action and attains the mind of the sage who performed it, they have the same mind and power. Thus, now they are completely united, like a man who met his beloved friend on the street, he embraces him and kisses him, and for their utter unity, they cannot be separated.

Hence, the rule is that in the Speaking, the mind is the best-adjusted force between the Creator and His creatures. It is considered the medium, meaning He conferred a spark of that force, and through that spark, everything returns to Him.

And it is written, “In wisdom hast Thou made them all,” meaning that He created the whole world with His wisdom. Hence, one who is rewarded with attaining the manners by which He had created the world and its conducts is adhered to the Mind that performed them. Thus, he adheres to the Creator.

This is the meaning of the Torah being all the Names of the Creator, which belong to the creatures. And by their merit, the creature attains the Mind that affects everything, since the Creator was looking in the Torah when He created the world, and one achieves illumination through Creation and forever cleaves to that Mind; thus, he is adhered to the Creator.

Now we understand why the Creator has shown us His tools of craftsmanship. For do we need to create worlds? But from the above-mentioned, we gather that the Creator has shown us His conducts so we may know how to adhere to Him, which is “cleaving unto His qualities.”

This Is for Judah

Found in the book “Kabbalah for the student
Yehuda Leib HaLevi Ashlag (Baal HaSulam)

 

That bread, which our fathers ate in the land of Egypt. The Mitzva of eating Matza [23] was given to the children of Israel even before they departed Egypt, relating to the future exodus, which was to be in haste. It follows that the Mitzva of eating a Matza was given to them while they were still enslaved, and the aim of the Mitzva was for the time of redemption, since then they departed in haste.

This is why we like to remember the eating of Matzas in Egypt even today, since we, too, are as when we were enslaved abroad. Also, with this Mitzva, we aim to extend the redemption that will happen soon in our days, Amen, just as our fathers ate in Egypt.

This year – here… next year – free. It is written above that with the aim of this Mitzva we can evoke the guaranteed redemption, destined for us, as in the Mitzva of eating the Matza of our fathers in Egypt.

We were slaves… It is written in Masechet Pesachim (p 116), “Begins with denunciation, and ends with praise.” Concerning the denunciation, Rav and Shmuel were in dispute: Rav said to begin with “in the beginning, our fathers were idol worshipers,” and Shmuel said to begin with “We were slaves.” The practice follows Shmuel.

We need to understand this dispute. The reason for “beginning with denunciation and ending in praise” is, as it is written, “as far as light excelleth darkness.” Hence, we must remember the issue of the denunciation, that through it we acquire thorough knowledge of the mercies of the Creator with us.

It is known that our whole beginning is only in denunciation, since “absence precedes presence.” This is why “a wild ass’s colt is born a man.” And in the end, he acquires the shape of a man. This applies to every element in Creation, and this was so in the rooting of the Israeli nation, too.

The reason for it is that the Creator elicited Creation existence from absence. Hence, there is not a single creation that was not previously in absence. However, this absence has a distinct form in each element in creation, because when we divide reality into four types: still, vegetative, animate, and speaking, we find that the beginning of the still is necessarily complete absence.

However, the beginning of the vegetative is not complete absence, but merely its former degree, which, compared to itself, is considered absence. And in the matter of sowing and decay, which are necessary for any seed, it is received from the shape of the still. Also, it is the same with the absence of the animate and the speaking: the vegetative form is considered absence, with respect to the animate; and the animate form is considered absence, with respect to the speaking.

Hence, the text teaches us that the absence that precedes man’s existence is the form of the beast. This is why it is written, “a wild ass’s colt is born a man,” as it is necessary for every person to begin in the state of a beast. And the writing says, “Man and beast Thou preserves, O Lord.” And as a beast is given all that it needs for its sustenance and the fulfillment of its purpose, He also provides man with all that is necessary for his substance and the fulfillment of his purpose.

Therefore, we should understand where is the advantage of man’s form over the beast, from the perspective of their own preparation. Indeed, it is discerned in their wishes, since man’s wishes are certainly different from those of a beast. And to that extent, God’s salvation of man differs from God’s salvation of a beast.

Thus, after all the inquiries and scrutinies, we find that the only need in man’s wishes, which does not exist in the whole of the animate species, is the awakening towards Godly Dvekut (adhesion). Only the human species is ready for it, and none other.

It follows that the whole issue of presence in the human species is in that preparation imprinted in him to crave His work, and in that, he is superior to the beast. And many have already said that even the intelligence in craftsmanship and in political conducts is present, with great wisdom, in many elements in the animal world.

Accordingly, we can also understand the matter of the absence that precedes the existence of man as the negation of the desire for God’s proximity, since one is in the animate degree. Now we understand the words of the phrase that said, “Begins with denunciation, and ends with praise.” This means that we must remember and research the absence that precedes our existence in a positive manner, as this is the denunciation that precedes the praise, and from it we will understand the praise more profoundly, as it is written, “Begins with denunciation, and ends with praise.”

This is also the meaning of our four exiles, exile by exile, which precede the four redemptions, redemption by redemption, up to the fourth redemption, which is the complete perfection that we hope for soon in our days, Amen. Exile refers to “absence that precedes the presence,” which is redemption. And since this absence is what prepares for the HaVaYaH ascribed to it, like the sowing that prepares the reaping, all the letters of redemption are present in exile, except for the Aleph, since this letter indicates the “Aluph (Champion) of the world.” [24]

This teaches us that the form of the absence is but the negation of the presence. And we know the form of the presence – redemption – from the verse, “and they shall teach no more every man his neighbor …for they shall all know Me, from the least of them unto the greatest of them.” Hence, the form of the previous absence, meaning the form of exile, is only the absence of the knowledge of the Lord. This is the absence of the Aleph, which is missing in the Gola (exile), and present in the Geula(redemption) – the Dvekut with the “Champion of the world.” This is precisely the redemption of our souls, no more and no less, as we have said that all the letters of Geula are present in Gola, but the Aleph, which is the Champion of the world.

To understand this weighty issue, that the absence in itself is what prepares the presence ascribed to it, we should learn from the conducts of this corporeal world. We see that in the concept of freedom, which is a sublime concept, only a chosen few perceive it, and even they require appropriate preparations. But the majority of the people are utterly incapable of perceiving it. Conversely, with regards to the concept of enslavement, the small and the great are equal: even the least among the people will not tolerate it.

(We saw that in Poland, they lost their kingdom only because the majority of them did not properly understand the merit of freedom and did not preserve it. Hence, they fell under the burden of subjugation under the Russian government for a hundred years. During that time, they all suffered under the burden of subjugation and desperately sought freedom from least to great. And although they did not yet assume the taste of freedom as it truly is, each of them imagined it as they wanted, but in the absence of freedom, which is subjugation, it was thoroughly engraved in their hearts to cherish freedom.

For this reason, when they were liberated from the burden of subjugation, many of them were bewildered, not knowing what they have gained by this freedom. Some of them even regretted it and said that their government was burdening them with even more taxes than the foreign government, and wished for their return. This was so because the force of absence did not sufficiently affect them.)

Now we can understand the dispute between Rav and Shmuel. Rav interprets the phrase as beginning with denunciation, so that through it the salvation will be thoroughly appreciated. Hence, he says to begin from the time of Terah. And he does not say what Shmuel does, since in Egypt, His love and work was already planted in a few within the nation. Also, the added difficulty of enslavement in Egypt is not a deficiency in itself in the life of the nation called “Adam.”

And Shmuel interprets the phrase, saying that because the absence prepares the presence, it is considered a part of His salvation, and should be met with gratitude, as well. Hence, we should not begin with, “in the beginning, our fathers were idol worshipers,” since that time is not even regarded as “absence that precedes the presence.” This is because they are completely devoid of the human type of presence, since they were completely removed from His love, like the neuter, which is devoid of love.

Hence, we begin with the enslavement in Egypt, when the sparks of His love were burning in their hearts, to an extent, but due to impatience and hard work, it was being quenched every day. This is considered “absence that precedes the presence,” and this is why he says to begin with “we were slaves.”

And also, it is because the concept of the freedom of the nation in the knowledge of God is a very high concept, which only a chosen few understand, and even then it requires appropriate preparations, but the majority of the people have not attained that. Conversely, perceiving the hardships of enslavement is clear to all, as the Even Ezra wrote in the beginning of Parashat Mishpatim, “Nothing is harder for man than to be in the authority of another man like him.”

 

Notes

[23] Unleavened bread eaten by Jews during the holiday of Passover

[24] Translator’s note: In Hebrew, the difference between the words Galut (exile) and Ge’ula (redemption) is in the addition of the letter Aleph to the latter.

Matter and Form in the Wisdom of Kabbalah

Found in the book “Kabbalah for the student
Yehuda Leib HaLevi Ashlag (Baal HaSulam)

 

As a whole, science is divided into two parts: one is called “material research” and the other, “formative research.” This means that matter and form are perceived in every element of the entire reality before us.

For example, a table consists of matter, meaning the wood, and consists of form, the shape of a table. The matter, being the wood, is the carrier of the form: the table. Also, in the word “liar,” there is matter, which is a person, and there is a form: the lie. The matter, which is the person, carries the form of a lie, meaning the custom of telling lies. And so it is in everything.

Hence, science, too, which researches the elements of reality, is divided into two parts: material research and formative research. The part of science that studies the quality of the substances in reality, both materials without their form, and materials along with their forms, is called “material research.” This research is empirical, based on evidence and deductions derived from practical experimentation, and these practical experimentations are treated as a sound basis for valid deductions.

The other part of science studies only forms abstracted from materials, without any contact with the substances themselves. In other words, they shed the forms of true and false from the materials, which are the people who carry them, and engage only in research to know such values of superiority and inferiority in these forms of truth and falsehood as they are for themselves, bare, as though they were never clothed in any matter. This is called “formative research.”

This research is not based on practical experiments, for such abstract forms do not appear in practical experiments, as they do not exist in the actual reality. This is because such an abstract form is imaginary, meaning only the imagination can picture it, even though it does not exist in the actual reality.

Hence, any scientific research of this kind is necessarily based solely on a theoretical basis. This means that it is not taken from practical experimentation, but only from a research of theoretical negotiations.

The whole of the higher philosophy belongs to this kind; hence, many contemporary intellectuals have left it, since they are displeased with any research built on a theoretical basis. They believe it is not a sound basis, for they consider only the experimental basis as sound.

And the wisdom of Kabbalah, too, is divided into these two parts: “material research” and “formative research.” But here there is a great advantage over secular sciences: here, even the part of formative research is built entirely on the critique of practical reason, meaning on a practical, empirical basis.

Introduction to the Book, Panim Meirot uMasbirot

Found in the book “Kabbalah for the student
Yehuda Leib HaLevi Ashlag (Baal HaSulam)

 

1) It is written at the end of the Mishnah (Okatzin), “The Creator did not find a receptacle that holds a blessing for Israel, but peace, as it is written, ‘The Lord will give strength unto His people; the Lord will bless his people with peace.’”

There is a lot to learn here: First, how did they prove that nothing is better for Israel than peace? Second, the text explicitly states that peace is the blessing itself, as it is written, “giving in strength and blessing in peace.” According to them, it should have stated, “giving in peace.” Third, why was this phrase written to end of the Mishnah? Also, we need to understand the meaning of the words “peace,” “strength,” and what they mean.

To interpret this article in its true meaning, we must go by a long way, for the heart of sayers is too deep to search. This means that all the issues of the Torah and the Mitzva bear revealed and concealed, as it is written, “A word fitly spoken is like apples of gold in settings of silver.”

Indeed, the Halachot (collective name for Torah and Mitzvot) are like grails of wine. When one gives one’s friend a gift, a grail of wine, then both the insides and the outside are important. This is because the grail has its own value, as does the wine inside it.

The legends, however, are as apples. Their interior is eaten and their exterior is thrown away, as the exterior is completely worthless. You find that all the worth and importance are only in the interior, the insides.

So is the matter with legends; the apparent superficiality seems meaningless and worthless. However, the inner content concealed in the words is built solely on the bedrock of the wisdom of truth, given to virtuous few.

Who would dare extract it from the heart of the masses and scrutinize their ways, when their attainment is incomplete in both parts of the Torah called Peshat (literal) and Drush (interpretation)? In their view, the order of the four parts of the Torah (PARDESS) begins with the Peshat, then the Drush, then Remez (insinuated), and in the end the Sod (Secret) is understood.

However, it is written in the Vilna Gaon prayer book that the attainment begins with the Sod. After the Sod part of the Torah is attained it is possible to attain the Drush part, and then the Remez part. When one is granted complete knowledge of these three parts of the Torah, one is awarded the attainment of the Peshat part of the Torah.

It is written in Masechet Taanit: “If one is rewarded, it becomes a potion of life to him; not rewarded, it becomes a potion of death to him.” Great merit is required in order to understand the Peshat of the texts, since first we must attain the three internal parts of the Torah, which the Peshat robes, and the Peshat will not be parsed. If one has not been rewarded with it, one needs great mercy, so it will not become a potion of death for him.

It is the opposite of the argument of the negligent in attaining the interior, who say to themselves: “We settle for attaining the Peshat. If we attain that, we will be content.” Their words can be compared to one who wishes to step on the fourth step without first stepping on the first three steps.

2) However, accordingly, we need to understand the great concealing applied in the interior of the Torah, as it is said in Masechet Hagiga, one does not study Maase Beresheet in pairs, and not the Merkava alone. Also, all the books at our disposal in this trade are sealed and blocked before the eyes of the masses. Only the few who are summoned by the Creator shall understand them, as they already understand the roots by themselves and in reception from mouth to mouth.

It is indeed surprising how the ways of wisdom and intelligence are denied of the people, for whom it is the life and the length of their days. It is seemingly a criminal offence, as about such our sages said in Midrash RabbaBeresheet, about Ahaz, that he was called Ahaz (literally translated as “held” or “seized”) for he had seized synagogues and seminaries, and this was his great iniquity.

Also, it is a natural law that one is possessive concerning dispensing one’s capital and property to others. However, is there anyone who is possessive concerning dispensing one’s wisdom and intelligence to others? Quite the contrary, more than the calf wants to eat, the cow wants to feed.

Indeed, we find such mysteries in the wisdom even in secular sages in previous generations. In Rav Butril’s introduction to his commentary on The Book of Creation, there is a text ascribed to Plato who warns his disciples as follows, “Do not convey the wisdom unto one who knows not its merit.”

Aristotle, too, warned, “Do not convey the wisdom to the unworthy, lest it shall be robbed.” He (Rav Butril) interprets that if a sage teaches wisdom to the unworthy, they rob the wisdom and destroy it.

The secular sages of our time do not do so. On the contrary, they exert in expanding the gates of their sagacity to the entire crowd without any boundaries and conditions. Seemingly, they strongly disagree with the first sages, who opened the doors of their wisdom to only a handful of virtuous few, which they had found worthy, leaving the rest of the people fumbling the walls.

3) Let me explain the matter. We distinguish four divisions in the Speaking species, arranged in gradations one atop the other. Those are the Masses, the Strong, the Wealthy, and the Sagacious. They are equal to the four degrees in the whole of reality, called “Still,” “Vegetative,” “Animate,” and “Speaking.”

The Still can educe the three properties, Vegetative, Animate and Speaking, and we discern three values in the quantity of the force, from the beneficial and detrimental in them.

The smallest force among them is the Vegetative. The flora operates by attracting what is beneficial to it and rejecting the harmful in much the same way as humans and animals do. However, there is no individual sensation in it, but a collective force, common to all types of plants in the world, which affects this operation in them.

Atop them is the Animate. Each creature feels itself, concerning attracting what is beneficial to it and rejecting the harmful. It follows that one animal equalizes in value to all the plants in reality. It is so because the force that distinguishes the beneficial from the detrimental in the entire Vegetative is found in one creature in the Animate, separated to its own authority.

This sensing force in the Animate is very limited in time and space, since the sensation does not operate at even the shortest distance outside its body. Also, it does not feel anything outside its own time, meaning in the past or in the future, but only at the present moment.

Atop them is the Speaking, consisting of an emotional force and an intellectual force together. For this reason, its power is unlimited by time and space in attracting what is good for it and rejecting what is harmful, like the Animate.

This is so because of its science, which is a spiritual matter, unlimited by time and place. One can teach others wherever they are in the whole of reality, and in the past and the future throughout the generations.

It follows that the value of one person from the Speaking equalizes with the value of all the forces in the Vegetative and the Animate in the whole of reality at that time, and in all the past generations. This is so because its power encompasses them and contains them within its own self, along with all their forces.

This ruling also applies to the four divisions in the human species, namely the Masses, the Strong, the Wealthy, and the Sagacious. Certainly, they all come from the Masses, which are the first degree, as it is written, “all are of the dust.”

It is certain that the whole merit of the dust and its very right to exist is according to the merit of the three virtues it educes, Vegetative, Animate, and Speaking. Also, the merit of the Masses corresponds to the properties they educe from them. Thus, they, too, connect in the shape of a human face.

For that purpose, the Creator instilled three inclinations in the masses, called “envy,” “lust,” and “honor.” Due to them, the Masses develop degree by degree to educe a face of a whole man.

The inclination for lust educes the Wealthy. The selected among them have a strong desire, and also lust. They excel in acquiring wealth, which is the first degree in the evolution of the Masses. Like the Vegetative degree in the general reality, they are governed by an alien force that deviates them to their inclination, as lust is an alien force in the human species borrowed from the Animate.

The inclination for honor educes the famous heroes from among them. They govern the synagogues, the town, etc. The most firm-willed among them, which also have an inclination for honor, excel in obtaining dominion. These are the second degree in the evolution of the Masses, similar to the Animate degree in the whole of reality, whose operating force is present in their own essence, as we have said above. This is because the inclination for honor is unique to the human species, and along with it the craving for governance.

The inclination for Envy elicits the sages from among them, as our sages said, “Author’s envy increases wisdom.” The strong-willed, with the inclination for envy, excel in acquiring wisdom and knowledge. It is like the Speaking degree in the whole of reality, in which the operating force is not limited by time and place, but is collective and encompasses every item in the world, throughout all times.

Also, it is the nature of the fire of envy to be general, encompassing all times and the whole reality. This is because it is the conduct of envy: if one had not seen the object in one’s friend’s possession, the desire for it would not have awakened in one at all.

You find that the sensation of absence is not for what one does not have, but for what one’s friend has, who are the entire progeny of Adam and Eve throughout the generations. Thus, this force is unlimited and it is therefore fit for its sublime and elated role.

Yet, those who remain without any merit, it is because they do not have a strong desire. Hence, all three above-mentioned inclinations operate in them together, in mixture. Sometimes they are lustful, sometimes envious, and sometimes they crave honor. Their desire breaks to pieces, and they are like children, who crave everything they see, and cannot attain anything. Hence, their value is like the straw and bran that remain after the flour.

It is known that the beneficial force and the detrimental force go hand in hand. In other words, as much as something can benefit, so it can harm. Hence, since the force of one person is greater than all the beasts and the animals of all times, one’s harmful force supersedes them all, as well.

Thus, as long as one does not merit one’s degree in a way that one uses one’s force only to do good, one needs a careful watch so he will not acquire great amounts of the human level, which is wisdom and science.

For this reason, the first sages hid the wisdom from the masses for fear of taking indecent disciples who would use the force of the wisdom to harm and damage. These would break and destroy the entire population with their lust and beastly savageness, using Man’s great powers.

When the generations have lessened and their sages themselves had started to crave both tables, meaning a good life for their corporeality, too, their views drew near to the masses. They traded with them and sold the wisdom as prostitutes, for the price of a dog.

Since then, the fortified wall that the first had exerted on has been ruined and the masses have looted it. The savages have filled their hands with the force of men, seized the wisdom and tore it. Half was inherited by adulterers and half by murderers, and they have put it in eternal disgrace to this day.

4) From that you can deduce about the wisdom of truth, which contains all the secular teachings within it, which are its seven little maids. This is the entirety of the human species and the purpose for which all the worlds were created, as it is written, “If My covenant be not with day and night, if I have not appointed the ordinances of heaven and earth.”

Hence, our sages have stated (Avot 4, Mishnah 7), “He who uses the Crown passes.” This is because they have prohibited us from using it for any sort of worldly pleasure.

This is what has sustained us thus far, to maintain the armies and the wall around the wisdom of truth, so no stranger or foreigner would break in and put it in their vessels to go and trade it in the market, as with the secular sages. This was so because all who entered have already been tested by seven tests until it was certain beyond any concern and suspicion.

After these words and truth, we find what appears to be a great contradiction, from one extreme to the other, in the words of our sages. It is written in The Zohar that at the time of the Messiah, this wisdom will be revealed even to the young. However, according to the above, we learned that in the days of the Messiah, that whole generation will be at the highest level. We will need no guard at all, and the fountains of wisdom will open and water the whole nation.

Yet, in Masechet Sutah, 49, and Sanhedrin 97a, they said, “Impudence shall soar at the time of the Messiah, authors’ wisdom shall go astray, and righteous shall be castaway.” It interprets that there is none so evil as that generation. Thus, how do we reconcile the two statements, for both are certainly the words of the Living God?

The thing is that this careful watch and door-locking on the hall of wisdom is for fear of people in whom the spirit of writers’ envy is mixed with the force of lust and honor. Their envy is not limited to wanting only wisdom and knowledge.

Hence, both texts are correct, and one comes and teaches of the other. The face of the generation is as the face of the dog, meaning they bark as dogs HavHav, righteous are castaway and authors’ wisdom went astray in them.

It follows that it is permitted to open the gates of the wisdom and remove the careful guard, since it is naturally safe from theft and exploitation. There is no longer fear lest indecent disciples might take it and sell it in the market to the materialistic plebs, since they will find no buyers for this merchandise, as it is loathsome in their eyes.

And since they have no hope of acquiring lust and honor through it, it has become safe and guarded by itself. No stranger will draw near, except lovers of wisdom and its dwellers. Hence, any examination shall be removed from those who enter, until even the very young will be able to attain it.

Now you can understand their words (Sanhedrin 98a): “The Son of David comes either in a generation that is all worthy, or all unworthy.” This is very perplexing. Seemingly, as long as there are a few righteous in the generation, they detain the redemption. When the righteous perish from the land, the Messiah will be able to come. I wonder.

Indeed, we should thoroughly understand that this matter of redemption and the coming of the Messiah that we hope will be soon in our days, Amen, is the uppermost wholeness of attainment and knowledge, as it is written, “and they shall teach no more every man his neighbor, saying: ‘Know the Lord’; for they shall all know Me, from the greatest of them unto the least of them.” And with the completeness of the mind, the bodies are completed too, as it is written (Isaiah 65), “the youngest shall die a hundred years old.”

When the Children of Israel are complemented with the complete knowledge, the fountains of intelligence and knowledge shall flow beyond the boundaries of Israel and water all the nations of the world, as it is written (Isaiah 11), “for the earth shall be full of the knowledge of the Lord,” and as it is written, “and shall come unto the Lord and to His goodness.”

The proliferation of this knowledge is the matter of the expansion of the Messiah King to all the nations. Yet, it is the opposite with the crude, materialistic plebs. Since their imagination is attached to the complete power of the fist, the matter of the expansion of the Kingdom of Israel is engraved in their imagination only as a sort of dominion of bodies over bodies, to take their fee from the whole with great pride, and to be haughty over all the people in the world.

And what can I do for them if our sages have already rejected them, and the likes of them, from among the congregation of the Lord, saying, “All who is proud, the Creator says, ‘he and I cannot dwell in the same abode.’”

Conversely, some err and determine that as the body must exist prior to the existence of the soul and the complete perception, the perfection of the body and its needs precede in time the attainment of the soul and the complete perception. Hence, complete perception is denied of a weak body.

This is a grave mistake, harder than death, since a perfect body is inconceivable whatsoever before the complete perception has been attained. This is because, in itself, it is a punctured bag, a broken cistern. It cannot contain anything beneficial, neither for itself nor for others, except with the attainment of the complete knowledge.

At that time the body, too, rises to its completeness with it, literally hand in hand. This rule applies both in individuals and in the whole.

5) Now you will understand what is written in The Zohar: “With this composition, the Children of Israel will be redeemed from exile.” Also, in many other places, only through the expansion of the wisdom of Kabbalah in the masses will we obtain complete redemption.

They also said, “The Light in it reforms him.” They were intentionally meticulous about it, to show us that only the Light enclosed within it, “like apples of gold in settings of silver,” in it lies the cure that reforms a person. Both the individual and the nation will not complete the aim for which they were created, except by attaining the internality of the Torah and its secrets.

And although we hope for the complete attainment at the coming of the Messiah, it is written, “Will give wisdom to the wise.” It also says, “I have put wisdom in the heart of every wise-at-heart.”

Hence, it is the great expansion of the wisdom of truth within the nation that we need first, so we may merit receiving the benefit from our Messiah. Consequently, the expansion of the wisdom and the coming of our Messiah are interdependent.

Therefore, we must establish seminaries and compose books to hasten the distribution of the wisdom throughout the nation. And this was not the case before, for fear lest unworthy disciples would mingle, as we have elaborated above. This became the primary reason for the prolonging of the exile for our many sins, to this day.

Our sages said, “Messiah, Son of David comes only in a generation that is all worthy…” meaning when everyone retires from pursuit of honor and lust. At that time, it will be possible to establish many seminaries to prepare them for the coming of the Messiah Son of David. “…or in a generation that is all unworthy,” meaning in such a generation when “the face of the generation is as the face of the dog, and righteous shall be castaway, and authors’ wisdom shall go astray in them.” At such a time, it will be possible to remove the careful guard and all who remain in the house of Jacob with their hearts pounding to attain the wisdom and the purpose, “Holy” will be their names, and they shall come and study.

This is so because there will no longer be fear lest one might not sustain one’s merit and trade the wisdom in the market, as no one in the mob will buy it. The wisdom will be so loathsome in their eyes that neither glory nor lust will be obtainable in return for it.

Hence, all who wish to enter may come and enter. Many will roam, and the knowledge will increase among the worthy of it. And by that we will soon be rewarded with the coming of the Messiah, and the redemption of our souls soon in our days, Amen.

With these words I unbind myself from a considerable complaint, that I have dared more than all my predecessors in disclosing the ordinarily covered rudiments of the wisdom in my book, which was thus far unexplored. This refers to the essence of the ten Sefirot and all that concerns them, Yasharand HozerPnimi and Makif, the meaning of the Hakaa and the meaning of the Hizdakchut.

The authors that preceded me deliberately scattered the words here and there, and in subtle intimations, so one’s hand would fail to gather them. I, through His Light, which appeared upon me, and with the help of my teachers, have gathered them and disclosed the matters clearly enough and in their spiritual form, above place and above time.

They could have come to me with a great argument: If there are no additions to my teachers here, then the Ari and Rav Chaim Vital themselves and the genuine authors, the commentators on their words, could have disclosed and explained the matters as openly as I. And if you wish to say that it was revealed to them, then who is this writer, for whom it is certainly a great privilege to be dust and ashes under their feet, who says that the lot given to him by the Creator is more than their lot?

However, as you will see in the references, I neither added to my teachers nor innovated in the composition. All my words are already written in the Eight Gates, in The Tree of Life, and in Mavo Shearim (Entrance of the Gates) by the Ari. I did not add a single word to them; but they aimed to conceal matters; hence, they scattered them one here and one there.

This was so because their generation was not yet completely unworthy and required great care. We, however, for our many sins, all the words of our sages are already true in us. They had been said for the time of the Messiah to begin with, for in such a generation there is no longer fear of disclosing the wisdom, as we have elaborated above; hence, my words are open and in order.

6) And now sons do hear me: The “Wisdom cries aloud in the streets, she utteres her voice,” “Whoso is on the Lord’s side, let him come unto me,” “For it is no vain thing for you; because it is your life, and the length of your days.”

“You were not created to follow the act of the grain and the potato, you and your asses in one trough.” And as the purpose of the ass is not to serve all its contemporary asses, man’s purpose is not to serve all the bodies of the people of his time, the contemporaries of his physical body. Rather, the purpose of the ass is to serve and be of use to man, who is superior to it, and the purpose of man is to serve the Creator and complete His aim.

As Ben Zuma said, “All those were created only to serve me, and I, to serve my Maker.” He says, “The Lord hath made all things for His own purpose,” since the Creator yearns and craves our perfection.

It is said in Beresheet RabbaParasha 8, that the angels said to Him: “‘What is man, that Thou art mindful of him, and the son of man, that Thou thinkest of him?’ Why do You need this trouble? The Creator told them: ‘Therefore, why sheep and oxen?’” What does it resemble? A king who had a tower filled abundantly, but no guests. What pleasure has the king from his fill? They promptly said unto Him: “O Lord, our Lord, how glorious is Thy name in all the earth! Do that which seems good to You.”

Seemingly, we should doubt that allegory, since where does that tower filled abundantly stand? In our time, we really would fill it with guests to the rim.

Indeed, the words are earnest, since you see that the angels made no complaint about any of the creatures that were created during the six days of Creation, except about Man. This is because he was created in God’s image and consists of the Upper and Lower together.

When the angels saw it, they were startled and bewildered. How would the pure, spiritual soul descend from its sublime degree, and come and dwell in the same abode with this filthy, beastly body? In other words, they wondered, “Why do You need this trouble?”

The answer that came to them is that there is already a tower filled abundantly, and empty of guests. To fill it with guests, we need the existence of this human, made of Upper and lower together. For this reason, this pure soul must clothe in the shape of this filthy body. They immediately understood it and said, “Do that which seems good to You.”

Know that this tower, filled abundantly, implies all the pleasure and the goodness for which He has created the creatures, as they said, “The conduct of The Good is to do good.” Hence, He has created the worlds to delight His creatures.

And since there is no past and future in Him, we must realize that as soon as He had Thought to create creatures and delight them, they came out and were instantly made before Him, they and all their fulfillments of delight and pleasure, as He had contemplated them.

It is written in the book, Heftzi Bah (My Delight Is in Her), by the Ari, that all the worlds, Upper and lower, are contained in the Ein Sof (Infinite), even before the Tzimtzum (restriction) by way of He is One and His Name One.

The incident of the Tzimtzum, which is the root of the worlds ABYA, confined to this world, occurred because the roots of the souls themselves yearn to equalize their form with the Emanator. This is the meaning of Dvekut (adhesion), as separation and Dvekut in anything spiritual is possible only in values of equivalence of form or disparity of form.

Since He wanted to delight them, the will to receive pleasure was necessarily imprinted in the receivers. Thus, their form has been changed from His, since this form is not at all present in the Emanator, as from whom would He receive?

The Tzimtzum and the Gevul (boundary/limitation) was made for this purpose, until the emergence of this world to a reality of a clothing of a soul in a corporeal body. When one engages in Torah and work in order to bestow contentment upon one’s Maker, the form of reception will be reunited in order to bestow once more.

This is the meaning of the text, “and to cleave unto Him,” since then one equalizes one’s form to one’s Maker, and as we have said, equivalence of form is Dvekut in spirituality. When the matter of Dvekut is completed in all the parts of the soul, the worlds will return to the state of Ein Sof, as prior to the Tzimtzum.

“In their land they will inherit doubly.” This is because then they will be able to receive once more all the pleasure and delight, prepared for them in advance in the world of Ein Sof. Moreover, now they are prepared for the real Dvekut without any disparity of form, since their reception is no longer for themselves, but to bestow contentment upon their Maker. You find that they have equalized in the form of bestowal with the Maker.

7) Now you will understand their words, that Divinity in the lower ones is a high need. This is a most perplexing statement, though it does go hand in hand with the above study.

They have compared the matter to a king who has a tower filled abundantly, and no guests. It is certain that he sits and waits for guests, or his whole preparation will be in vain.

It is like a great king who had a son when he was already old, and he was very fond of him. Hence, from the day of his birth he thought favorable thoughts about him, collected all the books and the finest scholars in the land, and built schools for him.

He gathered the finest builders in the land and built palaces of pleasure for him, collected all the musicians and the singers and built him concert halls. He assembled the best chefs and bakers in the land and served him every delicacy in the world, and so on and so forth.

Alas, the boy grew up to be a fool with no wish for knowledge. He was also blind and could not see or feel the beauty of the buildings; and he was deaf and could not hear the singers. Sadly, he was diabetic, and was permitted to eat only coarse-flour bread, arising contempt and wrath.

Now you can understand their words about the verse, “I, the Lord, will hasten it in its time.” The Sanhedrin (98) interpreted, “Not rewarded – in its time; rewarded – I will hasten it.”

Thus, there are two ways to attain the above-mentioned goal: through their own attention, which is called a “Path of Repentance.” If they are awarded that, then “I will hasten it” will be applied to them. This means that there is no set time for it, but when they are awarded, the correction ends, of course.

If they are not awarded the attention, there is another way, called “Path of Suffering.” As the Sanhedrin said (97), “I place upon them a king such as Haman, and they will repent against their will,” meaning in its time, for in that there is a set time.

By that, they wanted to show us that His ways are not our ways. For this reason, the case of the flesh-and-blood king who had troubled so to prepare those great things for his beloved son and was finally tormented in every way, and all his trouble was in vain, bringing contempt and wrath, will not happen to Him.

Instead, all the deeds of the Creator are guaranteed and true, and there is no fraud in Him. This is what our sages said, “Not rewarded – in its time.” What the will does not do, time will do, as it is written, “Canst thou send forth lightnings, that they may go, and say unto thee: ‘Here we are’?”

There is a path of pain that can cleanse any defect and materialism until one realizes how to raise one’s head out of the beastly crib, to soar and climb the rungs of the ladder of happiness and human success, for one will cleave to one’s root and complete the aim.

8) Therefore, come and see how grateful we should be to our teachers, who impart us their sacred Lights and dedicate their souls to do good to our souls. They stand in the middle between the path of harsh torments and the path of repentance. They save us from the netherworld, which is harder than death, and accustom us to reach the heavenly pleasures, the sublime gentleness and the pleasantness that is our share, ready and waiting for us from the very beginning, as we have said above. Each of them operates in his generation, according to the power of the Light of his Torah and sanctity.

Our sages have already said, “You have not a generation without such as Abraham, Isaac, and Jacob.” Indeed, that Godly man, our Rav Isaac Luria, troubled and provided us the fullest measure. He did wondrously more than his predecessors, and if I had a tongue that praises, I would praise that day when his wisdom appeared almost as the day when the Torah was given to Israel.

There are not enough words to measure his holy work in our favor. The doors of attainment were locked and bolted, and he came and opened them for us. Thus, all who wish to enter the King’s palace need only purity and sanctity, and to go and bathe and shave their hair and wear clean clothes, to properly stand before the sublime Kingship.

You find a thirty-eight-year-old who subdued with his wisdom all his predecessors through the Genius and through all times. All the elders of the land, the gallant shepherds, friends and disciples of the Godly sage, the RAMAK, stood before him as disciples before the Rav.

All the sages of the generations following them to this day, none missing, have abandoned all the books and compositions that precede him, the Kabbalah of the RAMAK, the Kabbalah of The First and the Kabbalah of The Genius, blessed be the memory of them all. They have attached their spiritual life entirely and solely to his Holy Wisdom. Naturally, it is not without merit that a total victory is awarded, as this young in years father of wisdom has.

Alas, the devil’s work succeeded, and obstacles were placed along the path of expansion of his wisdom into a holy nation, and only very few have begun to conquer them.

This was so primarily because the words were written by hearsay, as he had interpreted the wisdom day-by-day before his disciples, who were already elderly and with great proficiency in The Zohar and the Tikkunim (Corrections). In most cases, his holy sayings were arranged according to the profound questions that they asked him, each according to his own interest.

For this reason, he did not convey the wisdom in a suitable order, as with compositions that preceded him. We find in the texts that the Ari himself had wished to bring the issues in order. In that regard, see the beginning of the sayings of Rashbi in the interpretation to the Idra Zuta, in a short introduction by Rav Chaim Vital.

There is also the short time of his teaching, since his entire time of his seminary was some seventeen months, as is said in the Gate to Reincarnations, Gate 8, p 49, since he arrived in Safed from Egypt soon before Pesach (Passover) in the year 1571, and at that time, Rav Chaim Vital was twenty-nine years of age. And in July 1572, on the eve of Shabbat, Parashat Matot-Masaey [21], the beginning of the month of Av, he fell ill, and on Tuesday, fifth of Av, on the following week, he passed away.

It is also written in the Gate to Reincarnations, Gate 8, p 71a, that upon his demise, he ordered Rav Chaim Vital to not teach the wisdom to others, and permitted him to study only by himself and in a whisper. The rest of the friends were forbidden to engage in it altogether because he said that they did not understand the wisdom properly.

This is the reason why Rav Chaim Vital did not arrange the texts at all and left them unorganized. Naturally, he did not explain the connections between the matters, so it would not be as teaching others. This is the reason we find such great caution on his part, as is known to those proficient in the writings of the Ari.

The arrangements found in the writings of the Ari were arranged and organized by a third generation, in three times, and by three compilers. The first compiler was the sage MAHARI Tzemach. He lived at the same time of MAHARA Azulai, who passed away in the year 1644.

A large portion of the texts came by him, and he arranged many books from them. The most important among them is the book Adam Yashar (Upright Man), in which he collected the root and the essential teachings that were at his disposal. However, some of the books that this Rav had complied were lost. In the introduction to his book, Kol BeRama (A Loud Voice), he presents all the books that he had compiled.

The second compiler is his disciple, MAHARAM Paprish. He did more than his Rav, since some of the books that were held by the sage MAHARASH Vital came by his hands, and he compiled many books. The most important among them are the books, Etz haChaim (The Tree of Life) and Pri Etz haChaim (Fruit of the Tree of Life). They contain the entire scope of the wisdom in its fullest sense.

The third compiler was the sage MAHARASH Vital, the son of MOHARAR Chaim Vital. He was a great and renowned sage. He compiled the famous Eight Gates from the patrimony his father had left him.

Thus we see that each of the compilers did not have the complete writings. It heavily burdened the arrangement of the issues, which are unsuitable for those without true proficiency in The Zohar and the Tikkunim. Hence, few are those who ascend.

9) In return for that, we are privileged by Him to have been rewarded with the spirit of The Baal Shem Tov, whose greatness and sanctity are beyond any word and any utterance. He was not gazed upon and will not be gazed upon, except by those worthy that had served under his Light, and they, too, only intermittently, each according to what he received in his heart.

It is true that the Light of his Torah and Holy Wisdom are built primarily on the holy foundations of the Ari. However, they are not at all similar. I shall explain that with an allegory of a person who is drowning in the river, rising and sinking as drowning people do. Sometimes only the hair is visible, and then a counsel is sought to catch him by his head. Other times his body appears as well, and then a counsel is sought to catch him from opposite his heart.

So is the matter before us. After Israel has drowned in the evil waters of the exile in the nations, from then until now they rise and fall, and not all times are the same. At the time of the Ari, only the head was visible. Hence, the Ari had troubled in our favor to save us through the mind. At the time of The Baal Shem Tov, there was relief. Hence, it was a blessing for us to save us from opposite our heart, and that was a great and true salvation for us.

And for our many sins, the wheel has been turned over again in our generation and we have declined tremendously, as though from the zenith to the nadir.

In addition, there is the collision of the nations, which has confused the entire world. The needs have increased and the mind grew short and corrupted in the filth of materialism which apprehends the lead. Servants ride horses and ministers walk on the earth, and everything that is said in our study in the above-mentioned Masechet Sutah has come true in us, for our many sins. Again, the iron wall has been erected, even on this great Light of the Baal Shem Tov, which we have said illuminated as far as the establishment of our complete redemption.

And the wise-at-heart did not believe in the possibility that a generation would come when they could not see by his Light. Now, our eyes have darkened; we have been robbed of good, and when I saw this I said, “It is time to act!” Thus, I have come to open widely the gates of Light of the Ari, for he is indeed capable and fit for our generation, too, and “Two are better than one.”

We should not be blamed for the brevity in my composition, since it corresponds and adapts to any wisdom lover, as too much wine wears off the flavor, and the attainment will become harder for the disciple.

Also, we are not responsible for those fat-at-heart, since the language to assist them has yet to be created. Wherever they rest their eyes, they find folly, and there is a rule that from the same source from which the wise draws his wisdom, the fool draws his folly.

Thus, I stand at the outset of my book and warn that I have not troubled at all for all those who love to look through the windows. Rather, it is for those who care for the words of the Creator and long for the Creatorand His Goodness, to complete the purpose for which they were created, for with the will of God, the verse, “All those who seek Me shall find Me,” shall come true in them.

10) Come and see the words of the sage, Rabbi Even Ezra in his book, Yesod Mora, p 8b: “And now note and know that all the Mitzvot that are written in the Torah or the conventions that the fathers have established, although they are mostly in action or in speech, they are all in order to correct the heart, ‘for the Lord searches all hearts, and understandes all the imaginations of the thoughts.’”

It is written, “to them that are upright in their hearts.” Its opposite is, “A heart that deviseth wicked thoughts.” I have found one verse that contains all the Mitzvot, which is, “Thou shalt fear the Lord thy God; and Him shalt thou serve.”

The word “fear” contains all the negative Mitzvot in speech, in heart, and in action. It is the first degree from which one ascends to the work of God, which contains all the positive Mitzvot.

These will accustom one’s heart and guide one until one cleaves to the Lord, as for that was man created. He was not created for acquiring fortunes or for building buildings. Hence, one should seek everything that will bring one to love Him, to learn wisdom and to seek faith.

And the Creator will open the eyes of his heart and will renew a different spirit within him. Then he will be loved by his Maker in his life.

Know that the Torah was given only to men of heart. Words are as corpses and the Taamim (flavors) as souls. If one does not understand the Taamim, one’s whole effort is in vain, labor blown away.

It is as though one exerts oneself to count the letters and the words in a medicine book. No cure will come from this labor. It is also like a camel carrying silk; it does not benefit the silk, nor does the silk benefit it.

We draw only this from his words; hold on to the goal for which man was created. He says about it that this is the matter of the Dvekut with the Creator.

Hence, he says that one must search every means to bring one to love Him, to learn wisdom and to seek faith, until the Creator rewards one with opening one’s eyes and renewing a different spirit within him. At that time, he shall be loved by his Maker.

He deliberately makes that precision, to be loved by his Maker in his life. It indicates that while he has not acquired that, his work is incomplete, and the work that was necessarily given to us to do today. It is as he ends it, that the Torah was only given to men of heart, meaning ones who have acquired the heart to love and covet Him. The sages call them “wise-at-heart,” since there is no longer a descending, beastly spirit there, for the evil inclination is present only in a heart vacant from wisdom.

He interprets and says that the words are as corpses and the Taamim, as souls. If one does not understand the Taamim, it is similar to exerting oneself counting pages and words in a medicine book. This exertion will not yield a remedy.

He wishes to say that one is compelled to find the means to acquire the above-mentioned possession. It is because then one can taste the flavors of Torah, which is the interior wisdom and its mysteries, and the flavors of Mitzva, which are the interior love and the desire for Him.

Without it, one has only the words and the actions; dead bodies without souls. It is like one who labors counting pages and words in a medicine book, etc. Certainly, he will not perfect himself in medicine before he understands the meaning of the written medicine.

Even after one purchases it, for whatever price is asked, if the conduct of the study and the actions are not arranged to bring him to it, it is like a camel carrying silk; it does not benefit the silk and the silk does not benefit it, to bring it to complete the aim for which it was created.

11) According to these words, our eyes have been opened concerning the words of Rabbi Simon in Midrash RabbaParasha 6, about the verse, “Let us make man.” When the Creator came to create man, He consulted the ministering angels, and they were divided into sects and groups. Some said, “Let him be created,” and some said, “Let him not be created,” as it is written, “Mercy and truth are met together; righteousness and peace have kissed each other.”

  • Mercy said, “Let him be created, for he does merciful actions.”
  • Truth said, “Let him not be created, for he is all lies.”
  • Righteousness said, “Let him be created, for he performs righteousness.”
  • Peace said, “Let him not be created, for he is all strife.”

What did the Creator do? He took Truth and threw it to the ground, as it is written, “and it cast down truth to the ground.” The angels said before the Creator: “Why do you disgrace your seal? Let Truth come up from the ground, as it is written, ‘truth springeth out of the ground.’”

This text is difficult from all sides:

i. It does not explain the seriousness of the verse, “Let us make man.” Is it a counsel that He needs, as it is written, “Deliverance in the heart of a counsel”?

ii. Regarding Truth, how can it be said about the entire human species that it is all lies, when there is not a generation without such as Abraham, Isaac, and Jacob?

iii. If the words of Truth are earnest, how did the angels of Mercy and Righteousness agree to a world that is all lies?

iv. Why is Truth called “Seal,” which comes at the edge of a letter? Certainly, the reality exists primarily outside the seal. Is there no reality at all outside the borders of Truth?

v. Can true angels think of the True Operator that His operation is untrue?

vi. Why did Truth deserve such a harsh punishment to be thrown to the ground and into the ground?

vii. Why is the angels’ reply not brought in the Torah, as their question is brought?

We must understand these two conducts set before our eyes, which are completely opposite. These are the conducts of the existence of the entire reality of this world and the conducts of the manners of existence for the sustenance of each and every one in the reality before us. From this end, we find a reliable conduct in utterly affirmed guidance, which controls the making of each and every creature in reality.

Let us take the making of a human being as an example. The love and pleasure are its first reason, certain and reliable for its task. As soon as it is uprooted from the father’s brain, Providence provides it a safe and guarded place among the beddings in the mother’s abdomen, so no stranger may touch it.

There Providence provides it with its daily bread in the right measure. It tends to its every need without forgetting it for even a moment, until it gains strength to come out to the air of our world, which is full of obstacles.

At that time, Providence lends it power and strength, and like an armed, experienced hero, it opens gates and breaks the walls until it comes to such people it can trust to help it through its days of weakness with love and great compassion to sustain its existence, as they are the most precious for it in the whole world.

Thus, Providence embraces it until it qualifies it to exist and to continue its existence onward. As is with man, so it is with the animate and the flora. All are wondrously watched, securing their existence, and every scientist of nature knows it.

On the other end, when we regard the order of existence and sustenance in the modes of existence of the whole of reality, large and small, we find confused orders, as if an army is fleeing the campaign sick, beaten, and afflicted by the Creator. Their whole life is as death, having no sustenance unless by tormenting first, risking their lives for their bread.

Even a tiny louse breaks its teeth when it sets off for a meal. How much frisking it frisks to attain enough food to sustain itself? As it is, so are all, great and small alike, and all the more so with humans, the elite of Creation, who is involved in everything.

12) We discern two opposites in the ten Sefirot of Kedusha (Holiness). The first nine Sefirot are in the form of bestowal, and Malchut means reception. Also, the first nine are filled with Light, and Malchut has nothing of her own.

This is the meaning of our discrimination of two discernments of Light in each PartzufOhr Pnimi(Inner Light) and Ohr Makif (Surrounding Light), and two discernments in the Kelim (Vessels), which are the Inner Kli (Vessel) for Ohr Pnimi and an Outer Kli for Ohr Makif.

This is so because of the two above-mentioned opposites, as it is impossible for two opposites to be in the same subject. Thus, a specific subject is required for the Ohr Pnimi and a specific subject for the Ohr Makif.

However, they are not really opposite in Kedusha, since Malchut is in Zivug (Copulation) with the Upper nine, and its quality is of bestowal, too, in the form of Ohr Hozer (Reflected Light). But the Sitra Achra (Other Side) has nothing of the Upper nine. They are built primarily from the Vacant Space, which is the complete form of reception, on which the first Tzimtzum (Restriction) occurred. That root remained without Light even after the illumination of the Kav (Line) reached inside the Reshimo (Reminiscence).

For this reason, they are two complete opposites, compared to life and Kedusha, as it is written, “God hath made even the one as well as the other”; hence they are called “dead.”

It has been explained above, Item 6, that the whole issue of the Tzimtzum was only for the adornment of the souls, concerning the equalizing of their form to their Maker’s, which is the inversion of the vessels of reception to the form of bestowal.

You find that this goal is still denied from the perspective of the Partzufim of Kedusha(Countenances of Holiness). This is because there is nothing there of the Vacant Space, which is the complete form of reception, over which was the Tzimtzum, hence, no correction will apply to it, as it does not exist in reality.

Also, there is certainly no correction here from the perspective of the Sitra Achra, although it does have a Vacant Space, since it has a completely opposite interest, and everything it receives dies.

Hence, it is only a human in this world that we need. In infancy, he is sustained and supported by the Sitra Achra, inheriting the Kelim of the Vacant Space from it. When he grows, he connects to the structure of Kedusha through the power of Torah and Mitzvot to bestow contentment upon his Maker.

Thus, one turns the complete measure of reception he has already acquired to be solely arranged for bestowal. In that, he equalizes his form with his Maker and the aim comes true in him.

This is the meaning of the existence of time in this world. You find that first, these two above opposites were divided into two separate subjects, namely Kedusha and Sitra Achra, by way of, “even the one as well as the other.” They are still devoid of the above correction, for they must be in the same subject, which is man.

Therefore, the existence of an order of time is necessary for us, since then the two opposites will come in a person one-by-one, meaning at a time of Katnut (infancy) and at a time of Gadlut(adulthood/maturity).

13) Now you can understand the need for the breaking of the vessels and their properties, as it is written in The Zohar and in the writings of the Ari, that two kinds of Light are present in each ten Sefirot, running back and forth.

  • The first Light is OhrEin Sof (Light of Infinity), which travels from Above downward. It is calledOhr Yashar (Direct Light).
  • The second Light is a result of the Kli of Malchut, returning from below Upward, called Ohr Hozer (Reflected Light).

Both unite into one. Know that from the Tzimtzum downward, the point of Tzimtzum is devoid of any Light and remains a Vacant Space. The Upper Light can no longer appear in the last Behina(discernment) before the end of correction, and this is said particularly about Ohr Ein Sof, called Ohr Yashar. However, the second Light, called Ohr Hozer, can appear in the last Behina, since the case of the Tzimtzum did not apply to it at all.

Now we have learned that the system of the Sitra Achra and the Klipot (Shells) is a necessity for the purpose of the Tzimtzum, in order to instill in a person the great vessels of reception while in Katnut, when one is dependent on her.

Thus, the Sitra Achra too needs abundance. Where would she take it if she is made solely of the last Behina, which is a space that is vacant of any Light, since from the Tzimtzum downward the Upper Light is completely separated from it?

Hence, the matter of the breaking of the vessels had been prepared. The breaking indicates that a part of the Ohr Hozer of the world of Nekudim descended from Atzilut out to the Vacant Space. And you already know that Ohr Hozer can appear in the Vacant Space, as well.

That part, the Ohr Hozer that descended from Atzilut outwardly, contains thirty-two special Behinot(discernments) of each and every Sefira of the ten Sefirot of Nekudim. Ten times thirty-two is 320, and these 320 Behinot that descended, were prepared for the sustenance of the existence of the lower ones, which come to them in two systems, as it is written, “God hath made even the one as well as the other,” meaning the worlds ABYA of Kedusha and opposite them the worlds ABYA of the Sitra Achra.

In the interpretation of the verse, “and the one people shall be stronger than the other people,” our sages said that when one rises, the other falls, and Tzor is built only over the ruins of Jerusalem. This is so because all these 320 Behinot can appear for the Sitra Achra, at which time the structure of the system of Kedusha, with respect to the lower ones, is completely ruined.

Also, these 320 Behinot can connect solely to Kedusha. At that time, the system of the Sitra Achra is completely destroyed from the land, and they can divide more or less evenly between them, according to people’s actions. And so they incarnate in the two systems until the correction is completed.

After the breaking of the vessels and the decline of the 320 Behinot of sparks of Light from Atzilut outwards, 288 of them were sorted and rose, meaning everything that descended from the first nine Sefirot in the ten Sefirot of Nekudim. Nine times thirty-two are 288 Behinot, and they are the ones that reconnected to building the system of Kedusha.

You find that only thirty-two Behinot remained for the Sitra Achra from what had descended from Malchut of the world of Nekudim. This was the beginning of the structure of the Sitra Achra, in its utter smallness, when she is as yet unfit for her task. The completion of her construction ended later, by the sin of Adam ha Rishon with the Tree of Knowledge.

Thus we find that there are two systems, one opposite the other, operating in the persistence and sustenance of reality. The ration of Light needed for that existence is 320 sparks. Those were prepared and measured by the breaking of the vessels. This ration is to be swaying between the two systems, and that is what the conducts of sustenance and existence of reality depend on.

You should know that the system of Kedusha must contain at least a ration of 288 sparks to complete her nine upper Sefirot, and then it can sustain and provide for the existence of the lower ones. This is what it had prior to the sin of Adam ha Rishon, and for that reason the whole of reality was then conducted by the system of Kedusha, since it had the full 288 sparks.

14) Now we have found the opening to the above study regarding the four sects, Mercy, Righteousness, Truth, and Peace, which negotiated with the Creator regarding man’s creation. These angels are servants of man’s soul; hence, He negotiated with them, since the whole act of Creation was created according to them, as each and every soul consists of ten Sefirot in Ohr Pnimi and Ohr Makif.

  • Mercy is the Ohr Pnimi of the first nine of the soul.
  • Righteousness is the Ohr Pnimi of the Malchut of the soul.
  • Truth is the Ohr Makif of the soul.

We have already said that Ohr Pnimi and Ohr Makif are opposites, since the Ohr Pnimi is drawn by the law of the illumination of the Kav, which is prevented from appearing at the point of the Tzimtzum, which is the Gadlut form of reception.

The Ohr Makif extends from OhrEin Sof, which surrounds all the worlds, since there, in Ein Sof,great and small are equal. For this reason, the Ohr Makif shines and bestows upon the point of Tzimtzum, too, much less for Malchut.

Since they are opposites, two Kelim are needed. This is because the Ohr Pnimi illuminates in the Upper nine. Even to Malchut, it shines only according to the law of the Upper nine, and not at all to her own self. However, the Ohr Makif shines in the Kelim that extend specifically from the point of the Tzimtzum, which is called “Outer Kli.”

Now you can understand why Truth is called “Seal.” It is a borrowed name from a seal at the edge of a letter, at the end of the matters. However, it asserts them and gives them validity. Without the seal they are worthless, and the whole text is wasted.

It is the same with the Ohr Makif, which bestows upon the point of the Tzimtzum, which is the Gadlutmeasure of reception, until it equalizes its form with its Maker in bestowal. Indeed, this is the purpose of all the limited worlds, Upper and lower.

The protest of Truth regarding man’s creation is its claim that he is all lies. This is so because, from the perspective of the Creator, man does not have an Outer Kli, which he needs to draw from the point of Tzimtzum, as she has already been separated from His Light. Thus, the Angels of Truth could not help man obtain the Ohr Makif.

All the limited worlds, Upper and lower, were created solely for that completion, and this man must be its only subject. But since this man is unfit for his role, they are all abyss and falsehood, and the labor in them – useless.

It is the opposite with the angels of Mercy and Righteousness, which belong specifically to the Ohr Pnimi of the soul. Because he has nothing of the Vacant Space, they could bestow upon him all the Lights of Neshama abundantly, in the most sublime perfection.

Thus, they were happy to benefit him and wholeheartedly agreed to man’s creation. Because they are NHY that enter by Zivug de Hakaa (Copulation in striking), they belong to the half of the Ohr Makif from the perspective of the Ohr Hozer in it.

The angels of Peace claimed that he is all strife. In other words, how will he receive the Ohr Makif? In the end, they cannot come in the same subject with the Ohr Pnimi, as they are opposite from each other, meaning all strife.

The Ohr Makif is discerned by two: the future Ohr Hozer and the future Ohr Makif. The Outer Kli for the Ohr Hozer is the Masach (Screen) and the Outer Kli for the Ohr Makif is the Aviut of Behina Dalet(Fourth Discernment) itself, namely the Stony Heart.

You find that Adam ha Rishon lacked only the Outer Kli, which belongs to the angels of Truth. He did not lack the Outer Kli, belonging to the angels of Peace. Hence, they agreed to the Creation, but claimed that he is all strife, meaning that the Ohr Yashar cannot enter the Inner Kli since they are opposites.

15) Now we have been granted the understanding of the rest of the verses in the sin of the Tree of Knowledge of good and evil, which are most profound. Our sages, who disclosed a portion of them, concealed ten portions with their words.

As a foreword, it is written, “And they were both naked, the man and his wife, and were not ashamed.” Know that clothing means an Outer Kli. Hence, the text precedes to demonstrate the reason for the sin of the Tree of Knowledge, as it is written in the verse, “Libel is terrible for the children of man, for in libel you come upon him.”

This means that his sin had been prepared in advance, and this is the meaning of the words that Adam and his wife did not have an Outer Kli at the moment of creation, but only Inner Kelim, which extend from the system of Kedusha, hence they were not ashamed. This is why they did not feel their absence, as shame refers to a sensation of absence.

It is known that the sensation of absence is the first reason for the fulfillment of the deficiency. It is as one who feels one’s illness and is willing to receive the medication. However, when one does not feel that he is ill, he will certainly avoid all medications.

Indeed, this task is for the Outer Kli to do. Since it is in the construction of the body and is empty of Light, as it comes from the Vacant Space, it begets the sensation of emptiness and dearth in it, by which one becomes ashamed.

Hence, one is compelled to return to fill the absence and draw the lacking Ohr Makif, which is about to fill that Kli. This is the meaning of the verse, “And they were both naked, the man and his wife,” of the Outer Kli. For this reason, they were not ashamed, since they did not feel their absence. In that manner, they are devoid of the purpose for which they were created.

Yet, we must thoroughly understand the sublimity of that man, made by the hands of the Creator. Also, his wife, to whom the Creator has administered greater intelligence than him, as they have written (Nidah 45) in the interpretation to the verse, “And the Lord made the rib.”

Thus, how did they fail and became as fools, not knowing to beware of the serpent’s slyness? On the other hand, that serpent, of which the text testifies that it was more cunning than all the animals of the field, how did it utter such folly and emptiness that should they eat off the fruit of the Tree of Knowledge, they would be turned to God? Moreover, how did that folly settle in their hearts?

Also, it is said below that they did not eat because of their desire to become God, but simply because the tree is good to eat. This is seemingly a beastly desire!

16) We must know the nature of the two kinds of discernments customary for us:

  • The first discernment is called “discernment of good and bad.”
  • The second discernment is called “discernment of true and false.”

This means that the Creator has imprinted a discerning force in each creature that executes everything that is good for it and brings it to its desired perfection. The first discernment is the active, physical force. It operates using the sensation of bitter and sweet, which loathes and repels the bitter form, since it is bad for it, and loves and attracts the sweet because it is good for it. This operating force is sufficient in the Still, the Vegetative, and the Animate in reality, to bring them to their desired perfection.

Atop them is the human species, in which the Creator instilled a rational operating force. It operates in sorting the above second discernment, rejecting falsehood and emptiness with loathing to the point of nausea, and attracts true matters and every benefit with great love.

This discernment is called “discernment of true and false.” It is implemented solely in the human species, each according to his own measure. Know that this second acting force was created and came to man because of the serpent. At creation, he had only the first active force, from the discernments of good and bad, which was sufficient for him at that time.

Let me explain it to you in an allegory: If the righteous were rewarded according to their good deeds, and the wicked punished according their bad deeds in this world, Kedusha would be determined for us in the reality of sweet and good, and the Sitra Achra would be defined in the reality of bad and bitter.

In that state, the commandment of choice would reach us, as it is written, “Behold, I have set before thee the sweet and the bitter; therefore choose sweet.” Thus, all the people would be guaranteed to achieve perfection, for they would certainly run from the sin, as it is bad for them. They would be occupied in His Mitzvot day in and day out, ceaselessly, like today’s fools regarding the bodily matters and its filth, since it is good and sweet to them. So was the matter of Adam ha Rishon when He created him.

“And put him into the Garden of Eden to dress it and to keep it.” Our sages interpreted, “to dress it” are the positive Mitzvot, “and to keep it” are the negative Mitzvot. His positive Mitzvot were to eat and delight with all the trees of the Garden, and his negative Mitzvot were to not eat from the Tree of Knowledge of good and evil. The positive Mitzvot were sweet and nice, and the negative Mitzvot were retirement from the bitter fruit that is as hard as death.

Not surprisingly, these cannot be called Mitzvot and labor. We find the likes of that in our present chores, where through the pleasures of Shabbat and good days we are rewarded with sublime Kedusha. And we are also rewarded for retiring from reptiles and insects and everything that one finds loathsome.

You find that the choice in the work of Adam ha Rishon was by way of “therefore choose sweet.” It follows that the physical palate alone was sufficient for all he needed, to know what the Creator commanded and what He did not command.

17) Now we can understand the serpent’s craftiness, which our sages added, and notified us that SAM clothed in it, because its words were very high. It started with, “Yea, hath God said: ‘Ye shall not eat of any tree of the garden?’” Meaning, it began to speak with her since the woman was not commanded by the Creator. Hence, it asked her about the modes of scrutiny, meaning how do you know that the Tree of Knowledge had been prohibited? Perhaps all the fruits of the Garden were forbidden for you, too? “And the woman said… ‘Of the fruit of the trees of the garden we may eat’; …Ye shall not eat of it, neither shall ye touch it, lest ye die.”

There are two great precisions here:

A. The touching was never forbidden; hence, why did she add to the prohibition?

B. Did she doubt the words of the Creator? The Creator said, “thou shalt surely die,” and the woman said, “lest ye die.” Could it be that she did not believe the words of the Creator even prior to the sin?

Yet, the woman answered it according to the serpent’s question. She knew what the Creator had prohibited, that all the trees of the Garden are sweet and nice and good to eat. However, she was already close to touching that tree inside the Garden, and tasted in it a taste that is as hard as death.

She herself had proven that by to her own observation, there is fear of death, even from mere touching. For this reason, she understood the prohibition further than she had heard from her husband, as there is none so wise as the experienced.

“Lest ye die” concerns the touching. The answer must have been quite sufficient, for who would interfere and deny another’s taste? However, the serpent contradicted her and said, “Ye shall not surely die; for God doth know that in the day ye eat thereof, then your eyes shall be opened.”

We must make the precision concerning the matter of the opening of the eyes to this place. Indeed, it informed her of a new thing, beyond her. It proved to them that it is folly to think that the Creator created something harmful and detrimental in His world. Thus, with respect to the Creator, it is certainly not a bad or harmful thing.

Instead, that bitterness that you will taste in it, when even close to touching, is only on your part, since this eating is to notify you of the height of your merit. Thus, it is additional Kedusha that you need during the act, so your sole aim will be to bring contentment to your Maker, to keep the aim for which you were created. For this reason, it seems evil to you, so you will understand the additional Kedusha required of you.

“For in the day that thou eatest thereof,” meaning if the act is in Kedusha and purity as clear as day, then “ye shall be as God, knowing good and evil.” This means that as it is certainly sweet to the Creator and completely equal, so the good and bad will be to you, in complete equivalence, sweet and gentle.

It is still possible to doubt the credibility of the serpent, since the Creator did not tell it that Himself. Therefore, the serpent first said, “for God doth know that in the day ye eat thereof, then your eyes shall be opened.”

This means that it is not necessary for the Creator to notify you of that, since He knows that if you pay attention to that, to eat on the side of Kedusha, your eyes shall be opened by themselves, to understand the measure of His greatness. You will feel wondrous sweetness and gentleness in Him; hence, He does not need to let you know, as for that He instilled in you the scrutinizing force, that you may know what is to your benefit by yourselves.

It is written right after that: “And when the woman saw that the tree was good for food, and that it was a delight to the eyes.” This means that she did not rely on His words, but went and examined with her own mind and understanding and sanctified herself with additional Kedusha,to bring contentment to the Creator in order to complete the aim desired of her, and not at all for herself. At that time, her eyes were opened, as the serpent had said, “And the woman saw that the tree was good for food.”

In other words, by seeing that “it was a delight to the eyes,” before she even touched it, she felt great sweetness and lust, when her eyes saw by themselves that she had not seen such a desirable thing in all the trees of the Garden.

She also learned that the tree is good for knowledge, meaning that there is far more to crave and covet in this tree than in all the trees of the Garden. This refers to knowing that they were created for this act of eating, and that this is the whole purpose, as the serpent had told her.

After all these certain observations “she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat.” The text accurately writes “with her,” meaning with the pure intention to only bestow and not for her own need. This is the meaning of the words “and she gave also unto her husband with her,” with her in Kedusha.

18) Now we come to the heart of the matter and the mistake that concerned his leg. This Tree of Knowledge of good and evil was mixed with the Vacant Space, meaning with the Gadlut form of reception upon, which the Tzimtzum was implemented, and from which the Ohr Elyon departed.

It has also been explained that Adam ha Rishon did not have any of the Gadlut form of reception in his structure, which extends from the Vacant Space. Instead, he extended solely from the system of Kedusha, concerned only with bestowal.

It is written in The Zohar (Kedoshim), that Adam ha Rishon had nothing of this world. For this reason, the Tree of Knowledge was forbidden to him, as his root and the whole system of Kedusha are separated from the Sitra Achra, due to their disparity of form, which is the separation.

Thus, he, too, was commanded and warned about connecting to it, as thus he would be separated from his holy root and die like the Sitra Achra and the Klipot, which die due to their oppositeness and separation from the Kedusha and the Life of Lives.

However, Satan, which is SAM, the angel of death that was clothed in the serpent, came down and enticed Eve with deceit in its mouth: “Ye shall not surely die.” It is known that any lie does not stand if it is not preceded by words of truth. Hence, it started with a true word and revealed the purpose of Creation to her, which came only to correct that tree, meaning to invert the great vessels of reception to the side of bestowal.

It said to her that God had eaten from this tree and created the world, meaning looked at that matter in the form of “The end of an act is in the preliminary thought,” and for this reason He has created the world. As we have seen above, the whole matter of the first Tzimtzum was only for man, destined to equalize the form of reception to bestowal.

This was the truth, which is why it succeeded and the woman believed it when she prepared herself to receive and enjoy solely in order to bestow. You find that at any rate, evil vanished from the Tree of Knowledge of good and evil, and the Tree of Knowledge of good remained.

This is because the evil there is only the disparity of form of reception for “self,” which was imprinted in him. Yet, with reception in order to bestow, he is brought to his complete perfection, and thus you find that she has made the great unification, as it should be at the end of the act.

However, that sublime Kedusha was still untimely. She was only fit to endure it in the first eating but not in the second eating. I will explain to you that one who abstains oneself from pleasure before one has tasted and grown accustomed is not like one who abstains from pleasure after having tasted and become connected to it. The first can certainly abstain once and for all, but the other must exert to retire from one’s craving bit-by-bit until the matter is completed.

So it is here, since the woman had not yet tasted from the Tree of Knowledge, and was completely in bestowal. For this reason, it was easy for her to perform the first eating in order to bestow contentment upon the Creator in absolute Kedusha. However, after she had tasted it, a great desire and coveting for the Tree of Knowledge was made in her, until she could not retire from her craving, since matters had gone out of her control.

This is why our sages said that she ate prematurely, meaning before it was ripe, before they acquired strength and power to rule over their desire. It is similar to what the sages said in Masechet Yevamot, “I have eaten and I shall eat more.” This means that even when he had explicitly heard that the Creator was in wrath with him, he still could not retire from it, since the lust had already been connected to him. You find that the first eating was on the side of the Kedusha, and the second eating was in great filth.

Now we can understand the severity of the punishment of the Tree of Knowledge, for which all people are put to death. This death extends from eating it, as the Creator had warned him, “in the day that thou eatest thereof thou shalt surely die.”

The thing is that the Gadlut form of reception extends into his limbs from the Vacant Space, and from the Tzimtzum onward it is no longer possible for it to be under the same roof with the Ohr Elyon(Upper Light). Hence, that eternal breath of life, expressed in the verse, “and breathed into his nostrils the breath of life,” had to leave there and depend on a slice of bread for its transient sustenance.

This life is not an eternal life as before, when it was for himself. It is rather similar to a sweat of life, a life that has been divided into tiny drops, where each drop is a fragment of his previous life. And this is the meaning of the sparks of souls that were spread throughout his progeny. Thus, in all his progeny, all the people in the world in all the generations, through the last generation, which concludes the purpose of creation, are one long chain.

It follows that the acts of the Creator did not change at all by the sin of the Tree of Knowledge. Rather, this Light of life that came at once in Adam ha Rishon extended and stretched into a long chain, revolving on the wheel of transformation of form until the end of correction. There is no cessation for a moment, since the actions of the Creator must be alive and enduring; “Sanctity is raised, not lowered.”

As is the case of man, so is the case with all the creatures in the world because they all descended from an eternal and general form, on the wheel of transformation of form, as did man.

Both man and the world have an inner value and an outer value. The external always ascends and descends according to the internal, and this is the meaning of “In the sweat of thy face shalt thou eat bread.” Instead of the previous breath of life that the Creator had breathed in his nostrils, there is now a sweat of life in his nostrils.

19) Our sages said (Babba Batra 17), “He is the evil inclination, he is Satan, he is the angel of death. He descends and incites, ascends and complains, he cometh and he taketh his soul.” This is because two general corruptions occurred because of the sin of the Tree of Knowledge.

The first corruption is the matter of “ascends and complains.” He had been tempted to eat from the Tree of Knowledge and acquired a vessel of reception of the Vacant Space in the structure of his body. That, in turn, caused hatred and remoteness between the eternal Light of life that the Creator had breathed in Adam’s nostrils, and Adam’s body.

It is similar to what they said, “All who is proud, the Creator says, ‘he and I cannot dwell in the same abode.’” This is so because pride stems from the vessels of reception of the Vacant Space, from which the Ohr Elyon had already departed from the time of the Tzimtzum onward.

It is written in The Zohar that the Creator hates the bodies that are built only for themselves. For this reason, the Light of life fled from him, and this is the first corruption.

The second corruption is the descent of the 288 sparks that were already connected in the system of Kedusha. They were given and descended to the system of Sitra Achra and the Klipot so the world would not be destroyed.

This is so because the system of Kedusha cannot sustain and nourish people and the world, due to the hatred that had been made between the Kedusha and the Kelim of the Vacant Space. This follows the law of opposites, “he and I can not dwell in the same abode.” Hence, the 288 sparks were given to the system of the Sitra Achra so they would nurture and sustain man and the world all through the incarnations of the souls in the bodies, as it is written, “Ten thousand for a generation, and for a thousand generations,” until the end of correction.

Now you can see why they are called Klipot. It is because they are like the peel on a fruit. The hard peel envelops and covers the fruit to keep it from any filth and harm until the fruit is eaten. Without it, the fruit would be corrupted and would not fulfill its purpose. Thus you find that the 288 sparks were given to the Klipot, to sustain and qualify reality until they connect and attain their desired goal.

The above-mentioned second corruption is the matter of “cometh and taketh his soul.” I wish to say that even that tiny part of the soul that remains for a person, as “sweat of the previous life,” is also robbed by the Sitra Achra, through that same bestowal that she gives him from the 288 sparks that have fallen into her.

To understand that, you need a clear picture of the Sitra Achra as she really is. Thus, you will be able to examine all her ways. All the parts of reality of the lower world are branches, extending from their roots like an imprint from a seal from the Upper World, and the Upper from the one Above it and that Upper from its own Upper.

Know that any discernment in branches about the roots is only on the basis of their substance. This means that the substances in this world are corporeal bases, and the substances in the world of Yetzira are spiritual bases, relating to the spirituality in Yetzira. So it is in each and every world.

However, the occurrences and the comportments in them have the same value from each branch to its root, like two drops in a pond, and like the imprint whose form is identical to the seal from which it was imprinted. And once you know that, we can seek that branch that the upper Sitra Achra has in this world, and through it, we will also know the root of the upper Sitra Achra.

We find in The Zohar (Parashat Tazriya) that the afflictions in people’s bodies are branches of the upper Sitra Achra. Hence, let us take the Animate level and learn from that. We find that the spouting that occurs in its body through attainment of pleasure is what proliferates its life. For this reason, Providence has imprinted in the little ones, that every place they rest their eyes on gives them pleasure and contentment, even the most trifling things.

This is so because the level of the small must proliferate sufficiently to grow and sprout, and this is why their pleasure is copious. Thus you find that the Light of pleasure is the progenitor of life.

However, this law applies only in pleasures that come to the level as a whole. But in a pleasure of separation, when the pleasure is concentrated and received only by a separated part of the level of the Animal, we find the opposite rule. If there is a defective place in its flesh, which demands scratching and rubbing, the act of scratching carries its reward with it, as one feels great pleasure pursuing it. However, that pleasure is sodden with a drop of the potion of death: if one does not govern one’s desire and pays the haunting demand, the payment will increase the debt.

In other words, according to the pleasure from scratching, so will the affliction increase and the pleasure will turn to pain. When it begins to heal again, a new demand for scratching appears, and at a greater extent than before. And if one still cannot govern one’s desire and pays to saturate the demand, the affliction will grow as well.

Finally, it brings it a bitter drop, entirely poisoning the blood in that animal. You find that it died by receiving pleasure, since it is a pleasure of separation, received only by a separated part of the level. Hence, death operates in the level in the opposite manner from the pleasure administered to the entire level.

Here we see before us the form of the upper Sitra Achra from head to toe. Her head is the will to receive for herself alone, and to not bestow outside of herself, as is the property of the demand in the afflicted flesh with respect to the entire animal. The body of the Sitra Achra is a certain form of demand that is not going to be paid. The repayment one makes increases the debt and the affliction even more, as with the example of receiving pleasure by scratching.

The toe of the Sitra Achra is the drop of the potion of death, which robs it and separates it from the last spark of life it had left, like the drop of the potion of death that intoxicates all the blood in the animal.

This is the meaning of what our sages said, “in the end, it cometh and taketh his soul.” In other words, they said that the angel of death comes with a drawn sword and a drop of poison at its tip; the person opens his mouth, he throws the drop inside, and he dies.

The sword of the angel of death is the influence of the Sitra Achra, called Herev [22] because of the separation that grows according to the measure of reception, and the separation destroys him. One is compelled to open one’s mouth, since one must receive the abundance for sustenance and persistence from her hands. In the end, the bitter drop at the tip of the sword reaches him, and this completes the separation to the last spark of his breath of life.

20) As a result of these two corruptions, man’s body was corrupted, too, as it is precisely adapted by Creation to receive the abundance of its sustenance from the system of Kedusha. This is so because in any viable act, its parts are guarded from any surplus or scarcity. An act that is not viable is because its parts are imbalanced and there is some shortage or surplus in them.

As he says in the Poem of Unification: “Of all Your work, not a thing You have forgotten; You did not add, and You did not subtract.” It is a mandatory law that perfect operations stem from the perfect Operator.

However, when a person passes from the system of Kedusha to the system of the Sitra Achra, due to the barnacle attached to his construction by the Tree of Knowledge, many parts of him are already in surplus, needless. This is because they do not receive anything from the abundance of sustenance dispensed from the authority of the Sitra Achra, as we find with the Luz bone (ZoharMidrash HaNe’elamToladot), and also in a certain portion of each and every organ.

Hence, one must receive sustenance into one’s body more than is necessary, since the surplus joins every demand that rises from the body. Hence, the body receives for them. However, the surplus itself cannot receive its share; thus, its share remains in the body as surplus and litter that the body must later eject.

In consequence, the feeding and digesting tools exert in vain. They diminish and lessen to extinction because their sentence is predetermined, as that of any imbalanced act, destined to disintegrate. Thus you find that from the perspective of the construction of the body, too, its death depends on cause and effect from the Tree of Knowledge.

Now we have been awarded learning and knowing the two contradicting, opposite conducts (Item 11). The sustenance and keeping of the created beings has already passed from the system of Kedusha to the system of the Sitra Achra. This is so because of the barnacle of the great will to receive for oneself, connected to the created beings by the eating from the Tree of Knowledge. It induced separation, oppositeness, and hatred between the system of Kedusha and the structure of the bodies of the created beings in this world.

And when the Kedusha can no longer sustain and nurture them from the high table, to not destroy reality and to induce an act of correction for them, it gives the collective abundance of the sustenance of reality – her 288 sparks – to the system of the Sitra Achra, so they will provide for all creations in the world during the correction period.

For this reason, the conducts of existence are very confused, since evil sprouts from the wicked, and if the abundance is reduced to the created beings, it certainly brings ruin and destruction. And if abundance is increased, it brings excessive force of separation to the receivers, as our sages said, “He who has one hundred, wants two hundred; he who has two hundred wants four hundred.”

It is like the separated pleasure that the separated and defected flesh senses, where increased pleasure increases separation and affliction. Thus, self-love greatly increases in the receivers, and one swallows one’s friend alive. Also, the life of the body shortens, since the accumulation of reception brings the bitter drop at the end sooner, and wherever they turn they only condemn.

Now you can understand what is written in the Tosfot(Ktubot p104): “When one prays that Torah will enter one’s body, one should pray that no delicacies will enter one’s body.” This is because the form of self-reception, which is the opposite of Kedusha, increases and multiplies by the measure of pleasure that one’s body acquires.

Thus, how can one obtain the Light of Torah within one’s body, when he is separated and in complete oppositeness of form from the Kedusha, and there is great hatred between them, as with all opposites: they hate each other and cannot be under the same roof.

Therefore, one must first pray that no delights or pleasures will enter one’s body, and as the deeds in Torah and Mitzvot accumulate, one slowly purifies and inverts the form of reception to be in order to bestow. You find that one equalizes one’s form with the system of Kedusha, and the equivalence and love between them returns, as prior to the sin of the Tree of Knowledge. Thus, one is awarded the Light of the Torah, since he entered the presence of the Creator.

21) Now it is thoroughly understood why the answer of the angels regarding man’s creation, which we learned in the Midrash (Item 11), is not presented. It is because even the angels of Mercy and Righteousness did not agree to the present man, since he has gone completely out of their influence and has become completely dependent on the Sitra Achra.

The Midrash ends: “He took Truth and threw it to the ground. They all said immediately, ‘Let Truth spring out of the earth.’” This means that even the angels of Mercy and Righteousness regretted their consent, as they never agreed that Truth would be disgraced.

This incident occurred at the time of the eating from the Tree of Knowledge, when Truth was absent from the management of the sustenance of reality, since the scrutinizing force imprinted in man by Creation, which operates by the sensation of bitter and sweet, has weakened and failed (Item 17).

This is so because the provision for sustenance, which are 288 different Behinot, were already as clear as day, connected in the system of Kedusha. And “the palate tasteth its food,” to attract in full all that is beloved and sweet, and to reject all that is bitter, so no man shall fail in them.

However, after the first tasting of the Tree of Knowledge, for which the Gadlut form of self- reception has stuck to them, their body and the Kedusha became two opposites. At that time, the abundance of sustenance, which is the 288 Behinot, went to the hands of the Sitra Achra.

You find that the 288 sparks that had already been sorted were remixed by the Sitra Achra. Thus, a new form was made in reality – the form whose beginning is sweet and whose end is bitter.

This was because the form of the 288 has been changed by the Sitra Achra, where the Light of pleasure brings separation and a bitter drop. This is the form of falsehood; the first and foremost progenitor of every destruction and confusion.

It is written, “He took Truth and threw it to the ground.” Thus, because of the serpent, a new discernment was added to man – the active cognitive force. It operates by discernments of true and false, and one must use it throughout the correction period, for without it the benefit is impossible (Item 17).

Come and see all the confusion caused by the fall of the 288 sparks into the hands of the Sitra Achra. Before they tasted from the Tree of Knowledge, the woman could not even touch the forbidden thing (Item 17). By mere nearness to the Tree of Knowledge, she tasted bitterness that tasted like death. For this reason, she understood and added the prohibition on touching. And after the first eating, when the Sitra Achra and falsehood already controlled the sustenance of reality, the prohibition became so sweet in its beginning that they could no longer retire from it. This is why he said, “I have eaten and I shall eat more.”

Now you understand why the reward in the Torah is intended only for the ripe bodies. It is because the whole purpose of the Torah is to correct the sin of the Tree of Knowledge, which induced the confusion of the conduct of the sustenance of reality.

It is for this correction that the Torah was given – to elevate the 288 sparks to Kedusha once more. At that time, the conduct of the sustenance will return to the Kedusha and confusions will cease form the modes of the sustenance of reality. Then, people will be brought to their desired perfection by themselves, solely by the discernment of bitter and sweet, which was the first operator, prior to the sin of the Tree of Knowledge.

The prophets, too, speak only of this correction, as it is said, “All the prophets prophesied only for the days of the Messiah.” This is the meaning of the restoration of the modes of sustenance of the world under sorted Providence, as it was prior to the sin. “But for the next world” implies the end of the matter, which is the equivalence of form with the Maker, “neither hath the eye seen a God beside Thee.” It is also written that in the days of the Messiah, if Egypt does not rise, it will not rain on them, meaning through discernments of good and bad.

22) Now we understand the words of our sages that the Creator did not find a vessel that holds a blessing for Israel but peace. We asked, “Why was this statement chosen to end the Mishnah?”

According to the above, we understand that the eternal soul of life that the Creator had blown in his nostrils, only for the needs of Adam ha Rishon, has departed because of the sin of the Tree of Knowledge. It acquired a new form, called “Sweat of Life,” meaning the general has been divided into a great many particulars, tiny drops, divided between Adam ha Rishon and all his progeny through the end of time.

It follows, that there are no changes in the acts of the Creator, but there is rather an additional form here. This common Light of life, which was packed in the nose of Adam ha Rishon has expanded into a long chain, revolving on the wheel of transformation of form in many bodies, body after body, until the necessary end of correction.

It turns out that he died at the very day he ate from the Tree of Knowledge, and the eternal life departed him. Instead, he was tied to a long chain by the procreation organ (which is the meaning of the copulation, called “Peace”).

You find that one does not live for oneself, but for the whole chain. Thus, each and every part of the chain does not receive the Light of life into itself, but only distributes the Light of life to the whole chain. This is also what you find in one’s days of life: at twenty, he is fit to marry a woman; and ten years he may wait to bear sons; thus, he must certainly father by thirty.

Then he sits and waits for his son until he is forty years of age, the age of Bina (understanding), so he may pass onto him the fortune and knowledge he has acquired by himself, and everything he had learned and inherited from his forefathers, and he will trust him to not lose it for an ill matter. Then he promptly passes away, and his son grips the continuation of the chain in his father’s place.

It has been explained (Item 15) that the incident of the sin of the Tree of Knowledge was mandatory for Adam ha Rishon, as it is written, “Libel is terrible for the children of men.” This is so because one must add to one’s structure an outer Kli to receive the Surrounding Light, so the two opposites will come in one subject, in two consecutive times. During the Katnut period, he will be dependent on the Sitra Achra. His vessels of reception of the Vacant Space will grow to their desired measure by the separated pleasures that one receives because of them.

Finally, when one reaches Gadlut and engages in Torah and Mitzvot, the ability to turn the great vessels of reception in order to bestow will be readily available. This is the primary goal, called “The Light of Truth,” and “The Seal” (Item 14).

However, it is known that before one connects to the Kedusha, one must retire once more from any form of reception that he had received from the table of the Sitra Achra, as the commandment of love came to us, “with all thy heart and with all thy soul.” Hence, what have the sages done by this correction if one loses everything he has acquired from the Sitra Achra?

For this reason, His Providence provided the proliferation of the bodies in each generation, as our sages said, “He saw that the righteous were few, He stood and planted them in each generation.” This means that He saw that in the end, the righteous will repel the matter of self-reception altogether and thus their Surrounding Light would diminish, since the outer Kli that is fit for it will be repelled from them.

For this reason, He planted them in each and every generation, because in all generations, a large number of the people are created primarily for the righteous, to be the carriers of the Kelim of the Vacant Space for them. Thus, the Outer Kli would necessarily operate in the righteous involuntarily.

This is so because all the people in the world are attached to one another. They affect one another both in bodily inclinations and in opinions. Therefore, they necessarily bring the inclination for self-reception to the righteous, and in this manner they can receive the desired Surrounding Light.

However, accordingly, the righteous and the wicked should have been of equal weight in each generation. Yet, this is not so, and for each righteous, we find many thousands of vain ones. Yet, you must know that there are two kinds of governance in creation: a) a qualitative force; b) a quantitative force.

The force of those that hang about the feet of the Sitra Achra is meager, contemptible, and low, undesirable, and purposeless, and they are blown like chaff in the wind. Thus, how can such as those do anything to wise-hearted people whose way is clear with desire and aim, and a pillar of Upper Light shines before them day and night sufficiently to bring the tiny inclinations in their hearts?

Hence, He provided the quantitative force in Creation, as this force does not need any quality. I will explain it to you by the way we find the qualitative force in strength, such as in lions and tigers, where because of the great quality of their strength no man will fight them.

Opposite them, we find strength and power without any quality, as in the flies. But because of their numbers, no man will fight them. These wanderers roam man’s house and set table freely and it is man who feels weak against them.

However, with wild flies, insects, and other such uninvited guests, although the quality of their strength is greater than the domestic flies, man will not rest until he entirely banishes them from his domain. This is so because nature did not allot them the reproduction ability of flies.

Accordingly, you can see that there must necessarily be a great multitude for every single righteous. They instill their crude inclinations in him through the power of their numbers, as they have no quality whatsoever.

This is the meaning of the verse, “The Lord will give strength unto His people.” It means that the eternal Light of life, attained by the whole chain of creation, is called “Strength.” The text guarantees that the Creator will surely give us that strength.

Yet, we should ask, How so? Since every person is not whole in and of himself, as our sages have written, ‘It is better for one to not be born than to be born,’ why then are we sure of His eternity?”

And the verse ends, “the Lord will bless his people with peace,” meaning the blessing of the sons. It is as our sages said in Masechet Shabbat, “who makes peace in the house is idle.” It is so because through the sons, this chain is tied and linked through the end of correction. At that time, all the parts will be in eternity.

For this reason, our sages said, “The Creator did not find a receptacle that holds a blessing for Israel, but peace.” Because as His blessing is eternal, the receivers should be eternal.

Thus you find that through the sons, the fathers hold, and create among them the chain of eternity, fit to hold the blessing for eternity. It follows that it is peace that holds and conducts the wholeness of the blessing.

Hence, our sages ended the Mishnah with this verse, since peace is the vessel that holds the blessing of the Torah and all the Mitzvot for us until the complete and eternal redemption soon in our days Amen, and everything will come to its place in peace.

 

Notes

[21] Translator’s note: name of the weekly Torah portion.

[22] Translator’s note: Herev means sword, but it comes from the Hebrew word Harav (destroyed)

Preface to The Book of Zohar

Found in the book “Kabbalah for the student
Yehuda Leib HaLevi Ashlag (Baal HaSulam)

 

1) The depth of wisdom in the holy Book of Zohar is enclosed and caged behind a thousand locks, and our human tongue too poor to provide us with sufficient, reliable expressions to interpret one thing in this book to its end. Also, the interpretation I have made is but a ladder to help the examiner rise to the height of the matters and examine the words of the book itself. Hence, I have found it necessary to prepare the reader and give him a route and an inlet in reliable definitions concerning how one should contemplate and study the book.

2) First, you must know that all that is said in The Book of Zohar, and even in its legends, is denominations of the ten Sefirot, called KHB (KeterHochmaBina), HGT (HesedGevuraTifferet), NHYM (NetzahHodYesodMalchut), and their permutations. Just as the twenty-two letters of the spoken language, whose permutations suffice to uncover every object and every concept, the concepts, and permutations of concepts, in the ten Sefirot suffice to disclose all the wisdom in the book of Heaven. However, there are three boundaries that one must be very prudent with, and not exceed them while studying the words of the book.

3) First boundary: There are four categories in the conduct of learning, called “Matter,” “Form in Matter,” “Abstract Form,” and “Essence.” It is the same in the ten Sefirot. Know that The Book of Zohar does not engage at all in the Essence and the Abstract Form in the ten Sefirot, but only in the Matter in them, or in the Form in them, while clothed in Matter.

4) Second boundary: We distinguish three discernments in the comprehensive, Godly reality concerning the creation of the souls and the conduct of their existence:

  • Ein Sof (Infinity);
  • The world of Atzilut;
  • The three worlds called BeriaYetzira, and Assiya.

You should know that The Zohar engages only in the worlds, BYA (BeriaYetziraAssiya), and in Ein Sof and the world of Atzilut, to the extent that BYA receive from them. However, The Book of Zohardoes not engage in Ein Sof and the world of Atzilut themselves at all.

5) Third boundary: There are three discernments in each of the worlds, BYA:

  • The ten Sefirot, which are the Godliness that shines in that world;
  • Neshamot (Souls), Ruchot (spirits), and Nefashot (life) [19] of people;
  • The rest of reality in it, called “angels,” “clothes,” and “palaces,” whose elements are innumerable.

Bear in mind that although The Zohar elucidates extensively on the details in each world, you should still know that the essence of the words of The Zohar always focuses on the souls of people in that world. It explains other discernments only to know the measure that the souls receive from them. The Zohar does not mention even a single word of what does not relate to the reception of the souls. Hence, you should learn everything presented in The Book of Zoharonly in relation to the reception of the soul.

And since these three boundaries are very strict, if the reader is not prudent with them and will take matters out of context, he will immediately miscomprehend the matter. For this reason I have found it necessary to trouble and expand the understanding of these three boundaries as much as I could, in such a way that they will be understood by anyone.

6) You already know that there are ten Sefirot, called HochmaBinaTifferet, and Malchut, and their root, called Keter. They are ten because the Sefira (singular for SefirotTifferet contains six Sefirot, called HesedGevuraTifferetNetzahHod, and Yesod. Remember that in all the places where we are used to saying ten Sefirot,which are HB TM.

In general, they comprise all four worlds ABYA, since the world of Atzilut is the Sefira Hochma; the world of Beria is the Sefira Bina; the world of Yetzira is the Sefira Tifferet; and the world of Assiya is the Sefira Malchut. In particular, not only does each and every world have ten Sefirot HBTM, but even the smallest element in each world has these ten Sefirot HB TM, as well.

7) The Zohar compared these ten SefirotHB TM, to four colors:

  • White for the Sefira Hochma;
  • Red for the Sefira Bina;
  • Green for the Sefira Tifferet;
  • Black for the Sefira Malchut.

It is similar to a mirror that has four panes painted in the above four colors. And although the light in it is one, it is colored when traveling through the panes and turns into four kinds of light: white light; red light; green light; and black light.

Thus, the Light in all the Sefirot is simple Godliness and unity, from the top of Atzilut to the bottom of Assiya. The division into ten Sefirot HB TM is because of the Kelim (Vessels) called HB TM. Each Kli(singular for Kelim) is like a fine partition through which the Godly Light traverses towards the receivers.

For this reason, it is considered that each Kli paints the Light a different color. The Kli of Hochma,in the world Atzilut,transports white Light, meaning colorless. This is because the Kli of Atzilut is like the light itself, and the light of the Creator does not suffer any change while traversing it.

This is the meaning of what is written in The Zohar about the world of Atzilut, “He, His Life, and His Self are one.” Hence, the Light of Atzilut is considered white light. But when it travels through the Kelim of the worlds BeriaYetzira, and Assiya, the Light changes and dims as it travels through them to the receivers. For example, the red Light is for Bina, which is Beria; the green Light, like the light of the sun, is for Tifferet, which is the world of Yetzira; and the black Light is for the Sefira Malchut, which is the world of Assiya.

8) In addition to the above, there is a very important intimation in this allegory of the four colors. The Upper Lights are called Sefer (book), as it is written (Book of Creation, Chapter One,Section One), “He created His world in three books: A book, an author, and a story.”

The disclosure of the wisdom in each book is not in the white in it, but only in the colors, in the ink, from which the letters in the book, in the permutations of wisdom, come to the reader. On the whole, there are three kinds of ink in the book: red, green, and black.

Correspondingly, the world of Atzilut, which is Hochma, is all Godliness, like the white in the book. This means that we have no perception in it whatsoever, but the whole disclosure in the book of Heaven is in the Sefirot BinaTifferet, and Malchut, which are the three worlds BYA, considered the ink in the book of Heaven.

The letters and their combinations appear in the three above-mentioned kinds of ink, and it is only through them that the Godly Light appears to the receivers. At the same time, we must note that the white in the book is the primary subject of the book, and the letters are all “predicates” on the white in the book. Thus, had it not been for the white, the existence of the letters and all the manifestations of Hochma in them would not be possible whatsoever.

Similarly, the world of Atzilut, which is the Sefira Hochma, is the primary subject of the manifestation of Hochma, which appears through the worlds BYA. This is the meaning of, “In wisdom hast Thou made them all.”

9) We have said above, in the third boundary, that The Zohar does not speak of the world Atzilut in and of itself, since it is regarded as the white in the book, but according to its illumination in the three worlds BYA. This is so because it is like to the ink, the letters, and their permutations in the book, in two manners:

  • Either the three worlds BYA receive the illumination of the world Atzilut in their own place, at which time the Light is greatly reduced, as it passes through the Parsa below the world Atzilut, until it is discerned as mere illumination of the Kelim of Atzilut.
  • Or in the way the worlds BYA ascend above Parsa, to the place of Sefirot BinaTifferet, andMalchut of Atzilut. At that time, they clothe the world of Atzilut and receive the Light in the place where it shines.

10) Yet, the allegory and the lesson are not quite comparable, because in the book of wisdom in this world, both the white and the ink in its letters are lifeless. The disclosure of the wisdom induced by them is not in their essence itself, but outside of them, in the mind of the scrutinizer.

However, in the four worlds ABYA, which are the book of Heaven, all the Lights in the spiritual and corporeal realities are present in them and extend from them. Thus, you should know that the white in it, which is the subject in the book, is the learned subject matter itself, while the three colors of the ink elucidate that subject.

11) Here we should study these four manners of perception, presented above in the first boundary:

  • Matter;
  • Form Clothed in Matter;
  • Abstract Form;
  • Essence.

Yet, I shall first explain them using tangible examples from this world. For example, when you say that a person is strong, truthful, or deceitful, etc., you have the following before you:

  • His matter, meaning his body;
  • The form that clothes his matter—strong, truthful, or deceitful;
  • The abstract form. You can shed the form of strong, truthful, or deceitful from the matter of that person, and study these three forms in and of themselves, unclothed in any matter or body, meaning examine the attributes of strength, truth, and deceitfulness and discern merit or demerit in them, while they are devoid of any substance.
  • The person’s essence.

12) Know that we have no perception whatsoever in the fourth manner, the essence of the person in itself, without the matter. This is because our five senses and our imaginations offer us only manifestations of the actions of the essence, but not of the essence itself.

For example, the sense of sight offers us only shadows of the visible essence as they are formed opposite the light.

Similarly, the sense of hearing is but a force of striking of some essence on the air. And the air that is rejected by it strikes the drum in our ear, and we hear that there is some essence in our proximity.

The sense of smell is but air that emerges from the essence and strikes our nerves of scent, and we smell. Also, the sense of taste is a result of the contact of some essence with our nerves of taste.

Thus, all that these four senses offer us are manifestations of the operations that stem from some essence, and nothing of the essence itself.

Even the sense of touch, the strongest of the senses, separating hot from cold, and solid from soft, all these are but manifestations of operations within the essence; they are but incidents of the essence. This is so because the hot can be chilled; the cold can be heated; the solid can be turned to liquid through chemical operations, and the liquid into air, meaning only gas, where any discernment in our five senses has been expired. Yet, the essence still exists in it, since you can turn the air into liquid once more, and the liquid into solid.

Evidently, the five senses do not reveal to us any essence at all, but only incidents and manifestations of operations from the essence. It is known that what we cannot sense, we cannot imagine; and what we cannot imagine, will never appear in our thoughts, and we have no way to perceive it.

Thus, the thought has no perception whatsoever in the essence. Moreover, we do not even know our own essence. I feel and I know that I take up space in the world, that I am solid, warm, and that I think, and other such manifestations of the operations of my essence. But if you ask me about my own essence, from which all these manifestations stem, I do not know what to reply to you.

You therefore see that Providence has prevented us from attaining any essence. We attain only manifestations and images of operations that stem from the essences.

13) We do have full perception in the first manner, which is Matter, meaning the manifestations of operations that manifest from each essence. This is because they quite sufficiently explain to us the essence that dwells in the substance in such a way that we do not suffer at all from the lack of attainment in the essence itself.

We do not miss it just as we do not miss a sixth finger in our hand. The attainment of the matter, meaning the manifestation of the operations of the essence, is quite sufficient for our every need and learning, both for attaining our own being and for attaining the all that exists outside of us.

14) The second manner, Form clothed in Matter, is a satisfactory and clear attainment, too, since we acquire it through practical and real experiments we find in the behavior of any matter. All our higher, reliable knowledge stems from this discernment.

15) The third manner is Abstract Form. Once the form has been revealed, while clothed in some matter, our imaginations can abstract it from any matter altogether and perceive it regardless of any substance. Such as that are the virtues and the good qualities that appear in moral books, where we speak of properties of truth and falsehood, anger, and strength, etc., when they are devoid of any matter. We ascribe them merit or demerit even when they are abstract.

You should know that this third manner is unacceptable to the prudent erudite, since it is impossible to rely on it one hundred percent, since being examined while not clothed in matter, they might err in them.

Take, for example, one with idealistic morals, meaning one who is not religious. Because of his intensive engagement in the merit of truth, while in its abstract form, that person might decide that even if he could save people from death by telling them a lie, he may decide that even if the whole world is doomed, he will not utter a deliberate lie. This is not the view of Torah, since nothing is more important than saving lives (Yoma, 82a).

Indeed, had one learned the forms of truth and falsehood when they are clothed in matter, he would comprehend only with respect to their benefit or harm to matter.

In other words, after the many ordeals the world has been through, having seen the multitude of ruin and harm that deceitful people have caused with their lies, and the great benefit that truthful people have brought by restricting themselves to saying only words of truth, they have agreed that no merit is more important than the quality of truth, and there is no such disgrace as the quality of falsehood.

And if the idealist had understood that, he would certainly agree to the view of Torah, and would find that falsehood that saves even one person from death is far more important than the entire merit and praise of the abstract quality of truth. Thus, there is no certainty at all in those concepts of the third manner, which are abstract forms, much less with abstract forms that have never clothed in any substance. Such concepts are nothing but a waste of time.

16) Now you have thoroughly learned these four manners—Matter, Form in Matter, Abstract Form, and Essence—in tangible things. It has been clarified that we have no perception whatsoever in the fourth manner, the essence, and the third manner is a concept that might mislead. Only the first manner, which is Matter, and the second manner, which is Form Clothed in Matter, are given to us by the Upper Governance for clear and sufficient attainment.

Through them, you will also be able to perceive the existence of spiritual objects, meaning the Upper Worlds ABYA, since there is not a tiny detail in them that is not divided by the four above manners. If, for example, you take a certain element in the world of Beria, there are Kelim there, which are of red color, through which the Light of Beria traverses to the dwellers of Beria. Thus, the Kli in Beria, which is the color red, is considered Matter, or object, meaning the first manner.

And even though it is only a color, which is an occurrence and manifestation of an operation in the object, we have already said that we have no attainment in the Essence itself, but only in the manifestation of an operation from the Essence. And we refer to that manifestation as Essence, or Matter, or body, or a Kli.

And the Godly Light, which travels and clothes through the red color, is the form clothed in the object, meaning the second manner. For this reason, the Light itself seems red, indicating its clothing and illumination through the object, considered the body and the substance, meaning the red color.

And if you want to remove the Godly Light from the object—the red color—and discuss it in and of itself, without clothing in an object, this already belongs to the third manner—Form removed from the Matter—which might be subject to errors. For this reason, it is strictly forbidden in studying the Upper Worlds, and no genuine Kabbalist would engage in that, much less the authors of The Zohar.

It is even more so with regards to the Essence of an element in Beria, since we have no perception whatsoever even in the essence of corporeal objects, all the more so in spiritual objects.

  • Thus you have before you four manners:
  • The Kli of Beria, which is the red color, considered the object, or the substance of Beria;
  • The clothing of the Godly Light in the Kli of Beria, which is the form in the object;
  • The Godly Light itself, removed from the object in Beria;
  • The essence of the item.

Thus, the first boundary has been thoroughly explained, which is that there is not even a single word of the third and fourth manners in the whole of The Zohar, but only from the first and second manners.

17) Along with it, the second manner has been clarified. Know that as we have clarified the four manners in a single item in the world of Beria, specifically, so are they in the general four worlds ABYA. The three colors—red, green, black—in the three worlds BYA, are considered the substance, or the object. The white color, considered the world of Atzilut, is the form clothed in the matter, in the three colors called BYA.

Ein Sof in itself is the essence. This is what we said concerning the first manner, that we have no perception in the essence, which is the fourth manner, concealed in all the objects, even in the objects of this world. When the white color is not clothed in the three colors in BYA, meaning when the Light of Hochma is not clothed in BinaTifferet, and Malchut, it is abstract form, which we do not engage in.

The Zohar does not speak in this manner whatsoever, but only in the first manner, being the three colors BYA, considered substance, namely the three Sefirot BinaTifferet, and Malchut, and in the second manner, which are the illumination of Atzilut, clothed in the three colors BYA, meaning Light of Hochma, clothed in BinaTifferet, and Malchut, which are in turn form clothed in matter. These are the two that The Book of Zohar is concerned with in all the places.

Hence, if the reader is not vigilant, restricting his thought and understanding to always learn the words of The Zohar strictly under the two above-mentioned manners, the matter will be immediately and entirely miscomprehended, for he will take the words out of context.

18) As the four manners in the general ABYA have been explained, so it is in each and every world, even in the smallest item of some world, both at the top of the world of Atzilut and at the bottom of the world of Assiya, because there is HB TM in it. You find that the Sefira Hochma is considered “a form,” and Bina and TM are considered the “matter” in which the form clothes, meaning the first and second manners that The Zohar engages in. But The Zohar does not engage in the Sefira Hochmawhen stripped of Bina and TM, which is form without matter, and much less with the essence, considered the Ein Sof in that item.

Thus, we engage in BinaTifferet, and Malchut in every item, even in Atzilut, and we do not engage in Keter and Hochma of every item itself, even in Malchut of the end of Assiya, when they are not clothed, but only to the extent that they clothe Bina and TM. Now the first two boundaries have been thoroughly explained. All that the authors of The Zohar engage in is matter or form in matter, which is the first boundary, as well as in BYA, or the illumination of Atzilut in BYA, which is the second boundary.

19) Now we shall explain the third boundary. The Zohar engages in the Sefirot in each and every world, being the Godliness that shines in that world, as well as in every item of the SVAS (Still, Vegetative, Animate and Speaking), being the creatures in that world. However, The Zohar refers primarily to the Speaking in that world.

Let me give you an example from the conducts of this world. It is explained in the “Introduction to the Book of Zohar” (item 42) that the four kinds, Still, Vegetative, Animate and Speaking in each and every world, even in this world, are the four parts of the will to receive. Each of them contains these own four kinds of SVAS. Thus, you find that a person in this world should nurture and be nourished by the four categories SVAS in this world.

This is so because man’s food, too, contains these four categories, which extend from the four categories SVAS in man’s body. These are a) wanting to receive according to the necessary measure for one’s sustenance; b) wanting more than is necessary for sustenance, craving luxuries, but restricting oneself solely to physical desires; c) craving human desires, such as honor and power; d) craving knowledge.

These extend to the four parts of the will to receive in us:

  • Wanting the necessary provision is considered the Still of the will to receive.
  • Wanting physical lusts is considered the Vegetative of the will to receive, since they come only to increase and delight one’s Kli (vessel), which is the flesh of the body.
  • Wanting human desires is considered the Animate in the will to receive, since they magnify one’s spirit.
  • Wanting knowledge is the Speaking in the will to receive.

20) Thus, in the first category—the necessary measure for one’s sustenance—and in the second category—the physical desires that exceed one’s measure for sustenance—one is nourished by things that are lower than the person: the still, the vegetative, and the animate. However, in the third category, the human desires such as power and respect, one receives and is nurtured from his own species, his equals. And in the fourth category, knowledge, one receives and is nurtured by a higher category than one’s own—from the actual wisdom and intellect, which are spiritual.

21) You will find it similar in the Upper, Spiritual Worlds, since the worlds are imprinted from one another from Above downward. Thus, all the categories of SVAS in the world of Beria leave their imprint in the world of Yetzira. And the SVAS of Assiya are imprinted from the SVAS of Yetzira. Lastly, the SVAS in this world is imprinted from the SVAS of the world of Assiya.

It has been explained in “Introduction to the Book of Zohar” (Item 42) that the still in the spiritual worlds are called Heichalot (Palaces), the vegetative is called Levushim (Clothes or Dresses), the animate is named Mala’achim (Angels), and the speaking is considered the Neshamot (Souls) of people in that world. And the Ten Sefirot in that world are the Godliness.

The souls of people are the center in each world, which are nourished by the spiritual reality in that world, as the corporeal speaking feeds on the entire corporeal reality in this world. Thus, the first category, which is the will to receive one’s necessary sustenance, is received from the illumination of Heichalot and Levushim there. The second category, the animate surplus that increases one’s body, is received from the category of Mala’achim there, which are spiritual illuminations beyond one’s necessary measure for sustenance, to magnify the spiritual Kelim that his soul clothes in.

Thus, one receives the first category and the second category from lower categories than one’s own, which are the HeichalotLevushim, and the Mala’achim there, which are lower than human Neshamot(souls). The third category, which is human desires that increase one’s spirit, is received in this world from one’s own species. It follows that one receives from one’s own species too, from all the Neshamot in that world. Through them, one increases the illumination of Ruach of his soul.

The fourth category of the desire, for knowledge, is received there from the Sefirot in that world. From them, one receives the HBD to one’s soul.

It follows that man’s soul, which is present in every single world, should grow and be completed with all the categories that exist in that world. This is the third boundary we have mentioned.

One must know that all the words of The Zohar, in every item of the Upper Worlds that are dealt with, the Sefirot, the Neshamot, and the Mala’achim, the Levushim, and the Heichalot, although it engages in them as they are for themselves, the examiner must know that they are spoken primarily with respect to the measure by which the human soul there receives from them and is nourished by them. Thus, all their words pertain to the needs of the soul. And if you learn everything according to that line, you will understand, and your path will be successful.

22) After all that, we have yet to explain all these corporeal appellations explained in The Book of Zohar concerning the ten Sefirot, such as that are up and down, ascent and descent, contraction and expansion, smallness and greatness, separation and mating, and numbers and the likes, which the lower ones induce through their good or bad deeds in the ten Sefirot.

These words seem perplexing. Can it be that Godliness would be affected, and would change in such ways because of the lower ones? You might say that the words do not refer to the Godliness itself, which clothes and shines in the Sefirot, but only to the Kelim of the Sefirot, which are not Godliness. Rather, they were generated with the creation of the souls, to conceal or reveal degrees of attainment in the proper ration and measure for the souls, to bring them to the desired end of correction. This resembles the mirror allegory with the four panes that are painted in four colors: white, red, green, and black. And there is also the white in the book, and the substance of the letters in the book.

All that is possible in the three worlds BYA, where the Kelim of the Sefirot are generated, and are not Godliness. However, it is not at all correct to comprehend that with respect to the world, Atzilut, where the Kelim of the ten Sefirot are also complete Godliness, one with the Godly Light in them.

It is written in the Tikkunim (corrections): “He, His Life, and His Self, are one.” He pertains to the essence of the Sefirot, which is Ein Sof. His Life pertains to the Light that shines in the Sefirot, called “Light of Haya.” This is so because the whole of the world, Atzilut, is considered Hochma, and the Light of Hochma is called the “Light of Haya.” This is why it is called, “Life.” His Self pertains to the Kelim of the Sefirot.

Thus, everything is complete Godliness and unity. How then is it possible to perceive these changes, which the lower ones induce there? At the same time, we must understand that if everything is Godliness in that world, and nothing of the generated creatures is to be found there, where then do we discern there the three above discernments in the Tikkunim of The Zohar, He, His Life, and His Self, since it is utter unity?

23) To understand that, you must remember the explained above, in Item 17. It explains that a necessary object is an essence that we have no perception of, even in the corporeal essences, and even in our own essence, all the more so in The Necessary One.

The world of Atzilut is a Form and the three worlds BYA are Matter. The illumination of Atzilut in BYAis Form clothed in Matter. Hence, you see that the name, Ein Sof, is not at all a name for the essence of The Necessary One, since what we do not attain, how can we define it by name or word?

Since the imagination and the five senses offer us nothing with respect to the essence, even in corporeality, how can there be a thought and a word in it, much less in The Necessary One Himself? Instead, we must understand the name, Ein Sof, as defined for us in the third boundary, that all that The Book of Zohar speaks of pertains precisely to the souls (Item 21).

Thus, the name, Ein Sof, is not at all The Necessary One Himself, but pertains to all the worlds and all the souls being included in Him, in the Thought of Creation, by way of “The end of an act is in the preliminary thought.” Thus, Ein Sof is the name of the connection that the whole of Creation is connected in, until the end of correction.

This is what we name “the First State of the souls” (“Introduction to the Book of Zohar,” Item 13), since all the souls exist in Him, filled with all the pleasure and the gentleness, at the final Height they will actually receive at the end of correction.

24) Let me give you an example from the conduct of this world: A person wants to build a handsome house. In the first thought, he sees before him an elegant house with all its rooms and details, as it will be when its building is finished.

Afterwards, he designs the plan of execution to its every detail. In due time, he will explain every detail to the workers: the wood, the bricks, the iron, and so on. Then he will begin the actual building of the house to its end, as it was arranged before him in the preliminary thought.

Know, that Ein Sof pertains to that first thought, in which the whole of Creation was already pictured before Him in utter completeness. However, the lesson is not quite like the example because in Him, the future and the present are equals. In Him, the thought completes, and He does not need tools of action, as do we. Hence, in Him, it is actual reality.

The world of Atzilut is like the details of the thought-out plan, which will later need to manifest when the building of the house actually begins. Know that in these two, the preliminary thought, which is Ein Sof, and the contemplated design of the details of the execution in its due time, there is still not even a trace of the creatures, since this is still in potential, not in actual fact.

It is likewise in humans: even though they calculate all the details—the wood, the bricks, and the metal—that will be required for carrying out the plan, it is essentially a mere conceptual matter. There is not even a trace of any actual wood or bricks in it. The only difference is that in a person, the contemplated design is not considered an actual reality. But in the Godly Thought, it is a far more actual reality than the actual, real creatures.

Thus, we have explained the meaning of Ein Sof and the world of Atzilut, that how all that is said about them is only with respect to the creation of the creatures. However, they are still in potential and their essence has not been revealed whatsoever, as with our allegory about the person who designed the blueprint, which does not contain any wood, and bricks, and metal.

25) The three worlds BYA, and this world, are considered the execution from potential to actual, such as one who builds one’s house in actual fact and brings the wood, the bricks, and the workers until the house is complete. Hence, the Godliness that shines in BYA clothes the ten Kelim KHB HGT NHYMto the extent that the souls should receive in order to reach their perfection. These are real Kelim, with respect to His Godliness, meaning they are not Godliness, but are generated for the souls.

26) In the above allegory, you find how the three discernments of one who contemplates building a house are interconnected by way of cause and consequence. The root of them all is the first thought, since no item appears in the planned blueprint except according to the end of the act, which emerged before him in the preliminary thought.

Also, one does not execute anything during the building, but only according to the details arranged before him in the blueprint. Thus you see, concerning the worlds, that there is not a tiny generation in the worlds that does not extend from Ein Sof, from the first state of the souls, which are there in their ultimate perfection of the end of correction, as in “The end of an act is in the preliminary thought. ” Thus, all that will manifest through the end of correction is included there.

In the beginning, it extends from Ein Sof to the world of Atzilut, as in the allegory, where the blueprint extends from the first thought. Each and every element extends from the world of Atzilut to the worlds BYA, as in the allegory, where all the details stem from the blueprint when they are actually executed during the building of the house.

Thus, there is not a single, tiny item, generated in this world, that does not extend from Ein Sof, from the first state of the souls. And from Ein Sof, it extends to the world of Atzilut, meaning specifically associated to the thing actually being generated in this world. And from the world of Atzilut, the generation extends to the three worlds BYA, where the generation appears in actual fact, where it stops being Godliness and becomes a creature, and to Yetzira and Assiya, until it extends to the lower one in this world.

It follows that there is no generation in the world, which does not extend from its general root in Ein Sof, and from its private root in Atzilut. Afterwards, it travels through BYA and adopts the form of a creature, and then it is made in this world.

27) Now you can understand that all these changes described in the world of Atzilut do not pertain to the Godliness itself, but only to the souls to the extent that they receive from Atzilut through the three worlds BYA. The meaning of the actuality of that world is in the relation of the blueprint to the preliminary thought, which is Ein Sof.

However, both in Ein Sof and in the world of Atzilut, there is still nothing in terms of souls, just like there is nothing of the actual wood, bricks, or metal in the blueprint of the person who designs it. The existence of the souls begins to manifest in the world Beria. For this reason, the Kelim of the ten Sefirot, which actually allot the ration to the souls, are necessarily not Godliness, but innovations. This is so because there cannot be any changes or numbering in the Godliness.

Hence, we ascribe the three colors—red, green, and black—to the Kelim of the ten Sefirot in BYA. It is inconceivable that they will be discerned as Godliness, since there is whatsoever no renewal in Him.

However, the Light clothed in the ten Kelim in BYA is simple Godliness and unity, unchanged at all. Even the Light clothed in the lowest Kli in Assiya is complete Godliness, without any change at all. This is because the Light itself is one, and all the changes made in its illumination are made by the Kelim of the Sefirot, which are not Godliness. In general, they comprise the three above shades; in particular, numerous changes were made of these three shades.

28) Yet, the Kelim of the ten Sefirot of BYA certainly receive from Atzilut every little item and detail of the changes, since there is the blueprint of all the details that will unfold in the actual building of the house in BYA. Hence, it is considered that the Kelim of the ten Sefirot HB TM in BYA receive from their corresponding feature in the HB TM in Atzilut, meaning from the blueprint there.

This is so because every detail in the execution stems from every detail in the blueprint. Hence, in this respect, we name the Kelim of Atzilut “white”, although it is not at all a color.

Nevertheless, it is the source of all the colors. And like the white in the book of wisdom, where although there is no perception of the white in it, and the white in the book is meaningless to us, it is still the subject of the entire book of wisdom. This is because it shines around and inside each letter and gives each letter its unique shape, and every permutation its unique place.

And we might say the opposite: we have no perception of the substance of the red, green, or black letters, and all that we perceive and know of the substance of the letters of the book is only through the white in it. It is so because through its illumination around each letter and within each letter, it creates shapes in them, and these shapes reveal to us all the wisdom in the book.

We can compare it to the ten Sefirot of Atzilut: even though they resemble the white color, it is impossible to discern anything in them, neither a number nor any change such as the described. Yet, all the changes necessarily come from the ten Kelim of the Sefirot of Atzilut in the illumination of the white to the worlds BYA, which are the three colors of the substance of the letters, although for itself there are no Kelim there, as it is all white. It is like the allegory of the white in the book with respect to the letters and their permutations, since its illumination to BYA makes the Kelim in them.

29) From what has been explained, you will see that the Tikkunim of The Zohar divide the world of Atzilut into three discernments—He, His Life, and His Self—although it is simple unity there, and there is nothing of the creatures there. He pertains to Godliness as it is in itself, in which we have no perception, and cannot perceive any essence, even the corporeal ones (Item 12). His Self pertains to the ten Kelim HB TM there, which we have likened to the white in the book of wisdom.

Even a number cannot be noted in the white, since there is no one there to make a number, as it is all white. Yet, we not only ascribe to them a number, but the multitude of changes that appear in BYA, which are the substance of the letters, are first found in the Kelim HB TM in Atzilut itself.

It is the conduct of the white, which gives all the shapes of the letters in the book, while in itself it has no form. Thus, you find that the white is divided into myriad forms, although in itself it has no form. Similarly, the ten Kelim are detailed with numerous changes, according to their illumination in BYA, as in the blueprint, executed in the actual work of building the house.

Thus, all these changes, carried out in BYA, are only from the illumination of the Kelim of the ten Sefirot HB TM of Atzilut. And the multitude of changes we find in the white relate to the receivers in BYA. And with relation to Atzilut itself, it is like the white in and of itself, unclothed in the ink in the letters; no number and nothing at all is found in it. Thus, we have thoroughly explained the Self, which are the Kelim, which, in themselves, are simple unity, as is He.

30) His Life pertains to the Light that is clothed in the white, which is the Kelim. We understand this Light only with respect to the souls that receive from Atzilut, and not in the Godliness itself. “He” means that when the three worlds BYA rise to Atzilut with the souls of people, the Light that they receive there is considered the Light of Hochma, called “the Light of Haya.”

It is in that respect that we name the Light there, “His Life.” This is also the meaning of what is written in the Tikkunim of The Zohar, that He, His Life, and His Self are one. All these three discernments relate to the receivers, where His Self is the illumination of the Kelim in the place of BYA under the Parsa of Atzilut, since the Light of Atzilut will never go below the Parsa of Atzilut, but only the illumination of the Kelim. The category, “His Life,” is the illumination of the Light of Atzilut itself, when BYA rise to Atzilut. And “He” pertains to the essence of Godliness, which is completely unattainable.

The Tikkunim of The Zohar say that although we, the receivers, should discern these three categories in Atzilut, it nonetheless pertains only to the receivers. Yet, with respect to the world of Atzilut itself, even “His Self” is considered “He,” meaning the essence of Godliness. For this reason, there is no perception whatsoever in the world of Atzilut itself. This is the meaning of the white color, in which there is no perception for itself, and it is all utterly simple unity there.

31) The Zohar describes the Kelim HB TM in Atzilut as growing or diminishing by people’s actions. Also, we find (ZoharBo, p 32b), “Israel… give anger and strength to the Creator,” meaning it is not to be taken literally in Godliness itself, as there cannot be any changes in Godliness whatsoever, as it is written, “I the Lord change not.”

Yet, since the Thought of Creation was to delight His creatures, it teaches us that He has a desire to bestow. We find in this world, that the givers’ contentment grows when the receivers from Him multiply, and He wishes to proliferate the receivers. Hence, in this respect, we say that the Lights in Atzilut grow when the lower ones are given the bestowal of Atzilut, or that they nurture it. Conversely, when there are no lower ones worthy of receiving His abundance, the Lights diminish to that extent, meaning there is no one to receive from them.

32) You might compare it to a candle. If you light a thousand candles from it, or if you light none, you will not find that it caused any changes induced in the candle itself. It is also like Adam ha Rishon: if he had progeny of thousands of offspring like us today, or if he had no progeny at all, it would not induce any change at all on Adam ha Rishon himself.

Likewise, there is no change at all in the world Atzilut itself, whether the lower ones receive its great abundance lushly, or receive nothing at all. The above-mentioned greatness lies solely on the lower ones.

33) Thus, why did the authors of The Zohar have to describe all those changes in the world of Atzilut itself? They should have spoken explicitly only with respect to the receivers in BYA, and not speak so elaborately of Atzilut, forcing us to provide answers.

Indeed, there is a very trenchant secret here: this is the meaning of, “and by the ministry of the prophets have I used similitudes” (Hosea 12). The truth is that there is a Godly will here, that these similitudes, which operate only in the souls of the receivers, will appear to the souls as He Himself participates in them to greatly increase the attainment of the souls.

It is like a father who constrains himself to show his little darling child a face of sadness and a face of contentment, although there is neither sadness nor contentment in him. He only does this to impress his darling child and expand his understanding, so as to play with him.

Only when he grows will he learn and know that all that his father did was no more real than mere playing with him. So is the matter before us: all these images and changes begin and end only with the impression of the souls. Yet, by the will of God, they appear as though they are in Him Himself. He does that to enhance and expand the attainment of the souls to the utmost, in accordance with the Thought of Creation, to delight His creatures.

34) Let it not surprise you that you find such a conduct in our corporeal perception, too. Take our sense of sight, for example: we see a wide world before us, wondrously filled. But in fact, we see all that only in our own interior. In other words, there is a sort of a photographic machine in our hindbrain, which portrays everything that appears to us and nothing outside of us.

For that, He has made for us there, in our brain, a kind of polished mirror that inverts everything seen there, so we will see it outside our brain, in front of our face. Yet, what we see outside us is not a real thing. Nonetheless, we should be so grateful to His Providence for having created that polished mirror in our brains, enabling us to see and perceive everything outside of us. This is because by that, He has given us the power to perceive everything with clear knowledge and attainment, and measure everything from within and from without.

Without it, we would lose most of our perception. The same holds true with the Godly will, concerning Godly perceptions. Even though all these changes unfold in the interior of the receiving souls, they nevertheless see it all in the Giver Himself, since only in this manner are they awarded all the perceptions and all the pleasantness in the Thought of Creation.

You can also deduce that from the above parable. 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.

So are the souls: Although they see all the images in the Giver, they still have no doubt that all these are only in their own interior, and not at all in the Giver.

35) Since these matters are at the core of the world, and I fear that the examiner will err in perceiving them, it is worth my while to trouble further and bring the golden words of The Zoharitself in these matters (Parashat Bo, item 215), and interpret them to the best of my ability: “Should one ask, ‘It is written in the Torah, ‘for ye saw no manner of form.’ Thus, how do we depict names and Sefirot in Him?’ It will answer, ‘I saw this form, as in the words, ‘and the similitude of the Lord doth he behold.’”

This means that the Sefira Malchut, where all the souls and the words are rooted, since she is the root of all the Kelim, by way of, “The ones that receive from her, and must acquire the Kelim from her,” she is considered a similitude to them. It is therefore said about her, “and the similitude of the Lord doth he behold.”

Even this similitude, which we name in the Sefira Malchut, is not in her place with respect to herself, but only when the Light of Malchut descends and expands over the people. At that time, it appears to them, to each and every one, according to their own appearance, vision, and imagination, meaning only in the receivers and not at all in the Sefira Malchut herself.

This is the meaning of, “and by the ministry of the prophets have I used similitudes.” Because of that, the Creator tells them: “Although I manifest to you in your forms, in vision and imagination, yet, ‘To whom then will ye liken Me, that I should be equal?’” After all, before the Creator created a similitude in the world, and before He formed a form, the Creator was unique, formless and imageless.

And one who attains Him there, prior to the degree of Beria, which is Bina, where He is beyond any similitude, it is forbidden to ascribe Him a form and an image in the world, neither in the letter Hey, nor in the letter Yod, or even call Him by the holy name HaVaYaH, or by any letter and point.

This is the meaning of the verse, “for ye saw no manner of form.” In other words, the verse, “for ye saw no manner of form,” pertains to the ones rewarded with attaining Him above the degree of Beria, which is Bina. This is because there is no form and imagination whatsoever in the two Sefirot Keterand Hochma, meaning Kelim and boundaries (item 18). The Kelim begin from the Sefira Binadownward.

This is the reason why all the implications in letters, in points, or in the holy names are only from Bina downward. They are also not in the place of the Sefirot themselves, but only with respect to the receivers, as with the Sefira Malchut.

36) There seems to be a contradiction in their words: first they said that the forms extend to the receivers only from the Sefira Malchut, and here he says that the forms extend to the receivers from Beria down, meaning from Bina downwards. The thing is that indeed, the form and the similitude extend only from Behina Dalet, which is Malchut. From her the Kelim extend to the place of the receivers, and nothing from the first nine Sefirot, which are KeterHochmaBina, and Tifferet.

Yet, the association of Midat ha Rachamim with Din was made in the World of Tikkun. This raised the Sefira Malchut, considered Midat ha Din, and brought her into the Sefira Bina, regarded as Midat ha Rachamim.

Hence, from that time on, the Kelim of Malchut have become rooted in the Sefira Bina, as he says here. For this reason, The Zohar begins to speak from the actual root of the pictures, which are the Kelim. It says that they are in Malchut, and then it says that they are in Beria, because of the association made for the correction of the world.

Our sages also said, “In the beginning the Creator created the world in Midat ha Din; He saw that the world cannot exist, He associated Midat ha Rachamim with her.” Know that the ten Sefirot KHBTMhave numerous appellations in The Book of Zohar, according to their manifold functions.

When they are called KeterAtzilutBeriaYetzira, and Assiya, their function is to distinguish between the anterior Kelim, called Keter and Atzilut, meaning Keter and Hochma, and the posterior Kelim, called BeriaYetziraAssiya, meaning BinaTifferet, and Malchut. This discernment emerged in them by the association of Midat ha Din with Midatha Rachamim.

The Zohar wishes to insinuate the matter of the association of Malchut in Bina. Hence, The Zoharcalls the Sefira Bina by the name Beria. This is so because prior to that association, there was no image or form in Bina, even with respect to the receivers, but only in Malchut.

37) It continues there: After it made that form of the Merkava of the Upper Adam, it descended and clothed there. It is named in it in the form of the four letters HaVaYaH, meaning the ten Sefirot KHBTM. This is because the tip of the Yod is KeterYod is HochmaHey is BinaVav is Tifferet, and the last Hey is Malchut. This is so that they would attain Him through His attributes, meaning the Sefirot, in every single attribute in Him.

38) Explanation of the matters: From Beria on, meaning from Bina, after it had been associated with Midat ha Din, which is Malchut, the similitudes and the forms extend to the receivers, which are the souls. Yet, not in her own place, but only in the place of the receivers.

He says that at that time he made the form of the Merkava of the Upper Adam and descended and clothed in the form of this Adam. In other words, the whole form of Adam, in his 613 Kelim, extend from the Kelim of the soul, since the soul has 613 Kelim, called 248 organs and 365 spiritual tendons, divided into five divisions according to the four letters HaVaYaH:

  • The tip of the Yod, her Rosh, is considered Keter;
  • From the Peh to the Chazeh it is Hochma;
  • From Chazeh to the Tabur it is Bina
  • From Tabur to Sium Raglin it is the two Sefirot Tifferet and Malchut.

Additionally, the Torah, as a whole, is considered Partzuf Adam, pertaining to the 248 positive Mitzvot, corresponding to the 248 organs. And the 365 negative Mitzvot correspond to the 365 tendons. It contains five divisions, which are the five books of Moses, called “The image of the Merkava of the Upper Adam,” meaning Adam of Beria, which is Bina, from which the Kelim begin to extend in the place of the souls.

He is called, “Upper Adam” because there are three categories of Adam in the Sefirot: Adam of Beria, Adam of Yetzira, and Adam of Assiya. In Keter and Hochma, however, there is no similitudeat all, which could be named by some letter and point, or by the four letters HaVaYaH. Since here it speaks of the world of Beria, it makes the precision of saying Upper Adam.

At the same time, you must always remember the words of The Zohar, that these images are not in the place of the Sefirot BinaTifferet, and Malchut, but only in the place of the receivers. Yet, these Sefirot dispense these Kelim and Levushim (Dresses) so the souls would attain Him through the Light that extends to them by measure and boundary, according to their 613 organs. For this reason, we call the givers by the name “Adam,” as well, although they are merely in the form of the white color (Item 8).

39) It should not be puzzling for you, since the four letters HaVaYaH and the tip of the Yod, are five Kelim, since the Kelim are always called “letters,” and they are the five Sefirot KHBTM. Thus, it is clear that there are Kelim in Keter and Hochma, as well, implied by the tip of the Yod and the Yod of HaVaYaH.

The thing is that the similitudes and the attributes it speaks of, which are the Kelim, begin from Beriadownward, meaning only the three Sefirot BinaTifferet, and Malchut, and not in Keter and Hochma, meaning from the perspective of the essence of the Sefirot.

Yet, it is known that the Sefirot are integrated in one another. There are ten Sefirot KHBTM in KeterKHBTM in HochmaKHBTM in Bina, as well as in Tifferet,and in Malchut.

Accordingly, you find that the three Sefirot BinaTifferet, and Malchut, that the Kelim come from, are found in each of the five Sefirot KHBTM. Now you see that the tip of the Yod, which is the Kelim of Keter, indicate Bina and TM that are incorporated in Keter.

The Yod of HaVaYaH, which is a Kli of Hochma, indicates Bina and TM incorporated in Hochma. Thus, the Keter and Hochma incorporated even in Bina and ZON, do not have Kelim, and in Bina and TMincorporated even in Keter and Hochma, there are Kelim.

In this respect, there really are five categories in Adam. The Bina and TM in all five Sefirot dispense in the form of the Merkava of Adam. For this reason, there is Adam in the category of Keter, called Adam Kadmon, and there is Adam in the category of Hochma, called “Adam of Atzilut.” There is Adam in the category of Bina, called “Adam of Beria,” Adam in the category of Tifferet, called “Adam of Yetzira,” and Adam in the category of Malchut, called “Adam of Assiya.”

40) He named Himself ElElokim, ShadaiTzvaot, and Ekie, so that every single attribute in Him would be known. The ten names in the Torah that are not to be erased pertain to the ten Sefirot, as it is written in The Zohar (Vayikra, item 168):

  • The Sefira Keter is called Ekie;
  • The Sefira Hochma is called Koh;
  • And the Sefira Bina is called HaVaYaH (punctuated Elokim);
  • The Sefira Hesed is called Kel;
  • The Sefira Gevura is called Elokim;
  • The Sefira Tifferet is called HaVaYaH;
  • The two Sefirot Netzah and Hod are called Tzvaot;
  • The Sefira Yesod is called El Hay;
  • And the Sefira Malchut is called Adni.

41) Had His Light not expanded on all creations by seemingly clothing in these holy Sefirot, how would the creatures come to know Him? And how would they keep the verse, “the whole earth is full of His glory”? In other words, by that it explains the Godly desire to appear to the souls as if all these changes in the Sefirot are in Him. It is in order to give the souls room for sufficient knowledge and attainment in Him, for then the verse, “the whole earth is full of His glory” shall come true.

42) Yet, woe unto one who ascribes any measure to Him, who would say that there is a measure in Him for Himself, even in these spiritual measures by which He appears to the souls. It is all the more so in the corporeal measures of the human nature, which are made of dust, and are transitory and worthless.

As we have said above, although it is a Godly wish for the souls to see that the changes in them are in the Giver, it should nonetheless be clear to the souls that there is no change and measurement in Him whatsoever. It is only a Godly wish that they will imagine so, as it is written, “and by the ministry of the prophets have I used similitudes.”

And should they err in that, woe unto them, for they will instantly lose the Godly abundance. It is even more so with the fools who ascribe Him some incident of the transitory, worthless flesh and blood incidents.

 

Notes

[19] Translator’s note: The usual translation for both Neshama and Nefesh is Souls, but here I had to choose a different word for Nefesh to distinguish it from Neshama.

Concealment and Disclosure of the Face of the Creator

Found in the book “Kabbalah for the student
Yehuda Leib HaLevi Ashlag (Baal HaSulam)

 

The second concealment, which the books refer to as “concealment within concealment,” means that one cannot see even the back of the Creator. Instead, one says that the Creator has left him and no longer watches over him. He ascribes all the sufferings he feels to blind fate and to nature, since the ways of Providence become so complex in one’s eyes that they lead one to denial.

This means (depiction) that one prays and gives charity for one’s troubles but is not answered whatsoever. And precisely when one stops praying for one’s troubles, one is answered. Whenever he overcomes, believes in Providence, and betters his deeds, luck turns away from him and he mercilessly falls back. And when he denies and begins to worsen his deeds, he becomes very successful and is greatly relieved.

One does not find one’s sustenance in proper manners, but through deceit or through desecration of Shabbat. Or, all of one’s acquaintances who keep Torah and Mitzvot (commandments) suffer poverty, illness, and are despised by people. These observers of Mitzvot seem impolite to him, innately brainless, and so hypocritical that he cannot bear to be among them for even a minute.

Conversely, all his wicked acquaintances, who mock his faith, are very successful, well to do, and healthy. They know no sickness; they are clever, virtuous, and good-tempered. They are carefree, confident, and tranquil all day, every day.

When Providence arranges things in this manner for a person, it is called “concealment within concealment.” This is because then one collapses under one’s weight and cannot continue to strengthen the belief that one’s pains come from the Creator for some hidden reason. Finally, one fails, becomes heretic, and says that the Creator is not watching over His creations whatsoever, and all that transpires, transpires by fate and by blind nature. This is not seeing even the back.

DEPICTION OF CONCEALMENT OF THE FACE

  1. Suffering torments such as deficient income, poor health, degradations, failing to accomplish one’s plans, and emotional dissatisfaction such as keeping oneself from tormenting one’s friend.
  2. Praying without being answered. Declining when bettering one’s actions, and succeeding when worsening them. Obtaining one’s sustenance in improper manners: deception, stealing, or by desecrating the Shabbat.
  3. All of one’s honest acquaintances suffer poverty, ill health, and degradations of all kinds, and one’s wicked acquaintances mock him every day and succeed in health, wealth, and lead carefree lives.
  4. All of his righteous acquaintances who keep Torah and Mitzvot seem cruel, egotistical, odd or innately stupid and impolite, as well as hypocritical. He finds it repulsive to be with them, even in the Garden of Eden, and he cannot bear to be with them for even a moment.

One concealment (depiction): His Face is not revealed; that is, the Creator does not behave towards a person according to His Name—The Good who Does Good. Rather, it is to the contrary—one is afflicted by Him or suffers from poor income, and many people wish to collect their debts from him and make his life bitter. His whole day is filled with troubles and worries. Or, one suffers from poor health and disrespect from people. Every plan he begins he fails to complete, and he is constantly frustrated.

In this manner, of course one does not see the Creator’s Good Face, that is, if he believes that the Creator is the one who does these things to him, either as punishment for transgressions or to reward him in the end. This follows the verse, “whom the Lord loves, He corrects,” and also, “the righteous begin with suffering, since the Creator wishes to eventually impart them great peace.”

Yet, one does not fail in saying that all this came to him by blind fate and by nature without any reason and consideration. Rather, one strengthens in believing that the Creator, with His Guidance, caused him all that. This is nonetheless considered seeing the Creator’s back.

DEPICTION OF DISCLOSURE OF THE FACE

But once he has completely discovered the spice—the Light that one inhales into one’s body—through strengthening in faith in the Creator, one becomes worthy of Guidance with His Face revealed. This means that the Creator behaves with him as is fitting to His Name, “The Good who Does Good.”

Thus (depiction), he receives abundant good and great peace from the Creator and is always satisfied. This is because one obtains one’s livelihood with ease and to the fullest, never experiencing trouble or pressure, knows no illness, is highly respected by people, effortlessly completes any plan that comes to his mind, and succeeds wherever he turns.

And when he wishes upon something, he prays and he is instantaneously answered, as He always answers anything that one demands of Him, and not a single prayer is denied. When one strengthens with good deeds, one succeeds even more, and when one is negligent, one’s success proportionally decreases.

All of one’s acquaintances are honest, of good income and health. They are highly respected in the eyes of people and have no worries at all. They are at peace all day and every day. They are smart, truthful, and so comely that one feels blessed to be among them.

Conversely, all of one’s acquaintances who do not follow the path of Torah are of poor livelihood, troubled by heavy debts, and fail to find even a single moment’s rest. They are sick, in pain, and despicable in the eyes of people. They seem to him mindless, ill-mannered, wicked and cruel towards people, deceitful and such sycophants that it is intolerable to be with them.

His Name shows us that He is benevolent to all His creations in all the forms of benefit, sufficient for every kind of receiver from among Israel. Certainly, the pleasure of one is not like the pleasure of another. For example, one who engages in wisdom will not enjoy honor and wealth, and one who does not engage in wisdom will not enjoy great achievements and inventions in the wisdom. Thus, He gives wealth and honor to one, and wondrous achievements in the wisdom to another.

One’s request to become stronger in believing in His Guidance over the world during the concealment period brings one to contemplate the books, the Torah, and to draw from there the Light and the understanding how to strengthen one’s faith in His Guidance. These illuminations and observations that one receives through the Torah are called “the spice of Torah.” When they are collected to a certain amount, the Creator has mercy on him and pours upon him the spirit from Above, that is, the Higher Abundance.

DEPICTION OF DISCLOSURE OF THE FACE

  1. Reception of abundant good and peace, and obtainment of one’s livelihood with ease and to the fullest. One never feels paucity or ill health, he is respected wherever he turns, and successfully and easily accomplishes any plan that comes to his mind.
  2. When one prays, he is immediately answered. When he betters his ways, he is very successful, and when he worsens his ways, he loses his success.
  3. All one’s acquaintances who walk on the right path are wealthy, healthy, know no sickness, are highly respected by people, and dwell in peace and tranquility. And acquaintances who do not follow the right path are of poor income, filled with troubles and pains, are ill, and are loathsome in the eyes of the people.
  4. One considers all the righteous acquaintances as clever, reasonable, well-mannered, truthful, and so comely that it is most pleasurable to be among them.

The Freedom

Found in the book “Kabbalah for the student
Yehuda Leib HaLevi Ashlag (Baal HaSulam)

 

“Harut (carved) on the tables”; do not pronounce it Harut (carved), but rather Herut (freedom), to show that they are liberated from the angel of death.

– Midrash Shemot Raba, 41

These words need to be clarified, because how is the matter of reception of the Torah related to one’s liberation from death? Furthermore, once they have attained an eternal body that cannot die through the reception of the Torah, how did they lose it again? Can the eternal become absent?

FREEDOM OF WILL

To understand the sublime concept, “freedom from the angel of death,” we must first understand the concept of freedom as it is normally understood by all of humanity.

It is a general view that freedom is deemed a natural law, which applies to all of life. Thus, we see that animals that fall into captivity die when we rob them of their freedom. This is a true testimony that Providence does not accept the enslavement of any creature. It is with good reason that humanity has been struggling for the past several hundred years to obtain a certain measure of freedom of the individual.

Yet, this concept, expressed in that word, “freedom,” remains unclear, and if we delve into the meaning of that word, there will be almost nothing left. For before you seek the freedom of the individual, you must assume that any individual, in and of itself, has that quality called “freedom,” meaning that one can act according to one’s own free choice.

PLEASURE AND PAIN

However, when we examine the acts of an individual, we shall find them compulsory. He is compelled to do them and has no freedom of choice. In a sense, he is like a stew cooking on a stove; it has no choice but to cook. And it must cook because Providence has harnessed life with two chains: pleasure and pain.

The living creatures have no freedom of choice—to choose pain or reject pleasure. And man’s advantage over animals is that he can aim at a remote goal, meaning to agree to a certain amount of current pain, out of choice of future benefit or pleasure, to be attained after some time.

But in fact, there is no more than a seemingly commercial calculation here, where the future benefit or pleasure seems preferable and advantageous to the agony they are suffering from the pain they have agreed to assume presently. There is only a matter of deduction here—that they deduct the pain and suffering from the anticipated pleasure, and there remains some surplus.

Thus, only the pleasure is extended. And so it sometimes happens, that we are tormented because we did not find the attained pleasure to be the surplus we had hoped for compared to the agony we suffered; hence, we are in deficit, just as merchants do.

And when all is said and done, there is no difference here between man and animal. And if that is the case, there is no free choice whatsoever, but a pulling force, drawing them toward any bypassing pleasure and rejecting them from painful circumstances. And Providence leads them to every place it chooses by means of these two forces, without asking their opinion in the matter.

Moreover, even determining the type of pleasure and benefit are entirely out of one’s own free choice, but follow the will of others, as they want, and not he. For example: I sit, I dress, I speak, and I eat. I do all these not because I want to sit that way, or talk that way, or dress that way, or eat that way, but because others want me to sit, dress, talk, and eat that way. It all follows the desire and fancy of society, not my own free will.

Furthermore, in most cases, I do all these against my will. For I would be a lot more comfortable behaving simply, without any burden. But I am chained with iron shackles, in all my movements, to the fancies and manners of others, which make up the society.

So you tell me, where is my freedom of will? On the other hand, if we assume that the will has no freedom, then we are all like machines, operating and creating through external forces, which force them to act this way. This means that we are all incarcerated in the prison of Providence, which, using these two chains, pleasure and pain, pushes and pulls us to its will, to where it sees fit.

It turns out that there is no such thing as selfishness in the world, since no one here is free or stands on his own two feet. I am not the owner of the act, and I am not the performer because I want to perform, but I am performed upon, in a compulsory manner, and without my awareness. Thus, reward and punishment become extinct.

And it is quite odd not only for the orthodox, who believe in His Providence and can rely on Him and trust that He aims only for the best in this conduct. It is even stranger for those who believe in nature, since according to the above, we are all incarcerated by the chains of blind nature, with no awareness or accountability. And we, the chosen species, with reason and knowledge, have become a toy in the hands of the blind nature, which leads us astray, and who knows where?

THE LAW OF CAUSALITY

It is worthwhile taking some time to grasp such an important thing, meaning how we exist in the world as beings with a “self,” where each of us regards himself a unique entity, acting on its own, independent of external, alien, and unknown forces. And does this being—the self—appear to us?

It is true that there is a general connection among all the elements of reality before us, which abide by the law of causality, by way of cause and effect, moving forward. And as the whole, so is each item for itself, meaning that each and every creature in the world from the four types—still, vegetative, animate, and speaking—abides by the law of causality by way of cause and effect.

Moreover, each particular form of a particular behavior, which a creature follows while in this world, is pushed by ancient causes, compelling it to accept that change in that behavior and not another whatsoever. And this is apparent to all who examine the ways of nature from a pure scientific point of view and without a shred of bias. Indeed, we must analyze this matter to allow ourselves to examine it from all sides.

FOUR FACTORS

Bear in mind that every emergence occurring in the beings of the world must be perceived not as extending existence from absence, but as existence from existence, through an actual entity that has shed its previous form and has robed its current one.

Therefore, we must understand that in every emergence in the world there are four factors where from the four of them together arises that emergence. They are called by the names:

A. The source.

B. The unchanging conduct of cause and effect, related to the source’s own attribute.

C. Its internal conducts of cause and effect, which change by contact with alien forces.

D. The conducts of cause and effect of alien things, which affect it from the outside.

And I will clarify them one at a time:

THE FIRST REASON: THE SOURCE, THE FIRST MATTER

A) The “source” is the first matter, related to that being. For “there is nothing new under the sun,” and anything that happens in our world is not existence from absence, but existence from existence. It is an entity that has stripped off its former shape and taken on another form, different from the first. And that entity, which shed its previous form, is defined as “the source.” In it lies the potential destined to be revealed and determined at the end of the formation of that emergence. Therefore, it is clearly considered its primary cause.

THE SECOND REASON: CAUSE AND EFFECT THAT STEM FROM ITSELF

B) This is a conduct of cause and effect, related to the source’s own attribute, and which is unchanging. Take, for example, a stalk of wheat that has rotted in the ground and arrived at a state of sowing many stalks of wheat. Thus, that rotten state is deemed the “source,” meaning that the essence of the wheat has stripped off its former shape, the shape of wheat, and has taken on a new discernment, that of rotten wheat, which is the seed, called “the source,” which has no shape at all. Now, after rotting in the ground, it has become fit for robing another form, the form of many stalks of wheat, intended to emerge from that source, which is the seed.

It is known to all that this source is destined to become neither cereal nor oats, but only equalize with its former shape, which has left it, being the single stalk of wheat. And although it changes to a certain degree in quality and quantity, for in the former shape it was a single stalk, and now there are ten stalks, and in taste and appearance, too, the essence of the shape of the wheat remains unchanged.

Thus, there is a conduct of cause and effect here, ascribed to the source’s own attribute, which never changes. Thus, cereal will never emerge from wheat, as we have said, and this is called “the second reason.”

THE THIRD REASON: INTERNAL CAUSE AND EFFECT

C) This is the conduct of the internal cause and effect of the source, which change upon encountering the alien forces in its environment. Thus, we find that from one stalk of wheat, which rots in the ground, many stalks emerge, sometimes larger and better wheat than prior to sowing.

Therefore, there must be additional factors involved here, collaborating and connecting with the force concealed in the environment, meaning the “source.” And because of that, the additions in quality and quantity, which were absent in the previous form of wheat, have now appeared. Those are the minerals and the materials in the ground, the rain and the sun. All these operate on it by administering from their forces and joining the force within the source itself. And through the conduct of cause and effect, they have produced the multiplicity in quantity and quality in that emergence.

We must understand that this third factor joins with the internality of the source, since the force hidden in the source controls them. In the end, all these changes belong to the wheat and to no other plant. Hence, we define them as internal factors. However, they differ from the second factor, which is utterly unchanging, whereas the third factor changes in both quality and quantity.

THE FOURTH REASON: CAUSE AND EFFECT THROUGH ALIEN THINGS

This is a conduct of cause and effect of alien things that act upon it from the outside. In other words, they have no direct relation to the wheat, like minerals, rain, or sun, but are alien to it, such as nearby things or external events, such as hail, wind, etc.

And you find that four factors combine to the wheat throughout its growth. Each particular state that the wheat is subject to during that time becomes conditioned on the four of them, and the quality and quantity of each state is determined by them. And as we have portrayed in the wheat, so is the rule in every emergence in the world, even in thoughts and ideas.

If, for example, we picture to ourselves some conceptual state in a certain individual, such as a state of a person being religious or non religious, or an extreme orthodox or not so extreme, or midway, we will understand that that state is determined in that person by the above four factors.

HEREDITARY POSSESSIONS

The cause of the first reason is the source, which is its first substance. Man is created existence-from-existence, meaning from the minds of its progenitors. Thus, to a certain extent, it is like copying from book to book. This means that almost all the matters that were accepted and attained in the fathers and forefathers are copied here, as well.

But the difference is that they are in an abstract form, much like the sowed wheat, which is not fit for sowing until it has rotted and shed its former shape. So is the case with the drop of semen from which man is born: there is nothing in it of its forefathers’ shapes, only abstract force.

For the same ideas that were concepts in his forefathers have turned into mere tendencies in him, called “instincts” or “habits,” without even knowing why one does what he does. Indeed, they are hidden forces he had inherited from his ancestors in a way that not only do the material possessions come to us through inheritance from our ancestors, but the spiritual possessions and all the concepts that our fathers engaged in also come to us by inheritance from generation to generation.

And from here surface the manifold tendencies that we find in people, such as a tendency to believe or to criticize, a tendency to settle for material life or desiring only ideas, despising a life without aspirations, stingy, yielding, insolent, or shy.

All these pictures that appear in people are not their own property, which they have acquired, but mere inheritance that had been given to them by their ancestors. It is known that there is a special place in the brain where these hereditaments reside. It is called, “medulla oblongata” (the elongated brain), or “subconscious,” and all the tendencies appear there.

But because the concepts of our ancestors, acquired through their experiences, have become mere tendencies in us, they are considered the same as the sowed wheat, which has taken off its former shape and remained bare, having only potential forces worthy of receiving new forms. In our matter, these tendencies will robe the forms of concepts. This is considered the first substance, and this is the primary factor, called “source.” In it reside all the forces of the unique tendencies he had inherited from his progenitors, which are defined as “ancestral heritage.”

Bear in mind that some of these tendencies come in a negative form, meaning the opposite of the ones that were in his ancestors. This is why they said, “All that is concealed in the father’s heart emerges openly in the son.”

The reason for it is that the source takes off its former shape in order to take on a new form. Hence, it is close to losing the shapes of the concepts of his ancestors, like the wheat that rots in the ground loses the shape that existed in the wheat. However, it still depends on the other three factors.

INFLUENCE OF THE ENVIRONMENT

The second reason is an unchanging, direct conduct of cause and effect, related to the source’s own attribute. Meaning, as we have clarified with the wheat that rots in the ground, the environment in which the source rests, such as soil, minerals, and rain, air, and the sun affect the sowing by a long chain of cause and effect in a long and gradual process, state by state, until they ripen.

And the source retakes its former shape, the shape of wheat, but differing in quality and quantity. In their general aspect, they remain completely unchanged; hence, no cereal or oats will grow from it. But in their particular aspect, they change in quantity, as from one stalk emerge a dozen or two dozen stalks, and in quality, as they are better or worse than the former shape of the wheat.

It is the same here: man, as a “source,” is placed in an environment, meaning in the society. And he is necessarily affected by it, as the wheat from its environment, for the source is but a raw form. Thus, through the constant contact with the environment and the society, he is gradually impressed by them through a chain of consecutive states, one by one, as cause and effect.

At that time, the tendencies included in his source are changed and take on the form of concepts. For example, if one inherits from his ancestors a tendency to stinginess, as he grows he builds for himself concepts and ideas that conclude decisively that it is good for a person to be stingy. Thus, although his father was generous, he can inherit from him the negative tendency—to be stingy, for the absence is just as inheritance as the presence.

Or, if one inherits from one’s ancestors a tendency to be open-minded, he builds for himself ideas, and draws from them conclusions that it is good for a person to be open-minded. But where does one find those sentences and reasons? One takes all that from his environment unknowingly, for they impart to him their views and likings in the form of gradual cause and effect.

Hence, man regards them as his own possession, which he acquired through his free thought. But here, too, as with the wheat, there is one unchanging part of the source, which is that in the end, the tendencies he had inherited remain as they were in his forefathers. And this is called “the second factor.”

HABIT TURNS TO SECOND NATURE

The third reason is a conduct of direct cause and effect, which affect the source and change it. Because the inherited tendencies in man have become concepts, due to the environment, they operate in the same directions that these concepts define. For example, a man of frugal nature, in whom the tendency for stinginess has been turned into a concept, through the environment, perceives frugality through some reasonable definition.

Let us assume that with this conduct, he protects himself from needing others. Thus, he has acquired a scale for frugality, and when that fear is absent, he can waive it. Thus, he has substantially changed for the better from the tendency he had inherited from his forefathers. And sometimes one manages to completely uproot a bad tendency. This is done by habit, which has the ability to become a second nature.

In that, the strength of man is greater than that of a plant. For wheat can change only in its private part, whereas man has the ability to change through the cause and effect of the environment, even in the general parts, that is, to completely invert a tendency and uproot it to its opposite.

EXTERNAL FACTORS

The fourth reason is a conduct of cause and effect that affects the source by things that are completely alien to it, and operates on it from the outside. This means that these things are not at all related to the source’s growth conduct, to affect it directly, but rather operate indirectly. For example, monetary issues, burdens, or the winds, etc., have their own complete, slow, and gradual order of states by way of “cause and effect,” and change man’s concepts for better or for worse.

Thus, I have set up the four natural factors that each thought and idea that appears in us is but their fruits. And even if one were to sit and contemplate something all day long, he will not be able to add or to alter what those four factors give him. Any addition he can add is in the quantity: whether a great intellect or a small one. But in the quality, he cannot add one bit. This is because they are the ones that compellingly determine the nature and shape of the idea and the conclusion, without asking our opinion. Thus, we are at the hands of these four factors, as clay in the hands of a potter.

FREE CHOICE

However, when we examine these four factors, we find that although our strength is not enough to face the first factor, the “source,” we still have the ability and the free choice to protect ourselves against the other three factors, by which the source changes in its individual parts, and sometimes in its general part, as well, through habit, which endows it with a second nature.

THE ENVIRONMENT AS A FACTOR

This protection means that we can always supplement in the matter of choosing our environment, which are the friends, books, teachers, and so on. It is like a person who inherited a few stalks of wheat from his father. From this small amount, he can grow dozens of stalks through his choice of the environment for his “source,” which is fertile soil, with all the necessary minerals and raw materials that nourish the wheat abundantly.

There is also the matter of the work of improving the environmental conditions to fit the needs of the plant and the growth, for the wise will do well to choose the best conditions and will find blessing. And the fool will take from whatever comes before him, and will thus turn the sowing to a curse rather than to a blessing.

Thus, all its praise and spirit depends on the choice of the environment in which to sow the wheat. But once it has been sown in the selected location, the wheat’s absolute shape is determined according to the measure that the environment is capable of providing.

So is the case with our topic, for it is true that the desire has no freedom. Rather, it is operated by the above four factors. And one is compelled to think and examine as they suggest, denied of any strength to criticize or change, as the wheat that has been sown in its environment.

However, there is freedom for the will to initially choose such an environment, such books, and such guides that impart to him good concepts. If one does not do that, but is willing to enter any environment that appears to him and read any book that falls into his hands, he is bound to fall into a bad environment or waste his time on worthless books, which are abundant and easier to come by. In consequence, he will be forced into foul concepts that make him sin and condemn. He will certainly be punished, not because of his evil thoughts or deeds, in which he has no choice, but because he did not choose to be in a good environment, for in that there is definitely a choice.

Therefore, he who strives to continually choose a better environment is worthy of praise and reward. But here, too, it is not because of his good thoughts and deeds, which come to him without his choice, but because of his effort to acquire a good environment, which brings him these good thoughts and deeds. It is as Rabbi Yehoshua Ben Perachya said, “Make for yourself a Rav, and buy for yourself a friend.”

THE NECESSITY TO CHOOSE A GOOD ENVIRONMENT

Now you can understand the words of Rabbi Yosi Ben Kisma (Avot 6), who replied to a person who offered him to live in his town, and he would give him thousands of gold coins for it: “Even if you give me all the gold and silver and jewels in the world, I will live only in a place of Torah.” These words seem too sublime for our simple mind to grasp, for how could he relinquish thousands of gold coins for such a small thing as living in a place where there are no disciples of Torah, while he himself was a great sage who needed to learn from no one? Indeed, a mystery.

But as we have seen, it is a simple thing, and should be observed by each and every one of us. For although everyone has “his own source,” the forces are revealed openly only through the environment one is in. This is similar to the wheat sown in the ground, whose forces become apparent only through its environment, which is the soil, the rain, and the light of the sun.

Thus, Rabbi Yosi Ben Kisma correctly assumed that if he were to leave the good environment he had chosen and fall into a harmful environment, in a city where there is no Torah, not only would his former concepts be compromised, but all the other forces hidden in his source, which he had not yet revealed in action, would remain concealed. This is because they would not be subject to the right environment that would be able to activate them.

And as we have clarified above, only in the matter of the choice of environment is man’s reign over himself measured, and for this he should receive either reward or punishment.Therefore, one must not wonder at a sage such as Rabbi Yosi Ben Kisma for choosing the good and declining the bad, and for not being tempted by material and corporeal things, as he deduces there: “When one dies, one does not take with him silver, or gold, or jewels, but only Torah and good deeds.”

And so our sages warned, “Make for yourself a Rav, and buy for yourself a friend.” And there is also the choice of books, as we have mentioned, for only in that is one rebuked or praised—in his choice of environment. But once he has chosen the environment, he is at its hands as clay in the hands of the potter.

THE MIND’S CONTROL OVER THE BODY

Some external contemporary sages, after contemplating the above matter and seeing how man’s mind is but a fruit that grows out of the events of life, concluded that the mind has no control whatsoever over the body, but only life’s events, imprinted in the physical tendons of the brain, control and activate man. And a man’s mind is like a mirror, reflecting the shapes before it. And although the mirror is the carrier of these shapes, it cannot activate or move the shapes reflected in it.

So is the mind. Although life’s events, in all their discernments of cause and effect, are seen and recognized by the mind, the mind is nonetheless utterly incapable of controlling the body, to bring it into motion, meaning to bring it closer to the good or remove it from the bad. This is because the spiritual and the physical are completely remote from one another, and there is no intermediary tool between them to enable the spiritual mind to activate and operate the corporeal body, as has been discussed at length.

But where they are smart, they disrupt. Man’s imagination uses the mind just as the microscope serves the eye: without the microscope, he would not see anything harmful, due to its smallness. But once he has seen the harmful being through the microscope, man distances himself from the noxious factor.

Thus, it is the microscope that brings man to distance himself from the harm, and not the sense, for the sense did not detect the noxious factor. And to that extent, the mind fully controls man’s body, to avert it from bad and bring it near the good. Thus, in all the places where the attribute of the body fails to recognize the beneficial or the detrimental, it needs only the mind’s wit.

Furthermore, since man knows his mind, which is a true conclusion from life’s experiences, he can therefore receive knowledge and understanding from a trusted person and take it as law, although his life’s events have not yet revealed these concepts to him. It is like a person who asks the advice of a doctor and obeys him even though he understands nothing with his own mind. Thus, one uses the mind of others no less than one uses one’s own.

As we have clarified above, there are two ways for Providence to make sure certain that man achieves the good, final goal:

A. The path of pain.

B. The path of Torah.

All the clarity in the path of the Torah stems from that. For these clear conceptions that were revealed and recognized after a long chain of eventsin the lives of the prophets and the men of God, there comes a man who fully utilizes them and benefits from them, as though these concepts were events of his own life. Thus, you see that one is exempted from all the ordeals one must experience before he can develop that clear mind by himself. Thus, one saves both time and pain.

It can be compared to a sick man who does not wish to obey the doctor’s orders before he understands by himself how that advice would cure him, and therefore begins to study medicine. He could die of his illness before he learns medicine.

So is the path of pain vs. the path of Torah. One who does not believe the concepts that the Torah and prophecy advise him to accept without self-understanding, must come to these conceptions by himself by following the chain of cause and effect from life’s events. These are experiences that greatly rush, and can develop the sense of recognition of evil in them, as we have seen, without one’s choice, but because of one’s efforts to acquire a good environment, which leads to these thoughts and actions.

THE FREEDOM OF THE INDIVIDUAL

Now we have come to a thorough and accurate understanding of the freedom of the individual. However, that relates only to the first factor, the “source,” which is the first substance of every person, meaning all the characteristics we inherit from our forefathers and by which we differ from each other.

This is because even when thousands of people share the same environment in such a way that the other three factors affect all of them equally, you will still not find two people who share the same attribute. This is because each of them has his/her own unique source. This is like the source of the wheat: although it changes a great deal by the three remaining factors, it still retains the preliminary shape of wheat and will never take on the form of another species.

THE GENERAL SHAPE OF THE PROGENITOR IS NEVER LOST

So it is that each “source” that had taken off the preliminary shape of the progenitor and had taken on a new shape as a result of the three factors that were added to it, and which change it significantly, the general shape of the progenitor still remains, and will never assume the shape of another person who resembles him, just as oat will never resemble wheat.

This is so because each and every source is, in itself, a long sequence of generations comprised of several hundred generations, and the source includes the conceptions of them all. However, they are not revealed in it in the same ways they appeared in the ancestors, that is, in the form of ideas, but only as abstract forms. Therefore, they exist in him in the form of abstract forces called “tendencies” and “instincts,” without him knowing their reason or why he does what he does. Thus, there can never be two people with the same attribute.

THE NECESSITY OF PRESERVING THE FREEDOM OF THE INDIVIDUAL

Know, that this is the one true possession of the individual that must not be harmed or altered. This is because the end of all these tendencies, which are included in the source, is to materialize and assume the form of concepts when that individual grows and obtains a mind of his own, as a result of the law of evolution, which controls that chain and prompts it ever forward, as explained in the article “The Peace.” Also, we learn that each and every tendency is bound to turn into a sublime and immeasurably important concept.

Thus, anyone who eradicates a tendency from an individual and uproots it causes the loss of that sublime and wondrous concept from the world, intended to emerge at the end of the chain, for that tendency will never again emerge in any other body. Accordingly, we must understand that when a particular tendency takes the form of a concept, it can no longer be distinguished as good or bad. This is because such distinctions are recognized only when they are still tendencies or immature concepts, and in no way are any of them recognized when they assume the shape of true concepts.

From the above we learn what a terrible wrong inflict those nations that force their reign on minorities, depriving them of freedom without allowing them to live their lives by the tendencies they have inherited from their ancestors. They are regarded as no less than murderers.

And even those who do not believe in religion or in purposeful guidance can understand the necessity to preserve the freedom of the individual by watching nature’s systems. For we can see how all the nations that ever fell, throughout the generations, came to it only due to their oppression of minorities and individuals, which had therefore rebelled against them and ruined them. Hence, it is clear to all that peace cannot exist in the world if we do not take into consideration the freedom of the individual. Without it, peace will not be sustainable and ruin shall prevail.

Thus, we have clearly defined the essence of the individual with utmost accuracy, after the deduction of all that he takes from the public. But now we face a question: “Where, in the end, is the individual himself?” All we have said thus far concerning the individual is perceived as only the property of the individual, inherited from his ancestors. But where is the individual himself, the heir and the carrier of that property, who demands that we guard his property?

From all that has been said thus far, we have yet to find the point of “self” in man, which stands before us as an independent unit. And why do I need the first factor, which is a long chain of thousands of people, one after the other, from generation to generation, with which we set the image of the individual as an heir? And what do I need the other three factors, which are the thousands of people, standing one besides the other in the same generation? In the end, each individual is but a public machine, forever ready to serve the public as it sees fit. Meaning, he has become subordinate to two types of public:

A. From the perspective of the first factor, he has become subordinate to a large public from past generations, standing one after the other.

B. From the perspective of the three other factors, he has become subordinate to his contemporary public.

This is indeed a universal question. For this reason, many oppose the above natural method, although they thoroughly know its validity. Instead, they choose metaphysical methods, or dualism, or transcendentalism, to depict for themselves some spiritual object and how it sits within the body, in man’s soul. And it is that soul that learns and that operates the body, and it is man’s essence, his “self.”

And perhaps these interpretations could ease the mind, but the problem is that they have no scientific solution as to how a spiritual object can have any contact with physical atoms to bring them into any kind of motion. All their wisdom and delvingdid not help them find a bridge on which to cross that wide and deep crevice that spreads between the spiritual entity and the corporeal atom. Thus, science has gained nothing from all these metaphysical methods.

THE WILL TO RECEIVE—EXISTENCE FROM ABSENCE

To move a step forward in a scientific manner here, all we need is the wisdom of Kabbalah. This is because all the teachings in the world are included in the wisdom of Kabbalah. Concerning spiritual lights and vessels, we learn that the primary innovation, from the perspective of Creation, which He has created existence from absence, applies to one aspect only, defined as the “will to receive.” All other matters in the whole of Creation are not innovations at all; they are not existence from absence, but existence from existence. This means that they extend directly from His essence, as the light extends from the sun. There, too, there is nothing new, since what is found in the core of the sun extends outwardly.

However, the will to receive is complete novelty. Meaning, prior to Creation such a thing did not exist in reality, since He has no aspect of desire to receive, as He precedes everything, so from whom would He receive?

For this reason, this will to receive, which He extracted as existence from absence, is complete novelty. But all the rest is not considered an innovation that could be called “Creation.” Hence, all the vessels and the bodies, both from spiritual worlds and from physical worlds, are deemed spiritual or corporeal substance, whose nature is the will to receive.

Two Forces in the Will to Receive: Attracting Force and Rejecting Force

You need to determine further that we distinguish two forces in that force called the “will to receive”:

A. The attracting force.

B. The rejecting force.

The reason is that each body, or vessel, defined by the will to receive is indeed limited, meaning the quality it will receive and the quantity it will receive. Therefore, all the quantity and quality that are outside its boundaries appear to be against its nature; hence, it rejects them. Thus, that “will to receive,” although it is deemed an attracting force, is compelled to become a rejecting force, as well.

ONE LAW FOR ALL THE WORLDS

Although the wisdom of Kabbalah mentions nothing of our corporeal world, there is still only one law for all the worlds (as written in the article, “The Essence of the Wisdom of Kabbalah,” section, “The Law of Root and Branch”). Thus, all the corporeal entities in our world, that is, everything within that space, be it still, vegetative, animate, a spiritual object or a corporeal object, if we want to distinguish the unique, self aspect of each of them, how they differentiate from one another, even in the smallest of particles, it amounts to no more than a “desire to receive.” This is its entire particular form, from the perspective of the generated Creation, limiting it in quantity and quality. As a result, there is an attracting force and the rejecting force in it.

Yet, anything other that exists in it besides these two forces is deemed the bounty from His essence. That bounty is equal for all creatures, and it presents no innovation, with respect to Creation, as it extends existence from existence.

Also, it cannot be ascribed to any particular unit, but only to things that are common to all parts of Creation, small or large. Each of them receives from that bounty according to its will to receive, and this limitation defines each individual and unit.

Thus, I have evidently—from a purely scientific perspective—proven the “self” (ego) of every individual in a scientific, completely criticism-proof method, even according to the system of the fanatic, automatic materialists. From now on, we have no need for those lame methods dipped in metaphysics.

And of course, it makes no difference whether this force, being the will to receive, is a result and a fruit of the material that had produced it through chemistry, or that the material is a result and a fruit of that force. This is because we know that the main thing is that only this force, imprinted in every being and atom of the “will to receive,” within its boundaries, is the unit where it is separated and distinguished from its environment. And this holds true both for a single atom or for a group of atoms, called “a body.”

All other discernments in which there is a surplus of that force are not related in any way to that particle or that group of particles, with respect to itself, but only with respect to the whole, which is the bounty extended to them from the Creator, which is common to all parts of Creation together, without distinction of specific created bodies.

Now we shall understand the matter of the freedom of the individual, according to the definition of the first factor, which we called the “source,” where all previous generations, which are the ancestors of that individual, have imprinted their nature. As we have clarified, the meaning of the word, “individual,” is but the boundaries of the will to receive, imprinted in its group of molecules.

Thus you see that all the tendencies he has inherited from his ancestors are indeed no more than boundaries of his will to receive, either related to the attracting force in him, or to the rejecting force in him, which appear before us as tendencies for stinginess or generosity, a tendency to mingle or to stay secluded, and so on.

Because of that, they really are his self (ego), fighting for its existence. Thus, if we eradicate even a single tendency from that individual, we are considered to be cutting off an actual organ from his essence. And it is also considered a genuine loss for all Creation, because there is no other like it, nor will there ever be like it in the whole world.

After we have thoroughly clarified the just right of the individual according to the natural laws, let us turn and see just how practical it is, without compromising the theory of ethics and statesmanship. And most important: how this right is applied by our holy Torah.

TAKING AFTER THE COLLECTIVE

Our scriptures say: “Take after the collective.” That means that wherever there is a dispute between the collective and the individual, we are obliged to rule according to the will of the collective. Thus, you see that the collective has a right to expropriate the freedom of the individual.

But we are faced with a different question here, even more serious than the first. It seems as though this law regresses humanity instead of promoting it. This is because while most of humanity is undeveloped, and the developed ones are always a small minority, if you always determine according to the will of the collective, which are the undeveloped, and the reckless ones, the views and desires of the wise and the developed in society, which are always the minority, will never be heard and will not be taken into consideration. Thus, you seal off humanity’s fate to regression, for it will not be able to make even a single step forward.

However, as is explained in the article, “The Peace,” section, “Necessity to Practice Caution with the Laws of Nature,” since we are ordered by Providence to lead a social life, we have become obligated to observe all the laws pertaining to the sustenance of society. And if we are somewhat negligent, nature will take its revenge in us, regardless of whether or not we understand the reasons for the laws.

And we can see that there is no other arrangement by which to live in society except following the law of “Taking after the collective,” which sets every dispute and tribulation in society in order. Thus, this law is the only instrument that gives society sustainability. For this reason, it is considered one of the natural Mitzvot (commandments) of Providence, and we must accept it and guard it meticulously, regardless of our understanding.

This is similar to all the other Mitzvot in the Torah: all of them are nature’s laws and His Providence, which come to us from Above downward. And I have already described (“The Essence of the Wisdom of Kabbalah,” The Law or Root and Branch) how all the stubbornness we detect in the conduct of nature in this world is only because they are extended and taken from laws and conducts of Upper, Spiritual Worlds.

Now you can understand that the Mitzvot in the Torah are no more than laws and conducts set in Higher Worlds, which are the roots of all of nature’s conducts in this world of ours. The laws of the Torah always match the laws of nature in this world as two drops in a pond. Thus, we have proven that the law, “Taking after the collective” is the law of Providence and nature.

A PATH OF TORAH AND A PATH OF PAIN

Yet, our question about the regression, which had emerged from this law, is as yet not settled by these words. Indeed, this is our concern—to find ways to mend that. But Providence, for itself, does not lose because of that, for it has enveloped humankind in two ways—the “Path of Torah,” and the “Path of Pain”—in a way that guarantees humanity’s continuous development and progress toward the goal without any reservations (“The Peace,” Everything Is in Deposit). Indeed, obeying this law is a natural, necessary commitment.

THE COLLECTIVE’S RIGHT TO EXPROPRIATE THE FREEDOM OF THE INDIVIDUAL

We must ask further: things are justified when matters revolve around issues between people. Then we can accept the law of “Taking after the collective,” through the obligation of Providence, which instructs us to always look after the well-being and happiness of the friends. But the Torah obliges us to follow the law of “Taking after the collective” in disputes between man and God, as well, although these matters seem completely unrelated to the existence of society.

Therefore, the question still stands: how can we justify that law, which obligates us to accept the views of the majority, which is, as we have said, undeveloped, and to reject and annul the opinion of the developed, which are always a small minority?

But as we have shown (“The Essence of Religion and Its Purpose,” Conscious Development and Unconscious Development), the Torahand the Mitzvot were given only to purify Israel, to develop in us the sense of recognition of evil, imprinted in us at birth, which is generally defined as our self-love, and to come to the pure good defined as the “love of others,” which is the one and only passage to the love of God.

Accordingly, the precepts between man and God are considered tools that detach man from self-love, which is harmful for society. It is thus obvious that the topics of dispute regarding Mitzvot between man and God relate to the problem of society’s sustainability. Thus, they, too, fall into the framework of “Taking after the collective.”

Now we can understand the conduct of discriminating between Halachah (Jewish law) and Agadah(legends). This is because only in Halachot (plural for Halachah), does the law, “individual and collective, Halachah (law) as the collective” apply. It is not so in the Agadah, since matters of Agadahstand above matters that concern the existence of society, for they speak precisely of the matter of people’s conducts in matters concerning man and God, in that same part where the existence and physical happiness of society has no consequence.

Thus, there is no justification for the collective to annul the view of the individual and “every man did that which was right in his own eyes.” But regarding Halachot that deal with observing the Mitzvot of the Torah, all of which fall under the supervision of society, since there cannot be any order, but through the law, “Take after the collective.”

FOR SOCIAL LIFE, THE LAW, “TAKE AFTER THE COLLECTIVE”

Now we have come to a clear understanding of the sentence concerning the freedom of the individual. Indeed, there is a question: “Where did the collective take the right to expropriate the freedom of the individual and deny him of the most precious thing in life, freedom?” Seemingly, there is no more than brute force here.

But as we have clearly explained above, it is a natural law and the decree of Providence. And because Providence compels each of us to conduct a social life, it naturally follows that each person is obligated to secure the existence and well-being of society. And that cannot exist but through imposing the conduct of “Taking after the Collective,” ignoring the opinion of the individual.

Thus, you evidently see that this is the origin of every right and justification that the collective has to expropriate the freedom of the individual against his will, and to place him under its authority. Therefore, it is understood that with regard to all those matters that do not concern the existence of the material life of the society, there is no justification for the collective to rob and abuse the freedom of the individual in any way. And if they do, they are deemed robbers and thieves who prefer brute force to any right and justice in the world, since here the obligation of the individual to obey the will of the collective does not apply.

IN SPIRITUAL LIFE, “TAKE AFTER THE INDIVIDUAL”

It turns out that as far as spiritual life is concerned, there is no natural obligation on the individual to abide by the society in any way. On the contrary, here applies a natural law over the collective, to subjugate itself to the individual. And it is clarified in the Article, “The Peace,” that there are two ways by which Providence has enveloped and surrounded us, to bring us to the end:

A. A Path of Pain, which develops us in this manner unconsciously.

B. A Path of Torah and wisdom, which consciously develops us in this manner without any agony or coercion.

And since the more developed in the generation is certainly the individual, it follows that when the public wants to relieve themselves of the terrible agony and assume conscious and voluntary development, which is the path of Torah, they have no choice but to subjugate themselves and their physical freedom to the discipline of the individual, and obey the orders and remedies that he will offer them.

Thus you see that in spiritual matters, the authority of the collective is overturned and the law of “Taking after the Individual” is applied, that is, the developed individual. For it is plain to see that the developed and the educated in every society are always a small minority. It follows that the success and spiritual well-being of society is bottled and sealed in the hands of the minority.

Therefore, the collective is obliged to meticulously guard all the views of the few, so they will not perish from the world. This is because they must know for certain, in complete confidence, that the truer and more developed views are never in the hands of the collective in authority, but rather in the hands of the weakest, that is, in the hands of the indistinguishable minority. This is because every wisdom and everything precious comes into the world in small quantities. Therefore, we are cautioned to preserve the views of all the individuals, due to the collective’s inability to tell wrong from right among them.

CRITICISM BRINGS SUCCESS; LACK OF CRITICISM CAUSES DECADENCE

We must further add that reality presents to our eyes extreme oppositeness between physical things and the concepts and ideas regarding the above topic. For the matter of social unity, which can be the source of every joy and success, applies particularly among bodies and bodily matters in people, and the separation between them is the source of every calamity and misfortune.

But with concepts and ideas, it is the complete opposite: unity and lack of criticism is deemed the source of every failure and hindrance to all the progress and didactic fertilization. This is because drawing the right conclusions depends particularly on the multiplicity of disagreements and separation between opinions. The more contradictions there are between opinions and the more criticism there is, the more the knowledge and wisdom increase and matters become more suitable for examination and clarification.

The degeneration and failure of intelligence stem only from the lack of criticism and disagreement. Thus, evidently, the whole basis of physical success is the measure of unity of the society, and the basis for the success of intelligence and knowledge is the separation and disagreement among them.

It turns out that when humankind achieves its goal, with respect to the success of the bodies, by bringing them to the degree of complete love of others, all the bodies in the world will unite into a single body and a single heart, as written in the article, “The Peace.” Only then will all the happiness intended for humanity become revealed in all its glory.

But against that, we must be watchful to not bring the views of people so close that disagreement and criticism might be terminated from among the wise and scholarly, for the love of the body naturally brings with it proximity of views. And should criticism and disagreement vanish, all progress in concepts and ideas will cease, too, and the source of knowledge in the world will dry out.

This is the proof of the obligation to caution with the freedom of the individual regarding concepts and ideas. For the whole development of the wisdom and knowledge is based on that freedom of the individual. Thus, we are cautioned to preserve it very carefully, so each and every form within us, which we call “individual,” that is, the particular force of a single person, generally named the “will to receive.”

ANCESTRAL HERITAGE

All the details of the pictures that this will to receive includes, which we have defined as the “source,” or the First Reason, whose meaning includes all the tendencies and customs inherited from his ancestors, which we picture as a long chain of thousands of people who once were alive, and who stand one atop of the other. Each of them is an essential drop of his ancestors, and that drop brings each person all the spiritual possessions of his ancestors into his “medulla oblongata” (the elongated brain), called “subconscious.” Thus, the individual before us has, in his subconscious, all the thousands of spiritual legacies from all the individuals represented in that chain, which are his ancestors.

Thus, just as the face of each and every person differs, so their views differ. There are no two people on earth whose opinions are identical, because each person has a great and sublime possession inherited from his ancestors, and which others have no shred of them.

Therefore, all those possessions are considered the individual’s property, and society is cautioned to preserve its flavor and spirit so as to not be blurred by its environment. Rather, each individual should maintain the integrity of his inheritance. Then, the contradiction and oppositeness between them will remain forever, to forever secure the criticism and progress of the wisdom, which is humanity’s advantage and its true eternal desire.

And after we have come to a certain measure of recognition in man’s selfishness, which we have determined as a force and a “will to receive,” being the essential point of the bare being, we have also learned thoroughly clear, from all sides, the original possession of each body, which we have defined as “ancestral heritage.” This pertains to all the potential tendencies and qualities that have come into his “source” by inheritance, which is the first substance of every person, that is, the initial seed of his forefathers. Now we shall clarify the two discernments in the will to receive.

TWO DISCERNMENTS: A) POTENTIAL, B) ACTUAL

First, we must understand that although this selfishness, which we have defined as the “will to receive,” is the very essence of man, it cannot exist in reality even for a second. For what we call “potential,” meaning before it emerges from potential to actual, exists only in our thought, meaning that only the thought can determine it.

But in fact, there cannot be any real force in the world that is dormant and inactive. This is because the force exists in reality only while it is revealed in action. By the same token, you cannot say about an infant that it is very strong when it cannot lift even the lightest weight, but you can say that you see in that infant that when it grows, it will manifest great strength.

However, we do say that that strength we find in man when he is grown was present in his organs and his body even when he was an infant, but that strength had been concealed and was not apparent. It is true that in our minds we could determine (the powers destined to manifest), since the mind asserts it. However, in the infant’s actual body there is certainly no strength at all, since no strength manifests in the infant’s actions.

So it is with appetite. This force will not appear in a man’s body in the actual reality, when the organs cannot eat, meaning when he is satiated. But even when one is satiated, the force of appetite exists, but it is concealed in man’s body. After some time, when the food had been digested, it reappears and manifests from potential to actual.

However, such a sentence, of determining a potential force that has not yet been revealed in actual fact, belongs to the conducts by which the thought perceives. But it does not exist in reality, since when satiated, we feel very clearly that the force of appetite is gone, and if you search for it, you will find it nowhere.

It turns out that we cannot display a potential as a subject that exists in and of itself, but only as a predicate. Thus, when an action occurs in reality, at that time the force manifests in the action.

Yet, we necessarily find two things here, in the perceiving process: a subject and a predicate, that is, potential and actual, such as the force of appetite, which is the subject, and the image of the dish, which is the predicate and the action. In reality, however, they come as one. It will never occur that the force of appetite will appear in a person without picturing the dish he wishes to eat. Thus, these are two halves of the same thing. The force of appetite must dress in that image. You therefore see that the subject and the predicate are presented at once, and become absent at once.

Now we understand that the will to receive, which we presented as selfishness, does not mean that it exists so in a person, as a craving force that wishes to receive in the form of a passive predicate. Rather, this pertains to the subject, which dresses in the image of the eatable object, and whose operation appears in the form of the thing being eaten, and in which it clothes. We call that action, “desire,” meaning the force of appetite, revealed in the action of the imagination.

And so it is with our topic—the general will to receive, which is the very essence of man. It appears and exists only through dressing in the shapes of objects that are likely to be received. For then it exists as the subject, and in no other way. We call that action, “life,” meaning man’s livelihood, which means that the force of the will to receive dresses and acts within the desired objects. And the measurement of revelation of that action is the measurement of his life, as we have explained in the act we call, “desire.”

TWO CREATIONS: A) MAN, B) A LIVING SOUL

From the above, we can clearly understand the verse: “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living (Chayah) soul(Nefesh)” (Genesis 2:7). Here we find two creations:

A. Man himself;

B. The living soul itself.

And the verse says that in the beginning, man was created as dust of the ground, a collection of molecules in which resides the essence of man, meaning his will to receive. That force, the will to receive, is present in every element of reality, as we have explained above. Also, all four types: still, vegetative, animate and speaking emerged from them. In that respect, man has no advantage over any part of creation, and this is the meaning of the verse in the words: “dust of the ground.”

However, we have already seen that this force, called “will to receive,” cannot exist without dressing and acting in a desired object, and this action is called, “life.” And accordingly, we find that before man has arrived at the human forms of reception of pleasure, which differ from those of other animals, he is still considered a lifeless, dead person. This is because his will to receive has no place in which to dress and manifest his actions, which are the manifestations of life.

This is the meaning of the verse, “and breathed into his nostrils the breath of life,” which is the general form of reception suitable for humans. The word, Nishmat, (breath) comes from the word,Samin, (placing) the ground for him, which is like “value.” And the origin of the word “breath” is understood from the verse (Job 33:4): “The spirit of God has made me, and the breath of the Almighty has given me life,” and see the commentary of the MALBIM there. The word, “soul”(Neshama), has the same syntax structure as the words, “missing” (Nifkad), “accused” (Ne’esham), and “accused” (Ne’eshama—female term of Ne’esham).

And the meaning of the words, “and breathed into his nostrils” is that He instills a soul (Neshama) in his internality and an appreciation of life, which is the sum of the forms that are worthy of reception into his will to receive. Then, that force, the will to receive, enclosed in his molecules, has found a place in which to dress and act, meaning in those forms of reception that he had obtained from the Creator. And this action is called “life,” as we have explained above.

And the verse ends, “and man became a living soul.” This means that since the will to receive has begun to act by the measures of those forms of reception, life instantly manifested in it and it “became a living soul.” However, prior to the attainment of those forms of reception, although the force of the will to receive had been imprinted in him, it is still considered a lifeless body, since it has no place in which to appear and to manifest in action.

As we have seen above, although man’s essence is only the will to receive, it is still taken as half of a whole, as it must clothe in a reality that comes its way. For that reason, it and the image of possession it depicts are literally one, for otherwise it would not be able to exist for even a moment.

Therefore, when the machine of the body is at its peak, that is, until his middle-age, his “ego” stands upright in all the height imprinted in him at birth. Because of that, he feels within him a large and powerful measure of the will to receive. In other words, he craves great wealth and honor, and anything that comes his way. This is so because of the perfection of man’s ego, which attracts shapes of structures and concepts that it dresses in and sustains itself through them.

But when half his life is through, begin the days of the decline, which, by their content, are his dying days. This is because a person does not die in an instant, just as he did not receive his life in an instant. Rather his candle, being his ego, withers and dies bit by bit, and along with it die the images of the possessions he wishes to receive.

He begins to relinquish many possessions he had dreamed of in his youth, and he gradually relinquishes great possessions, according to his decline over the years. Finally, in his truly old days, when the shadow of death hovers over all his being, a person finds himself in “times of no appeal,” since his will to receive, his ego, has withered away. Only a tiny spark of it remains, hidden from the eye, from clothing in some possession. Therefore, there is no appeal or hope in those days for any image of reception.

Thus, we have proven that the will to receive, along with the image of the object expected to be received, are one and the same thing. And their manifestation is equal, their stature is equal, and so is the length of their lives.

However, there is a significant distinction here in the form of the yielding at the time of the decline of life. That yielding is not a result of satiation, like a person who relinquishes food when he is satiated, but a result of despair. In other words, when the ego begins to die during the days of decline, it senses its own weakness and approaching death. Therefore, a person lets go and gives up on the dreams and hopes of his youth.

Observe carefully the difference between that and the yielding due to satiation, which causes no grief and cannot be called “partial death,” but is like a worker who completed his work. Indeed, relinquishment out of despair is full of pain and sorrow, and can therefore be called, “partial death.”

FREEDOM FROM THE ANGEL OF DEATH

Now, after all that we have learned, we find a way to truly understand the words of our sages when they said, “‘Harut (carved) on the stones,’ do not pronounce it Harut (carved), but rather Herut(freedom), for they have been liberated from the angel of death.”

It has been explained in the articles, “Matan Torah” and “The Arvut,” that prior to the giving of the Torah, they had assumed the relinquishment of any private property to the extent expressed in the words, “a Kingdom of Priests,” and the purpose of the whole of Creation—to cleave unto Him in equivalence of form with Him: as He bestows and does not receive, they, too, will bestow and not receive. This is the last degree of Dvekut (adhesion), expressed in the words, “Holy nation,” as it is written at the end of the article, “The Arvut.”

I have already brought you to realize that man’s essence, meaning his selfishness, defined as the will to receive, is only half a thing, and can only exist when clothed in some image of a possession or hope for possession. For only then is our matter complete, and can be called “man’s essence.”

Thus, when the children of Israel were rewarded with complete Dvekut on that holy occasion, their vessels of reception were completely emptied of any worldly possession and they were cleaved unto Him in equivalence of form. This means that they did not have any desire for any self-possession, but only to the extent that they could bestow contentment, so their maker would delight in them.

And since their will to receive had clothed in an image of that object, it had clothed in it and bonded with it into complete oneness. Therefore, they were certainly liberated from the angel of death, for death is necessarily an absence and negation of the existence of a certain object. But only while there is a spark that wishes to exist for its own pleasure is it possible to say about it that that spark does not exist because it has become absent and died.

However, if there is no such spark in man, but all the sparks of his essence clothe in bestowal of contentment upon their Maker, then it is neither absent nor dead. For even when the body is annulled, it is only annulled with respect to self-gratification, in which the will to receive is dressed and can only exist in it.

However, when he achieves the aim of Creation and the Creator receives pleasure from him, since His will is done, man’s essence, which clothes in His contentment, is granted complete eternity, like Him. Thus, he has been rewarded with freedom from the angel of death. This is the meaning of the words of the Midrash (Midrash RabbaShemot, 41, Item 7): “Freedom from the angel of death.” And in the Mishna (Avot 6): “Harut (carved) on the stones; do not pronounce it Harut (carved), but ratherHerut (freedom), for none are free, unless they engage in the study of Torah.”

Introduction to The Study of the Ten Sefirot

Found in the book “Kabbalah for the student
Yehuda Leib HaLevi Ashlag (Baal HaSulam)

 

1) At the outset of my words, I find a great need to break an iron wall that has been separating us from the wisdom of Kabbalah, since the ruin of the Temple to this generation. It lies heavily on us and arouses fear of being forgotten from Israel.

However, when I begin to speak to anyone about this study, his first question is, “Why should I know how many angels are in the sky and what their names are? Can I not keep the whole Torah in all its details and intricacies without this knowledge?”

Second, he will ask, “The sages have already determined that one must first fill one’s belly with Mishnah and Gemarah. Thus, how can one deceive himself that he has already completed the whole of the revealed Torah, and lacks only the wisdom of the hidden?”

Third, he is afraid that he will turn sour because of this engagement. This is because there have already been incidents of deviation from the path of Torah because of engagement in Kabbalah. Hence, “Why do I need this trouble? Who is so foolish as to place himself in danger for no reason?”

Fourth: Even those who favor this study permit it only to holy ones, servants of the Creator. And not all who wish to take the Lord may come and take.

Fifth, and most importantly, “There is a conduct in our midst that, when in doubt, keep this: Do as the people do,” and my eyes see that all those who study Torah in my generation are of one mind, and refrain from studying the hidden. Moreover, they advise those who ask them that it is undoubtedly preferable to study a page of Gemarah instead of this engagement.

2) Indeed, if we set our hearts to answer but one very famous question, I am certain that all these questions and doubts will vanish from the horizon, and you will look unto their place to find them gone. This indignant question is a question that the whole world asks, namely, “What is the meaning of my life?” In other words, these numbered years of our life that cost us so heavily, and the numerous pains and torments that we suffer for them, to complete them to the fullest, who is it who enjoys them? Or even more precisely, whom do I delight?

It is indeed true that historians have grown weary contemplating it, and particularly in our generation. No one even wishes to consider it. Yet the question stands as bitterly and as vehemently as ever. Sometimes it meets us uninvited, pecks at our minds and humiliates us to the ground before we find the famous ploy of flowing mindlessly in the currents of life as always.

3) Indeed, it is to resolve this great riddle that the verse writes, “Taste and see that the Lord is good.” Those who keep the Torah and Mitzvot correctly are the ones who taste the taste of life. They are the ones who see and testify that the Lord is good, as our sages say, that He created the worlds to do good to His creations, since it is the conduct of The Good to do good.

Yet, those who have not yet tasted the taste of life in keeping Torah and Mitzvot, cannot feel and understand that the Lord is good, as our sages say, that when the Creator created us, His sole purpose was to benefit us. Hence, we have no other counsel but to keep the Torah and Mitzvot correctly.

It is written in the Torah (Parashat Nitzavim): “See, I have set before thee this day life and good, and death and evil.” This means that prior to the giving of the Torah, we had only death and evil before us, as our sages say, “The wicked, in their lives, are called ‘dead.’” This is because their death is better than their lives, as the pain and suffering they endure for their sustenance is many times greater than the little pleasure they feel in this life.

However, now we have been granted Torah and Mitzvot, and by keeping it we are rewarded with the real life, joyful and delightful to its owner, as it is written, “Taste and see that the Lord is good.” Hence, the writing says, “See, I have set before thee this day life and good,” which you did not have in reality at all prior to the giving of the Torah.

And the writing ends, “therefore choose life, that thou mayest live, thou and thy seed.” There is a seemingly repeated statement here: “choose life, that thou mayest live.” Yet, it is a reference to life in keeping Torah and Mitzvot, which is when there is real life. However, a life without Torah and Mitzvot is harder than death. This is the meaning of the words of our sages, “The wicked, in their lives, are called ‘dead.’”

The writing says, “that thou mayest live, thou and thy seed.” It means that not only is a life without Torah joyless to its owner, but one also cannot delight others. One finds no contentment even in one’s progeny, since the life of his progeny is also harder than death. Hence, what gift does he leave for them?

However, not only does one who lives in Torah and Mitzvot enjoys his own life, but he is even happy to bear children and bequeath them this good life. This is the meaning of, “that thou mayest live, thou and thy seed,” for he receives additional pleasure in the life of his progeny, of which he was the cause.

4) Now you can understand the words of our sages about the verse, “therefore choose life.” It states, “I instruct you to choose the part of life, as one who says to his son: ‘Choose for yourself a good part in my land.’ He places him on the good part and tells him: ‘Choose this for yourself.’” It is written about this, “O Lord, the portion of mine inheritance and of my cup, Thou maintainest my lot. You placed my hand on the good fate, to say, ‘This take for you.’”

The words are seemingly perplexing. The verse says, “therefore choose life.” This means that one makes the choice by himself. However, they say that He places him on the good part. Thus, is there no longer choice here? Moreover, they say that the Creator puts one’s hand on the good fate. This is indeed perplexing, because if so, where then is one’s choice?

Now you can see the true meaning of their words. It is indeed true that the Creator Himself puts one’s hand on the good fate by giving him a life of pleasure and contentment within the corporeal life that is filled with torment and pain, and devoid of any content. One necessarily departs and escapes them when he sees a tranquil place, even if it seemingly appears amidst the cracks. He flees there from this life, which is harder than death. Indeed, there is no greater placement of one’s hand by Him than this.

And one’s choice refers only to the strengthening. This is because there is certainly a great effort and exertion here before one purifies one’s body to be able to keep the Torah and Mitzvot correctly, not for his own pleasure, but to bring contentment to his Maker, which is called Lishma (for Her Name). Only in this manner is one endowed with a life of happiness and pleasantness that come with keeping the Torah.

However, before one comes to that purification there is certainly a choice to strengthen in the good way by all sorts of means and tactics. Also, one should do whatever his hand finds the strength to do until he completes the work of purification and will not fall under his burden midway.

5) According to the above, you will understand the words of our sages in the Masechet Avot: “Thus is the path of Torah: Eat bread with salt, drink little water, sleep on the ground, lead a sorrowful life, and labor in the Torah. If so you do, happy you will be; happy in this world and happy in the next world.”

We must ask about their words: How is the wisdom of Torah different from the other teachings in the world, which do not require this asceticism and sorrowful life, but the labor itself is enough to acquire those teachings? Even though we labor extensively in the Torah, it is still not enough to acquire the wisdom of the Torah, except through the mortification of bread with salt and a sorrowful life.

The end of the words is even more surprising, as they said, “If so you do, happy you will be; happy in this world and happy in the next world.” This is because it is possible that I will be happy in the next world. But in this world, while I torment myself by eating and drinking and sleeping, and lead a sorrowful life, would it be said about such a life, “happy in this world?” Is this the meaning of a happy life in this world?

6) However, it is explained above that engagement in Torah and Mitzvot correctly, in its strict condition, is to bestow contentment to one’s Maker and not for self-gratification. And this is impossible to achieve except through great labor and exertion in purifying the body.

The first tactic is to accustom oneself to not receive anything for one’s pleasure, even the permitted and necessary things for the existence of one’s body, such as eating, drinking, sleeping, and other such necessities. Thus, one will detach oneself completely from any pleasure that comes to him, even in the necessities, in the fulfillment of one’s sustenance, until he leads a sorrowful life in its literal meaning.

And after one becomes accustomed to that, and his body possesses no desire to receive any pleasure for itself, it is now possible for him to engage in the Torah and keep the Mitzvot in that manner, too, in order to bestow contentment upon his Maker and not at all for his own pleasure.

When one acquires that, one is rewarded with tasting the happy life, filled with goodness and delight without any blemish of sorrow, which appear in the practice of Torah and Mitzvot Lishma. It is as Rabbi Meir says (Avot 6), “Anyone who engages in Torah Lishma is granted many things. Moreover, the whole world is rewarding to him, the secrets of Torah are revealed to him, and he becomes as a flowing spring.”

It is about him that the verse says, “Taste and see that the Lord is good.” One who tastes the flavor of the practice of Torah and Mitzvot Lishma is endowed with seeing the intention of Creation by himself, which it is to do only good to His creations, as it is the conduct of The Good to do good. Then he rejoices and delights in the number of years of life that the Creator has granted him, and the whole world is rewarding for him.

7) Now you will understand the two sides of the coin of engagement in Torah and Mitzvot: On the one hand, it is the path of Torah, meaning the extensive preparation one must make to prepare the purification of his body before he is actually rewarded with keeping Torah and Mitzvot.

In that state, he necessarily engages in Torah and Mitzvot Lo Lishma (not for Her name), but mixed with self-gratification. This is because he has not yet purified and cleansed his body from the will to receive pleasure from the vanities of this world. During this time, one must lead a sorrowful life and labor in the Torah, as it is written in the Mishnah.

However, after one completes the path of Torah, has already purified his body, and is now ready to keep the Torah and the Mitzvot Lishma, to bring contentment to his Maker, he comes to the other side of the coin. This is the life of pleasure and great tranquility, to which the intention of Creation – “to do good to His creations” – refers, meaning the happiest life in this world and in the next world.

8) This explains the great difference between the wisdom of Torah and the rest of the teachings in the world: Acquiring the other teachings in the world does not benefit life in this world whatsoever. This is because they do not even render mere gratification for the torments and suffering one experiences during life. Hence, one need not correct one’s body, and the labor that he gives in return for them is quite sufficient, as with all other worldly possessions acquired in return for labor and toil.

However, the sole purpose of engagement in Torah and Mitzvot is to make a person worthy of receiving all the goodness in the intention of Creation, “to do good to His creations.” Hence, one must necessarily purify one’s body to merit that Godly goodness.

9) This also thoroughly clarifies the words of the Mishnah: “If so you do, happy you will be in this world.” They made this precision deliberately, to indicate that a happy life in this world is only for those who have completed the path of Torah. Thus, the mortification in eating, drinking, sleeping, and a sorrowful life that are mentioned here apply only while being on the path of Torah. This is why they meticulously stated, “Thus is the path of Torah.”

And when one completes this path of Lo Lishma in sorrowful life and mortification, the Mishnah ends, “…happy are you in this world.” This is because you will be granted that happiness and goodness in the intention of Creation, and the whole world will be rewarding for you, even this world, and all the more so the next world.

10) The Zohar (Beresheet p 31b) writes about the verse, “And God said: ‘Let there be light,’ and there was light,” there was Light for this world and there was Light for the next world. This means that the acts of creation were created in their full stature and form, meaning in their fullest glory and perfection. Accordingly, the Light that was created on the first day came out in all its perfection, which contains the life of this world, too, in utter pleasantness and gentleness, as expressed in the words, “Let there be light.”

However, to prepare a place of choice and labor, He stood and concealed it for the righteous at the end of days, as our sages say. Hence, they said in their pure tongue, “Let there be Light for this world.” However, it did not remain so, but “let there be Light for the next world.”

In other words, they who practice Torah and Mitzvot Lishma are rewarded with it only at the end of days, during the end of days, after the end of the purification of their body in the path of Torah. Then they are rewarded with that great Light in this world, too, as our sages said, “You shall see your world in your life.”

11) However, we find and see in the words of the sages of the Talmud that they have made the path of Torah easier for us than the sages of the Mishnah. This is because they said, “One should always practice the Torah and Mitzvot, even Lo Lishma, and from Lo Lishma he will come to Lishma, because the Light in it reforms him.”

Thus, they have provided us with a new means instead of the penance presented in the above- mentioned Mishnah, Avot: the “Light in the Torah.” It bears sufficient power to reform one and bring him to practice Torah and Mitzvot Lishma.

They did not mention penance here, only that engagement in Torah and Mitzvot alone provides one with that Light that reforms, so one may engage in Torah and Mitzvot in order to bring contentment to his Maker and not at all for his own pleasure. And this is called Lishma.

12) Yet, it seems we must question their words. After all, we have found a few students whose practice in Torah did not help them to come to Lishma through the Light in it. Indeed, practicing Torah and Mitzvot in Lo Lishma means that one believes in the Creator, in the Torah, and in reward and punishment. And he engages in the Torah because the Creator commanded the engagement, but associates his own pleasure with bringing contentment to his Maker.

If, after all one’s trouble in the practice of Torah and Mitzvot, he will learn that no pleasure or self-benefit came to him through this great exertion and strain, he will regret having made all these efforts. This is because from the very beginning, he has tortured himself thinking that he, too, would enjoy his exertion. This is called Lo Lishma.

Nonetheless, our sages permitted the beginning of the practice in Torah and Mitzvot in Lo Lishma, as well, because from Lo Lishma one comes to Lishma. However, there is no doubt that if this student has not been rewarded with faith in the Creator and in His law, but still dwells in doubt, it is not about him that our sages said, “from Lo Lishma he will come to Lishma.” It is not about him that they said that by engaging in it, “the Light in it reforms” them.

This is so because the Light in the Torah shines only to those with faith. Moreover, the measure of that Light is as the measure of the force of one’s faith. Yet, to those without faith it is the opposite, for they receive darkness from the Torah and their eyes darken.

13) Sages have already presented a nice allegory 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 an allegory about a rooster and a bat that were waiting for the Light. The rooster said to the bat: “I am waiting for the Light because the Light is mine. But you, why do you need the Light?” (Sanhedrin 98b).

Clearly, those students who were not endowed with coming from Lo Lishma to Lishma, due to their lack of faith, did not receive any Light from the Torah. Thus, in darkness they walk and shall die without wisdom.

Conversely, those who were imparted complete faith are guaranteed in the words of our sages that because they engage in the Torah, even in Lo Lishma, the Light in it reforms them. They will be imparted the Torah Lishma, which brings a happy and good life in this world and in the next world, even without the prior affliction and sorrowful life. It is about them that the verse writes, “Then shalt thou delight thyself in the Lord, and I will make thee to ride upon the high places of the earth.”

14) Concerning such a matter as the above, I once interpreted the saying of our sages, “He whose Torah is his trade.” The measure of his faith is apparent in his practice of Torah because the letters of the word, Umanuto (his trade), are the same (in Hebrew) as the letters of the word, Emunato (his faith).

It is like a person who trusts his friend and lends him money. He may trust him with a pound, and if he asks for two pounds he will refuse to lend him. He might also trust him with one hundred pounds, but not more. Also, he might trust him enough to lend him half his properties, but not all his properties. Finally, he may trust him with all his properties without a hint of fear. This last faith is considered “whole faith,” and the previous forms are considered “incomplete faith.” Rather it is partial faith, whether more or less.

Similarly, one allots oneself only one hour a day to practice Torah and work out of the measure of his faith in the Creator. Another allots two hours, according to the measure of one’s faith in the Creator. The third does not neglect even a single moment of his free time without engaging in Torah and work. Thus, only the faith of the last one is whole, since he trusts the Creator with all his property. The previous ones, however, their faith is still incomplete.

15) Thus, it has been thoroughly clarified that one should not expect that engagement in Torah and Mitzvot in Lo Lishma will bring him to Lishma, except when one knows in one’s heart that he has been granted faith in the Creator and in His Torah appropriately. This is because then the Light in it reforms him and he will attain “the day of the Lord,” which is all Light. The sanctity of faith purifies one’s eyes to enjoy His Light until the Light in the Torah reforms him.

Yet, those without faith are as bats. They cannot look at the Light of day because the daylight has been inverted for them to a more terrible darkness than the darkness of the night, as they are only fed in the darkness of night.

In this manner, the eyes of those without faith are blinded to the Light of God; hence, the Light becomes darkness to them. For them, the potion of life is turned into a potion of death. It is about them that the writing says, “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.” Thus, first, one must make one’s faith whole.

16) This answers yet another question in the Tosfot (Taanit p 7): “He who practices Torah Lishma, his Torah becomes to him a potion of life. And he who practices Torah Lo Lishma, his Torah becomes to him a potion of death.” They asked, “Yet, they said, ‘One will always practice the Torah, even in Lo Lishma, and from Lo Lishma he will come to Lishma.’”

According to the explained above, we should divide it simply: One who engages in Torah for the Mitzva of studying Torah, and believes in reward and punishment, but associating self-pleasure and benefit with the intention to bring contentment to his Maker, the Light in it will reform him and he will come to Lishma. And one who studies not for the Mitzva of studying Torah, because he does not believe in reward and punishment in that measure, to labor so for it, but exerts only for his own pleasure, it becomes a potion of death for him, since for him, the Light in it is turned to darkness.

17) Hence, the student pledges, prior to the study, to strengthen himself in faith in the Creator and in His guidance in reward and punishment, as our sages said, “Your landlord is liable to reward you for your work.” One should aim one’s labor to be for the Mitzvot of the Torah, and in this way, he will be imparted the pleasure of the Light in it. His faith will strengthen and grow through the remedy in this Light, as it is written, “It shall be health to thy navel, and marrow to thy bones” (Proverbs 3:8).

Then one’s heart shall rest assured that from Lo Lishma he will come to Lishma. Thus, even one who knows about himself that he has not been rewarded with faith, still has hope through the practice of Torah.

For if one sets one’s heart and mind to attain faith in the Creator through it, there is no greater Mitzva than that, as our sages said, “Habakkuk came and stressed only that: ‘the righteous shall live by his faith’” (Makkot 24).

Moreover, there is no other counsel than this, as it is written (Masechet Baba Batrap 16a), “Rabbi said: ‘Job wished to rid the whole world of judgment. He said before Him: ‘Oh Lord, Thou hath created the righteous; Thou hath created the wicked; who holds You down?’’”

And Rashi interprets there: “Thou hath created righteous by means of the good inclination; Thou hath created wicked by means of the evil inclination. Hence, none are saved from Thine hand, for who holds You down? Coerced are the sinners.” And what did the friends of Job reply (Job 15:4)? “Indeed, you do away with fear, and impair devotion before God, the Creator has created the evil inclination, He has created for it the spice of Torah.”

Rashi interprets there: “Created the Torah, which is a spice that revokes ‘thoughts of transgression,’” as it is written (Kidushin p 30), “If thou cometh across this villain, pull him to the Beit Midrash (seminary). If he is hard, he will soften. Hence, not coerced are they, for they could save themselves.”

18) Clearly, they cannot rid themselves of the judgment if they say that they received that spice and still have thoughts of transgression, meaning that they are still in doubt and the evil inclination has not yet melted. This is because the Creator, who created it and gave the evil inclination its strength, evidently knew to create the remedy and the spice liable to wear off the power of the evil inclination and eradicate it altogether.

And if one practices Torah and fails to remove the evil inclination from himself, it is either that he has been negligent in giving the necessary labor and exertion in the practice of Torah, as it is written, “I have not labored but found, do not believe,” or perhaps one did put in the necessary amount of labor, but has been negligent in the quality.

This means that while practicing Torah, they did not set their minds and hearts to draw the Light in the Torah, which brings faith to one’s heart. Rather, they have been absent-minded about the principal requirement demanded of the Torah, namely the Light that yields faith. And although they initially aimed for it, their minds went astray during the study.

Either way, one cannot rid oneself of the judgment by arguing coercion, for our sages strictly state, “I have created the evil inclination; I have created for it the spice of Torah.” If there had been any exceptions in that, then Job’s question would remain valid.

19) Through all that has been explained thus far, I have removed a great complaint about the words of Rabbi Chaim Vital in his introduction to Shaar HaHakdamot (Gate to Introductions) by the Ari, and the introduction to ThеTree of Life. He writes, “Indeed, one should not say, ‘I shall go and engage in the wisdom of Kabbalah before he engages in the Torah, Mishnah, and Talmud.’ This is because our sages have already said, ‘One should not enter the PARDESS [18] unless he has filled his stomach with meat and wine.’”

This is like a soul without a body: it has no reward or act or consideration before it is connected in a body, when it is whole, corrected in the Mitzvot of the Torah, in 613 Mitzvot.

Conversely, when one is occupied with the wisdom of the Mishnah and Babylonian Talmud, and does not give a share to the secrets of Torah and its concealments, as well, it is like a body that sits in the dark without a human soul, God’s candle, which shines within it. Thus, the body is dry and does not draw from a source of life.

Thus, a wise disciple, who practices Torah Lishma, should first engage in the wisdom of the Bible, the Mishnah, and the Talmud, as long as his mind can tolerate. Afterwards, he will delve into knowing his Maker in the wisdom of truth.

It is as King David commanded his son Solomon: “know thou the God of thy father and serve Him.” And if that person finds the study of the Talmud heavy and difficult, he is better off leaving his hand off it once he has tested his luck in this wisdom, and engage in the wisdom of truth.

It is written, “A disciple who has not seen a good sign in his study within five years will also not see it” (Hullin p 24). Thus, every person whose study is easy must dedicate a portion of one or two hours a day to study the Halachah (Jewish code of laws), and explain and interpret the questions in the literal Halachah.

20) These words of his seem very perplexing: he is saying that before one succeeds in the study of the literal, one should already engage in the wisdom of truth. This contradicts his former words that the wisdom of Kabbalah without the literal Torah is as a soul without a body, having no deed, consideration, or reward.

The evidence he brings of a disciple who did not see a good sign is even more perplexing, for our sages said that he should therefore abandon the study of Torah. But certainly, it is to caution him to examine his ways and try with another Rav or in another portion. But he must certainly not leave the Torah, even the literal Torah.

21) It is even more difficult to understand, both in the words of Rabbi Chaim Vital and in the words of the Gemarah. It is implied in their words that one needs some specific preparation and merit to attain the wisdom of Torah. Yet, our sages said (Midrash Raba, Portion “And This Is the Blessing”), “The Creator said unto Israel: ‘Regard, the whole wisdom and the whole Torah is easy: anyone who fears Me and observes the words of the Torah, the whole wisdom and the whole Torah are in his heart.’”

Thus, we need no prior merit here; and only by virtue of fear of God and the keeping of Mitzvot is one granted the whole wisdom of the Torah.

22) Indeed, if we examine his words they will clarify before us as pure heavenly stars. The text, “he is better off leaving his hand off it, once he has tested his luck in this [revealed] wisdom,” does not refer to luck of wit and erudition. Rather, it is as we have explained above in the explanation, “I have created the evil inclination; I have created for it the spice of Torah.” It means that one has delved and exerted in the revealed Torah, and still the evil inclination is in power and has not melted at all. This is because he is still not saved from thoughts of transgression, as Rashi writes above in the explanation, “I have created for it the spice of Torah.”

Hence, he advises him to leave his hands off it and engage in the wisdom of truth, for it is easier to draw the light in the Torah while practicing and laboring in the wisdom of truth than in laboring in the literal Torah. The reason is very simple: the wisdom of the revealed is clothed in external, corporeal clothes, such as stealing, plundering, torts, etc. For this reason, it is difficult and heavy for any person to aim his mind and heart to the Creator while studying, so as to draw the Light in the Torah.

It is even more so for a person for whom the study in the Talmud itself is heavy and arduous. How can he remember the Creator during the study, since the scrutiny concerns corporeal matters, and cannot come in him simultaneously with the intention for the Creator?

Therefore, he advises him to practice the wisdom of Kabbalah, as this wisdom is entirely clothed in the names of the Creator. Then he will certainly be able to easily aim his mind and heart to the Creator during the study, even if he is the slowest learner. This is so because the study of the issues of the wisdom and the Creator are one and the same, and this is very simple.

23) Hence, he brings good evidence from the words of the Gemarah: “A disciple who has not seen a good sign in his study after five years will also not see it.” Why did he not see a good sign in his study? Certainly, it is only due to the absence of the intention of the heart, and not because of any lack of aptitude, as the wisdom of Torah requires no aptitude.

Instead, as it is written in the above study: “The Creator said unto Israel, ‘Regard, the whole wisdom and the whole Torah is easy: any one who fears Me and observes the words of the Torah, the whole wisdom and the whole Torah are in his heart.’”

Of course one must accustom oneself in the Light of Torah and Mitzvot, and I do not know how much. One might remain in waiting all his years. Hence the Braita warns us (Hulin 24) to not wait longer than five years.

Moreover, Rabbi Yosi says that only three years are quite sufficient to be granted the wisdom of the Torah. If one does not see a good sign within that length of time, one should not fool himself with false hopes and deceit, but know that he will never see a good sign.

Hence, one must immediately find himself a good tactic by which to succeed in achieving Lishma and to be granted the wisdom of the Torah. The Braita did not specify the tactic, but it warns to not remain seated in the same situation and wait longer.

This is the meaning of the Rav’s words, that the surest and most successful tactic is the engagement in the wisdom of Kabbalah. One should leave one’s hand entirely from engagement in the wisdom of the revealed Torah, since he has already tested his luck in it and did not succeed. And he should dedicate all his time to the wisdom of Kabbalah, where his success is certain.

24) This is very simple, for these words have no connection to the study of the literal Torah, in any thing that one must actually practice, for “it is not the ignorant who is pious, and a mistaken learning makes for evil, and one sinner destroyeth much good.” Hence, one must necessarily repeat them as much as it is necessary to not fail in one’s practice.

However, here it speaks only of the study of the wisdom of the revealed Torah, to explain and scrutinize questions that arise in the interpretation of the laws, as Rabbi Chaim Vital deduces there himself. It refers to the part of the study of the Torah that is not performed de facto, or to the actual laws.

Indeed, here it is possible to be lenient and study from the abbreviations and not from the origins. However, this, too, requires extensive learning, since one who knows from the origin is not like one who knows it from a brief scan of some abbreviation. In order to not err in that, Rabbi Chaim Vital says at the very outset of his words that the soul connects to the body only when it is corrected in the Mitzvot of the Torah, in 613 Mitzvot.

25) Now you see how all the questions that we presented in the beginning of the introduction are complete folly. They are the obstacles that the evil inclination spreads in order to hunt innocent souls, to dismiss them from the world, robbed and abused.

Examine the first question, where they imagine that they can keep the whole Torah without the knowledge of the wisdom of Kabbalah. I say to them: Indeed, if you can keep the study of Torah and the observance of the Mitzvot appropriately, Lishma, meaning only in order to bring contentment to the Maker, then indeed, you do not need to study Kabbalah. This is because then it is said about you, “One’s soul shall teach him.” This is because then all the secrets of the Torah will appear before you like a lush spring, as in the words of Rabbi Meir in the Mishnah (Avot), and you will need no assistance from the books.

However, if you are still engaged in learning Lo Lishma, but hope to merit Lishma by this means, then I ask you: “How many years have you been doing so?” If you are still within the five years, as the Tana Kama says, or within the three years, as Rabbi Yosi says, then you can still wait and hope.

But if you have been practicing the Torah in Lo Lishma for more than three years, as Rabbi Yosi says, and five years, as the Tana Kama says, then the Braita warns you that you will not see a good sign in this path you are treading! Why delude your souls with false hopes when you have such a near and sure tactic as the study of the wisdom of Kabbalah, as I have shown the reason above that the study in the issues of the wisdom and the Creator Himself are one?

26) Let us also examine the second question, which is that one must fill one’s belly with Mishnah and Gemarah. Everyone agrees that it is indeed so. Yet, this is all true if you have already been endowed with learning Lishma, or even Lo Lishma, if you are still within the three years or the five years. However, after that time, the Braita warns you that you will never see a good sign, and so you must test your success in the study of Kabbalah.

27) We must also know that there are two parts to the wisdom of truth: The first, called the “secrets of Torah,” should not be exposed except by implication, and from a wise Kabbalist to a disciple who understands in his own mind. Maase Merkava and Maase Beresheet belong to that part, as well. The sages of The Zoharrefer to that part as “the first three SefirotKeterHochmaBina,” and it is also called “the Rosh (Head) of the Partzuf.”

The second part is called the “flavors of Torah.” It is permitted to disclose them and indeed, a great Mitzva to disclose them. The Zohar refers to it as the “seven lower Sefirot of the Partzuf,” and it is also called the Guf (Body) of the Partzuf.

Every single Partzuf de Kedusha (of holiness) consists of ten Sefirot. These are called KeterHochmaBinaHesedGevuraTifferetNetzahHodYesodMalchut. The first three Sefirot are considered the “Rosh of the Partzuf” and the seven lower Sefirot are named the “Guf of the Partzuf.” Even the soul of the lower person contains the ten Sefirot in their above names, as well, and every single discernment, in the Upper and in the lower.

The reason why the seven lower Sefirot, which are the Guf of the Partzuf, are called “flavors of Torah” is as the meaning of the verse, “and the palate tasteth its food.” The Lights that appear under the First three, namely the Rosh, are called Taamim (flavors), and Malchut de (of the) Rosh is called Hech (palate).

For this reason they are called Taamim of Torah. This means that they appear in the palate of the Rosh, which is the source of all the Taamim, which is Malchut de Rosh. From there down it is not forbidden to disclose them. Quite the contrary, the reward of one who discloses them is immeasurable and boundless.

Also, these First three Sefirot and these seven lower Sefirot expand both in the general and in the most particular segment that can be divided. Thus, even the First three Sefirot of the Malchut at the end of the world of Assiya belong to the section of the “secrets of Torah,” which are not to be disclosed. And the seven lower Sefirot in the Keter of the Rosh of Atzilut belong to the section, “ Taamim of Torah,” which are permitted to be disclosed, and these words are written in the books of Kabbalah.

28) You will find the source of these words in the Mishnah Pesachim (p 119), as it is written (Isaiah23), “And her gain and her hire shall be holiness to the Lord; it shall not be treasured nor laid up; for her gain shall be for them that dwell before the Lord, to eat their fill, and for stately clothing.” “What is ‘stately clothing’? This is what covers things that Atik Yomin covered. And what are those? The secrets of the Torah. Others say, this is what reveals things that Atik Yomin covered. What are those? The flavors of the Torah.”

RASHBAM interprets, “Atik Yomin is the Creator,” as it is written, “and Atik Yomin sits.” The secrets of the Torah are Maase Merkava and Maase Beresheet. The meaning of “Name” is as it is written, “This is My Name for ever.” The “clothing” means that He does not give them to any person, but only to those whose heart is anxious. “This is what reveals things that Atik Yomin covered” means covering the secrets of the Torah, which were initially covered, and Atik Yomin disclosed them, and gave permission to disclose them. And one who discloses them is granted what he said in this verse.

29) Now you evidently see the great difference between the secrets of Torah, where all who attain them receive this great reward for covering them and for not disclosing them. And it is to the contrary with the Taamim of the Torah, where all who attain them receive this great reward for disclosing them to others.

There is no dispute on the first opinion, but only examination of the different meanings between them. The Lishna Kama states the end, as it says, “stately clothing.” Hence they interpret the attainment of the great reward for covering the secrets of Torah.

Others say it states the beginning, which reads, “eat their fill,” meaning the Taamim of the Torah, as it is written, “and the palate tasteth its food.” This is because the Lights of Taamim are called “eating”; hence, they interpret the attainment of the great reward mentioned in the text regarding one who discloses the Taamim of the Torah. (There is no dispute between them, but one speaks of the secrets of the Torah and the other speaks of the Taamim of the Torah.) However, both think that the secrets of the Torah must be covered, and the Taamim of the Torah must be disclosed.

30) Thus you have a clear answer about the fourth and the fifth questions in the beginning of the introduction. And what you find in the words of our sages, as well as in the holy books, that it is only given to one whose heart is worried, meaning the part called “secrets of the Torah,” considered the First three Sefirot and Rosh, that it is given to only concealed ones and under certain conditions, you will not find even a trace of them in all the books of Kabbalah, in writing and in print, since those are the things that Atik Yomin covered, as it is written in the Gemarah.

Moreover, do say if it is possible to even think and picture that all those holy and famous righteous, which are the greatest and best in the nation, such as Sefer Yetzira (Book of Creation), The Book of Zohar, and the Braita of Rabbi Ishmael, Rabbi Hai Gaon, and Rabbi Hamai Gaon, Rabbi Elazar of Garmiza, and the rest of the Rishonim (first ones) through the RAMBAN, and Baal HaTurim and the Baal Shulchan Aruch through the Vilna Gaon (GRA), and the Ladi Gaon, and the rest of the righteous may the memory of all be blessed.

From them we received the whole of the revealed Torah, and by their words we live, to know which act to perform so as to be favored by the Creator. All of them wrote and published books in the wisdom of Kabbalah. And there is no greater disclosure than writing a book, whose author does not know who reads the book. It is possible that utter wicked will scrutinize it. Hence, there is no greater uncovering of secrets of Torah than that.

And we must not doubt the words of these holy and pure, that they might infringe even an iota on what is written and explained in the Mishnah and the Gemarah, that are forbidden to disclose, as written in Masechet Hagigah.

Rather, all the written and printed books are necessarily considered the Taamim of the Torah, which Atik Yomin first covered and then uncovered, as it is written, “and the palate tasteth its food.” Not only are these secrets not forbidden to disclose, on the contrary, it is a great Mitzva (very good deed) to disclose them (as written in Pesachim 119).

And one who knows how to disclose and discloses them, his reward is plentiful. This is because on disclosing these Lights to many, particularly to the many, depends the coming of Messiah soon in our days Amen.

31) There is a great need to explain once and for all why the coming of the Messiah depends on the study of Kabbalah in the masses, which is so prevalent in The Zohar and in all the books of Kabbalah. The populace has already discussed it pointlessly and it has become unbearable.

The explanation of this matter is expressed in the Tikkunim (corrections) of The Zohar (Tikkun 30). Abbreviated translation: When the Holy Divinity went into exile, this spirit blows upon them who engage in the Torah because the Holy Divinity is among them. They are all as hay-eating beasts, every grace that they do, they do for themselves. Even all those who do study the Torah, every grace that they do, they do for themselves. In that time, the spirit leaves and does not return to the world. This is the spirit of the Messiah.

Woe unto them that make the spirit of the Messiah leave and not return to the world. They make the Torah dry and do not want to delve into the wisdom of Kabbalah. These people cause the sprouting of the wisdom, which is the Yod in the name HaVaYaH, to depart.

The spirit of the Messiah leaves, the spirit of holiness, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge, and of the fear of the Lord. “And God said: ‘Let there be Light.’” This is the Light of love, the love of Mercy, as it is written, “I have loved thee with an everlasting love.”

It is said about that, “if ye awaken, and if ye stir up love, until it please…,” then it is love not in order to receive reward. This is because if fear and love are in order to receive reward, it is a handmaid… “a handmaid that is heir to her mistress.”

32) We shall begin to explain the Tikkunim of The Zohar from toe to head. He says that the fear and the love one has in the practice of Torah and Mitzvot in order to receive reward, meaning while hoping for some benefit from the Torah and the work, this is considered the maid. It is written about her, “a handmaid that is heir to her mistress.”

This is seemingly perplexing, for it is written: “One will always engage in Torah and Mitzvot, even Lo Lishma,” and why “the earth doth quake?” In addition, we must understand the correlation of the engagement in Lo Lishma specifically to the handmaid, and also the parable that she inherits her mistress. What inheritance is there here?

33) You will understand the matter with everything that is explained above in this introduction, that they did not permit the study in Lo Lishma but only since from Lo Lishma one comes to Lishma, since the Light in it reforms. Hence, engagement in Lo Lishma is considered a helping handmaid, who assists and performs the ignoble works for her mistress, the Holy Divinity.

This is because at last, one will come to Lishma and will be imparted the inspiration of Divinity. Then the maid, which is the engagement in Lo Lishma, will also be considered a holy maid, for she supports and prepares the holiness, though she will be considered the world of Assiya of the Kedusha(holiness).

However, if one’s faith is incomplete, and he does not engage in the Torah or in the work only because the Creator commanded him to study, then we have seen above that in such Torah and work the Light does not appear. This is because one’s eyes are flawed, and like a bat turn the Light into darkness.

Such a study is no longer considered a maid of Kedusha, since he will not acquire Lishma through it. Hence, it comes to the domain of the maid of Klipa (shell), which inherits these Torah and work, and robs them for herself.

Hence, “the earth doth quake,” meaning the Holy Divinity, called “earth.” This is so because those Torah and work that should have come to her, as possessions of the Holy Divinity, that evil handmaid robs and lowers them to be a possession of the Klipot (shells). Thus, the handmaid is heir to her mistress.

34) The Tikkunim of The Zohar interpret the meaning of the oath, “if ye awaken, and if ye stir up love, until it please.” The precision is that Israel will draw the Light of the Upper Hesed (Mercy), called “Love of Mercy,” since this is what is desired. This is drawn particularly by the engagement in Torah and in Mitzvot not in order to receive reward. The reason is that the Light of the Upper Wisdom is extended to Israel through this Light of Mercy, appearing and clothing in this Light of Mercy, which Israel extends.

And this Light of Wisdom is the meaning of the verse, “And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord” (Isaiah 11). It is said about the King the Messiah: “And He will set up an ensign for the nations, and will assemble the dispersed of Israel, and gather together the scattered of Judah from the four corners of the earth.” This is because after Israel extends the Light of Wisdom through the Light of Mercy, the Messiah appears and assembles the dispersed of Israel.

Thus, everything depends on the practice of Torah and the work Lishma, which can extend the great Light of Mercy where the Light of Wisdom clothes and extends. This is the meaning of the oath, “if ye awaken, and if ye stir up.” It is so because complete redemption and assembling the exiles are impossible without it, since so are the channels of holiness arranged.

35) They also interpreted “and the spirit of God hovered over the face of the waters.” What is “the spirit of God”? During the exile, when Israel were still occupied in Torah and Mitzvot Lo Lishma, if they are in this way because from Lo Lishma one comes to Lishma, then Divinity is among them, though in exile, since they still have not reached Lishma.

This is the meaning of the text when Divinity is in concealment. However, they are bound to attain the revelation of Divinity, and then the spirit of the Messiah King hovers on the engaging and awakens them to come to Lishma, as it is written, “the Light in it reforms them.” She aids and prepares for the inspiration of Divinity, which is her mistress.

Yet, if this learning in Lo Lishma is not suitable to bring them to Lishma, Divinity regrets it and says that the spirit of man that rises upward is not found among those practicing the Torah. Rather, they suffice for the spirit of the beast, which descends, whose engagement in Torah and Mitzvot is only for their own benefit and pleasure.

The engagement in the Torah cannot bring them to Lishma, since the spirit of the Messiah does not hover on them, but leaves them and will not return, because the impure maid robs their Torah and inherits her mistress, since they are not on the way to come from Lo Lishma to Lishma.

Even though they do not succeed through the practice in the revealed Torah, since there is no Light in it, and it is dry due to the smallness of their minds, they could still succeed by engaging in the study of Kabbalah. This is because the Light in it is clothed in the clothing of the Creator – the Holy Names and the Sefirot. They could easily come to that form of Lo Lishma, which brings them to Lishma, and then the spirit of God would hover on them, as it is written, “the Light in it reforms them.”

Yet, they have no wish at all for the study of Kabbalah. And thus they cause poverty, looting, ruin, killing, and destruction in the world, since the spirit of the Messiah leaves, the spirit of holiness, the spirit of wisdom and understanding.

36) We learn from the words of the Tikkunim of The Zohar that there is an oath that the Light of Mercy and love will not awaken in the world before Israel’s deeds in Torah and Mitzvot will have the intention to not receive reward, but only to bestow contentment upon the Maker. This is the meaning of the oath, “I adjure you, O daughters of Jerusalem.”

Thus, the length of the exile and affliction that we suffer depends on us and waits for us to merit the practice of Torah and Mitzvot Lishma. And if we only attain that, this Light of love and Mercy, which has the power to extend, will immediately awaken, as it is written, “And the spirit shall rest upon him, the spirit of wisdom and understanding.” Then we will be granted complete redemption.

It has also been clarified that it is impossible for the whole of Israel to come to that great purity except through the study of Kabbalah, which is the easiest way, adequate even for commoners.

However, while engaging only in the revealed Torah, it is impossible to be rewarded through it, except for a chosen few and after great efforts, but not for the majority of the people (for the reason explained in Item 24). This thoroughly explains the irrelevance of the fourth and fifth questions at the beginning of the introduction.

37) The third question, which is the fear that one will turn sour, well, there is no fear at all here. This is because the deviation from the path of God that occurred before was for two reasons: Either they broke the words of our sages with things that they were forbidden to disclose, or because they perceived the words of the Kabbalah in their superficial meaning, as corporeal instructions, breaching “Thou shalt not make unto thee a graven image.”

Hence, until this day there has indeed been a fortified wall around this wisdom. Many have tried to begin to study, but could not continue for lack of understanding and because of the corporeal appellations. This is why I have labored with the interpretation, Panim Meirot and Panim Masbirot, to interpret the great book, The Tree of Life, by the Ari, to make the corporeal forms abstract and to establish them as spiritual laws, above time and place. Thus, any novice can understand the matters, their reasons, and explanations with a clear mind and great simplicity, no less than one understands Gemarah through the interpretation of Rashi.

38) Let us continue to elaborate on the practice of Torah and Mitzvot Lishma. We must understand that name, “Torah Lishma.” Why is desirable and whole work defined by the name, Lishma, and undesirable work named Lo Lishma?

The literal meaning implies that one who engages in Torah and Mitzvot to aim his heart to bring contentment to his Maker and not to himself should have been referred to as Torah Lishmo (for His Name) and Torah Lo Lishmo (not for His Name), meaning for the Creator. Why, then, is this defined by the name Lishma and Lo Lishma, meaning for the Torah?

There is certainly something more to understand here than the aforementioned, since the verse proves that Torah Lishmo, meaning to bring contentment to His Maker, is still insufficient. Instead, the study must be Lishma, meaning for the Torah. This requires explanation.

39) The thing is that it is known that the name of the Torah is “Torah of Life,” as it is written, “For they are life unto those that find them” (Proverbs, 4:22); “For it is no vain thing for you; because it is your life” (Deuteronomy 32:47). Hence, the meaning of Torah Lishma is that the practice of Torah and Mitzvot brings one life and long days, and then the Torah is as its name.

And one who does not aim his heart and mind to the aforesaid, the practice of Torah and Mitzvot brings him the opposite of life and long days, meaning completely Lo Lishma, since its name is “Torah of Life.” These words are explained in the words of our sages (Taanit 7a), “One who practices Torah Lo Lishma, his Torah becomes a potion of death for him; and one who practices Torah Lishma, his Torah becomes a potion of life for him.”

However, their words require explanation, to understand how and through what does the Holy Torah becomes a potion of death for him? Not only is his work and exertion in vain, and he receives no benefit from his labor and strain, but the Torah and the work themselves become a potion of death for him. This is indeed perplexing.

40) First, we must understand the words of our sages (Megillah 6b), who said, “I labored and found – believe. I did not labor and found – do not believe.”

We must ask about the words, “labored and found”; they seem to contradict each other, since labor refers to work and exertion that one gives in return for any desired possession. For an important possession, one makes great efforts; for a lesser possession, one makes lesser efforts.

Its opposite is the find. Its conduct is to come to a person absentmindedly and without any preparation in labor, toil, and price. Hence, how do you say, “labored and found”? And if there is effort here, it should have said, “labored and purchased” or “labored and acquired,” etc., and not “labored and found.”

41) The Zohar writes about the text “and those that seek Me shall find Me,” and asks, “Where does one find the Creator?” They said that the Creator is found only in the Torah. Also, regarding the verse, “Verily Thou art a God that hidest Thyself,” that the Creator hides Himself in the Holy Divinity.

We must thoroughly understand their words. It seems that the Creator is hidden only in corporeal things and conducts and in all the futilities of this world, which are outside the Torah. Thus, how can you say the opposite, that He hides Himself only in the Torah?

There is also the general meaning, that the Creator hides Himself in a way that He must be sought; why does He need this concealment? And also, “All that seek Him shall find Him,” which we understand from the verse “and those that seek Me shall find Me.” We must thoroughly understand this seeking and this finding, what are they and why are they?

42) Indeed, you should know that the reason for our great distance from the Creator, and that we are so prone to transgress His will, is for but one reason, which became the source of all the torment and the suffering that we suffer, and for all the sins and the mistakes that we fail in. Clearly, by removing that reason, we will instantly be rid of any sorrow and pain. We will immediately be granted adhesion with Him in heart, soul, and might. And I tell you that that preliminary reason is none other than the “lack of our understanding in His Providence over His creations,” that we do not understand Him properly.

43) If, for example, the Creator were to establish open Providence with His creations in that, for instance, anyone who eats a forbidden thing would suffocate on the spot, and anyone who performs a Mitzva would discover such wonderful pleasures in it, like the finest delights in this corporeal world. Then, what fool would even contemplate tasting a forbidden thing, knowing that he would immediately lose his life because of it, just as one does not consider jumping into a fire?

Also, what fool would leave any Mitzva without performing it as quickly as possible, just as one who cannot retire from or linger with a great corporeal pleasure that comes into his hand, without receiving it as swiftly as he can? Thus, if Providence were open before us, all the people in the world would be complete righteous.

44) Thus you see that all we need in our world is open Providence. If we had open Providence, all the people in the world would be completely righteous. They would also cleave to Him with absolute love, for it would certainly be a great honor for any one of us to befriend and love Him with our heart and soul and cleave unto Him without losing even a minute.

However, since it is not so, and a Mitzva is not rewarded in this world, and those who defy His will are not punished before our eyes, but the Creator is patient with them, and moreover, sometimes think the opposite, as it is written (Psalms 73), “Behold, such are the wicked; and they that are always at ease increase riches.” Hence, not all who want to take the Lord may come and take. Instead, we stumble every step of the way, until, as our sages wrote (VaYikra Rabba, 2) about the verse, “I have found one man out of a thousand, that a thousand enter a room, and one comes out to teach.”

Thus, understanding His Providence is the reason for every good, and the lack of understanding is the reason for every bad. It turns out that this is the axis that all the people in the world circle, for better or for worse.

45) When we closely examine the attainment of Providence that people come to sense, we find four kinds there. Each and every kind receives specific Providence by the Creator, in a way that there are four discernments in the attainment of Providence here. In fact, they are only two: concealment of the face, and revelation of the face, but they are divided into four.

There are two discernments in Providence of concealment of the face, which are “single concealment” and “concealment within concealment,” and two discernments in the Providence of revelation of the face: Providence of “reward and punishment,” and “eternal Providence.”

46) The verse says (Deuteronomy 31:17), “Then My anger shall be kindled against them in that day, and I will forsake them, and I will hide My face from them, and they shall be devoured, and many evils and troubles shall come upon them; so that they will say in that day: Are not these evils come upon us because our God is not among us? And I will surely hide My face in that day for all the evil which they shall have wrought, in that they are turned unto other gods.”

When you regard these words, you will find that in the beginning it states, “Then My anger shall be kindled… …and I will hide My face,” meaning one concealment. Afterwards, it states, “and many evils and troubles shall come upon them… …And I will surely hide My face,” meaning double concealment. We must understand what is this “double concealment.”

47) We must first understand what is the meaning of the “face of the Creator,” about which the writing says, “I will hide My face.” It can be thought of as a person who sees his friend’s face and knows him right away. However, when he sees him from behind he is not certain of his identity. He might doubt, “Perhaps he is another and not his friend?”

So is the matter before us: Everyone knows and feels that the Creator is good and that it is the conduct of the good to do good. Hence, when the Creator generously bestows upon His creations, it is considered that His face is revealed to His creations. This is because then everyone knows and senses Him, since He behaves according to His name, as we have seen above regarding open Providence.

48) Yet, when He behaves with His creations the opposite from the above mentioned, meaning when they suffer affliction and torment in His world, it is considered the posterior of the Creator. This is because His face, meaning His complete attribute of goodness, is entirely concealed from them, since this is not a conduct that suits His name. It is like a person who sees his friend from behind and might doubt and think, “Perhaps he is another?”

The writing says, “Then My anger shall be kindled… …and I will hide My face.” During the anger, when people suffer trouble and pains, it means that the Creator is hiding His face, which is His utter benevolence, and only His posterior is revealed. In that state, great strengthening in His faith is required, to beware of thoughts of transgression, since it is hard to know Him from behind. This is called “One Concealment.”

49) However, when troubles and torments accumulate to a great extent, it causes a double concealment, which the books name “concealment within concealment.” It means that even His posterior is unseen, meaning they do not believe that the Creator is angry with them and punishes them, but ascribe it to chance or to nature and come to deny His Providence in reward and punishment. This is the meaning of the verse, “And I will surely hide My face in that… they are turned unto other gods,” that is, they become heretic and turn to idol worshiping.

50) However, before that, when the writing speaks only from the perspective of one concealment, the text ends, “they will say in that day: Are not these evils come upon us because our God is not among us?” This means that they still believe in Providence of reward and punishment, and say that the troubles and suffering come to them because they do not cleave to the Creator, as it is written, “these evils come upon us because our God is not among us.” This is considered that they still see the Creator, but only from behind. For that reason it is called “One Concealment,” only concealment of the face.

51) Now we have explained the two discernments of the perception of concealed Providence, which people sense: “one concealment” and “concealment within concealment.” One concealment relates only to the concealment of the face, while the posterior is revealed to them. This means that they believe that the Creator gave them the affliction as a punishment. And although it is hard for them to always know the Creator through His posterior side, which brings them to transgress, even then they are considered “incomplete wicked.” In other words, these transgressions are like mistakes, because they come to them as a result of the accumulation of the affliction, since, in general, they believe in reward and punishment.

52) Concealment within concealment means that even the posterior of the Creator is hidden from them, as they do not believe in reward and punishment. These transgressions of theirs are considered sins. They are considered “complete evil” because they rebel and say that the Creator does not watch over His creations at all, and turn to idolatry, as it is written, “in that they are turned unto other gods.”

53) We must know that the whole matter of the work in keeping Torah and Mitzvot by way of choice applies primarily to the two aforementioned discernments of concealed Providence. And Ben Ha Ha says about that time (Avot, Chapter 5): “The reward is according to the pain.”

Since His Guidance is not revealed, it is impossible to see Him but only in concealment of the face, from behind, as one who sees one’s friend from behind and might doubt and think he is another. In this manner, one is always left with the choice to either keep His will or break it. This is because troubles and the pains he suffers make him doubt the reality of His Guidance over His creations, whether in the first manner, which is the mistakes, or in the second manner, which are the sins.

In any case, one is still in great pain and labor. The writing says about this time: “Whatsoever thy hand attaineth to do by thy strength, that do” (Ecclesiastes 9). This is so because he will not be granted the revelation of the face, the complete measure of His goodness, before he exerts and does whatever is in his power to do, and the reward is according to the pain.

54) When the Creator sees that one has completed one’s measure of exertion and finished everything he had to do in strengthening his choice in faith in the Creator, the Creator helps him. Then, one attains open Providence, meaning the revelation of the face. Then, he is rewarded with complete repentance, meaning he cleaves to the Creator once more with his heart, soul, and might, as though naturally drawn by the attainment of the open Providence.

55) These above attainment and repentance come to a person in two degrees: The first is the attainment of Providence of absolute reward and punishment. Besides attaining the reward for every Mitzva in the next world in utter clarity, he is also rewarded with the attainment of the wondrous pleasure in immediate observation of the Mitzva in this world.

In addition, besides attaining the bitter punishment that extends from every sin after one’s death, one is also rewarded with the sensation of the bitter taste of every transgression while still being alive.

Naturally, one who is imparted this open Providence is certain that he will not sin again, as one is certain that he will not cut in his own flesh and cause himself terrible suffering. In addition, one is certain that he will not neglect a Mitzva without performing it the instant it comes to his hand, as much as one is certain that he will not neglect any worldly pleasure or a great profit that comes into his hand.

56) Now you can understand the words of our sages, “What is repentance like? When He who knows all mysteries will testify that he will not turn back to folly.” These are seemingly perplexing words, for who would rise to the heaven to hear the testimony of the Creator? Also, before whom should the Creator testify? Is it not enough that the Creator Himself knows that the person repented and will not sin again?

From the explanation, the matter becomes quite clear: In truth, one is not absolutely certain that he will not sin again before he is rewarded with the above attainment of reward and punishment, meaning the revelation of the face. And this revelation of the face, from the perspective of the Creator’s salvation, is called “testimony,” since His salvation in itself, to this attainment of reward and punishment, is what guarantees that he will not sin again.

It is therefore considered that the Creator testifies for him. It is written, “What is repentance like?” In other words, when will one be certain that he has been granted complete repentance? For this, one is given a clear sign: “when He who knows all mysteries testifies that he will not turn back to folly.” This means that he will attain the revelation of the face, at which time one’s own salvation will testify that he will not turn back to folly.

57) This above-mentioned repentance is called “repentance from fear.” This is because although one returns to the Creator with his heart and soul, until He who knows all mysteries testifies that he will not turn back to folly, that certainty that he will not sin again is due to one’s attainment and sensation of the terrible punishment and wicked torment extending from the transgressions. Because of that, one is certain that he will not sin, just as he is sure that he will not afflict himself with horrible suffering.

However, at last, these repentances and certainty are only because of the fear of punishment that extends from the transgressions. It turns out that one’s repentance is only for the fear of punishment. Because of that, it is called “repentance from fear.”

58) With this we understand the words of our sages: that one who repents from fear is rewarded with his sins becoming mistakes. We must understand how this happens. According to the above (Item 52), you can thoroughly understand that the sins one makes extend to him from the reception of Providence through double concealment, namely concealment within concealment. This means that one does not believe in Providence of reward and punishment.

One concealment means that he believes in Providence of reward and punishment. Yet, because of the accumulation of the suffering, he sometimes comes to thoughts of transgression. This is because even though he believes that the suffering came to him as a punishment, he is still like one who sees his friend from behind, and might doubt and mistake him for another. And these sins are only mistakes, since, as a whole, he does believe in Providence of reward and punishment.

59) Hence, when one is granted repentance from fear, meaning a clear attainment of reward and punishment until he is certain that he will not sin again, the concealment within concealment is entirely corrected in him. This is because now he evidently sees that there is Providence of reward and punishment. It is clear to him that all the suffering he had ever felt was a punishment from His Providence for the sins he had committed. In retrospect, he made a grave mistake; hence, he uproots these sins.

However, this is not entirely so. They become sins. In other words, it is like the transgressions he made in one concealment, when he failed because of the confusion that came to him due to the multitude of torments that drive one out of one’s mind. These are only regarded as mistakes.

60) Yet, in this repentance, he did not correct at all the first concealment of the face, which he had had before, but only from now on after he has attained the revelation of the face. In the past, however, before he had attained repentance, the concealment of the face and all the mistakes remained as they were, without any change or correction whatsoever. This is so because then, too, he believed that the troubles and the suffering came to him as punishment, as it is written, “they will say in that day: Are not these evils come upon us because our God is not among us?”

61) Therefore, he is still considered incomplete righteous because one who is awarded the revelation of the face, namely the complete measure of His goodness, as befits His Name, is called “righteous” (Item 55). This is so because he justifies His Providence as it truly is, that He is utterly good and utterly perfect with His creations, that He is good to the good and to the bad.

Hence, since he has been awarded the revelation of the face, from here on he merits the name “righteous.” However, since he has not completed the correction, but only the concealment within concealment, and has not corrected the first concealment, but only from here on, that time, before he was awarded repentance, still does not merit the name “righteous.” This is because then he is left with the concealment of the face, as before. For this reason, he is called “incomplete righteous,” meaning one who still needs to correct his past.

62) He is also called “medium,” since after he attains repentance from fear he becomes qualified, through his completion in Torah and good deeds, to attain repentance from love, as well. Then one attains being a “complete righteous.” Hence, now one is the medium between fear and love, and is therefore named “medium.” However, prior to that, he was not completely qualified to even prepare himself for repentance from love.

63) This thoroughly explains the first degree of attainment of the revelation of the face, the attainment and the sensation of Providence of reward and punishment in a way that He who knows all mysteries will testify that he will not turn back to folly. This is called “repentance from fear,” when his sins become as mistakes. This is also called “incomplete righteous” and “medium.”

64) Now we shall explain the second degree of the attainment of the revelation of the face, which is the attainment of the complete, true, and eternal Providence. It means that the Creator watches over His creations in the form of “Good that does good to the good and to the bad.” Now one is considered “complete righteous” and “repentance from love,” when one is granted turning his sins to virtues.

This explains all four discernments of perception of Providence that apply in the creations. The first three discernments, double concealment, single concealment, and attainment of Providence of reward and punishment are but preparations by which one attains the fourth discernment, which is the attainment of the true, eternal Providence.

65) But we have yet to understand why the third discernment is not enough for a person, namely attainment of the Providence of reward and punishment. We said that he has already been rewarded with He who knows all mysteries testifying that he will not sin again. Hence, why is he still called “medium” or “incomplete righteous,” whose name proves that his work is still not desirable in the eyes of the Creator, and there is still a flaw and blemish in his Torah and work?

66) First, let us scrutinize what the interpreters asked about the Mitzva of loving the Creator. How did the Holy Torah oblige us to a Mitzva that we cannot keep at all? One can coerce and enslave oneself to anything, but no coercion or enslavement in the world will help with love.

They explained that when by keeping all 612 Mitzvot appropriately, the love of God extends to him by itself. Hence, it is considered possible to keep, since one can enslave and coerce oneself to keep the 612 Mitzvot appropriately, and then he will also attain the love of God.

67) Indeed, their words require elaborate explanation. In the end, the love of God should not come to us as a Mitzva, since there is no act or enslavement on our part in it. It rather comes by itself after completing the 612 Mitzvot. Hence, we are quite sufficient with the commandment of the 612 Mitzvot, and why was the Mitzva of love written?

68) To understand that, we must first acquire genuine understanding in the nature of the love of God itself. We must know that all the inclinations, tendencies, and properties instilled in a person, with which to serve one’s friends, all these tendencies and natural properties are required for the work of God.

To begin with, they were created and imprinted in man only because of their final role, which is the ultimate purpose of man, as it is written, “he that is banished, be not an outcast from him.” One needs them all so as to complement oneself in the ways of reception of abundance, and to complement the will of God.

This is the meaning of, “Every one that is called by My name, and whom I have created for My glory” (Isaiah 43:7), and also “The Lord hath made all things for His own purpose” (Proverbs 16:4). However, in the meantime, man has been given a whole world to develop and complete all these natural inclinations and qualities, by engaging in them with people, thus yielding them suitable for their purpose.

It is written, “One must say, ‘The world was created for me,’” because all the people in the world are required for a person, as they develop and qualify the attributes and inclinations of every individual to become a fit tool for His work.

69) Thus, we must understand the essence of the love of God from the properties of love by which one person relates to another. The love of God is necessarily given through these qualities, since they were only imprinted in humans for His name to begin with. And when we observe the attributes of love between man and man, we find four measures of love, one atop the other, meaning two that are four.

70) The first is “conditional love.” It means that because of the great goodness, pleasure, and benefit that one receives from one’s friend, one’s soul clings to one’s friend with wondrous love.

There are two measures in that: the first is that before they met and began to love one another, they did harm to one another. However, now they do not want to remember it, for “love covereth all transgressions.” The second measure is that they have always done good and helped one another and there is no trace of harm or detriment between them.

72) The second is “unconditional love.” It means that one knows the virtue of one’s friend to be sublime, beyond any imaginable measure. Because of that, his soul clings to him with endless love.

Here, too, there are two measures: the first measure is before one knows every conduct and deed of one’s friend with others. At that time, this love is considered “less than absolute love.”

This is because one’s friend has dealings with others, and on the surface he seems to be harming others out of negligence. In this manner, if the lover saw them, the merit of his friend would be entirely blemished and the love between them would be corrupted. Yet, since he has not seen these dealings, his love is still whole, great, and truly wonderful.

73) The second attribute of unconditional love is the fourth attribute of love in general, which also comes from knowing the merit of his friend. Yet, in addition, now he knows all his dealings and conducts with every person, none missing. He has checked and found that not only is there not a trace of flaw in them, but his goodness is greater than anything imaginable. Now it is “eternal and complete love.”

74) Note that these four attributes of love between man and man apply between man and God, as well. Moreover, here, in the love of God, they become degrees, by way of cause and consequence.

It is impossible to acquire any of them before one acquires the first attribute of conditional love. And after it is completely acquired, that first attribute causes one to acquire the second attribute. And after one has acquired the second attribute to the fullest, it causes him to acquire the third attribute. Finally, the third attribute to the fourth attribute, eternal love.

75) Hence the question arises, “How can one acquire the first degree of love of God, the first degree of conditional love, which is love that comes through the multitude of goodness that one receives from the loved one, when there is no reward for a Mitzva in this world?”

Moreover, according to the above, one must go through the first two forms of Providence by way of concealment of the face. In other words, His face, meaning His measure of goodness – the conduct of the good is to do good – is concealed at that time (Item 47). Therefore, at that time, one experiences pain and suffering.

Nevertheless, we learn that the whole practice of Torah and work out of choice is conducted primarily during that time, of concealment of the face. If so, how can it be that one will be awarded the second attribute of conditional love, being that the loved one has always done only wondrous and plentiful good, and never caused him any harm at all, and even more so when he attains the third degree or the fourth?

76) Indeed we dive into deep waters here. At the very least, we must fish out a precious gem from this. For that purpose, let us examine the words of our sages (Berachot 17), “You shall see your world in your life, and your end to the life of the next world.”

We must understand why they did not say, “You will receive your world in your life,” but only “see”? If they wanted to bless, they should have blessed wholly, meaning to acquire and receive his world in his life. We must also understand, why should one see his next world in his life? At least his end will be the life of the next world. Moreover, why did they place this blessing first?

77) First, we must understand how is this seeing of the next world in one’s life? Certainly, we cannot see anything spiritual with corporeal eyes. It is also not the Creator’s conduct to change the laws of nature. This is because the Creator originally arranged these conducts in this manner because they are the most successful for their purpose. Through them, one comes to cleave unto Him, as it is written, “The Lord hath made all things for His own purpose.” Therefore, we must understand how one sees one’s world in one’s life?

78) I shall tell you that this seeing comes to a person through the opening of the eyes in the Holy Torah, as it is written, “Open Thou mine eyes, that I may behold wondrous things out of Thy law.” It is about this that the soul is sworn before it comes to the body (Nida p 30), and “Even if the whole world says you are righteous, be wicked in your own eyes,” specifically in your own eyes.

In other words, as long as you have not attained “opening of the eyes” in the Torah, regard yourself as wicked. Do not fool yourself with your reputation in the entire world as righteous.

Now you can also understand why they placed the blessing, “You shall see your world in your life,” at the beginning of all the blessings. It is because prior to that, one is not even awarded the property of “Incomplete Righteous.”

79) We have yet to understand, if a person knows within himself that he has already kept the whole Torah, and the whole world agrees with him in that, why is that not enough for him at all? Instead, he is sworn to continue regarding himself as wicked. Is it because that wondrous degree of opening his eyes in the Torah is missing in him that you compare him to a wicked?

80) Indeed, the four measures of people’s attainment of His Providence over them have already been explained. Two of them are in concealment of the face, and two are in disclosure of the face.

Also, the reason for the concealment of the face from the people has been explained: it is deliberately to give people room for labor and engage in His work in Torah and Mitzvot out of choice. This is because this increases the contentment of the Creator from their work in His Torah and Mitzvot more than His contentment from His angels above, who have no choice and whose work is coerced.

81) Despite the above praise for concealment of face, it is still not considered wholeness, but only as “transition.” This is the place from which the longed-for wholeness is attained.

This means that any reward for a Mitzva that is prepared for a person is acquired only through one’s labor in Torah and good deeds during the concealment of the face, when he engages out of “choice.” This is so because then one feels sorrow out of his strengthening in His faith, in keeping His will. And one’s whole reward is measured only according to the pain he suffers from keeping the Torah and the Mitzva, as it is written, “The reward is according to the pain.”

82) Hence, every person must experience that transit period of concealment of the face. When he completes it, he is rewarded with open Providence, meaning the revelation of the face.

And before he is rewarded with revelation of the face, and although he sees the posterior side, he cannot refrain from ever committing a sin. Not only is he unable to keep all 613 Mitzvot, since love does not come by coercion and compulsion, but one is not complete even in the 612 Mitzvot, since even his fear is not fixed as it should be.

This is the meaning of the Torah being 611 in Gematria (any Gematria is the posterior side), that one cannot properly observe even 612 Mitzvot. This is the meaning of, “He will not always contend.” In the end, one will be awarded the revelation of the face.

83) The first degree of the revelation of the face is the attainment of the Providence of reward and punishment in utter clarity. This comes to a person only through His salvation, when one is awarded the opening of eyes in the Holy Torah in wonderful attainment, and becomes “a flowing spring” (Avot6). In any Mitzva in the Holy Torah that one has already kept of his own choice, one is granted seeing the reward of the Mitzva in it, intended for him in the next world, as well as the great loss in the transgression.

84) And although the reward is not yet in his hand, since the reward for a Mitzva is not in this world, the clear attainment is quite sufficient for him from now on, to feel the great pleasure while performing each Mitzva. This is so because, “All that is about to be collected is deemed collected.”

For example, take a merchant who made a deal and gained a large sum, even though the profit will come to him after a long time. But if he is certain beyond any shadow of a doubt that the profit will come to him in time, he is as happy as if the money has come to him immediately.

85) Naturally, such Providence testifies that from now on he will cleave to Torah and Mitzvot with his heart, and soul, and might, and that he will retire from the sins as if escaping from a fire. And although he is not yet a complete righteous, since he has not acquired repentance from love, his great adhesion in the Torah and good deeds help him slowly be granted repentance from love, meaning the second degree of the revelation of the face. Then one can keep all 613 Mitzvot in full, and he becomes a complete righteous.

86) Now we thoroughly understand what we asked concerning the oath, that the soul is sworn before it comes to this world: “Even if the whole world says you are righteous, be wicked in your own eyes.” We asked, “Since the whole world agrees that he is righteous, why must he still consider himself wicked? Does he not trust the entire world?”

We must also add, concerning the phrase, “Even if the whole world says.” What is the connection between this and the testimony of the entire world, since one knows oneself better than the rest of the world? It should have sworn him, “Even if you know for yourself that you are righteous.”

Yet, the most perplexing is that the Gemarah explicitly states (Berachot 61) that one must know in one’s soul if he is righteous or not. Thus, there is an obligation and possibility to truly be completely righteous.

Moreover, one must delve and know this truth. If this is so, how is the soul sworn to always be wicked in its own eyes, and to never know the actual truth, when our sages have obligated the contrary?

87) The words are very precise indeed. As long as one has not been awarded the opening of eyes in the Torah in wondrous attainment, sufficient for him for clear attainment of reward and punishment, he will certainly not be able to deceive himself and consider himself righteous. This is because he will necessarily feel that he lacks the two most comprehensive Mitzvot in the Torah, namely love and fear.

Even attaining complete fear, in a way that “He who knows all mysteries will testify that he will not turn back to folly,” due to his great fear of punishment and the great loss from transgressing, is completely unimaginable before he is awarded complete, clear, and absolute attainment in Providence of reward and punishment

This refers to the attainment of the first degree of revelation of the face, which comes to a person through the opening of eyes in the Torah. It is all the more so with love, which is completely beyond one’s ability, since it depends on the understanding of the heart, and no labor or coercion will help here.

88) Hence, the oath states, “Even if the whole world says you are righteous.” This is so because these two Mitzvot, love and fear, are given only to the individual, and no one else in the world can distinguish them and know them.

Thus, since they see that he is complete in 611 Mitzvot, they immediately say that he probably has the two Mitzvot of love and fear, too. And since human nature compels one to believe the world, one might fall into a grave mistake.

For that reason, the soul is sworn to that even before it comes into this world, and may it help us. Nonetheless, it is the individual himself who must certainly question and know in his heart if he is a complete righteous.

89) We can also understand what we asked, “How can even the first degree of love be attained when there is no reward for a Mitzva in this world (in this life)?” Now it is clear that one does not need to actually receive the reward for the Mitzva in his life, hence their precision, “You will see your world in your life, and your end to the life of the next world,” indicating that the reward for a Mitzva is not in this world, but in the next world.

Yet, to know, to see, and to feel the future reward of the Mitzva in the next world, one must know it in complete certainty and clarity while in this life, through the wonderful attainment in the Torah. This is because then one still attains conditional love, which is the first degree of the exit from concealment of the face and the entrance to the revelation of the face, which one must have in order to keep Torah and Mitzvot correctly, in a way that, “He who knows all mysteries will testify that he will not turn back to folly.”

90) And by laboring to observe Torah and Mitzvot in the form of conditional love, which comes to him from knowing the future reward in the next world, as in, “all that is about to be collected is deemed collected,” one attains the second degree of revelation of the face – His Guidance over the world from His eternity and truthfulness, meaning that He is good and does good to the good and to the bad.

In that state, one attains unconditional love and the sins become as virtues for him. And from then on, he is called “complete righteous,” since he can keep the Torah and Mitzvot with love and fear. And he is called “complete” because he has all 613 Mitzvot in completeness.

91) This answers what we asked: “One who attains the third measure of Providence, namely Providence of reward and punishment, when He who knows all mysteries already testifies that he will not turn back to folly, is still considered ‘Incomplete Righteous.’” Now we thoroughly understand that one still lacks one Mitzva, the Mitzva of love. Of course, one is incomplete, since he must necessarily complete the 613 Mitzvot, which is necessarily the first step on the door of perfection.

92) With all that is said above, we understand what they asked, “How did the Torah obligate us to the Mitzva of love when this Mitzva is not even in our hands to engage in or even somewhat touch it?” Now you see and understand that it is about this that our sages warned us, “I have labored and did not find, do not believe,” and also, “Let one always engage in Torah and Mitzvot in Lo Lishmabecause from Lo Lishma one comes to Lishma” (Pesachim 50). Also, the verse, “those that seek Me shall find Me” (Proverbs 8), testifies to that.

93) These are the words of our sages (Megillah p 6): “Rabbi Yitzhak said, ‘If a person should tell you, ‘I have labored and did not find,’ do not believe; ‘I did not labor and found,’ do not believe; ‘I labored and found,’ believe.’” And we ask about, “I labored and found, believe,” that the words seem self-contradictory, since labor relates to possession, and a find is something that comes without labor at all, absentmindedly. He should have said, “I labored and bought.”

However, you should know that this term, “find,” mentioned here, relates to the verse, “those that seek Me shall find Me.” It refers to finding the face of the Creator, as it is written in The Zohar that He is found only in the Torah, meaning that one is rewarded with finding the face of the Creator by laboring in the Torah. Hence, our sages were precise in their words, and said “I labored and found, believe,” because the labor is in the Torah, and the finding is in the revelation of the face of His Providence.

They deliberately refrained from saying, “I labored and won, believe,” or “I labored and bought.” This is because then there would be room for error in the matters, since winning or possessing relate only to possession of the Torah. Hence, they made the precision of the word “found,” indicating that it refers to another thing besides the acquisition of the Torah, namely the revelation of the face of His Providence.

94) That settles the verse, “I did not labor and found, do not believe.” It seems puzzling, for who would think that it is possible to attain the Torah without having to labor for it? But since the words relate to the verse, “those that seek Me shall find Me” (Proverbs 8:17), it means that anyone, small or great, who seeks Him, finds Him immediately. This is what the word “seek” implies.

One might think that this does not require so much labor, and even a lesser person, unwilling to make any effort for it, will find Him, too. Our sages warn us in that regard to not believe such an explanation. Rather, the labor is necessary here, and not, “I labored and found, do not believe.”

95) Now you see why the Torah is called “Life,” as it is written, “See, I have set before thee this day life and good” (Deuteronomy 30:15), and also, “therefore choose life,” and “For they are life unto those that find them” (Proverbs 4:22). This extends from the verse, “In the light of the king’s countenance is life” (Proverbs 16), since the Creator is the source of all life and every good.

Hence, life extends to those branches that cleave to their source. This refers to those that have labored and found the Light of His face in the Torah, that have been imparted opening their eyes in the Torah in wonderful attainment, until they were imparted the revelation of the face, the attainment of the true Providence that befits His name, “Good,” and the conduct of the Good is to do good.

96) And those that won can no longer retire from keeping the Mitzva correctly, as one cannot retire from a wonderful pleasure that comes to his hand. Hence, they run from transgression as one runs from a fire.

It is said about them: “But ye that did cleave unto the Lord your God are alive every one of you this day,” as His love comes abundantly to them in natural love, through the natural channels prepared for one by the nature of Creation. This is so because now the branch is properly cleaved to its root, and life pours to him abundantly and incessantly from its origin. It is because of this that the Torah is called “Life.”

97) For that reason, our sages warned us in many places concerning the necessary condition in the practice of Torah, that it will be specifically Lishma, in a way that one will be awarded life through it, for it is a Torah of life, and this is why it was given to us, as it is written, “therefore choose life.”

Hence, during the practice of Torah, every person must labor in it, and set his mind and heart to find “the light of the king’s countenance” in it, that is, the attainment of open Providence, called “light of countenance.” And any person is fit for it, as it is written, “those that seek Me shall find Me,” and as it is written, “I labored and did not find, do not believe.”

Thus, one needs nothing in this matter except the labor alone. It is written, “Anyone who practices Torah Lishma, his Torah becomes a potion of life for him” (Taanit 7a). It means that one should only set one’s mind and heart to attain life, which is the meaning of Lishma.

98) Now you can see that the question the interpreters asked about the Mitzva of love, saying that this Mitzva is out of our hands, since love does not come by coercion and compulsion, is not at all a question. This is because it is entirely in our hands. Every person can labor in the Torah until he finds the attainment of His open Providence, as it is written, “I labored and found, believe.”

When one attains open Providence, the love extends to him by itself through the natural channels. And one who does not believe that he can attain that through his efforts, for whatever reason, is necessarily in disbelief of the words of our sages. Instead, he imagines that the labor is not sufficient for each person, which is the opposite of the verse, “I labored and did not find, do not believe.” It is also against the words, “those that seek Me shall find Me”; specifically, those that “seek,” whomever they are, great or small. However, he certainly needs to labor.

99) From the above, you will understand the meaning of, “Anyone who practices Torah Lo Lishma, his Torah becomes a potion of death for him” (Taanit 7a), and the verse, “Verily Thou art a God that hidest Thyself,” that the Creator hides Himself in the Torah.

We asked, “It seems reasonable that the Creator is hidden in this world, outside of the Torah, and not in the Torah itself, that only there is the place of the disclosure. And we asked further: This concealment that the Creator hides Himself, to be sought and found, why should I?”

100) From the above explained, you can thoroughly understand that this concealment that the Creator hides Himself so as to be sought is the concealment of the face, which He conducts with His creations in two manners: one concealment, and concealment within concealment.

The Zohar tells us that we should not even consider that the Creator wishes to remain in Providence of concealed face from His creations. Rather, it is like a person who deliberately hides himself, so his friend will seek and find him.

Similarly, when the Creator behaves in concealment of face with His creations, it is only because He wants the creatures to seek the disclosure of His face and find Him. In other words, there would be no way or inlet for people to attain the Light of the King’s countenance had He not first behaved with them in concealment of face. Thus, the whole concealment is but a preparation for the disclosure of the face.

101) It is written that the Creator hides Himself in the Torah. Regarding the torments and pains one experiences during the concealment of the face, one who possesses few sins and has done little Torah and Mitzvot is not like one who has extensively engaged in Torah and good deeds. This is because the first is quite qualified to sentence his Maker to a scale of merit, to think that the suffering came to him because of his sins and scarceness of Torah.

For the other, however, it is much harder to sentence his Maker to a scale of merit. This is because in his mind, he does not deserve such harsh punishment. Moreover, he sees that his friends, who are worse than him, do not suffer so, as it is written, “the wicked, and they that are always at ease, increase riches,” and also, “in vain have I cleansed my heart.”

Thus, as long as one has not attained Providence of revelation of the face, the abundance of Torah and Mitzvot he has performed makes his concealment of the face much heavier. This is the meaning of, “the Creator hides Himself in the Torah.”

Indeed, all that heaviness he feels through the Torah is but proclamations by which the Holy Torah itself calls him, awakening him to hurry and give the required measure of labor, to promptly endow him with the revelation of the face, as God wills it.

102) This is why it is written that all who learn Torah Lo Lishma, their Torah becomes a potion of death for them. Not only do they not emerge from concealment of the face to disclosure of the face, since they did not set their minds to labor and attain it, the Torah that they accumulate greatly increases their concealment of the face. Finally, they fall into concealment within concealment, which is considered death, being completely detached from one’s root. Thus, their Torah becomes a potion of death for them.

103) This clarifies the two names the Torah is called by: “revealed” and “concealed.” We must understand why we need the concealed Torah, and why is the whole Torah not revealed?

Indeed, there is a profound intention here. The concealed Torah implies that the Creator hides in the Torah, hence the name, “the Torah of the hidden.” Conversely, it is called “revealed” because the Creator is revealed by the Torah.

Therefore, the Kabbalists said, and we also find it in the prayer book of the Vilna Gaon (GRA), that the order of attainment of the Torah begins with the concealed and ends with the revealed. This means that through the appropriate labor, where one first delves into the Torah of the hidden, he is thus granted the revealed Torah, the literal. Thus, one begins with the concealed, called Sod (secret), and when he is rewarded, he ends in the literal.

104) It has been thoroughly clarified how it is possible to attain the first degree of love, which is conditional love. We learned that even though there is no reward for a Mitzva in this world, the attainment of the reward for the Mitzva exists in worldly life nonetheless. It comes to a person by opening the eyes in the Torah. And this clear attainment is completely similar to receiving instantaneous reward for the Mitzva.

Hence, one feels the wonderful benefit contained in the Thought of Creation, which is to delight His creatures with His full, good, and generous hand. Because of the abundance of benefit that one attains, wondrous love appears between a person and the Creator. It pours to one incessantly, by the same ways and channels through which natural love appears.

105) However, all this comes to a person from the moment he attains onwards. Yet, one does not want to remember all the torment caused by the Providence in concealment of the face he had suffered before he attained the above disclosure of the face, since “love covereth all transgressions.” Nevertheless, it is considered a great flaw, even with love among people, much less concerning the truthfulness of His Providence, since He is Good who does good to the good and to the bad.

Therefore, we must understand how one can attain His love in such a way that he will feel and know that the Creator has always done him wondrous good, since the day he was born onwards; that He has never, nor will ever cause him an ounce of harm, which is the second manner of love.

106) To understand that, we need the words of our sages. They said, “one who repents from love, his sins become as virtues.” It means that not only does the Creator forgive his sins, each sin and transgression one had made is turned into a Mitzva by the Creator.

107) Hence, after one attains the illumination of the face in such a measure that each sin he had committed, even the deliberate ones, is turned and becomes a Mitzva for him, one rejoices with all the torment and affliction he had ever suffered since the time he was placed in the two discernments of concealment of the face. This is because it is them that brought him all these sins, which have now become Mitzvot, by the illumination of His face, who performs wonders.

And any sorrow and trouble that drove him out of wits, and where he failed with mistakes, as in the first concealment, or failed with sins, as in the double concealment, has now become a cause and preparation for keeping a Mitzva and the reception of eternal and wondrous reward for it. Therefore, any sorrow has turned for him into great joy and any evil to wonderful good.

108) This is similar to a well-known tale about a Jew who was a house trustee for a certain landlord. The landlord loved him dearly. Once, the landlord went away, and left his business in the hands of his substitute, who was an anti-Semite.

What did he do? He took the Jew and struck him five times in front of everyone, to thoroughly humiliate him.

Upon the landlord’s return, the Jew went to him and told him all that had happened to him. His anger was kindled, and he called the substitute and commanded him to promptly give the Jew a thousand coins for every time he had struck him.

The Jew took them and went home. His wife found him crying. She asked him anxiously, “What happened to you with the landlord?” He told her. She asked, “Then why are you crying?” He answered, “I am crying because he only beat me five times. I wish he had beaten me at least ten times, since now I would have had ten thousand coins.”

109) Now you see that after one has been awarded repentance of the sins in a way that the sins became to him as virtues, one is then awarded achieving the second degree of love of the Creator, where the loved one never caused his loved one any harm or even a shadow of harm. Instead, He performs wondrous and plentiful good, always and forever, in a way that repentance from love and the turning of the sins into merits come as one.

110) Thus far, we examined only the two degrees of conditional love. Yet, we must still understand how one is awarded coming in the two manners of unconditional love with one’s Maker.

For that, we must thoroughly understand what is written (Kidushin p 40), “One must always regard oneself half unworthy and half worthy. If he performs one Mitzva, happy is he, for he has sentenced himself to a scale of merit. If he commits one sin, woe unto him for he has sentenced himself to a scale of sin.

Rabbi Elazar, son of Rabbi Shimon, says, ‘Since the world is judged by its majority, and the individual is judged by the majority, if he performs one Mitzva, happy is he, for he has sentenced himself and the whole world to a scale of merit. If he commits one sin, woe unto him, for he has sentenced himself and the whole world to a scale of sin.’ For this one sin that he had committed, the world and he have lost much good.”

111) These words seem puzzling from beginning to end. He says that one who performs one Mitzva, immediately sentences to a scale of merit, for he is judged by the majority. Yet, this refers only to those who are half unworthy and half worthy. And Rabbi Elazar, son of Rabbi Shimon, does not speak of those at all. Thus, the essence is still absent.

Rashi interpreted his words as referring to the words, “One must always consider oneself half unworthy and half worthy.” Rabbi Elazar, son of Rabbi Shimon, adds that one should also regard the whole world as though they are half unworthy and half worthy. Yet, the essence is still absent, and why did he change his words if the meaning is the same?

112) This is even more difficult on the object itself, meaning for one to see oneself as though he is half unworthy. This is a wonder: if one knows one’s many iniquities, would he deceive oneself saying that he is only half this and half that?

The Torah states, “keep thee far from a false matter!” Moreover, it is written, “one sinner destroyeth much good.” This is because one sin sentences the person and the entire world to a scale of sin. Thus, it is about the actual reality, not some false imagination by which a person should picture himself and the world.

113) And there is another bewilderment: can it be that there are not many people in each generation who perform one Mitzva? So how is the world sentenced to a scale of merit? Does that mean that the situation does not change at all, and there is nothing new under the sun? Indeed, great depth is required here, for the words cannot be understood superficially.

However, this does not concern a person who knows his sins are many, to teach him deception, that he is half this and half that, or to insinuate that he lacks only one Mitzva. This is not at all the way of the wise. Rather, this relates to one who feels and imagines himself as being completely and utterly righteous, and finds himself utterly whole. It is so because he has already been awarded the first degree of love by opening his eyes in the Torah, and He who knows all mysteries already testifies that he will not turn back to folly.

To him, the writing shows the way and proves that he is not yet righteous, but in between – half unworthy and half worthy. This is so because one still lacks one of the 613 Mitzvot in the Torah, namely the Mitzva of love.

The whole testimony of He who knows all mysteries that he will not sin again is only because of the clarity in one’s attainment of the great loss in transgressing. This is considered fear of punishment, and is therefore called “repentance from fear.”

114) We also learned above that this degree of repentance from fear still does not correct a person, but only from the time of repentance onwards. Yet, all the sorrow and the anguish one had suffered prior to being awarded the revelation of the face remain as they were, uncorrected. In addition, the transgressions one had made are not entirely corrected, but remain as mistakes.

115) This is why it is said that such a person, who is still short of one Mitzva, will regard himself as half unworthy and half worthy. Meaning, one should imagine that the time when he was granted repentance was in the middle of his years. Thus, he is still half unworthy, in that half of his years that had passed before he has repented. In that time, one is certainly unworthy, since repentance from fear does not correct them.

It follows, also, that he is also half worthy, in the half of his years since he has been awarded repentance onwards. At that time, one is certainly worthy, for he is certain that he will not sin again. Thus, in the first half of his years he is unworthy, and in the second half of his years, he is worthy.

116) He is told to think that if he performs one Mitzva, that Mitzva which he lacks from the number 613, he will be happy, for he has sentenced himself to a scale of merit. This is so because one who is granted the Mitzva of love by repentance from love, through it he is rewarded with turning his sins to merits.

Then, every sorrow and grief that he had ever suffered, prior to being awarded repentance, is turned into wondrous, endless pleasures for him. Moreover, he regrets not having suffered twice as much and more, as in the allegory about the landlord and the Jew who loved him.

This is called “sentencing to a scale of merit,” since all of one’s emotions, the mistakes and the sins, have been turned to merits. Thus, sentencing to a scale of merit means that the whole cup that was filled with sins has now been turned into a cup full of merits. In the words of the sages, this inversion is called “sentencing.”

117) It further warns us and says that as long as one is in between, and has not been granted the one Mitzva that is missing from the number 613, one should not believe in oneself until one’s dying day. He should also not rely himself on the testimony of the One who knows all mysteries, that he will not turn back to folly, but he might still transgress.

Hence, one should think for oneself that if he commits one sin, woe unto him, for he has sentenced himself to a scale of sin. This is because then he will immediately lose all his wonderful attainment in the Torah, and all the disclosure of the face that he has been granted, and he will return to concealment of the face. Thus, he will sentence himself to a scale of sin, for he will lose all the merits and the good, even from the latter half of his years. And as evidence, it brings the verse, “one sinner destroyeth much good.”

118) Now you understand the addition that Rabbi Elazar, son of Rabbi Shimon, adds, and also why he does not bring the phrase, “half unworthy and half worthy.” This is so because there it speaks of the second and third discernments of love, while Rabbi Elazar, son of Rabbi Shimon, speaks from the fourth discernment of love, the eternal love – the disclosure of face, as it truly is, Good and does good to the good and to the bad.

119) We learned there that it is impossible to attain the fourth discernment, except when one is proficient and knows all the dealings of the loved one, and how he behaves with all the others, none missing. This is also why the great privilege, when one is awarded sentencing himself to a scale of merit, is still not enough for one to attain whole love, meaning the fourth discernment. This is so because now he does not attain His merit as being good who does good to the good and to the bad, but only His Providence over him.

Yet, he still does not know of His Providence in this sublime and wonderful manner with the rest of the people in the world. Thus, we learned above that as long as one does not know the dealings of the loved one with others, until none of them is missing, the love is still not eternal. Hence, one must also sentence the entire world to a scale of merit, and only then does the eternal love appear to him.

120) This is what Rabbi Elazar, son of Rabbi Shimon, says, “Since the world is judged by its majority and the individual is judged by its majority,” and since he relates to the whole world, he cannot say, as it is written, that he will regard them as half unworthy, half worthy. This degree comes to a person only when he is granted the disclosure of the face and repentance from fear.

Yet, how is this said about the whole world, when they have not been granted this repentance? Thus, one must only say that the world is judged by its majority, and the individual is judged by its majority.

Explanation: One might think that one does not become a complete righteous, except when he has no transgressions and has never sinned. But those who failed with sins and transgressions no longer merit becoming complete righteous.

For that reason, Rabbi Elazar, son or Rabbi Shimon, teaches us that this is not so. Rather, the world is judged by its majority and so is the individual. This means that after one is no longer considered medium, after he has repented from fear, he instantaneously attains the 613 Mitzvot and is called “medium,” meaning half his years he is unworthy, and in half his years he is worthy.

Afterwards, if one adds but a single Mitzva, the Mitzva of love, it is considered that he is mostly worthy and sentences everything to a scale of merit. Thus, the scale of sins becomes a scale of merits, too.

It turns out that even if one has a full scale of transgressions and sins, they all become merits. Then, one is as one who has never sinned, and is considered “complete righteous.”

This is the meaning of the saying that the world and the individual are judged by the majority. Thus, the transgressions in one’s hand from before the repentance are not taken into any account, for they have become merits. Accordingly, even “complete wicked” are considered “complete righteous” after they are granted repentance from love.

121) Therefore, he says that if an individual performs one Mitzva, meaning after the repentance from fear, then one is short of only one Mitzva, and “he is happy for he has sentenced himself and the whole world to a scale of merit.” Thus, not only is he rewarded, through his repentance from love, with sentencing himself to a scale of merit, as the verse says, but he is even awarded sentencing the whole world to a scale of merit.

This means that he is awarded rising in wonderful attainments in the Holy Torah, until he discovers how all the people in the world will finally be awarded repentance from love. Then, they, too, will discover and see all that wonderful Providence, as he has attained for himself. And they, too, will be all sentenced to a scale of merit. At that time, “sins will cease out of the earth and the wicked be no more.”

And even though the people in the world themselves have not yet been granted even repentance from fear, still, after an individual attains that sentencing to a scale of merit, destined to come to them in clear and absolute attainment, it is similar to, “You shall see your world in your life,” said about one who repents from fear. We said that one is impressed and delighted by it as though he instantly had it, since “all that is about to be collected is deemed collected.”

Also, here it is considered for that individual who attains the repentance of the whole world precisely as though they have been granted and came to repentance from love. Each of them sentenced their sins to merits sufficiently to know His dealings with every single person in the world.

This is why Rabbi Elazar, son of Rabbi Shimon, says, “Happy is he, for he has sentenced himself and the entire world to a scale of merit.” From now on, one thoroughly knows all the conducts of His Providence, with every single creation, by way of disclosure of His real countenance, meaning the Good who does good to the good and to the bad. And since he knows it, he has therefore been granted the fourth discernment of love, namely “eternal love.”

Like the verse, so Rabbi Elazar, son of Rabbi Shimon, warns that even after one has sentenced the whole world to a scale of merit, one should still not believe in himself until his dying day. Should he fail with a single transgression, he will immediately lose all his wonderful attainments, as it is written, “one sinner destroyeth much good.”

This explains the difference in what Rabbi Elazar, son of Rabbi Shimon, writes. The writing speaks only from the second discernment and the third discernment of love; hence, it does not mention sentencing the whole world.

But Rabbi Elazar, son of Rabbi Shimon, speaks from the fourth discernment of love, which cannot be depicted except by attainment of sentencing the entire world to a scale of merit. However, we must still understand how we attain this wonderful attainment of sentencing the whole world to a scale of merit.

122) We must understand what is written (Taanit 11a), “When the public is in grief, one should not say, ‘I shall go to my house and eat and drink, and have my soul at peace.’ If one does that, the writing says about him, ‘And behold joy and gladness, slaying oxen and killing sheep, eating flesh and drinking wine – Let us eat and drink, for tomorrow we shall die!’ What does it say about that? ‘And the Lord of hosts revealed Himself in mine ears: Surely this iniquity shall not be expiated by you till ye die.’

Thus far regarding the attribute of medium. But it is written about the attribute of wicked, ‘Come ye, I will fetch wine, and we will fill ourselves with strong drink; and tomorrow shall be as this day.’

What does it say about that? ‘The righteous perisheth, and no man layeth it to heart, …that the righteous is taken away from the evil to come.’ Instead, when one grieves with the public, one is granted the comfort of the public.”

123) These words seem completely irrelevant. He wishes to bring evidence from the text, that one must pain oneself with the public. Hence, why should we divide and separate the attribute of medium from attribute of wicked? Furthermore, what is the precision that it makes regarding the attribute of medium and attribute of wicked? And why does it not say, “intermediate” and “wicked,” and why do I need the attributes?

Also, where does it imply that the writing speaks of an iniquity when one does not pain oneself with the public? Still more, we do not see any punishment in the attribute of the wicked, but in what is written, “The righteous perisheth, and no man layeth it to heart.” If the wicked sin, what does the righteous do that he should be punished, and why should the wicked cry if the righteous perisheth?

124) Yet, you should know that all these attributes, “medium,” “wicked,” and “righteous” are not in special people. Rather, all three are within every single person in the world. These three attributes are discernible in every person. During one’s period of concealment of the face, even before one attains repentance from fear, he is discerned as being in the attribute of wicked.

Afterwards, if one is granted repentance from fear, he is considered medium. Then, if one is granted repentance from love, too, in its fourth discernment, meaning eternal love, he is considered “complete righteous.” Hence, they did not say merely medium and righteous, but the attribute of medium and the attribute of wicked.

125) We should also remember that it is impossible to attain the above fourth discernment of love without first attaining the revelation of the face, which is destined to come to the entire world. That gives one strength to sentence the entire world to a scale of merit, as Rabbi Elazar, son of Rabbi Shimon says. And we have already learned that the matter of the disclosure of the face will inevitably turn every grief and sadness that came during the concealment of the face into wondrous pleasures, until one regrets having suffered so little.

Hence, we must ask, “When one sentences oneself to a scale of merit he certainly remembers all the grief and pains he had had during the concealment of the face.” This is why it is possible that they will all be turned into wondrous pleasures for him, as we have said above. But when he sentences the entire world to a scale of merit, how does he know the measure of grief and pain that all the people in the world suffer, so as to understand how are they are sentenced to a scale of merit in the same manner we explained regarding one’s own sentencing?

To avoid having the scale of merit of the entire world lacking, when one is qualified to sentence them to a scale of merit, one has no other tactic but to always pain himself with the troubles of the public, just as he suffers with his own troubles. Then the scale of sin of the entire world will be ready within him, like his own scale of sin. Thus, if he is granted sentencing himself to a scale of merit, he will be able to sentence the entire world to a scale of merit, too, and attain being “a complete righteous.”

126) Thus, if one does not pain himself with the public, then even when he is granted repentance from fear, namely the attribute of medium, the writing says about him: “And behold joy and gladness.” This means that one who has been granted the blessing, “You shall see your world in your life,” and sees the entire reward for his Mitzva, which is prepared for the next world, is certainly “filled with joy and gladness.” And he tells himself, “slaying oxen and killing sheep, eating flesh and drinking wine – Let us eat and drink, for tomorrow we shall die!”

In other words, he is filled with great joy because of his guaranteed reward in the next world. This is why he says so gladly, “for tomorrow we shall die,” and I will collect my next world’s life from The Whole after I die.

Yet, it is written about that: “And the Lord of hosts revealed Himself in mine ears: Surely this iniquity shall not be expiated by you till ye die.” This means that the text rebukes him for the mistakes in his hand.

We learned that the sins of one who repents from fear become mere mistakes. Hence, since he did not pain himself with the public and cannot attain repentance from love, at which time the sins are turned to virtues, it is necessary that the mistakes in his hand will never be repented in his life. Thus, how can he rejoice in his life in the next world? This is why it is written, “Surely this iniquity shall not be expiated by you till ye die,” meaning the mistakes, “until you die,” meaning before he dies. Thus, he is devoid of repentance.

127) It is also written that this is the “attribute of medium,” meaning that this text speaks of a time when one has repented from fear onwards. At that time, one is considered “medium.”

Yet, what does it write about the “attribute of wicked”? In other words, what shall become of the time when he was in concealment of the face, which was then called “attribute of wicked”? We learned that repentance from fear does not correct one’s past before he has repented.

Hence, the text brings another verse: “Come ye, I will fetch wine, and we will fill ourselves with strong drink; and tomorrow shall be as this day.” This means that those days and years that have passed since the time of concealment of the face, which he has not corrected, called “attribute of wicked,” they do not want him to die, since they have no part in the next world after the death, as they are the attribute of the wicked.

Therefore, at the time when the attribute of medium in him is glad and rejoicing, “for tomorrow we shall die,” and will be rewarded with the life of the next world, at the same time the attribute of wicked in him does not say so. It rather says, “and tomorrow shall be as this day,” meaning it wishes to live and be happy in this world forever, for it still has no part for the next world, since he has not corrected it, as it is only corrected by repentance from love.

128) It is written, “The righteous perisheth,” meaning the attribute of complete righteous, which that person should merit, is lost from him. “And no man layeth it to heart …the righteous is taken away from the evil to come.” This means that because that medium did not pain himself with the public, he cannot attain repentance from love, inverting sins to virtues and evils to wonderful pleasures. Instead, all the mistakes and the evil one had experienced before he acquired repentance from fear still stand in the attribute of wicked, who sense harm from His Providence. And because of these harms that they still feel, they cannot be awarded being complete righteous.

The writing says, “and no man layeth it to heart,” meaning that that person does not take it to heart “from the evil to come.” In other words, because of the harm that one still feels in His Providence from the past, “the righteous perisheth,” meaning he lost the attribute of righteous. And he will die and pass away from the world as mere medium.

All that concerns he who does not pain himself with the public, and is not awarded seeing the comfort of the public, for he will not be able to sentence them to a scale of merit and see their consolation. Hence, he will never attain the attribute of righteous.

129) From all the aforementioned, we have come to know that there is no woman-born person who will not experience the three above attributes: attribute of wicked; attribute of medium; attribute of righteous.

They are called Midot (attributes) since they extend from the Midah (measure) of their attainment of His Providence. Our sages said, “one is measured to the extent that he measures” (Sutah 8). And they who attain His Providence in concealment of the face are considered wicked: either incomplete wicked from the perspective of the single concealment, or complete wicked from the perspective of the double concealment.

And because they feel and think that the world is conducted in bad guidance, it is as though they condemn themselves, since they receive torments and pains from His Providence and feel only bad all day long. And they condemn the most by thinking that all the people in the world are watched over like them, in bad guidance.

Hence, those who attain Providence from the perspective of concealment of the face are called “wicked,” since that name appears in them out of the depth of their sensation. It depends on the understanding of the heart, and the words or the thought that justifies His Providence do not matter at all, when it opposes the sensation of every organ and sense, which cannot force themselves to lie, as it does.

Hence, they who are in this measure of attainment of Providence are considered to have sentenced themselves and the entire world to a scale of sin, as it is written in the words of Rabbi Elazar, son of Rabbi Shimon. This is because they imagine that all the people in the world are watched over in bad guidance, as would befit His Name, “The Good that does good to the good and to the bad.”

130) They that are granted the sensation of His Providence in the form of the first degree of disclosure of the face, called “repentance from fear,” are considered medium. This is because their emotions are divided into two parts, called “two cups of the scales.”

Now that they have acquired the disclosure of the face, by way of “You shall see your world in your life,” at the very least they have attained His Good Providence as befits His Name, “Good.” Hence, they have a scale of merit.

Yet, all the sorrow and the bitter torments that were thoroughly imprinted in their feelings from all the days and years they received Providence of concealed face, from the time before they were awarded the above repentance, all remain standing and are called “a scale of sin.”

And since they have these two scales standing one opposite the other, in a way that the scale of sin is set from the moment of their repentance and before, and the scale of merit is set and guaranteed to them from the moment of repentance onwards, the time of repentance stands “between” the merit and the sin, and hence they are called “medium.”

131) And the ones who merit the disclosure of the face in the second degree, called “repentance from love,” when sins become as merits to them, are considered to have sentenced the above scale of sin to a scale of merit. This means that all the sorrow and affliction engraved in their bones while being under the Providence of concealment of the face have now been inverted and sentenced to a “scale of merit.”

This is because every sorrow and grief has now been turned into a wonderful, endless pleasure. Now they are called “righteous,” for they justify His Providence.

132) We must know that the above attribute of medium applies even when one is under Providence of concealment of the face. By great exertion in faith in reward and punishment, a Light of great confidence in the Creator appears to them. For a time, they are granted a degree of disclosure of His face in the measure of the medium. But the drawback is that they cannot permanently remain in their degrees, since standing permanently in a degree is possible only through repentance from fear.

133) We should also know that what we said, that there is choice only when there is concealment of the face, does not mean that after one has attained Providence of revealed face, one has no further labor or exertion in the practice of Torah and Mitzvot. On the contrary, the proper work in Torah and Mitzvot begins primarily after one has been awarded repentance from love. Only then is it possible to engage in Torah and Mitzvot with love and fear, as we are commanded, and “The world was created only for the complete righteous” (Berachot 61).

It is rather like a king who wished to select for himself the most loyal of his subjects in the country and bring them in to work inside his palace. What did he do? He issued a decree that anyone who wished, young or old, would come to his palace to engage in the works inside his palace.

However, he appointed many of his servants to guard the palace gate and on all the roads leading to it, and ordered them to cunningly deflect all those nearing his palace and divert them from the way that leads to the palace.

Naturally, all the people in the country began to run to the king’s palace. But the diligent guards cunningly rejected them. Many of them overpowered them and came near the palace gate, but the guards at the gate were the most diligent, and if someone approached the gate, they diverted him and turned him away with great craftiness, until one despaired and retuned as he had come.

And so they came and went, and regained strength, and came and went again, and so on and so forth for several days and years, until they grew weary of trying. And only the heroes among them, whose patience endured, defeated the guards and opened the gate. And they were instantly awarded seeing the King’s face, who appointed each of them in his right place.

Of course, from that moment on, they had no further dealings with those guards, who diverted and mislead them and made their lives bitter for several days and years, running back and forth around the gate. This is because they have been rewarded with working and serving before the glory of the king’s face inside His palace.

So it is with the work of the complete righteous. The choice applied during the concealment of the face certainly does not apply when they have opened the door to attain open Providence.

However, they begin their work primarily from the revealing of the face. At that time, they begin to march up the many rungs in the ladder set up on the earth, whose top reaches the heaven, as it is written, “The righteous shall go from strength to strength.”

It is as our sages say, “Each and every righteous is covered by the cover of his friend.” These works qualify them for the will of God, to realize His Thought of Creation in them, which is to “delight His creatures” according to His good and generous hand.

134) You should know this law, that there is disclosure only in a place where there was concealment. This is similar to matters of this world where the absence precedes the existence, since the growth of wheat appears only where it was sown and rotted.

It is the same with higher matters, where concealment and disclosure relate to each other as the wick to the light that catches it. This is because any concealment, once it is corrected, is a reason for disclosure of the Light related to that kind of concealment, and the Light that appears clings to it like light to a wick. Remember this on all your ways.

135) Now you can understand what our sages wrote, that the whole Torah is the names of the Creator. This seems puzzling, as there are many indecencies, such as names of wicked – Pharaoh, Balaam, etc., prohibition, impurity, ruthless curses in the two admonitions and so on. Thus, how can we understand that all these are names of the Creator?

136) To understand that, we must know that our ways are not His ways. Our way is to come from the imperfect to perfection. In His way, all the revelations come to us from perfection to the imperfect.

First, complete perfection emanates and emerges from Him. This perfection descends from His face and hangs down restriction by restriction, through several degrees, until it comes to the last, most restricted phase, suitable for our material world. And then the matter appears to us here in this world.

137) From the aforementioned, you will learn that the Holy Torah, whose Height is endless, did not emanate or emerge from before Him as it appears to us here in this world, since it is known that “The Torah and the Creator are one,” and this is not at all apparent in the Torah of our world. Moreover, one who engages in it Lo Lishma, his Torah becomes a potion of death for him.

Rather, when it was first emanated from Him, it was emanated and emerged in utter perfection, meaning in the actual form of “The Torah and the Creator are one.” This is called, “The Torah of Atzilut,” in the Introduction to the Corrections of The Zohar (p 3), that “He, His Life, and His Self are one.” Afterwards, it descended from His face and was gradually restricted through many restrictions, until it was given at Sinai, when it was written as it is before us here in this world, clothed in the crude dresses of the material world.

138) Yet, you should know that the distance between the dresses of the Torah in this world and the dresses of the Torah in the world of Atzilut is immeasurable. Yet, the Torah itself, meaning the Light within the dresses, is unchanged at all between the Torah of Atzilut and the Torah of this world, as it is written, “I the Lord change not” (Malachi 3:6).

Moreover, these crude dresses in our Torah of Assiya are not at all of inferior value with regard to the Light that is clothed in it. Rather, their importance is much greater, with respect to the end of their correction, than all its pure dresses in the Upper Worlds.

This is so because the concealment is the reason for the disclosure. After its correction, during the disclosure, the concealment is to the disclosure as a wick is to the light that grips it. The greater the concealment, the greater Light will cling to it when it is corrected. Thus, all these crude dresses that the Torah is clothed in, in this world, their value is not at all inferior to the Light that clothes it, but quite the contrary.

139) This is Moses’ triumph over the angels with his argument, “Is there envy among you? Is the evil inclination among you?” (Shabbat 89). It means that the greater concealment discloses a greater Light. He showed them that in the pure clothes that the Torah clothes in, in the world of the angels, the greater Lights cannot appear through them as they can in dresses of this world.

140) We thus learn that there is no change whatsoever from the Torah de Atzilut, where “The Torah and the Creator are one” through the Torah in this world. The only difference is in the dresses, since the dresses of this world conceal the Creator and hide Him.

Know that because of His clothing in the Torah, it is called “Teaching.” It tells you that even during the concealment of the face, and even during the double concealment, the Creator is instilled and clothed in the Torah. He is the “Teacher” and it is the Torah, but the crude clothes of the Torah before our eyes are as wings that cover and hide the Teacher who is clothed and hides in them.

However, when one is granted the revelation of the face in repentance from love in its fourth discernment, it is said about him, “yet shall not thy Teacher hide Himself any more, but thine eyes shall see thy Teacher” (Isaiah, 30:20). From then on, the clothes of the Torah no longer hide and conceal the “Teacher,” and one discovers for all time that “The Torah and the Creator are one.”

141) Now you can understand the meaning of the words, “Forsake Me and keep My law.” They interpreted, “I wish that they had left Me and kept My Torah – the Light in it reforms them” (YerushalmiHagiga, p 6b).

This is perplexing. They mean that they were fasting and tormenting to find the revelation of His face, as it is written, “they delight to draw near unto God” (Isaiah 58:2). Yet, the text tells them in the name of the Creator, “I wish you would leave Me, for all your labor is in vain and fruitless. I am found nowhere but in the Torah. Therefore, keep the Torah and look for Me there, and the Light in it will reform you and you will find Me,” as it is written, “those that seek Me shall find Me.”

142) Now we can somewhat clarify the essence of the wisdom of Kabbalah, enough for a reliable perception in the quality of that wisdom. Thus, one will not deceive oneself with false imaginations, as the masses envisage.

You should know that the Holy Torah divides into four discernments, which encompass the whole of reality. Three discernments are discerned in the general reality of this world. They are called “World,” “Year,” “Soul.” The fourth discernment is the conduct of existence of the above three parts of reality, their nourishment, their conducts, and all their incidents.

143) The outer part of reality, like the sky and the firmaments, the earth and the seas, etc., that are written in the Torah, all these are called, “World.” The inner part of reality – man and beast, animals and various birds, etc. – brought in the Torah, which exists in the above places, called “outer part,” are called “Soul.”

The evolution of reality throughout the generations is called “cause and consequence.” For example, in the evolution of the heads of the generations from Adam ha Rishon through Joshua and Caleb, who came to the land, which are brought in the Torah, the father is considered the “cause” of the son, who is “caused” by him. This evolution of the details of reality by way of the above cause and consequence is called, “Year.” Similarly, all the conducts of the existence of reality, both external and internal, in their every incident and conduct, brought in the Torah, are called “the existence of reality.”

144) Know that the four worlds are named in the wisdom of Kabbalah, AtzilutBeriaYetzira, and Assiya. When they came out and evolved, they emerged from one another like a seal and imprint. This means that anything that is written in the seal necessarily appears in what is imprinted from it, no more and no less, and so it was in the evolution of the worlds, as well.

Thus, all four discernments, WYS (World, Year, Soul), with all their modes of sustenance, which were in the world of Atzilut, came out, were imprinted, and manifested in their image in the world of Beria, as well. It is the same from the world of Beria to the world of Yetzira, down to the world of Assiya.

Thus, all three discernments in the reality before us, called WYS, with all their modes of sustenance, which are set before our eyes here in this world, extended and appeared here from the world of Yetzira, and in Yetzira from its superior.

In this manner, the source of the numerous details before our eyes is in the world of Atzilut. Moreover, even with the innovations that appear in this world today, each novelty must first appear Above, in the world of Atzilut, and from there hang down and appear to us in this world.

This is the meaning of the words of our sages: “There is not a blade of grass below that does not have a fortune and a guard above, which strike it and tell it: ‘Grow!’” (Beresheet Rabba, Chapter Ten). This is the meaning of the text, “One does not move one’s finger below, before one is declared Above” (Hulin p 7).

145) Know that because of the clothing of the Torah in the three discernments of reality, “World,” “Year,” “Soul,” and their existence in this material world, produce the prohibitions, impurities, and interdictions found in the revealed Torah. It has been explained above that the Creator is clothed in it by way of, “The Torah and the Creator are one,” but in great concealment. This is because these material dresses are the wings that cover and hide Him.

However, the clothing of the Torah in the form of the pure WYS, and their existence in the three Upper Worlds, called AtzilutBeriaYetzira, are generally named, “The Wisdom of Kabbalah.”

146) Thus, the wisdom of Kabbalah and the revealed Torah are one and the same. Yet, while a person receives from a Providence of concealed face, and the Creator hides in the Torah, it is considered that he is practicing the revealed Torah. In other words, he is incapable of receiving any illumination from the Torah of Yetzira, not to mention from Above Yetzira.

And when one is granted the revelation of the face, he begins to engage in the wisdom of Kabbalah. This is because the dresses of the revealed Torah themselves were purified for him, and his Torah became the Torah of Yetzira, called, “The Wisdom of Kabbalah.”

Even for one who is granted the Torah of Atzilut, it does not mean that the letters of the Torah have changed for him. Rather, the very same dresses of the revealed Torah have purified for him and became very pure clothes. They have become like the verse, “yet shall not thy Teacher hide Himself any more, but thine eyes shall see thy Teacher.” At that time, they become as, “He, His Life, and His Self are one.”

147) Let me give you an example, so as to bring the matter a little closer to your mind. For instance: While one was in concealment of the face, the letters and the dresses of the Torah necessarily hid the Creator. Hence, he failed, due to the sins and the mistakes he had committed. At that time, he was placed under the punishment of the crude dresses in the Torah, which are impurity, prohibition, and interdictions.

However, when one is awarded open Providence and repentance from love, when his sins become as virtues, all the sins and the mistakes he had failed in while being under the concealment of the face have now shed their crude and very bitter clothes, and wore the clothes of Light, Mitzva, and merits.

This is so because the same crude clothes have turned to virtues. Now they are as clothes that extend from the world of Atzilut or Beria, and they do not cover or hide The Teacher. On the contrary, “thine eyes shall see thy Teacher.”

Thus, there is no difference whatsoever between the Torah of Atzilut and the Torah in this world, between the wisdom of Kabbalah and the revealed Torah. Rather, the only difference is in the person who engages in the Torah. Two may study the Torah in the same portion and the same words, but to one, this Torah will be as the wisdom of Kabbalah and the Torah of Atzilut, while to the other, it will be the Torah of Assiya, the revealed.

148) Now you will understand the truth in the words of the Vilna Gaon in the prayer book, in the blessing for the Torah. He wrote that the Torah begins with Sod (secret), meaning the revealed Torah of Assyia, which is considered hidden, since the Creator is completely hidden there.

Then he moves on to the Remez (intimation), meaning that He is more revealed in the Torah of Yetzira. Finally, one attains the Peshat (literal), which is the Torah of Atzilut. It is called Peshat, for it is Mufshat (stripped) of all the clothes that conceal the Creator.

149) Once we have reached thus far, we can provide some idea and discernment in the four worlds, known in the wisdom of Kabbalah by the names, AtzilutBeriaYetziraAssiya of Kedusha (holiness), and in the four worlds ABYA of the Klipot, arranged one opposite the other, opposite the ABYA of Kedusha.

You will understand that in the four discernments of attainment of His Providence, and in the four degrees of love. First, we shall explain the four worlds ABYA of Kedusha, and we shall start from below, from the world of Assiya.

150) We have already explained the first two discernments of Providence of concealment of the face. You should know that both are considered the world of Assiya. This is why it is written in the book, The Tree of Life, that the world of Assiya is mostly evil, and even the little good contained in it is mixed with evil and is unrecognizable.

From the perspective of the first concealment, it follows that it is mostly bad, meaning the torments and the pains that those who receive this Providence feel. And from the perspective of the double concealment, the good is mixed with the bad, as well, and the good is completely indiscernible.

The first discernment of revelation of the face is considered “the world of Yetzira.” Hence, it is written in the book, The Tree of Life (Gate 48, Chapter Three), that the world of Yetzira is half good and half bad. This means that he who attains the first discernment of revelation of the face, which is the first form of conditional love, considered a mere “repentance from fear,” is called “medium,” and he is half unworthy, half worthy.

The second discernment of love is also conditional, but there is no trace of any harm or detriment between them. Also, the third discernment of love is the first discernment of unconditional love. Both are regarded as the world of Beria.

Hence it is written in the book, The Tree of Life, that the world of Beria is mostly good and only its minority is bad, and that minority of bad is indiscernible. This means that since the medium is awarded one Mitzva, he sentences himself to a scale of merit. And for this reason, he is considered “mostly good,” meaning the discernment form of love.

The minute, indiscernible evil that exits in Beria extends from the third discernment of love, which is unconditional. Also, he has already sentenced himself to a scale of merit, but he has not yet sentenced the whole world; hence, a minority in him is bad, since this love is not yet considered eternal. However, this minority is indiscernible because he still did not feel any harm or detriment, even toward others.

The fourth discernment of love, the unconditional love, which is also eternal, is considered the world of Atzilut. This is the meaning of what is written in the book, The Tree of Life, that in the world of Atzilut there is no evil whatsoever, and there, “evil shall not sojourn with Thee.”

This is because after one has sentenced the entire world to a scale of merit, too, love is eternal, complete, and no concealment and cover will ever be conceived. This is so because there is the place of the absolute revelation of the face, as it is written, “yet shall not thy Teacher hide Himself any more, but thine eyes shall see thy Teacher.” This is because now he knows all of the Creator’s dealings with all the people, as true Providence that appears from His name, “The Good who does good to the good and to the bad.”

151) Now you can also understand the discernment of the four worlds ABYA of Klipa, set opposite the ABYA of Kedusha, as in, “God hath made even the one as well as the other.” This is because the chariot of the Klipot of Assiya comes from the discernment of the concealed face in both its degrees. That chariot dominates to make man sentence everything to a scale of sin.

And the world of Yetzira of Klipa catches the scale of sin – which is not corrected in the world of Yetzira of Kedusha – in its hands. Thus, they dominate the medium, which receive from the world of Yetzira, by way of, “God hath made even the one as well as the other.”

The world of Beria of Klipa has the same power to cancel the conditional love, to cancel only the thing that love hangs on, that is, the imperfection in the love of the second discernment.

And the world of Atzilut of Klipa is what captures in its hand that minority of evil whose existence in Beria is not apparent, due to the third discernment of love. And even though it is true love, by the force of the Good who does good to the good and to the bad, which is considered Atzilut of Kedusha, still, because he has not been awarded sentencing the whole world to a scale of merit, the Klipa has the strength to fail the love with regard to Providence over others.

152) This is the meaning of what is written in The Tree of Life, that the world of Atzilut of the Klipot stands opposite the world of Beria, not opposite the world of Atzilut. This is so because only the fourth discernment of love extends from the world of Atzilut of Kedusha. Hence, there is no dominion to the Klipot there at all, since he has already sentenced the whole world to a scale of merit, and knows all the conducts of the Creator in His Providence on people, too, from the Providence of His name, “The Good who does good to the good and to the bad.”

However, in the world of Beria, from which extends the third discernment, there is still no sentencing of the whole world. Therefore, there is still a hold for the Klipot. Yet, these Klipot are considered the Atzilut of the Klipa, since they are opposite the third discernment, the unconditional love, and this love is considered Atzilut.

153) Now we have thoroughly explained the four worlds ABYA of Kedusha and the Klipot, which are the “vis-à-vis” of each and every world. They are considered the deficiency that exists in their corresponding world, in Kedusha, and they are the ones named “the four worlds ABYA of Klipot.”

154) These words suffice for any observer to feel the essence of the wisdom of Kabbalah to some degree. You should know that most of the authors of Kabbalah books did not direct their books, but only to such readers that have already attained a disclosure of the face and all the sublime attainments.

We should not ask, “If they have already been awarded attainments, then they know everything through their own attainment. Why then would they still need to delve in books of Kabbalah by other authors?”

However, it is not wise to ask that question. It is like one who engages in the literal Torah who has no knowledge of the conducts of this world with respect to the World, Year, Soul of this world, and who does not know people’s behavior and their conducts with themselves and with others. And also, he does not know the beasts and the birds in this world.

Would you even consider that such a person would be able to understand even a single issue in the Torah correctly? He would overturn the issues in the Torah from good to bad and from bad to good, and he would not find his hands or legs in anything.

So is the matter before us: Even if one has been awarded attainment, and even at the level of the Torah of Atzilut, he will still not perceive more than relates to his own soul. Yet, one must know all three discernments, World, Year, Soul, in their every incident and conduct in full consciousness, to be able to understand the issues in the Torah that relate to that world.

These issues are explained in The Book of Zohar and the genuine Kabbalah books with all their details and intricacies. Thus, every sage and one who understands with his own mind must contemplate them day and night.

155) 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 contemplated in the Thought of Creation to delight every creature. And one who has not been awarded in this life will be granted in the next life, etc., until one is awarded completing His 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. That 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 he does not have the vessels, when he engages in this wisdom, mentioning the names of the Lights and the vessels related to his soul, they immediately shine upon him to a certain extent. 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 draws upon him grace from Above, imparting him with abundance of sanctity and purity, which bring him much closer to achieving perfection.

156) Yet, there is a strict condition during the engagement in this wisdom – to not materialize the matters with imaginary and corporeal issues. This is because 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 receiving benefit. Therefore, our sages cautioned to study the wisdom only after forty years, or from a Rav, and other such cautions. All of that is for the above reason.

To rescue the readers from any materialization, I composed the book Talmud Eser Sefirot (The Study of the Ten Sefirot) by the Ari. There I collect from the books of the Ari all the principal essays concerning the explanation of the ten Sefirot in as simple and easy language as I could. I have also arranged the table of questions and table of answers for every word and issue. “…and that the will of God will succeed in his hand.”

Notes

[18] See explanation in the essay PARDESS.

The Agenda of the Assembly

Found in the book “Kabbalah for the student
Baruch Shalom HaLevi Ashlag (The RABASH)

 

In the beginning of the assembly, there should be an agenda. Everyone should speak of the importance of the society as much as he can, describing the profits that society will give him and the important things he hopes society will bring him, which he cannot obtain by himself, and how he appreciates the society accordingly.

It is as our sages wrote (Berachot 32), “Rabbi Shamlai said, ‘One should always praise the Creator, and then pray.’ Where did we get that? From Moses, as it is written, ‘And I besought the Lord at that time.’ It is also written, ‘O Lord God, Thou hast begun,’ and it is written, ‘Let me go over, I pray Thee, and see the good land.’”

And the reason we need to begin with praising the Creator is that it is natural that there are two conditions when one asks for something of another:

  1. That he has what I ask of him, such as wealth, power, and repute as being wealthy and affluent.
  2. That he will have a kind heart, meaning a desire to do good to others.

From such a person you can ask for a favor. This is why they said, “One should always praise the Creator, and then pray.” This means that after one believes in the greatness of the Creator, that He has all sorts of pleasures to give to the creatures and He wishes to do good, then it is pertinent to say that he is praying to the Creator, who will certainly help him, since He wishes to bestow. And then the Creator can give him what he wishes. Then, also, the prayer can be with confidence that the Creator will grant it.

Similarly, with love of friends, at the very beginning of the assembly, when gathering, we should praise the friends, the importance of each of the friends. To the extent that we assume the greatness of the society, one can appreciate the society.

“And then pray,” meaning that everyone should examine himself and see how much effort he is giving to the society. Then, when they see that you are powerless to do anything for the society, there is room for prayer to the Creator to help him, and give him strength and desire to engage in love of others.

And afterwards, everyone should behave the same as in the last three of the “Eighteen Prayer.” In other words, after having pleaded before the Creator, the Holy Zohar says that in the last three of the “Eighteen Prayer,” one should think as though the Creator has already granted his request, and he has departed.

In love of friends we should behave the same: After examining ourselves and following the known advice of praying, we should think as though our prayer has been answered and rejoice with our friends, as though all the friends are one body. And as the body wishes for all its organs to enjoy, we, too, want all our friends to enjoy themselves now.

Hence, after all the calculations comes the time of joy and love of friends. At that time, everyone should feel that he is happy, as though he had just sealed a very good deal that will earn him lots of money. And it is customary that at such a time he gives drinks to the friends.

Similarly, here everyone needs his friends to drink and eat cakes, etc. Because now he is happy, he wishes his friends to feel good, too. Hence, the dispersion of the assembly should be in a state of joy and elation.

This follows the way of “a time of Torah” and “a time of prayer.” “A time of Torah” means wholeness, when there are no deficiencies. This is called “right,” as it is written, “at His right hand was a fiery law.”

But “a time of prayer” is called “left,” since a place of deficiency is a place that needs correction. This is called “the correction of the Kelim (vessels).” But in the state of Torah, called “right,” there is no room for correction, and this is why Torah is called a “gift.”

It is customary to give presents to a person you love. And it is also customary to not love one who is deficient. Hence, at a “time of Torah,” there is no room for thoughts of correction. Thus, when leaving the assembly, it should be as in the last three of the “Eighteen Prayer.” And for this reason, everyone will feel wholeness.

Concerning the Importance of Friends

Found in the book “Kabbalah for the student
Baruch Shalom HaLevi Ashlag (The RABASH)

 

Concerning the importance of the friends in the society and how to appreciate them, meaning with which kind of importance everyone should regard his friend. Common sense dictates that if one regards one’s friend as being at a lower degree than one’s own, then he will want to teach him how to behave more virtuously than the qualities he has. Hence, he cannot be his friend; he can take the friend as a student, but not as a friend.

And if one sees one’s friend as being at a higher degree than his own, and sees that he can acquire good qualities from him, then he can be his Rav, but not his friend.

This means that precisely when one sees one’s friend as being at an equal degree to one’s own, one can accept the other as a friend and bond with him. This is so because a friend means that they are both in the same state. This is what common sense dictates. In other words, they have the same views and thus decide to bond. Then, both of them act towards the goal that they both wish to achieve.

It is like two like-minded friends who are doing some business together, so this business will bring them profits. In that state, they feel that they have equal powers. But should one of them feel that he is more competent than the other, he will not want to accept him as an equal partner. Instead, they would create a proportional partnership according to the strength and qualities that one has over the other. In that state, the partnership is a thirty-three or twenty-five percent partnership, and it cannot be said that they are equal in the business.

But with love of friends, when friends bond to create unity among themselves, it explicitly means that they are equals. This is called “unity.” For example, if they do business together and say that the profits will not be distributed equally, is this called “unity”? Clearly, a business of love of friends should be when all the profits and possessions that the love of friends yields will be equally controlled by them. They should not hide or conceal from one another, but everything will be with love, friendship, truthfulness, and peace.

But in the essay, “A Speech for the Completion of The Zohar,” it is written, “The measure of the greatness comes under two conditions: 1) to always listen and receive the appreciation of society, to the extent of their greatness; 2) the environment should be great, as it is written, ‘In the multitude of people is the king’s glory.’”

To accept the first condition, each student must feel that he is the smallest among all the friends, and then he will be able to receive the appreciation of the greatness from everyone. This is so because the greater one cannot receive from the smaller one, much less be impressed by his words. Only the lower one is impressed by the appreciation of the greater one.

And for the second condition, each student must extol each friend’s merit as though he were the greatest in the generation. Then the environment will affect him as a great environment should, since quality is more important than quantity.

It follows that in the matter of love of friends, they help each other, meaning it is enough for everyone to regard his friend as being of the same degree as his own. But because everyone should learn from his friends, there is the issue of Rav and disciple. For this reason, he should consider the friend as greater than himself.

But how can one consider one’s friend as greater than himself, when he can see that his own merits are greater than his friend’s, that he is more talented and has better natural qualities? There are two ways to understand this:

  1. He is going with faith above reason: once he has chosen him as a friend, he appreciates him above reason.
  2. This is more natural—within reason. If he has decided to accept the other as a friend, and works on himself to love him, than it is natural with love to see only good things. And even though there are bad things in one’s friend, he cannot see them, as it is written, “love covers all transgressions.”

We can see that a person may see faults in his neighbor’s children, but not in his own children. And when someone mentions some faults in his children, he immediately resists his friend and begins to declare his children’s merits.

And the question is, which is the truth? After all, there are merits to his children, and hence he is upset when others speak of his children. The thing is this, as I had heard it from my father: Indeed, each person has advantages and disadvantages. And both the neighbor and the father are saying the truth. But the neighbor does not treat the other’s children like a father to his children, since he does not have the same love for the children as the father does.

Hence, when he considers the other’s children, he sees only the children’s faults, since this gives him more pleasure. This is because he can show that he is more virtuous than the other because his own children are better. For this reason, he sees only the other’s faults. What he is seeing is true, but he sees only things he enjoys.

But the father, too, sees only the truth, except he regards only the good things that his children have. He does not see his children’s faults, since it gives him no pleasure. Hence, he is saying the truth about what he sees in his children. And because he regards only the things that can please him, he sees only the virtues.

It turns out that if one has love of friends, the law in love is that you want to see the friends’ merits and not their faults. Hence, if one sees some fault in one’s friend, it is not a sign that his friend is at fault, but that the fault is in him, meaning that because he flawed the love of friends, he sees faults in his friend.

Therefore, now he should not see to his friend’s correction. Rather, he himself needs correction. It follows from all the above that he should not care for the correction of his friend’s faults, which he sees in his friend, but he himself needs to correct the flaw he has created in the love of friends. And when he corrects himself, he will see only his friend’s merits and not his faults.