Shamati

August 8, 2017/0 Comments/in Library, Michael Laitman, Reading Materials /by sheilae

Shamati

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Divinity in Exile

I heard in 1942

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

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

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

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

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

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

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

The Matter of Spiritual Attainment

I heard

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

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

Atzmuto (His Essence)
Ein Sof (Infinity)
The Souls

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I heard on Shevat 12, February 6, 1944

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

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

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

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

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

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

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

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

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

I heard in 1945

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

What Is Support in the Torah, in the Work

I heard in 1944

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I heard in 1943

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

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

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

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

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

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

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

I heard on Tamuz, July 1944

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I heard on Elul, August 1942

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

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

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

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

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

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

What Is Make Haste My Beloved, in the Work

I heard on Tamuz, July 1944

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

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

Joy with a Quiver

I heard in 1948

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

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

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

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

The Essence of One’s Work

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

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

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

A POMEGRANATE

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

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

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

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

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

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

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

What Is the Greatness of the Creator

I heard in 1948

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

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

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

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

I heard on Av 24, August 3, 1945

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I heard in 1941, Jerusalem

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I heard in 1941, Jerusalem

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

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

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

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

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

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

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

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

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

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

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

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

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

I heard in 1940, Jerusalem

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

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

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

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

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

What Is the Creator Hates the Bodies, in the Work

I heard in 1943, Jerusalem

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Thus, when one feels that he should ask of the Creator to save him from death, meaning from the state of, “The evil in their life are called dead,” the contact between the person and the Creator is close contact. For this reason, for the righteous, a place of work is to need the Creator’s help; otherwise he is lost. This is what the righteous crave: a place to work so they will have close contact with the Creator.

It follows that if the Creator gives room for work, these righteous are very happy. This is why they said, “first to the iniquity-count.” For them it is joyous to now have a place to work, meaning that now they have become needy of the Creator and can now come into close contact with the Creator. This is because one cannot come to the King’s Palace but for some purpose.

This is the meaning of, “And ye shall take you.” It specifies you. This is because everything is in the hands of God except the fear of God. In other words, the Creator can give abundance of Light because this is what He has. But the darkness, the place of dearth, this is not in His domain.

Since there is a rule that there is fear of God only from a place of dearth, and a place of dearth is called “the will to receive,” it means that only then is there a place for labor. In what? In that it resists.

The body comes and asks, “What mean you by this service?” and one has nothing to answer to its question. Then one must assume the burden of the Kingdom of Heaven above reason as an ox to the burden and as a donkey to the load without any arguments. Instead, He said and His will was done. This is called “you,” meaning this work belongs precisely to you, and not to Me, meaning the work that your will to receive necessitates.

However, if the Creator gives one some luminescence from Above, the will to receive surrenders and annuls like a candle before a torch. Then one has no labor anyhow, since one no longer needs to take upon himself the burden of the Kingdom of Heaven coercively as an ox to the burden and as a donkey to the load, as it is written, “ye that love the Lord, hate evil.”

It means that the love of God extends only from the place of evil. In other words, to the extent that one has hatred for evil, meaning that one sees how the will to receive obstructs one from achieving the completeness of the goal, to that extent one needs to be imparted the love of God.

However, if one does not feel that one has evil, one cannot be granted the love of God. This is because he has no need for it, as he already has satisfaction in the work.

As we have said, one must not be angry when he has work with the will to receive, that it obstructs him in the work. One would certainly be more satisfied if the will to receive had been absent from the body, meaning that it would not bring its questions to man, obstructing him in the work of keeping Torah and Mitzvot.

However, one should believe that the obstructions of the will to receive in the work come to him from Above. One is given the force to discover the will to receive from Above because there is room for work precisely when the will to receive awakens.

Then one has close contact with the Creator, to help one turn the will to receive to be in order to bestow. And one should believe that from that extends contentment to the Creator, from one’s praying to Him, to draw him near by Dvekut (Adhesion), called “equivalence of form,” discerned as the annulment of the will to receive to be in order to bestow. The Creator says about that, “My sons defeated Me.” That is, I gave you the will to receive, and you ask of Me to give you a will to bestow instead.

Now we can interpret what is brought in the Gemarah (Hulin p. 7): “Rabbi Pinehas Ben Yair was going to redeem the captive. He came across the river Ginai (the name of the river was Ginai). He said to Ginai, ‘Divide your waters, and I will pass in you.’ It told him: ‘You are going to do the will of your Maker, and I am going to do the will of my Maker. You, perhaps do, perhaps not do, while I certainly do.’”

He said that the meaning is that he told the river, meaning the will to receive, to let him through it and reach the degree of doing the will of God, meaning to do everything in order to bestow contentment upon his Maker. The river, the will to receive, replied that since the Creator created it with this nature of wanting to receive delight and pleasure, it therefore does not want to change the nature in which the Creator had created it.

Rabbi Pinehas Ben Yair waged war on it, meaning he wanted to invert it to a will to bestow. This is called waging war on the creation, which the Creator had created in nature, called “the will to receive,” which the Creator had created, which is the whole of creation, called “existence from absence.”

One must know that during the work, when the will to receive comes to a person with its arguments, no arguments and no rationalities help with it. Though one thinks that they are just arguments, it will not help one defeat one’s evil.

Instead, as it is written, “He blunted its teeth.” This means to advance only by actions, and not by arguments. This is called that one has to increment powers coercively. This is the meaning of what our sages wrote, “He is coerced until he says ‘I want.’” In other words, through persistence, habit becomes a second nature.

One must especially try to have a strong desire to obtain the will to bestow and overcome the will to receive. The meaning of a strong desire is that a strong desire is measured by the proliferation of the in-between rests and the arrests, meaning the cessations between each overcoming.

Sometimes one receives a cessation in the middle, meaning a descent. This descent can be a cessation of a minute, an hour, a day, or a month. Afterwards, one resumes the work of overcoming the will to receive, and the attempts to achieve the will to bestow. A strong desire means that the cessation does not take him a long time and he is immediately reawakened to the work.

It is like a person who wants to break a big rock. He takes a big hammer and hammers many times all day long, but they are weak. In other words, he does not hammer the rock in one swing but brings the big hammer down slowly. After that he complains that this work of breaking the rock is not for him, that it must take a hero to have the ability to break this big rock. He says that he was not born with such great powers to have the ability to break the rock.

However, one who lifts this big hammer and strikes the rock in a big swing, not slowly but with a great effort, the rock immediately surrenders to him and breaks down. This is the meaning of, “like a hammer that breaketh the rock in pieces.”

Similarly, in the holy work, which is to bring the vessels of reception into Kedusha (Sanctity), we have a strong hammer, meaning words of Torah that give us good counsels. However, if it is not consistent, but with long intermissions in-between, one escapes the campaign and says that he was not made for this, but this work requires one who was born with special skills for it. Nevertheless, one should believe that anyone can achieve the goal, though he should try to always increment one’s efforts in overcoming. And then one can break the rock in a short time.

We must also know that for the effort to make contact with the Creator, there is a very harsh condition here: the effort must be in the form of adornment. Adornment means something that is important to a person. One cannot work gladly if the labor is not of importance, meaning that one has joy at now having contact with the Creator.

This matter is implied in the Citron. It is written about the citron, a fruit of the citrus tree,[1] that it should be clean above its nose. It is known that there are three discernments: A) Adornment, B) Scent, and C) Taste.

Taste means that the Lights are poured from Above downward, meaning below the Peh (Mouth), where there are the palate and the taste. This means that the Lights come in vessels of reception.

Scent means that the Lights come from below upward. This means the Lights come in vessels of bestowal, in the form of receiving and not bestowing below the palate and the throat. This is discerned as, “and he shall smell in the fear of the Lord” said about the Messiah. It is known that scent is ascribed to the nose.

Adornment is beauty, discerned as above one’s nose, meaning scentless. It means that there is neither taste nor smell there. Thus, what is there by which one can survive? There is only the adornment in it, and this is what sustains him.

We see about the citron that the adornment is in it precisely before it is suitable for eating. However, when it is suitable for eating, there is no adornment in it anymore.

This comes to tell us about the work of the first to count the iniquities. It means that precisely when one works in the form of “And ye shall take you,” meaning the work during the acceptance of the burden of the Kingdom of Heaven, when the body resists, then there is room for the joy of adornment.

This means that during this work the adornment is apparent. This means that if he has gladness from this work, it is because he considers this work as adornment, and not as disgrace.

In other words, sometimes one despises this work of assuming the burden of the Kingdom of Heaven, which is a time of a sensation of darkness, when one sees that no one can save him from the state he is in but the Creator. Then he takes upon himself the Kingdom of Heaven above reason, as an ox to the burden and as a donkey to the load.

One should be glad that now he has something to give to the Creator, and the Creator enjoys him having something to give to the Creator. But one does not always have the strength to say that this is a handsome work, called “adornment,” but he despises this work.

This is a harsh condition for one to able to say that he chooses this work over the work of whiteness, meaning that he does not sense a taste of darkness during the work, but then one feels a taste in the work. It means that then he does not have to work with the will to receive to agree to take upon himself the Kingdom of Heaven above reason.

If one does overcome oneself, and can say that this work is pleasant when he now keeps the Mitzva (Commandment) of faith above reason, and he accepts this work as adornment, this is called “A joy of Mitzva.”

This is the meaning of the prayer being more important than the response to the prayer. This is because in prayer one has a place for labor, and he needs the Creator, meaning he awaits heaven’s mercy. At that time one has a true contact with the Creator, and then he is in the King’s Palace. However, when the prayer is answered, he has already departed the King’s Palace since he has already taken what he had asked for and left.

Accordingly, we should understand the verse, “Thine oils have a goodly fragrance; thy name is as oil poured forth.” Oil is called “The Upper Light” when it flows. “Poured forth” means during the cessation of the abundance. At that time the scent remains from the oil. (Scent means that a Reshimo (Reminiscence) of what he’d had remains nonetheless. Adornment, however, is called so in a place where there is no hold at all, meaning even the Reshimo does not shine).

This is the meaning of Atik and AA. During the expansion, the abundance is called AA, which is Hochma (Wisdom), meaning open Providence. Atik comes from the (Hebrew) word VaYe’atek (Detachment), meaning the departure of the Light. In other words, it does not shine; and this is called “concealment.”

This is the time of rejection to clothing, which is the time of the reception of the King’s crown, which is considered Malchut (Kingdom) of Lights, regarded as The Kingdom of Heaven.

It is written about it in the Holy Zohar, “The Holy Shechina said to Rabbi Shimon, ‘There is no place to hide from you’ (meaning there is no place where I can hide myself from you).” It means that even in the greatest concealment in reality he still takes upon himself the burden of the Kingdom of Heaven with great joy.

The reason for it is that he follows a line of a will to bestow, and thus he gives what is in his hand. If the Creator gives him more, he gives more. And if he has nothing to give, he stands and cries like a crane for the Creator to save him from the evil waters. Hence, in this manner, too, he has contact with the Creator.

The reason that this discernment is called Atik, and Atik is the highest degree, is that the farther the thing is from clothing, the higher it is. One can feel in the most abstract thing, called “the absolute zero,” since there man’s hand does not reach.

This means that the will to receive can seize only in a place where there is some expansion of Light. Before one purifies one’s vessels so as to not blemish the Light, one is unable for the Light to come to him in a form of expansion in the Kelim (Vessels). Only when one marches on the path of bestowal, meaning in a place where the will to receive is not present, whether in mind or in heart, there the Light can come in utter completeness. Then the Light comes to him in a sensation that he can feel the sublimity of the Upper Light.

However, when one has not corrected the vessels to be in order to bestow, when the Light comes to a form of expansion, the Light must restrict and shine only according to the purity of the Kelim. Hence, at that time the Light appears to be in utter smallness. Therefore, when the Light is abstracted from clothing in the Kelim, the Light can shine in utter completeness and clarity without any restrictions for the lower one.

It follows that the importance of the work is precisely when one comes to a state of naught, meaning when one sees that he annuls his whole existence and being, for then the will to receive has no power. Only then does one enter the Kedusha.

We must know that “God hath made even the one as well as the other.” It means that as much as there is disclosure in Kedusha, to that extent the Sitra Achra (Other Side) awakens. In other words, when one claims, “it is all mine,” meaning the entire body belongs to Kedusha, the Sitra Achra, too, argues against him that the whole body should serve the Sitra Achra.

Hence, one must know that when one sees that the body claims that it belongs to the Sitra Achra, and cries the famous questions of “Who” and “What” with all its might, it is a sign that one is walking on the path of truth, meaning that one’s sole intention is to bestow contentment upon one’s Maker. Thus, the primary work is in precisely that state.

One must know that it is a sign that this work hits the target. The sign is that he fights and sends his arrows to the head of the serpent, since it yells and argues the argument of “What” and “Who,” meaning, “What mean you by this service?” In other words, what will you gain by working only for the Creator and not for yourselves? And the argument of “Who” means that this is Pharaoh’s argument who said, “Who is the Lord that I should obey His voice?”

It seems as if the “Who” argument is a rational argument. It is a common conduct that when one is told to go and work for someone, one asks for whom? Hence, when the body claims, “Who is the Lord that I should obey His voice,” it is a rational argument.

However, according to the rule that the ratio is not an object in itself, but is rather a mirror of what is present in the senses, it appears so in the mind. And this is the meaning of, “And the sons of Dan: Hushim.” This means that the mind judges only according to what the senses let it scrutinize and devise some inventions and contrivances to suit the demands of the senses.

In other words, what the senses demand, the mind tries to provide their wish. However, the mind itself has no need for itself, for any demand. Hence, if there is a demand for bestowal in the senses, the mind operates according to a line of bestowal, and the mind does not ask questions, since it is merely serving the senses.

The mind is like a person looking in the mirror to see if he is dirty. And all the places that the mirror shows are dirty, he goes and washes and cleans, since the mirror showed him that there are ugly things in one’s face that need to be cleaned.

However, the hardest thing of all is to know what is considered an ugly thing. Is it the will to receive, meaning the body’s demand to do everything only for oneself, or is the will to bestow the ugly thing, which the body cannot tolerate? The mind cannot scrutinize it, like the mirror, which cannot say what is ugly and what is beauty, but it all depends on the senses, and only the senses determine that.

Hence, when one accustoms oneself to work coercively, to work in bestowal, then the mind too operates by lines of bestowal. At that time it is impossible that the mind will ask the “Who” question, when the senses have already grown accustomed to work in bestowal.

In other words, the senses no longer ask the question, “What mean you by this service” since they are already working in order to bestow, and, naturally, the mind does not ask the “Who” question.

You find that the essence of the work is in “What mean you by this service?” And what one hears, that the body does ask the “Who” question, it is because the body does not want to degrade itself so. For this reason it asks the “Who” question. It appears to be asking a rational question, but the truth is that, as we have said above, the primary work is in the “What.”

LISHMA (for Her Name)

I heard in 1945

Concerning Lishma (for Her Name). In order for a person to obtain Lishma, one needs an awakening from Above, because it is an illumination from Above, and it is not for the human mind to understand. But he that tastes knows. It is said about that, “Taste and see that the Lord is good.”

Because of that, upon assuming the burden of the Kingdom of Heaven, one needs it to be in utter completeness, meaning only to bestow and not at all to receive. And if a person sees that his organs do not agree with this view, he has no other counsel except for prayer—to pour his heart out to the Creator, to help him make his body consent to enslaving itself to the Creator.

And do not say that if Lishma is a gift from Above, then what good is one’s surmounting and efforts and all the remedies and corrections that one performs in order to come to Lishma, if it depends on the Creator? Our sages said in that regard, “You are not free to rid yourself of it.” Rather, one must offer the awakening from below, and that is considered “prayer.” There cannot be a genuine prayer if he does not know in advance that without prayer it cannot be attained.

Therefore, the acts and the remedies that he performs in order to obtain Lishma create the corrected vessels to want to receive Lishma. Then, after all the deeds and the remedies can he pray in earnest because he saw that all his deeds brought him no benefit. Only then can he pray an honest prayer from the bottom of his heart, and then the Creator hears his prayer and gives him the gift of Lishma.

We should also know that by obtaining Lishma, one puts the evil inclination to death. This is because the evil inclination is called receiving for one’s own benefit. And by attaining the aim to bestow, one cancels the self-gratification. And death means that one no longer uses one’s vessels of reception for oneself. And since it is no longer active, it is considered dead.

If one considers what one receives for his work under the sun, one will find that it is not so difficult to subordinate oneself to the Creator, for two reasons:

One must strain oneself in this world in any case, whether one wants to or not.
Even during the work, if one works Lishma, one receives pleasure from the work itself.

It is as the Sayer from Dubna says about the verse, “Though has not called upon me oh Jacob, neither has thou worried thyself about me oh Israel.” It means that he who works for the creator has no effort. On the contrary, one has pleasure and elation.

But he who does not work for the Creator, but for other goals, cannot complain to the Creator for not giving him liveliness in the work, since he is working for another goal. One can complain only to the one he works for, and demand to be given vitality and pleasure during his work. It is said about him: “Anyone that trusts them shall be like them that maketh them.”

Do not be surprised that when one assumes the burden of the Kingdom of Heaven, when he wants to work in order to bestow upon the Creator, that he still feels no vitality at all, and that this vitality would compel one to assume the burden of the Kingdom of Heaven. Rather, one should accept it coercively, against his better judgment. Meaning, the body does not agree to this enslavement, why the Creator does not shower him with vitality and pleasure.

In fact, this is a great correction. Were it not for that, if the will to receive had agreed to this work, one would never have been able to obtain Lishma. Rather, he would always work for his own benefit, to satisfy his own desires. It is as people say, that the thief himself yells, “Catch the thief.” And then you cannot tell which is the real thief in order to catch him and reclaim the theft.

But when the thief, meaning the will to receive, does not find the work of accepting the burden of the Kingdom of Heaven tasteful, since the body accustoms itself to work against its own desire, one has the means by which to come to work only in order to bring contentment to one’s Maker, since one’s sole intention should be only for the Creator, as it says, “Then shalt thou delight thyself in the Lord.” Thus, when he served the Creator in the past, he did not sense any pleasure in the work. Rather his work was done by coercion.

However, now that one has accustomed oneself to work in order to bestow, one is rewarded with delighting in the Creator, and the work itself renders one pleasure and vitality. And this is considered that the pleasure, too, is specifically for the Creator.

When One Feels Oneself in a State of Ascent

I heard on Heshvan 23, November 9, 1944

When one feels oneself in a state of ascent, that he is high-spirited, when he feels that he has no desire but only for spirituality, it is then good to delve in the secrets of the Torah, to attain its internality. Even if one sees that although one exerts oneself to understand anything, and still does not know anything, it is still worthwhile to delve in the secrets of the Torah, even a hundred times in a single thing.

One should not despair, meaning say that it is useless since he does not understand anything. This is so for two reasons:

A) When one studies some issue and yearns to understand it, that yearning is called “a prayer.” This is because a prayer is a lack, meaning that one is craving what he lacks, that the Creator will satisfy his desire.

The extent of the prayer is measured by the desire, since the thing that one needs most, the desire for it is greater. For according to the measure of the need, so is the measure of the yearning.

There is a rule that in the thing that one makes the most effort, the exertion increases the desire, and one wants to receive fulfillment for one’s deficiency. Also, a desire is called “a prayer,” “the work in the heart,” since “the Merciful One wants the hearts.”

It turns out that then one can give a true prayer because when one studies the words of the Torah, the heart must be freed from other desires and give the mind the strength to be able to think and scrutinize. If there is no desire in the heart, the mind cannot scrutinize, as our sages said, “One always learns where one’s heart desires.”

In order for one’s prayer to be accepted, it must be a whole prayer. Hence, when scrutinizing in a whole measure, one educes from it a whole prayer, and then one’s prayer can be accepted, because the Creator hears a prayer. But there is a condition: the prayer must be a whole prayer, and not have other things mixed in the middle of the prayer.

B) The second reason is that at that time, since one is separated from corporeality to some extent, and is closer to the attribute of bestowal, the time is better suited to connect with the interior of the Torah, which appears to those who have equivalence with the Creator. This is because the Torah, the Creator, and Israel are one. However, when one is in a state of self-reception he belongs to the externality, and not to the internality.
Torah Lishma (for Her Name)

I heard on February 6, 1941

Torah is called Lishma primarily when one learns in order to know with utter certainty, within reason, without any doubts of lucidity of the truth, that there is a judge and there is judgment. There is a judgment means that one sees reality as it appears to our eyes. This means that when we work in faith and bestowal, we see that we are growing and climbing daily, since we always see a change for the better.

Conversely, when we work in a form of reception and knowledge, we see that we decline every day down to the ultimate lowness in reality.

When examining these two situations we see that there is a judgment and there is a judge. This is because while we do not follow the laws of the Torah of truth, we are instantly punished. In that state we see that there is a just judgment. In other words, we see that this is precisely the best and most capable way to achieve the truth.

This is considered that the judgment is just, that only in this manner can we come to the ultimate goal, to understand within reason, with complete and absolute understanding of which there is no higher, that only by way of faith and bestowal can we achieve the purpose.

Thus, if one studies for this purpose, to understand that there is a judgment and there is a judge, this is called Torah Lishma (for Her Name). This is also the meaning of what our sages said, “Great is the study that leads to an act.”

It seems that it should have said, “that brings to actions,” meaning to be able to do many deeds, in the plural form, and not in singular form. However, the thing is that, as mentioned above, the study should bring one only faith, and faith is called one Mitzva (Commandment), which sentences the whole world to merit.

Faith is called “doing,” because it is common conduct that one who does some thing, there must first be a reason that compels one to do within the reason. It is like the correlation between the mind and the action.

However, when some thing is above reason, that the reason does not let one do that thing, but to the contrary, then one must say that there is no reason in this act, but only an act. This is the meaning of, “If one performs one Mitzva, he is happy, for he has sentenced himself, etc. to a scale of merit.” This is the meaning of “Great is the study that leads to an act,” meaning an act without reason, called “above reason.”

You That Love the Lord, Hate Evil

I heard on Sivan 17, June 2, 1931

In the verse, “O ye that love the Lord, hate evil; He preserveth the souls of His saints; He delivered them out of the hand of the wicked,” he interprets that it is not enough to love the Creator, and to want to be awarded adhesion with the Creator. One should also hate evil.

The matter of hatred is expressed by hating the evil, called “the will to receive.” And one sees that one has no artifice to be rid of it, and at the same time one does not want to accept the situation. And one feels the losses that the evil causes him, and also sees the truth that one cannot annul the evil by himself, since it is a natural force by the Creator, who has imprinted the will to receive in man.

In that state, the verse tells us what one can do, meaning hate evil. And by that the Creator will keep him from that evil, as it is written, “He preserveth the souls of His saints.” What is preservation? “He delivered them out of the hand of the wicked.” In that state one is already a successful person, since he has some contact with the Creator, be it the tiniest connection.

In fact, the matter of evil remains and serves as an Achoraim (Posterior) to the Partzuf. But this is only by one’s correction: through sincere hatred of evil, it is corrected into a form of Achoraim. The hatred comes because if one wants to obtain adhesion with the Creator, then there is a conduct among friends: if two people come to realize that each hates what one’s friend hates, and loves what and whom one’s friend loves, then they come into a perpetual bonding, as a stake that will never fall.

Hence, since the Creator loves to bestow, the lower ones should also adapt to want only to bestow. The Creator also hates to be a receiver, as He is completely whole and does not need a thing. Thus, man, too, must hate the matter of reception for oneself.

It follows from all the above, that one must bitterly hate the will to receive, for all the ruins in the world come only from the will to receive. And through the hatred, one corrects it and surrenders under the Kedusha (Sanctity).

Out of the Hand of the Wicked

I heard on Av 5, July 25, 1944, at the completion of The Zohar

It is written, “O ye that love the Lord, hate evil; He preserveth the souls of His saints; He delivered them out of the hand of the wicked.” He asks, what is the connection between “hate evil” and “He delivered them out of the hand of the wicked?”

In order to understand that, we must first bring the words of our sages, “The world was not created, but either for complete righteous, or for complete evil.” He asks, is it worthwhile creating the world for complete evil, but not worthwhile for incomplete righteous?

He replies: from the perspective of the Creator, nothing has two meanings in the world. It is only from the perspective of the receivers, meaning according to the sensation of the receivers. This means that either the receivers feel a good taste in the world, or they feel a terribly bitter taste in the world.

This is because with every act that they do, they calculate it in advance when they do it, since no act is done purposelessly. Either they want to better their present state or to harm someone. But small things are not worthy of a purposeful operator.

Hence, those who accept the modes of conduct of the Creator in the world, determine it as good or bad depending on how they feel: whether it is good or bad. Because of that “you that love the Lord,” who understand that the purpose of creation was to do good to His creatures, in order for them to come to feel it, they understand that it is received precisely by Dvekut (Adhesion) and nearing the Creator.

Thus, if they feel any remoteness from the Creator, they call it “bad.” In that state, one considers oneself evil, since an intermediary state is unreal. In other words, either one feels the existence of the Creator and His Providence, or one imagines that “The earth is given into the hand of the wicked.”

Since one feels about oneself that he is a man of truth, meaning that he cannot deceive himself and say that he feels when he does not feel, hence, he immediately begins to cry to the Creator to have mercy on him and deliver him from the net of the Sitra Achra and all the alien thoughts. Because one is crying earnestly, the Creator hears his prayer. (And perhaps this is the meaning of “The Lord is nigh unto all them that call upon Him in truth.”) At that time “He delivered them out of the hand of the wicked.”

As long as one does not feel one’s true self, meaning the measure of one’s evil to a sufficient amount to awaken one to cry to the Creator out of the affliction that one feels with one’s recognition of evil, one is still unworthy of redemption. This is because one has not yet found the Kli (Vessel) to the hearing of the prayer, called “from the bottom of the heart.”

This is so because one still thinks that there is some good in him, meaning he does not descend to the bottom of the heart. In the bottom of the heart one thinks that he still has some good, and he does not notice with what love and fear he relates to the Torah and the Mitzvot, and this is why he does not see the truth.

Things that Come from the Heart

I heard on Av 5, July 25, 1944 during a festive meal for the completion of part of The Zohar

Regarding things that come from the heart, enter the heart. Hence, why do we see that even if things have already entered the heart, one still falls from his degree?

The thing is that when one hears the words of Torah from his teacher, he immediately agrees with his teacher, and resolves to observe the words of his teacher with his heart and soul. But afterwards, when he comes out to the world, he sees, covets, and is infected by the multitude of desires roaming the world, and he and his mind, his heart, and his will are annulled before the majority.

As long as he has no power to judge the world to a scale of merit, they subdue him. He mingles with their desires and he is led like sheep to the slaughter. He has no choice; he is compelled to think, want, crave, and demand everything that the majority demands. He then chooses their alien thoughts and their loathsome lusts and desires, which are alien to the spirit of the Torah. In that state he has no strength to subdue the majority.

Instead, there is only one counsel then, to cling to his teacher and to the books. This is called “From the mouth of books and from the mouth of authors.” Only by cleaving to them can he change his mind and will for the better. However, witty arguments will not help him change his mind, but only the remedy of Dvekut (adhesion), for this is a wondrous cure, as the Dvekut reforms him.

Only while one is inside Kedusha (Sanctity) can one argue with oneself and indulge in clever polemics, that the mind necessitates that he should always walk on the path of the Creator. However, one should know that even when he is wise and certain that he can already use this wit to defeat the Sitra Achra (other side), one must bear in mind that all this is worthless.

This is not an armament that can defeat the war on desire, for all these concepts are but a consequence he has attained after the aforementioned Dvekut. In other words, all the concepts upon which he builds his building, saying one must always follow in the path of the Creator, is founded in the Dvekut with his teacher. Thus, if he loses the foundation, then all the concepts are powerless, since they will now be lacking the foundation.

Hence, one must not rely on one’s own mind, but cleave once more to books and authors, for only that can help him, and no wit and intellect, as they are lifeless.

One’s Future Depends and Is Tied to Gratitude for the Past

I heard in 1943

It is written, “The Lord is high and the low will see,” that only the low can see the greatness. The letters Yakar (Precious) are the letters Yakir (will know). It means that one knows the greatness of a thing to the extent that it is precious to one.

One is impressed according to the importance of the thing. The impression brings one to a sensation in the heart, and according to the measure of one’s recognition of the importance, to that extent joy is born in him.

Thus, if one knows one’s lowness, that one is not more privileged than one’s contemporaries, meaning that one sees that there are many people in the world who were not given the strength to work the holy work even in the simplest of ways, even without the intent and in Lo Lishma (not for Her Name), even in Lo Lishma of Lo Lishma, and even in preparation for the preparation of the clothing of Kedusha (Sanctity), while he was imparted the desire and the thought to nevertheless occasionally do holy work, even in the simplest possible way, if one can appreciate the importance of it, according to the importance that one ascribes to the holy work, to that extent one should give praise and be grateful for it.

This is so because it is true that we cannot appreciate the importance of being able to sometimes keep the Mitzvot of the Creator, even without any intent. In that state one comes to feel elation and joy of the heart.

The praise and the gratitude that one gives for it expand the feelings, and one is elated by every single point in the holy work, and knows who’s worker he is, and thus soars ever higher. This is the meaning of what is written, “I thank Thee for the grace that Thou hast made with me,” meaning for the past, and by this one can confidently say, and he does say, “and that Thou will do with me.”

What Is “The Lord Is High and the Low Will See”

I heard on Shabbat Terumah, March 5, 1949, Tel-Aviv

“The Lord is high and the low will see.” How can there be equivalence with the Creator when man is the receiver and the Creator is the giver? The verse says to that, “The Lord is high and the low…”

If one annuls oneself, then one has no authority that separates him from the Creator. In that state one “will see,” meaning he is imparted Mochin de Hochma, “and the haughty He knoweth from afar.” However, a proud one, meaning one who has one’s own authority, is distanced, since one lacks the equivalence.

Lowness is not considered one’s lowering of oneself before others. This is humbleness, and one feels wholeness in this work. Rather, lowness means that the world despises one. Precisely when people despise, it is considered lowness. At that time one does not feel any wholeness, for it is a law that what people think affects a person.

Therefore, if people respect him, he feels whole; and those that people despise, they think of themselves as low.

I Shall Not Die but Live

I heard in 1943

In the verse, “I shall not die but live,” in order for one to achieve the truth, there must be a sensation that if one does not obtain the truth, one feels oneself as dead, because he wants to live. This means that the verse, “I shall not die but live” is said about one who wants to obtain the truth.

This is the meaning of “Jonah Ben (the son of) Amithai.” Jonah comes from the Hebrew word Honaa (Fraud), and Ben (son) from the Hebrew word Mevin (Understands). One understands because one always examines the situation one is in and sees that he has deceived himself, and he is not walking on the path of truth.

This is so because truth means to bestow, meaning Lishma. The opposite of that is fraud and deceit, meaning only to receive, which is Lo Lishma. By that one is later imparted the “Amithai,” meaning Emet (Truth).

This is the meaning of “thine eyes are as doves.” Eynaim (Eyes) of Kedusha (Sanctity), called Eynaim of the Holy Shechina (Divinity), are Yonim (Doves). They deceive us and we think that she has no Eynaim, as it is written in the Holy Zohar, “A fair maiden with no eyes.”

The truth is that one who is awarded the truth sees that she does have eyes. This is the meaning of “A bride whose eyes are handsome, her whole body needs no scrutiny.”

When Thoughts Come to a Person

I heard in 1943

“The Lord is thy shade.” If one thinks, the Creator too thinks of him. And when the Creator thinks, it is called “the mountain of the Lord.” This is the meaning of “Who shall ascend into the mountain of the Lord, and who shall stand in His holy place?” “He that hath clean hands.” This is the meaning of “But Moses’ hands were heavy,” “and a pure heart,” which is the heart.

The Most Important Is to Want Only to Bestow

I heard after Shabbat Vayikra, March 20, 1943

The most important is to not want anything except to bestow because of His greatness, because any reception is flawed. It is impossible to exit reception, but only to take the other extreme, meaning bestowal.

The moving force, meaning the extending force and the force that compels to work, is only His greatness. One must think that, ultimately, the efforts and the labor must be made, but through these forces one can yield some benefit and pleasure. In other words, one can please a limited body with one’s work and effort, which is either a passing guest or an eternal one, meaning that one’s energy remains in eternity.

This is similar to a person who has the power to build a whole country, and he builds only a hut that is ruined by a strong wind. You find that all the forces were wasted. However, if one remains in Kedusha (Sanctity), then all the forces remain in eternity. It is only from this that one should receive one’s basis for the work, and all other bases are disqualified.

The force of faith is sufficient for one to work in the form of bestowal. It means that one can believe that the Creator receives one’s work, even though one’s work is not so important in one’s eyes. Nevertheless, the Creator receives everything. If one attributes the work to Him, He welcomes and wants all the works, however they are.

Thus, if one wants to use faith by way of reception, then faith is not enough for him. This means that at that time he has doubts in the faith. The reason is that reception is not the truth, meaning in fact, one has nothing from the work; only the Creator will have from his work.

Therefore, one’s doubts are true. In other words, these alien thoughts that surface in one’s mind are true arguments. However, if one wants to use faith to walk in ways of bestowal, he will certainly have no doubts in the faith. If one has doubts, one must know that he probably does not want to walk on a way of bestowal, because for bestowal, faith is enough.

All that Pleases the Spirit of the People

I heard

All that pleases the spirit of the people. He asked, “But we have found that the greatest and most renowned were in disagreement. Thus, the spirit of the people is not pleased with it.”

He answered that they did not say “all the people,” but “the spirit of the people.” It means that only the bodies are in disagreement, meaning that each is working with the will to receive.

However, “the spirit of the people” is already spirituality. And “pleases”—that the righteous that extends the bounty extends for the whole generation. And only because they have not yet clothed their spirit, they cannot attain and feel the bounty that the righteous extended.

A Lot Is an Awakening from Above

I heard on Terumah 4, February 10, 1943

A lot is an awakening from above, when the lower one does not assist in anything. This is the meaning of “cast Pur,” “the lot.” Haman was complaining and said, “neither keep they the king’s laws.”

It means that enslavement begins for the worker in a state of Lo Lishma (not for Her Name), meaning for self-reception. Hence, why was the Torah given to them, because afterwards they are granted Lishma (for Her Name) and they are given the Lights and the attainment of supremacy?

Then comes the complainant and asks, “Why are they given these sublime things for which they did not work and did not hope, but their every thoughts and goals were only things that concern their own needs, called Lo Lishma”? This is the meaning of “The wicked may prepare it, but the just will wear it.”

It means that he was previously working in a state of wicked, meaning Lo Lishma, but for the receiver. Afterwards he was awarded Lishma, meaning that all the work enters the domain of Kedusha (Sanctity), meaning everything to bestow. This is the meaning of, “the just will wear it.”

This is the meaning of Purim as Yom Kippurim (Day of Atonement). Purim is an awakening from Above, and Yom Kippurim is an awakening from below, meaning through repentance. However, there is awakening from Above there, too, corresponding to the lots that were there, “one lot for the Lord, and the other lot for Azazel,” and the Creator is the scrutinizer.

The Lots on Yom Kippurim and with Haman

I heard on Terumah 6, February 12, 1943

It is written (Leviticus 16:8), “And Aaron shall cast lots upon the two goats: one lot for the Lord, and the other lot for Azazel.” With Haman it is written (Esther 3:7), “they cast Pur, that is, the lot.”

A lot applies where there cannot be a scrutiny in the mind because the mind does not reach there to be able to sort out which is good and which is evil. In that state a Pur is cast, when they rely not on their mind, but on what the lot tells them. It follows that when using the word “lot,” it comes to tell us that now we are going above reason.

Regarding the seventh of Adar (sixth day of the Hebrew calendar), on which Moses was born and on which Moses died, we must understand what Adar means. It comes from the word Aderet (mantle), as it is written about Elijah (Kings 1 19:19) “and cast his mantle upon him.” Aderet comes from the word Aderet Se’ar (hair), which are discerned as Se’arot (hair) and Dinim (judgments), which are alien thoughts and ideas in the work, distancing one from the Creator.

Here there is a matter of overcoming them. And although one sees many contradictions found in His Providence, one should still overcome them through faith above reason, and say that they are benevolent Providence. This is the meaning of what is written about Moses, “And Moses hid his face.” It means that he saw all the contradictions and held them through exertion by the power of faith above reason.

It is as our sages said, “In return for ‘and Moses hid his face; for he was afraid to look’ he was rewarded with, ‘and the similitude of the Lord doth he behold.’” This is the meaning of, “Who is blind, but My servant? Or deaf, as My messenger?”

It is known that Eynaim (eyes) are called “reason,” “mind,” meaning the mind’s eyes. This is because with something that we perceive in the mind, we say, “but we see that the mind and the reason necessitate that we say so.”

Hence, one who goes above reason is as one who has no eyes, and he is called “blind,” meaning pretends to be blind. Also, one who does not want to hear what the spies tell him and pretends to be deaf is called “deaf.” This is the meaning of “Who is blind, but My servant? Or deaf, as My messenger?”

However, when one says, “that have eyes, and see not, that have ears, and hear not,” it means that he does not want to obey what the reason necessitates, and what the ears hear, as it is written about Joshua the son of Nun, that a bad thing never entered his ears. This is the meaning of Aderet Se’ar, that he had many contradictions and judgments. Each contradiction is called Se’ar (hair), and under each Se’ar there is a dent.

It means that one makes a dent in the head, meaning the alien thought fissures and punctures one’s head. When one has many alien thoughts it is considered having many Se’arot, and this is called Aderet Se’ar.

This is the meaning of what is written about Elisha: “So he departed thence, and found Elisha the son of Shaphat, who was plowing with twelve yoke of oxen before him, and he with the twelfth; and Elijah passed over unto him, and cast his mantle upon him” (Kings 1, 19). (Yoke means a pair of Bakar (oxen), since they were plowing with pairs of oxen together that were tightened. This is called a yoke.) Baker means Bikoret (criticism), and twelve refers to the completeness of the degree (like twelve months and twelve hours).

It means that one already has all the discernments of the Se’arot that can be in the world, and then form the Se’arot, the Aderet Se’ar is made. However, with Elisha, it was in the form of the morning of Josef, as it is written, “As soon as the morning was light, the men were sent away, they and their asses.”

It means that one has already been awarded the Light that rests over these contradictions, since through the contradictions, called criticism, when wanting to overpower them, it is by drawing Light on them. It is as it is written, “He that comes to purify is aided.”

Because one has already drawn the Light on all the criticism, and has nothing more to add, since all the criticism has been completed in him, then the criticism and the contradictions in him end by themselves. This follows the rule that there is no purposeless operation, since there is no purposeless operator.

We must know that what appears to one as things that contradict the guidance of “Good that Doeth Good,” is only to compel one to draw the Upper Light on the contradictions, when wanting to prevail over the contradictions. Otherwise one cannot prevail. This is called “the greatness of the Creator,” which one extends when having the contradictions, called Dinim (judgments).

It means that the contradictions can be annulled if one wants to overcome them, only if one extends the greatness of the Creator. You find that these Dinim cause the drawing of the greatness of the Creator. This is the meaning of what is written, “and cast his mantle upon him.”

It means that afterwards he attributed the whole mantle of hair to Him, meaning to the Creator. It means that now one sees that the Creator gave him this mantle deliberately in order to draw the Upper Light on them.

However, one can only see that later, meaning after one has already been granted the Light that rests on these contradictions and Dinim that he had had in the beginning. This is so because he sees that without the hair, meaning the descents, there would not be a place for the Upper Light to be there, as there is no Light without a Kli (vessel).

Hence, one sees that all the greatness of the Creator that he had obtained was because of the Se’arot and the contradictions he had had. This is the meaning of, “the Lord on high is mighty.” It means that the greatness of the Creator is awarded through the Aderet, and this is the meaning of, “let the high praises of God be in their mouth.”

This means that through the faults in the work of God, it causes one to elevate oneself upward, as without a push one is idle to make a movement. One consents to remain in the state one is in, whereas if one descends to a lower degree than one understands, that gives one the power to prevail, for one cannot stay in such a bad situation, since one cannot consent to remain like that, in the state one has descended to.

For this reason one must always prevail and come out of the state of descent. In that state one must draw upon himself the greatness of the Creator. That, in turn, causes one to extend higher forces from Above, or he will remain in utter lowness. It follows that through the Se’arot one gradually discovers the greatness of the Creator, until one finds the Names of the Creator, called “the thirteen attributes of Mercy.” This is the meaning of “and the elder shall serve the younger,” and “the wicked shall prepare it, but the just shall wear it,” and also, “and thou shalt serve thy brother.”

It means that the whole enslavement, meaning the contradictions that were, appeared to be obstructing the Holy Work, and were working against Kedusha (Sanctity). Now, when granted the Light of God, which is placed over these contradictions, one sees the opposite, that they were serving Kedusha. This means that through them, there was a place for Kedusha to clothe in their dresses. And this is called “the wicked shall prepare it, but the just shall wear it,” meaning that they gave the Kelim (vessels) and the place for the Kedusha.

Now we can interpret what our sages wrote (Hagiga 15a), “Rewarded—a righteous. He takes his share and his friend’s share in heaven. Convicted—a wicked. He takes his share and his friend’s share in hell.” It means that one takes the Dinim and the alien thoughts of one’s friend, which we should interpret over the whole world, meaning that this is why the world was created filled with so many people, each with his own thoughts and opinions, and all are present in a single world.

It is so deliberately, so that each and every one will be incorporated in all of one’s friend’s thoughts. Thus, when one repents, the profit from it will be Hitkalelut (mingling/ incorporation/integration).

It is so because when one wants to repent, one must sentence oneself and the entire world to a scale of merit, since he himself is incorporated in all the alien notions and thoughts of the entire world. This is the meaning of, “Convicted—a wicked. He takes his share and his friend’s share in hell.”

It follows that when one was still wicked, called “Convicted,” one’s own share was of Se’arot, contradictions, and alien thoughts. One was also mingled with one’s friend’s share in hell, meaning he was incorporated in all the notions of all the people in the world.

Therefore, when later one becomes “Rewarded—a righteous”, meaning after one repents, he sentences himself and the entire world “to a scale of merit, he takes his share and his friend’s share in heaven.” This is because one must draw Upper Light for the alien thoughts of all the people in the world, too, since he is mingled with them, and he must sentence them to a scale of merit.

This is precisely through extending the Upper Light over these Dinim of the public. Although they themselves cannot receive this Light that he had drawn on their behalf because they do not have the prepared Kelim for that, but he drew it for them as well.

Yet, we must understand according to the famous rule that one who causes extension of Lights in Upper Degrees, they say that to the extent that one induces Light in the Upper One, one receives from these Lights, too, since he was the cause. Accordingly, the wicked, too, should have received a part of the Lights that they induced in the righteous.

To understand that, we must precede with the matter of the lots. There were two lots, as it is written, “one lot for the Lord, and the other lot for Azazel.” It is known that a lot is a matter of above reason. Hence, when the lot is above reason it causes the other to be for Azazel.

This is the meaning of “it shall whirl upon the head of the wicked.” It is so because he extended the Upper Light through these contradictions. You find that in this manner the greatness of the Creator increases, and for the righteous it is a drawback, since their whole desire is only within reason. And when the Light that comes based on above reason increases, they wither away and become annulled.

Hence, all the wicked have is their help to the righteous to extend the greatness of the Creator, and afterwards, when they are annulled. This is called “Rewarded—he takes his share and his friend’s share in heaven.” (This implies that only one who helped make the correction of creating the reality of appearance of the Light through good deeds, hence this act remains in Kedusha. One receives what one induces Above, to make a place for the expansion of the Light. In that state the lower one receives what it causes to the Upper One. However, the contradictions and the Dinim are cancelled, since they are replaced by the greatness of the Creator, which appears over the above reason, while they want it to appear specifically on Kelim of within reason; and this is why they are annulled. This is how it can be interpreted).

However, the alien thoughts, too, which the public caused to draw greatness over them, that Light remains for them. When they are worthy of receiving, they will receive what each causes the drawing of the Upper Light on them, too.

This is the meaning of “A path that runs through the split of the hair,” brought in the Holy Zohar (Part 15, and in The Sulam Commentary item 33 p.56), which distinguishes between right and left. The two lots that were on Yom Kippurim, which is repentance out of fear. Also, there was a lot on Purim, which is repentance out of love.

This is so because it was then prior to the building of the Temple, and at that time they needed repentance out of love. But first, there had to be a need for them to repent. This need causes Dinim and Se’arot (plural for hair). And this is the meaning that Haman was given authority from Above, by way of, I place government over you, that he will rule over you.

This is why it was written that Haman “had cast pur, that is, the lot,” on the month of Adar, which is the twelfth, as it is written “twelve oxen,” written with regard to Elisha. It is written, “two rows, six in a row,” which is the month of Adar, meaning Aderet Se’ar, which are the greatest Dinim.

By that, Haman knew that he would defeat Israel, since Moses had died on the month of Adar. However, he did not know that Moses was born on it, by way of “and they saw that it was good.” It is so because when one strengthens in the toughest situation, one is granted the greatest Lights, called “the greatness of the Creator.”

This is the meaning of “fine twined linen.” In other words, because they have been granted “the path that runs in the split of the hair,” “two rows, six in a row,” then twined, from the words a stranger removed. It means that the Sitra Achra, meaning the stranger, is annulled and gone because he has already completed his task.

You find that all the Dinim and the contradictions came only to show the greatness of the Creator. Hence, with Jacob, who was a smooth man, without Se’arot, it was impossible to disclose the greatness of the Creator, since he had no cause and need to extend them. For this reason Jacob was unable to receive the blessings from Issac, as he had no Kelim (Vessels), and there is no Light without a Kli (Vessel). This is why Rebecca advised him to take Esau’s clothes.

And this is the meaning of “and his hand had hold on Esau’s heel.” This means that although he did not have any hair, he took it from Esau. This is what Isaac saw and said, “the hands are the hands of Esau, but the voice was the voice of Jacob.” In other words, Isaac liked the correction that Jacob did and by that his Kelim for the blessings were made.

This is the reason that we need such a big world with so many people. It is so that each will be incorporated in his friend. It follows that each individual is incorporated in thoughts and desires of an entire world.

This is why a person is called “a small world” in itself, for the above reason. This is also the meaning of “Not rewarded.” This means that when one has still not been purified, “He takes his share and his friend’s share in hell.” It means that he is incorporated with his friend’s hell.

Moreover, even when one has already corrected one’s own part of hell, if he has not corrected his friend’s share, meaning he has not corrected his part that is incorporated with the world, one is still not considered whole.

Now we understand that although Jacob himself was smooth, without Se’arot, he still held the heel of Esau. It means that he takes the Se’arot by being incorporated with Esau.

Hence, when one is rewarded with correcting them, he takes his friend’s share in Heaven, referring to the measure of the greatness of the Upper Light that he had extended over the Se’arot of the public. He is awarded that, although the public still cannot receive because their qualification for it is missing.

Now we can understand the argument of Jacob and Esau. Esau said, “I have enough,” and Jacob said, “I have everything,” meaning “two rows, six in a row,” meaning within reason and above reason, which is the will to receive and the Light of Dvekut (Adhesion).

Esau said, “I have enough,” which is a Light that comes in vessels of reception, within reason. Jacob said that he had everything, meaning both discernments. In other words, he was using the vessels of reception, and also had the Light of Dvekut.

This is the meaning of the mixed multitude that made the calf and said, “this is thy god oh Israel,” meaning Ele (These) without the Mi (who), meaning that they wanted to connect only to the Ele, and not to the Mi. It means that they did not want both, which is the Mi and the Ele, which together make up the name Elokim (God), meaning enough and everything. This they did not want.

This is the meaning of the Cherubim, which are Kravia and Patia. One Cherub on the one end, which is the discernment of enough, and one Cherub on the other end, which is the discernment of everything. This is also the meaning of “the Voice speaking unto him from between the two cherubim.”

But how can that be? After all they are ends, opposite from one another. Still, he still had to make a Patia (fool) and thus receive. And this is called above reason: one does what one is told although he does not understand anything that he is told.

Regarding the “everything,” called above reason, one should try to work with gladness since through gladness the true measure of the everything appears. If one has no gladness, then one should afflict oneself at having no gladness, since this is the primary place of the work, to discover the gladness by working above reason.

Hence, when one has no gladness from this work, one should afflict oneself for it. And this is the meaning of the text, “whose heart maketh him willing,” which means being sick and tormented at not having gladness from this work.

This is also the meaning of “because thou didst not serve the Lord thy God with gladness by reason of the abundance of all things.” Instead, you left the everything and took only the enough. Hence, in the end you will be far below and without anything, meaning you will lose the enough too. However, to the extent that one has the “everything,” and is in gladness, to that extent one is imparted the “enough.”

Accordingly, we should interpret “the women weeping for Tammuz” (Ezekiel 8). Rashi interprets that they had idolatry, that he had lead inside his eyes, and they were heating it to melt the lead out of the eyes.

We should interpret the matter of crying, meaning that they have no gladness because there is dust in the eyes. Dust is Behina Dalet, meaning the Kingdom of Heaven, which is faith above reason.

This discernment bears the form of dust, meaning it is unimportant. And this work has the taste of dust, that is, it is as unimportant as is dust. The allegory about the women weeping for Tammuz is that they burn this idolatry so that through the heating, the dust will come out from the lead.

It implies that they are crying for the work that they were given to believe in His benevolent guidance above reason, while within reason they see only contradictions in His guidance. This work is the work of Kedusha, and they want to remove the dust, meaning the work of above reason, called “dust.” However, the eyes, called “sight,” imply seeing His guidance, being within reason. And this is called “idolatry.”

This resembles a person whose trade is to make pots and vessels from earth, whose work is to make clay pots. The order is that first of all, he makes round balls of clay, and then cuts and makes holes in the balls. And when the young son sees what his father is doing he cries, “Father, why are you ruining the balls?” The son does not understand that the father’s primary goal is the holes, since only the holes can become receptacles, and the son wants to block the holes that the father made in the balls.

So it is here. This dust inside the eyes, which blocks his vision, so wherever he looks he finds contradictions in Providence. Yet, this is the whole Kli by which he can discover the sparks of unconditional love, called “a joy of Mitzva.” It is said about that, “had the Creator not helped him, he would not have prevailed.” It means that if the Creator had not given him these thoughts, he would have been unable to receive any ascension.

The Profit of a Land

I heard on Tevet 1942

It is known that nothing appears in its true form, only through its opposite, “as far as light excelleth darkness.” This means that everything points to another, and by the opposite of some thing, the existence of its opposite can be perceived.

Hence, it is impossible to attain something in complete clarity if its parallel is absent. For example: it is impossible to estimate and say that something is good, if its opposite is missing, pointing to the bad. It is the same with bitterness and sweetness, love and hate, hunger and satiation, thirst and saturation, adhesion and separation. It turns out that it is impossible to come to love adhesion prior to acquiring the hate of separation.

To be rewarded with the degree of hating separation, one must first know what separation is, meaning what he is separated from, and then one may say that he wants to correct that separation. In other words, one should examine from what and from whom he is separated. After that he can try to amend it and connect himself to the one he has become separated from. If, for example, one understands that he will benefit from joining with Him, then he can assume and know what one loses by remaining separated.

Gain and loss are measured according to the pleasure and the suffering. One stays away from something that causes one suffering, and hates it. The measure of the distance depends on the measure of the suffering, since it is human nature to escape from suffering. Hence, one depends on the other, meaning to the extent of the suffering, one exerts and does all kinds of deeds so as to stay away from it. In other words, the torments cause hate for the thing that induces torments, and to that extent one stays far from it.

It follows that one should know what is equivalence of form in order to know what he must do to achieve adhesion, called “equivalence of form.” By that he will come to know what are disparity of form and separation.

It is known from books and from authors that the Creator is benevolent. This means that His guidance appears to the lower ones as benevolence; and this is what we must believe.

Therefore, when one examines the conduct of the world, and begins to examine himself or others, how they suffer under Providence instead of delighting, as is fitting for His Name—Benevolent—it is then hard for him to say that Providence is benevolent and imparts abundance.

However, we must know that in that state, when they cannot say that the Creator imparts only good, they are considered wicked because suffering makes them condemn their Maker. Only when they see that the Creator imparts them pleasure do they justify the Creator. It is as our sages said, “Who is righteous? He who justifies his Maker,” meaning he who says that the Creator leads the world in a righteous way.

Thus, when one suffers, one draws far from the Creator, since he naturally becomes hateful of Him who imparts him torments. Consequently, where one should have loved the Creator, he now becomes the opposite, for he has come to hate the Creator.

Accordingly, what should one do in order to come to love the Creator? For that purpose we are granted the remedy of engaging in Torah and Mitzvot, for the Light in it reforms. There is Light there, which lets one feel the severity of the state of separation. And slowly, as one intends to acquire the Light of Torah, hatred for separation is created in him. He begins to feel the reason that causes him and his soul to be separated and far from the Creator.

Thus, one must believe that His guidance is benevolent, but since one is immersed in self-love, it induces disparity of form in him, since there was a correction called in order to bestow, called “equivalence of form.” Only in this manner can we receive this delight and pleasure. The inability to receive the delight and pleasure that the Creator wants to give evokes in the receiver hatred for separation, and then one can discern the great benefit in equivalence of form and one begins to yearn for adhesion.

In consequence, every form points to another form. Thus, all the descents where one feels that he has come to separation are an opportunity to discern between something and its opposite. In other words, one should learn the benefits of the ascents from the descents. Otherwise, one would be unable to appreciate the importance of being brought near from Above, and the ascents that he is given. He would not be able to extract the importance that he could extract, as when one is given food without ever having felt hunger.

It turns out that the descents, which are the times of separation, produce the importance of adhesion in the ascents, while the ascents make him hate the descents that the separation causes him. In other words, he cannot assess how bad the descents are, when one speaks slander about Providence and does not even feel whom he slanders, to know that he must repent for such a sin. This is called “slandering against the Creator.”

Thus, it follows that precisely when one has both forms can he discern the distance between one and the other, “as far as Light excelleth darkness.” Only then can one assess and regard the matter of adhesion, by which the delight and pleasure in the Thought of Creation can be acquired, being “His desire to do good to His creations.” Everything that appears to our eyes is but what the Creator wants us to attain the way we do, since they are ways by which to achieve the complete goal.

Yet, it is not so simple to acquire adhesion with the Creator. It requires great effort and exertion to acquire the sensation and feeling of delight and pleasure. Before that, one must justify Providence, believe above reason that the Creator behaves in goodness with the creatures, and say, “They have eyes and see not.”

Our sages say, “Habakkuk came and ascribed them to one,” as it is written, “The righteous shall live by his faith.” It means that one need not engage oneself in details, but concentrate his entire work on a single point, a rule, which is faith in the Creator. This is what he should pray for, meaning that the Creator will help him become capable of advancing in the form of faith above reason. There is power in the faith: through it, one comes to hate the separation. This is considered that faith indirectly makes him hate the separation.

We see that there is a great difference between faith, seeing, and knowing. Something that can be seen and known, if the mind necessitates that it is good to do that thing and decides on that once, that decision is enough regarding that thing that he decided on. In other words, he executes in the form that he had decided. This is so because the mind accompanies him in every single act so as not to break what the mind had told him, and lets him understand by one hundred percent, to the extent that the mind brought him to the decision he has reached.

However, faith is a matter of potential agreement. In other words, he overpowers the mind and says that it is indeed worthwhile to work as faith necessitates to work—above reason. Hence, faith above reason is useful only during the act, when he believes. Only then is he willing to exert above reason in the work.

Conversely, when he leaves faith for but a moment, meaning when faith weakens for a brief moment, he immediately ceases the Torah and the work. It does not help him that a short while ago he took upon himself the burden of faith above reason.

However, when he perceives in his mind that this is a bad thing for him, that it is something that risks his life, he needs no repetitive explanations and reasoning why it is a dangerous thing. Rather, since he once fully realized in his mind that he should practice these things, of which the mind tells him specifically which is bad and which is good, he now follows that decision.

We see the difference that exists between what the mind necessitates and what only faith necessitates, and what is the reason that when something is based on faith we must constantly remember the form of the faith, otherwise he falls from his degree into a state of wickedness. These states might happen even in a single day; one may fall from his degree many times in one day because it is impossible that faith above reason will not stop even for a moment during one day.

We must know that the reason for forgetting the faith stems from the fact that faith above the reason and the mind is against all the desires of the body. Since the desires of the body come by the nature imprinted in us, called “will to receive,” whether in the mind or in the heart, hence, the body always draws to our nature. Only when cleaved to faith does it have the power to bring him out of the bodily desires and go above reason, meaning against the body’s reason.

Hence, before one acquires the vessels of bestowal, called adhesion, faith cannot be found in him on a permanent basis. When faith does not shine for him, he sees that he is in the lowest possible state, and it all comes to him because of the disparity of form, which is the will to receive for himself. This separation causes him all the torments, ruins all the buildings and all the efforts he had put into the work.

He sees that the minute he loses faith, he is in a worse state than when he started on the path of work in bestowal. Thus one acquires hatred for the separation, since he immediately begins to feel torments in himself, and in the entire world. It becomes hard for him to justify His Providence over the creatures, regarding it as benevolent, and then he feels that the whole world has grown dark before him, and he has nothing from which to receive gladness.

Hence, every time one begins to correct the flaw of slandering Providence he acquires hate for the separation. And through the hate that he feels in the separation he comes to love adhesion. In other words, to the extent that he suffers during the separation, so he draws nearer to adhesion with the Creator. Similarly, to the extent that he feels the darkness as bad, he comes to feel that adhesion is a good thing. Then he knows how to value it when he receives some adhesion, for the time being, and then knows how to appreciate it.

Now we can see that all the torments that exist in the world are but a preparation for the real torments. These are the torments that one must reach, or he will not be able to acquire anything spiritual, as there is no Light without a vessel. These torments, the real torments, are called “condemnation of Providence and slandering.” This is what one prays for, to not slander Providence, and these are the torments that the Creator accepts. This is the meaning of the saying that the Creator hears the prayer of every mouth.

The reason the Creator responds to these torments is that then one does not ask for help for his own vessels of reception, since we can say that if the Creator grants him everything he wishes, it might bring him farther from the Creator due to the disparity of form that he would thus acquire. Rather, it is to the contrary: one asks for faith, for the Creator to give him strength to prevail and be awarded equivalence of form, for he sees that by not having permanent faith, meaning when faith does not shine for him, he comes to thoughts of doubt about Providence.

That, in turn, brings him to a state called “evil,” when he condemns his Maker. It turns out that all the suffering he feels is because he slanders Providence. It turns out that what hurts him is that where he should have been praising the Creator, saying “Blessed is He who has created us in His Glory,” meaning that the creatures respect the Creator, he sees that the world’s conduct is unfitting for His glory, since everyone complains and demands that first it should be open Providence that the Creator leads the world in benevolence. Since it is not open, they say that this Providence does not glorify Him, and that pains him.

Thus, by the torment one feels, he is compelled to slander. Hence, when he asks of the Creator to impart him the power of faith and to be awarded benevolence, it is not because he wants to receive good so as to delight himself. Rather, it is so that he will not slander; this is what pains him. For himself, he wants to believe above reason that the Creator leads the world in benevolence, and he wants his faith to settle in the sensation as though it is within reason.

Therefore, when he practices Torah and Mitzvot he wants to extend the Light of God not for his own benefit, but since he cannot bear not being able to justify His Providence, which is in benevolence. It pains him that he desecrates the name of God, whose name is Benevolent, and his body claims otherwise.

This is all that pains him since by being in a state of separation, he cannot justify His guidance. This is considered hating the state of separation. And when he feels this suffering, the Creator hears his prayer, brings him near Him, and he is rewarded with adhesion. This is because the pains that he feels due to the separation make him be rewarded with adhesion; and then it is said, “As far as Light excelleth darkness.”

This is the meaning of “the profit of a land every way.” Land is creation; every way means that by the benefit, meaning when we see the difference between the state of separation and the state of adhesion, by that we are granted adhesion with the every, since the Creator is called “the root of every thing.”

Concerning the Vitality of Kedusha

I heard in 1945, Jerusalem

The verse says (Psalms 104): “Yonder sea, great and wide, therein are creeping things innumerable, living creatures, both small and great.”

We should interpret:

The sea as the sea of the Sitra Achra.
Great and wide means that it manifests itself and shouts “Give, give,” referring to great vessels of reception.
Living creatures means that there are Upper Lights there, which one steps and tramples on with one’s feet.
Innumerable, that there are small with large animals, meaning whether one has small vitality, or whether he has great vitality, it is all in that sea.

This is so because there is a rule that from Above they give giving, and take, they do not take (all that is given from Above is not received in return, but stays below). Hence, if one extends something from Above and then blemishes it, it remains below, but not with man. Instead, it falls to the sea of the Sitra Achra.

In other words, if one extends some luminescence and cannot sustain it permanently because one’s Kelim (Vessels) are not yet clean to be fit for the Light, meaning that one will receive it in vessels of bestowal like the Light that comes from the Giver, the luminescence must depart from him.

At that time this luminescence falls into the hands of the Sitra Achra. This continues several times, meaning that one extends, and then it departs from him.

Hence, the illuminations increase in the sea of the Sitra Achra, until the cup is full. This means that after one finds the full measure of the effort that one can find, the Sitra Achra gives him back everything she had taken into her own authority. This is the meaning of “He hath swallowed down riches, and he shall vomit them up again.” It follows that all that the Sitra Achra had taken into her own authority was only as a deposit, meaning as long as she had command over man.

And the whole matter of the dominion that she has is so that there will be room for one to scrutinize one’s vessels of reception and admit them into Kedusha (Sanctity). In other words, had she not governed a person, one would settle for little and then one’s vessels of reception would remain separated. Thus, one would never be able to gather all the Kelim that belong to the root of one’s soul, admit them into Kedusha, and extend the Light that belongs to him.

Hence, it is a correction that each time one extends something and has a descent, he must begin anew, meaning new scrutinies. And what one had from the past has fallen into the Sitra Achra, and she holds it in her authority as a deposit. Afterwards one receives everything that she had received from him this whole time.

Yet, we must also know that if one could sustain any luminescence, even a small one, but if it were permanent, one would already be considered whole. In other words, one would have been able to advance with this illumination. Hence, if one loses the luminescence, one should regret it.

This is similar to a person who placed a seed in the ground so that a big tree would grow from it, but took the seed out of the ground right away. Thus, what is the benefit in the work of putting the seed in the ground?

Moreover, we can say that he not only took out the seed from the ground and corrupted it, we can say that he dug out a tree with ripe fruits out of the ground and corrupted them.

It is the same here: if one had not lost this tiny luminescence, a great Light would have grown out of it. It follows that it is not necessarily that he had lost the power of a small luminescence, but it is as though a great Light indeed had been lost from him.

We must know that it is a rule that one cannot live without liveliness and pleasure, since it stems from the root of creation, which is His desire to do good to His creatures. Hence, every creature cannot exist without liveliness and pleasure. Therefore, every creature must go and look for a place from which it can receive delight and pleasure.

But the pleasure is received in three times: in the past, in the present, and in the future. However, the principal reception of pleasure is in the present. Although we see that one receives pleasure from the past and from the future, too, it is because the past and the future shine in the present.

Therefore, if one does not find a sensation of pleasure in the present, one receives liveliness from the past, and he can tell the others how he was happy in past times. One can receive sustenance from that in the present, or picture for oneself that he hopes that in the future he will be happy. But measuring the sensation of the pleasure from the past and the future depends on the extent to which they shine for one in the present. Also, we must know that this occurs both in corporeal pleasures and in spiritual pleasures.

As we see, when one works, even in corporeality, the order is that during the work one is unhappy because he exerts himself. And one can only continue in the work because the future shines for him, when he will receive the payment for his work. This shines for a person in the present, and this is why he can continue the work.

However, if one is unable to picture the reward that he will receive in the future, one must take pleasure from the future, not from the reward that he will receive for his work in the future. In other words, he will not enjoy the reward, but he will not feel suffering from the exertion. This is what he enjoys now, in the present, what he will have in the future.

The future shines for him in the present, in that soon the work will be over, meaning the time that he must work, and he will receive rest. Thus, the pleasure of rest that one will ultimately receive still shines for him. In other words, one’s profit will be that he will not be afflicted by what he now feels from the work. And this gives him the strength to be able to work now.

If one is unable to picture for oneself that soon he will be rid of the torments that he suffers now, one will come to despair and sadness, and that state can bring one to take one’s own life.

This is why our sages said, “One who takes one’s life has no part in the next world,” because he denies Providence, that the Creator leads the world in a form of “good that doeth good.” Instead, one should believe that these states come to him because Above they want it to bring him Tikkun (Correction), meaning that one will collect Reshimot (reminiscence) from these states so that he will be able to understand the conduct of the world more intensely and more strongly.

These states are called Achoraim (Posterior). And when one overcomes these states, he will be awarded the discernment of Panim (Anterior), meaning that the Light shines into these Achoraim.

There is a rule that one cannot live if one has no place from which to receive delight and pleasure. Thus, when one is unable to receive from the present, one must still receive sustenance from the past or from the future. In other words, the body seeks sustenance for itself in every means at its disposal.

Then, if one does not agree to receive sustenance from corporeal things, the body has no choice but to agree to receive sustenance from spiritual things because it has no other choice.

Hence, it must agree to receive delight and pleasure from vessels of bestowal, since it is impossible to live without sustenance. It follows that when one is accustomed to keeping Torah and Mitzvot Lo Lishma (not for Her Name), meaning to receive reward for one’s work, one has an ability to picture receiving some reward later on, and one can already work on the calculation that he will receive delight and pleasure afterwards.

However, if one works not in order to be rewarded, but wants to work without any reward, how can one picture for oneself having anything from which to receive sustenance? After all, one cannot create any picture, because he has nothing to do it on.

Hence, in Lo Lishma, there is no necessity to give one sustenance from Above, since one has sustenance from the picture of the future, and Only necessity is given from Above, not luxury. Hence, if one wants to work only for the Creator and has no wish whatsoever to take sustenance for other things, there is no other counsel, but he must be given sustenance from Above. This is so because one demands only the bare necessity to go on living, and then one receives sustenance from the structure of the Holy Divinity.

It is as our sages said, “Anyone who is saddened for the public is rewarded and sees the comfort of the public.” The public is called “The Holy Shechina (Divinity),” since public means a collective, meaning the assembly of Israel, since Malchut is the collection of all the souls.

Since one does not want any reward for oneself, but wants to work for the Creator, which is called “raising Divinity from the dust,” so it will not be lowered so, meaning that they do not want to work for the Creator, but all that one sees that will produce benefit for oneself, then there is fuel for the work. And what concerns the benefit of the Creator, and one does not see what reward he will receive in return, the body objects to this work because it feels a taste of dust in this work.

Such a person does want to work for the Creator, but the body resists it. And one asks of the Creator to give him power to nonetheless be able to work to raise Divinity from the dust. Hence, one is awarded the Panim (face) of the Face of the Creator, which appear to him, and the concealment departs from him.

What Are the Three Bodies in a Man

I heard on Adar 24, March 19, 1944

Man is made of three bodies:

The inner body, which is a clothing for the soul of Kedusha (Sanctity).
The Klipa of Noga (Shell).
The serpent’s skin.

In order to save one from the two bodies, so that they do not interfere with the Kedusha, and in order for one to be able to use only the inner body, the counsel for that is that there is a remedy—to contemplate solely on things that concern the inner body.

That means that one’s thought should always remain in the singular authority, meaning “there is none else besides him.” Rather, He does and will do all the deeds, and there is no creation in the world that can detach him from the Kedusha.

And because one does not think for those two bodies, they die, because they have no nourishment and nothing to sustain them, since the thoughts we think for them are their provision. This is the meaning of “in the sweat of thy face shalt thou eat bread.” Prior to the sin of the Tree of Knowledge, sustenance was not dependent on the bread. That is, there was no need to extend Light and sustenance, but it illuminated.

However, after the sin, when Adam ha Rishon had been affixed to the serpent’s body, then life had been tied in with the bread, meaning with nourishment that must always draw anew. And if they are not given nourishment, they die. And this became a great correction, in order to be saved from those two bodies.

Thus one must try with all one’s might not to think thoughts that concern them, and perhaps this is what our sages said, “thoughts of transgression are harder than a transgression,” because thoughts are their nourishment. In other words, they receive sustenance from the thoughts one thinks for them.

Hence, one must think only for the inner body, for it is a clothing for the soul of Kedusha. That means that one should think thoughts that are after one’s skin. This means that after the body’s skin is called outside one’s body, meaning outside one’s own benefit, but only thoughts of benefiting others. And this is called “after one’s skin.”

This is so because after one’s skin, there is no grip for the Klipot (plural for Klipa), for the Klipot hold only that which is within one’s skin, meaning that which belongs to one’s body, and not outside one’s body, called “outside one’s skin.” That means that they possess anything that comes within the clothing of the body, and they cannot hold anything that is not clothed within the body

When one persists with thoughts that are after one’s skin, one is awarded what is written, “And when after my skin this is destroyed, then without my flesh shall I see God” (Job 19, 26). “This” is the Holy Divinity, and she stands after one’s skin. “Destroyed” means that it has been corrected to stand “after my skin.” At that time one is awarded “without my flesh shall I see God.”

It means that Kedusha comes and clothes the interior of the body, specifically when one agrees to work outside one’s skin, meaning without any clothing. The wicked, however, who want to work precisely at a time when there is clothing in the body, called within the skin, then they will die without wisdom. This is because then they have no clothing and they are not awarded anything. However, it is specifically the righteous that are rewarded with clothing within the body.

An Article for Purim

I heard in 1948

We must understand several precisions in the Megilla[2]:

It is written, “After these things did King Ahasuerus promote Haman.” We must understand what is “After these things,” meaning after Mordecai had saved the king. It seems reasonable that the King should have promoted Mordecai. But what does it say? That He promoted Haman.
When Esther told the king, “for we are sold, I and my people,” the king asked, “Who is he and where is he?” It means that the king knew nothing of it, although it explicitly says that the king told Haman, “The silver is given to thee, the people also, to do with them as it seemeth good to thee.” Thus, we see that the king did know of the sale.
About “according to every man’s wish,” our sages said (Megilla 12), “Rabba said, ‘to do according to the will of Mordecai and Haman.’” It is known that where it says only “King” it refers to The King of the world. Thus, how can it be that the Creator will do as the will of a wicked one?
It is written, “Mordecai knew all that was done.” It means that only Mordecai knew, since prior to that, it states, “but the city of Shushan was perplexed.” Thus, the whole city of Shushan knew about it.
It is written, “for the writing which is written in the king’s name, and sealed with the king’s ring, may no man reverse.” Thus, how did he give the second letters afterwards, which ultimately cancel the first letters?
What does it mean that our sages said, “On Purim, one must intoxicate until one cannot tell the cursed Haman from the blessed Mordecai”?
What does it mean that our sages said about the verse, “And the drinking was according to the law,” what is “according to the law?” Rabbi Hanan said on behalf of Rabbi Meir, “according to the law of Torah.” What is the law of Torah? More eating than drinking.

To understand the above, we must first understand the matter of Haman and Mordecai. Our sages said about the verse, “according to every man’s wish,” meaning Haman and Mordecai. We should interpret that Mordecai’s wish is called “the rule of Torah,” which is more eating than drinking, and Haman’s wish is the opposite, more drinking than eating.

We asked, “How can it be that He would make a meal according to the will of a wicked one”? The answer to that is written next to it: “none did compel.” It means that the drinking was not coercive, and this is the meaning of, “none did compel.”

It is as our sages said about the verse, “And Moses hid his face; for he was afraid to look.” They said that in return for “And Moses hid his face,” he was rewarded, “and the similitude of the Lord doth he behold.” This means that precisely because he did not need that (meaning he could make a Masach (Screen) over it), hence he was permitted to receive. It is also written, “I have laid help upon one that is mighty.” It means that the Creator gives help to one who is mighty and can walk in the ways of God.

It is written, “And the drinking was according to the law.” What is “according to the law?” Because “none did compel.” It means that he did not need the drinking, but once they started to drink, they were taken after it. This implies that they were tied to the drinking, meaning they needed the drinking, or else they would not be able to move forward.

This is called “compel,” and this is considered that they had cancelled the method of Mordecai. This is also the meaning of what our sages said, that that generation was sentenced to perish because they enjoyed the meal of a wicked one.

In other words, had they received the drinking in the form of, “none did compel,” they would not have annulled Mordecai’s wish, and this is the method of Israel. However, afterwards, when they took the drink in a form of “did compel,” it follows that they themselves sentenced the law of Torah to perish, which is the discernment of Israel.

This is the meaning of more eating than drinking. The matter of drinking refers to disclosing Hochma (Wisdom), called “knowing.” Eating, on the other hand, is called Ohr de Hassadim (Light of Mercy), which is faith.

This is the meaning of Bigthan and Teresh, who sought to lay hands on the king of the world. “And the thing became known to Mordecai… … inquisition was made of the matter, and it was found to be so.” The matter of seeking was not at once, and Mordecai did not obtain it easily, but after great labor was the matter of this flaw revealed to him. Once it had become evident to him, “they were both hanged,” meaning after the sensation of the blemish in it, they were hanged, meaning they removed these actions and desires from the world.

“After these things,” meaning after all the labor and the exertions Mordecai had made by the scrutiny that he had made, the king wanted to reward him for his effort of working only Lishma (for Her Name) and not for himself. Since there is a rule that the lower one cannot receive anything without a need, as there is no Light without a vessel, and a vessel is called a need, since it is not a need for oneself, how can anything be given to him?

Had the king asked Mordecai what he should give him for his labor, and since Mordecai is a righteous one, whose work is only to bestow without any need to ascend in degrees, but he contents himself with little, the king wished to give the Light of Wisdom, which extends from the left line, and Mordecai’s work was only from the right line.

What did the king do? He promoted Haman, meaning he made the left line important. This is the meaning of “and set his seat above all the ministers.” In addition, he gave him the power, meaning all the king’s slaves kneeled and bowed before Haman, “for the king had so commanded,” that he would receive control, and everyone accepted him.

The matter of kneeling is the acceptance of the ruling, because they liked Haman’s way in the work more than Mordecai’s way. All the Jews in Shushan accepted Haman’s sovereignty until it was hard for them to understand Mordecai’s views. After all, everyone understands that the work of walking in the left line, called knowing, is easier for walking in the ways of the Creator.

It is written that they asked, “Why transgressest thou the king’s commandment?” Since they saw that Mordecai persisted with his opinion of walking in the way of faith, they became perplexed, and did not know which side was right.

They went and asked Haman who was right, as it is written, “they told Haman, to see whether Mordecai’s words would stand; for he had told them that he was a Jew.” It means that the way of the Jew is more eating than drinking, meaning faith is the rudiment, and this is the whole basis of Judaism.

This caused Haman a great disturbance; why would Mordecai not agree with his view? Hence, when everyone saw Mordecai’s way, who argued that he alone was taking the path of Judaism, and those who take another path are considered to be idol worshipping, it is written, “Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king’s gate.” This is because Mordecai claims that only through him is the gate to the king, not that of Haman.

Now we can understand why it is written, “Mordecai knew,” meaning that it is specifically Mordecai who knew. But it is written, “but the city of Shushan was perplexed,” meaning everybody knew.

We should interpret that the city of Shushan was perplexed and did not know who was right, but Mordecai knew that if there would be Haman’s dominion, that would be the annihilation of the people of Israel. In other words, he would obliterate the whole of Israel from the world, meaning the people of Israel’s way of Judaism, whose basis of the work is faith above reason, called “covered Mercy,” to go with the Creator with eyes shut, and to always say about oneself, “they have eyes and see not,” since Haman’s whole grip is on the left line, called knowing, which is the opposite of faith.

This is the meaning of the lots that Haman cast, as it was on Yom Kippurim (Day of Atonement), as it is written, “one lot for the Lord, and the other lot for Azazel.” The lot for the Lord means a discernment of “right,” which is Hassadim (Mercy), called “eating,” which is faith. The lot for Azazel is the left line, which is in fact considered “good for nothing,” and all the Sitra Achra (Other Side) stems from here.

Hence, a blockage on the Lights extends from the left line, as only the left line freezes the Lights. This is the meaning of “cast pur, that is, the lot,” meaning it interprets what it casts. It says “pur,” which concerns Pi Ohr (a Mouth of Light, pronounced Pi Ohr).

All the Lights were blocked through the lot for Azazel, and you find that he cast all the Lights down. Haman thought that “the righteous shall prepare it and the wicked shall wear it.”

In other words, Haman thought, concerning all the efforts and the exertions that Mordecai had made along with all who accompanied him, the reward that they deserve, Haman thought that he would take that reward.

It means that Haman thought that he would take the Lights that appear through the corrections of Mordecai into his own dominion. All that was because he saw that the king gave him the power to extend Light of Wisdom below. Hence, when he came to the king saying “to destroy the Jews,” meaning revoke Israel’s dominion, which is faith and Mercy, and make knowledge disclosed in the world, the king had replied to him: “The silver is given to thee, the people also, to do with them as it seemeth good to thee,” meaning as Haman sees fit, according to his dominion, which is left and knowing.

The whole difference between the first and the second letters is in the word “Jews.” In “The copy of the writing” (the copy refers to the content that came out from before the king. Afterwards, the copy of the writing is interpreted, explaining the intention of the copy) it was said, “to be given out for a decree in every province, was to be published unto all peoples, that they should be ready against that day.” It does not say who are destined, but Haman interpreted the copy of the writing, as it is written, “and there was written, according to all that Haman commanded.”

The word Jews is written in the second letters, as it is written, “The copy of the writing, to be given out for a decree in every province, was to be published unto all the peoples, and that the Jews should be ready against that day to avenge themselves on their enemies.”

Hence, when Haman came before the king, the king told him that the silver that had been pre-prepared is given to you, meaning you need not do anything more since “the people also [given to thee], to do with them as it seemeth good to thee.”

In other words, the people already wants to do as seemeth good to thee, meaning the people wants to receive your dominion. Yet, the king did not tell him to revoke the dominion of Mordecai and the Jews. Instead, it had been preordained that now, at this time, there will be a disclosure of Hochma, which is as finding grace in your eyes.

The copy of the writing, “to be given out for a decree in every province, was to be published unto all peoples.” It means that the decree was that it will be published that the matter of the disclosure of Hochma (is) for all the nations.

However, it did not say that the discernment of Mordecai and the Jews would be revoked, which is faith. Instead, the intention was that there would be disclosure of Hochma (Wisdom), but they would still choose Hassadim (Mercy).

Haman said that since now is the time of disclosure of Hochma, the disclosure of Hochma is certainly now given so as to use the Hochma, as who is it who does something that is not for use? If it is not used, it follows that the operation was in vain. Hence, it must be the will of God, and the Creator had made that disclosure so as to use the Hochma.

Mordecai’s argument was that the matter of the disclosure is only to show that what they take for themselves, to walk in the right line, which is concealed Hassadim, is not because there is no choice and this is why they take this path.

This seems like coercion, meaning that they have no other choice since presently there is no revealed Hochma. Instead, now that there is revealed Hochma there is room for choosing of their own free will. In other words, they choose a path of Hassadim more than the left, which is the disclosure of Hochma.

This means that the disclosure was only so they could reveal the importance of Hassadim, that it was more important to them than Hochma. It is as our sages said, “thus far coercively, henceforth willingly.” And this is the meaning of “the Jews ordained, and took upon them.” It follows that the disclosure of Hochma came now only so they would be able to receive the method of the Jew willingly.

And that was the dispute between Mordecai and Haman. Mordecai’s argument was that what we now see, that the Creator reveals the dominion of Hochma, is only so that they would receive the Hochma, but in order to better the Hassadim.

It means that now they will have a place to show that their reception of the Hassadim is voluntary, meaning they have room to receive Hochma, since now is the time of the dominion of the left, which shines Hochma, and still they choose Hassadim. It follows that they now show—by receiving the Hassadim—that the right rules the left.

Thus, the Jewish decree is the important one, and Haman claimed the opposite, that the Creator’s current disclosure of the left line, which is Hochma, is in order to use the Hochma. Otherwise, it would mean that the Creator had done something needlessly, meaning that He had done something and there is no one to enjoy it. Hence, we should not regard what Mordecai says, but everyone should listen to his voice, and use the disclosure of Hochma that now appeared.

It follows that the second letters did not revoke the first. Rather, they presented an explanation and interpretation to the first copy of the writing, that the matter of the publication to all the peoples, the matter of the disclosure of the Hochma that now shines, is for the Jews. In other words, it is so that the Jews would be able to choose Hassadim of their own free will, and not because there is no other path to choose.

This is why it is written in the second letters, “and that the Jews should be ready against that day to avenge themselves on their enemies.” It means that the dominion that Hochma now has is in order to show that they prefer Hassadim to Hochma, and this is called “to avenge themselves on their enemies.” This is because their enemies want Hochma specifically, whereas the Jews reject the Hochma.

Now we can understand what we have asked about the question of the king, “Who is he, and where is he, that durst presume in his heart to do so?” And why did He ask? After all, the king himself had told Haman, “The silver is given to thee, the people also, to do with them as it seemeth good to thee.”

(It is as we have said that the meaning is that the matter of disclosing Hochma is with the intention that the people will do as seemeth good to thee, meaning that there would be room for choice. And this is called “the people also, to do with them as it seemeth good to thee.” However, if there is no disclosure of Hochma, there is no room for choice, but the Hassadim that they take, it seems that it is because they have no choice.)

It means that all this came about because the king gave the order that now would be the time of disclosing Hochma. The intention was that the left would serve the right. By that it would become apparent that the right is more important than the left, and this is why they choose Hassadim.

This is the meaning of Megillat Esther. There seems to be a contradiction in terms here, since Megilla (Scroll) means that it is Galui (revealed) to all, while Esther means that there is Hastara (Concealment). However, we should interpret that the whole disclosure is in order to give room to choose concealment.

Now we can understand what our sages wrote, “On Purim, one must intoxicate until one cannot tell between the cursed Haman and the blessed Mordecai.” The matter of Mordecai and Esther was prior to the Second Temple, and the building of the temple signifies the extension of Hochma, and Malchut is called “The Temple.”

This is the meaning of Mordecai sending Esther to go to the king and ask for her people, and she replied, “all the king’s servants,” etc., “who is not called, there is one law for him, that he be put to death,” etc., “but I have not been called to come in unto the king these thirty days.”

It means that it is forbidden to extend the discernment of GAR de Hochma below, and one who does extend GAR (which are three Sefirot, each comprising ten, which are thirty), is sentenced to death, because the left line causes separation from the life of lives.

“Except such to whom the king shall hold out the golden scepter, that he may live.” Gold means Hochma and GAR. It means that only by the awakening of the Upper One can one remain alive, meaning in Dvekut (adhesion), called life, but not by the awakening of the lower one.

Although Esther is Malchut, who needs Hochma, it is only by the awakening of the Upper One. However, if she extends Hochma she loses herself entirely. In that regard, Mordecai had told her, “(if) then will relief and deliverance arise to the Jews from another place,” meaning by completely revoking the left line, and the Jews will have only the right line, which is Hassadim, then “thou and thy father’s house will perish.”

In the form of “Father founded the daughter,” then she must have Hochma within her. But it must be more eating than drinking. However, if the Jews have no counsel, they will have to revoke the left line, and thus her whole self would be annulled. It is about that that she said, “if I perish, I perish.”

In other words, if I go, I am lost, because I might come to severance, as when the lower one awakens it induces separation from the life of lives. And if I do not go “then will relief and deliverance arise to the Jews from another place,” meaning in another way. They would revoke the left line entirely, as Mordecai had told her. This is why she took the path of Mordecai by inviting Haman to the feast, which means that she extended the left line as Mordecai had told her.

Afterwards she incorporated the left in the right and thus there could be disclosure of Lights below, and also to remain in a form of Dvekut. This is the meaning of Megillat Esther, meaning although there is disclosure of the Light of Hochma, she still takes the form of concealment that is there (because Esther is Hester—Concealment).

In the matter of him not knowing, it is explained in The Study of the Ten Sefirot (Part 15, Ohr Pnimi, item 217, par. “He writes”) that although it illuminated Lights of Hochma, it is impossible to receive without the Light of Hassadim, as this induces separation. However, a miracle was made where by fasting and crying they extended the Light of Hassadim, and then they could receive the Light of Hochma.

However, there is no such thing before the end of correction. But since this discernment is from the discernment of the end of correction, at which time it will already be corrected, as it is written in the Holy Zohar: “SAM is destined to become a Holy Angel,” it follows, that then there will be no difference between Haman and Mordecai, that Haman too will be corrected. And this is the meaning of, “on Purim, one must intoxicate until one cannot tell the cursed Haman from the blessed Mordecai.”

It should also be added with regard to the words that they were hanged, that it is an indication to the hanging on the tree, meaning they understood that it is the same sin as the sin of Etz ha Daat (The Tree of Knowledge), as there too the blemish was in the GAR.

Regarding “sat in the king’s gate,” it can be added that this implies that he was sitting and not standing, since sitting is called VAK, and standing is called GAR.

The Fear of God Is His Treasure

I heard on March 31, 1947

A treasure is a vessel in which the possession is placed. Grain, for example, is placed in the barn, and precious things are placed in a more heavily guarded place. Thus, every received thing is called by its correlation to the Light, and the vessel must be able to receive the things. It is as we learn that there is no Light without a vessel, and this applies even in corporeality.

Yet, what is the vessel in spirituality, in which we can receive the spiritual bounty that the Creator wants to give, which will match the Light? That is, as in corporeality, where the vessel needs a correlation with the object that is placed in it?

For example: we cannot say that we have treasures of wine, which we poured in new sacks to keep the wine from turning sour, or that we have taken a lot of flour in barrels. Instead, there is a conduct that the container of wine is barrels and jars, and the container for the flour is sacks and not barrels, etc..

Thus, there is a question, what is the spiritual container, the vessels from which we can make a big treasure of the Upper Bounty?

There is a rule that the cow wants to feed more than the calf wants to eat. This is because His wish is to do good to His creatures, and the reason for the Tzimtzum (Restriction), we must believe, is for our own good. And the reason must be that we do not have the right vessels where the bounty can be, like the corporeal vessels, which must be right for what is placed there. Hence, we must say that if we add the vessels, there will be something to hold the added bounty.

The answer that comes to that is that, in His treasury, the Creator has only the treasure of fear of God (Berachot 33).

Yet, we should interpret what fear is, that it is the vessel, and the treasure is made of this vessel, and all the important things are placed in it. He said that fear is as it is written about Moses: our sages said (Berachot p.7), “The reward for ‘And Moses hid his face for he was afraid to look,’ he was rewarded with ‘the similitude of the Lord doth he behold.’”

Fear refers to one’s fear of the great pleasure that exists there, that one will not be able to receive it in order to bestow. The reward for that, for having had fear, is that thus he had made for himself a vessel in which to receive the Upper Bounty. This is man’s work, and besides that, we attribute everything to the Creator.

Yet, it is not so with fear, because the meaning of fear is to not receive. And what the Creator gives, He gives only to receive, and this is the meaning of, “everything is in the hands of God except the fear of God.”

This is the vessel that we need. Otherwise we will be considered fools, as our sages said, “Who is a fool? He who loses what he is given.” It means that the Sitra Achra (Other Side) will take the abundance from us if we cannot aim in order to bestow, because then it goes to the vessels of reception, which is the Sitra Achra and impurity.

This is the meaning of, “And ye shall observe the feast of unleavened bread.” Observing means fear. And although the nature of the Light is that it keeps itself, meaning that the Light leaves before one wants to receive the Light into the vessels of reception. Yet one must do it by himself, as much as one can, as our sages said, “You will observe yourselves a little from below, and I will observe you a lot from Above.”

The reason we attribute fear to people, as our sages said, “Everything is in the hands of God, but the fear of God,” is because He can give everything except fear. This is because what the Creator gives is more love, not fear.

Acquiring fear is through the power of Torah and Mitzvot. It means that when one engages in Torah and Mitzvot with the intention to be rewarded with bringing contentment to one’s Maker, that aim that rests on the acts of Mitzvot and the study of Torah brings one to attain it. Otherwise one might stay. Although one keeps Torah and Mitzvot in every item and detail, one will still remain merely in the degree of Holy Still.

It follows that one should always remember the reason that obligates one to engage in Torah and Mitzvot. This is what our sages meant by, “that your Holiness will be for My Name.” It means that I will be your cause, meaning that your entire work is in wanting to delight Me, meaning that all your deeds will be in order to bestow.

Our sages said (Berachot 20), “Everything there is in keeping, there is in remembering.” This means that all those who engage in keeping Torah and Mitzvot with the aim to achieve “remembering,” by way of, “When I remember Him, He will not suffer me to sleep.” It follows, that the keeping is primarily in order to be awarded remembering.

Thus, one’s desire to remember that the Creator is the cause for keeping Torah and Mitzvot. This is so because it follows that the reason and the cause to keep the Torah and Mitzvot is the Creator, as without it one cannot cleave to the Creator, since “He and I cannot dwell in the same abode,” due to the disparity of form.

The reason that the reward and punishment is not revealed, that we must only believe in reward and punishment, is because the Creator wants everyone to work for Him, and not for themselves. This is discerned as disparity of form from the Creator. If the reward and punishment were revealed, one would work because of self-love, meaning so that the Creator would love him, or because of self-hate, meaning for fear that the Creator would hate him. It follows that the reason for the work is only the person, not the Creator, and the Creator wants that He will be the compelling reason.

It turns out that fear is precisely when one recognizes one’s lowness, and says that his serving the King, meaning that one’s wish to bestow upon Him, is considered a great privilege, and it is more valuable than he can say. It is according to the rule that with an important personality, what is given to him is considered receiving from him.

To the extent that one feels one’s lowness, to that extent one can begin to appreciate the greatness of the Creator, and the desire to serve Him will awaken. However, if one is proud, the Creator says, “he and I cannot dwell in the same abode.”

This is the meaning of, “A fool, an evil, and a rude go together.” The reason is that since one has no fear, meaning one cannot lower oneself before the Creator and say that it is a great honor for him to be able to serve Him without any reward, one cannot receive any wisdom from the Creator, and he remains a fool. Then, he who is a fool is wicked, as our sages said, “One does not sin unless folly entered him.”

And They Sewed Fig-Leaves

I heard on Shavat, 26, February 16, 1947

The leaf refers to the shade that it puts on the light, meaning on the sun. There are two shades: one comes from the side of Kedusha (Sanctity), and the other comes due to a sin.

Thus, there are two kinds of concealment of the Light. As the shade conceals the sun in corporeality, so there is concealment on the Upper Light, called “sun,” which comes from the side of Kedusha, namely because of a choice. This is as it is written about Moses, “And Moses hid his face; for he was afraid to look.”

The shade comes because of fear, and fear means that one is afraid to receive the bounty, that he may not be able to aim in order to bestow. It follows that the shade comes because of Kedusha, meaning that one wants to cleave to the Creator.

In other words, Dvekut (Adhesion) is called bestowal, and he is afraid that perhaps he will not have the ability to bestow.

It turns out that he is adhered to Kedusha, and this is called “a shade that comes from the side of Kedusha.”

There is also a shade that comes because of a sin. It means that the concealment comes to one, not because he does not want to receive, but to the contrary, it is because one wants to receive in order to receive. This is the reason why the Light leaves, since the whole difference between Kedusha and Klipa (Shell) is that the Kedusha wants to bestow and the Klipa wants only to receive, and not to bestow at all. For this reason that shade is considered to come from the side of the Klipa.

There is no counsel to exit that state, except as it is written, “and they sewed fig-leaves together, and made themselves girdles.” Girdles refer to forces of the body that joined in the form a shade of Kedusha. It means that although now they do not have Light, since the abundance departed due to the sin, they still overcome in serving the Creator by mere force, above reason, which is called “by force.”

It is written, “And they heard the voice of the Lord, etc., and the man and his wife hid themselves,” meaning they went into the shade. This is the meaning of “and Moses hid his face,” meaning Adam ha Rishon (The First Man) did the same as did Moses.

“And said unto him: ‘Where art thou?’ Ad he said: ‘I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.’” Naked means stripped off the Upper Light.

The Creator asked, what is the reason that you came to the shade, called, “and I hid myself” for I am naked? Is it because of a shade of Kedusha or because of a sin? The Creator asked him: “Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?” meaning because of a sin.

But when the shade comes because of a sin, it is called “images, image makers, and sorcerers,” which is “God hath made even the one as well as the other.” This is because as there are forces in Kedusha to make changes, and to show signs and omens, so there are forces in the Sitra Achra. This is why the righteous do not use these forces, because of “one as well as the other,” so as not to give strength to the Sitra Achra to do as they do.

Only on exceptional occasions does the Creator not give the Sitra Achra the same force that is in Kedusha. It is like Elijah on Mt. Carmel, who said, “Hear me” so they will not say that it is witchcraft, meaning that there is the strength for concealment of the Upper Light.

Hence, girdles that come from the side of the fig leaves, which is from the sin of the Tree of Knowledge, these leaves, meaning this shade that comes due to the sin, since the cause is not from the side of Kedusha, when they choose to take shade by themselves, but they take the shade because they have no other counsel, this can work only to exit the state of descent. Afterwards, however, the work must begin anew.

Faith in the Rav, What Is the Measure

I heard in 1943

It is known that there is a right path and a left path. Right comes from the word the right, referring to the verse, “And he believed in the Lord.” The Targum says, right, when the Rav says to the disciple to take the right path.

Right is normally called “wholeness,” and left, “incompleteness,” that corrections are missing there. In that state the disciple must believe the words of his Rav, who tells him to walk in the right line, called “wholeness.”

And what is the “wholeness” by which the disciple should walk? It is that one should depict to oneself as if one has already been rewarded with whole faith in the Creator, and already feels in his organs that the Creator leads the whole world in the form of “Good that Doeth Good,” meaning that the whole world receives only good from Him.

Yet, when one looks at oneself, he sees that he is poor and indigent. In addition, when he observes the world, he sees that the entire world is tormented, each according to his degree.

One should say to that, “They have eyes and see not.” It means that as long as one is in multiple authorities, called they, they do not see the truth. What are the multiple authorities? As long as one has two desires, even though one believes that the entire world belongs to the Creator, but something belongs to man, too.

In fact, one must annul one’s authority before the authority of the Creator, and say that one does not want to live for oneself, and the only reason that one does want to exist is in order to bring contentment to the Creator. Thus, by that one annuls one’s own authority completely, and then one is found in the single authority, being the authority of the Creator. Only then can one see the truth, how the Creator leads the world by the quality of benevolence.

But as long as one is in multiple authorities, meaning when he still has two desires in both mind and heart, one is unable to see the truth. Instead, one must go above reason and say, “they have eyes,” but they do not see the truth.

It follows that when one regards oneself, and wants to know if one is now in a time of descent or a time of ascent, one cannot know that either. It means that one thinks that he is in a state of descent, and that too is incorrect, because he might be in a state of ascent now, meaning seeing his true state, how far he is from the Holy Work. Thus, one has now come closer to the truth.

And it might be to the contrary, that now one feels that one is in a state of elation, when in fact one is now controlled by receiving for self, called “a descent.”

Only one who is already in single authority can discern and know the truth. Hence, one must trust the opinion of one’s Rav and believe what his Rav tells him. It means that one should go as his Rav told him to do.

And although one sees many arguments, and sees many teachings that do not go hand in hand with the opinion of his Rav, one should nevertheless trust the opinion of one’s Rav and say that what he understands and what he sees in other books that do not cohere with his Rav’s opinion, one should say that as long as he is in multiple authorities, he cannot understand the truth. One cannot see what is written in other books, the truth that they say.

It is known that when one is still not purified, one’s Torah becomes a potion of death to him. And why does it say, “Not rewarded, his Torah becomes a potion of death to him”? This is because all the teachings that one learns or hears will not bring him any benefit to make one able to be imparted the discernment of life, which is Dvekut (Adhesion) with the Life of Lives. On the contrary, one is drawn constantly farther from the Life of Lives, since all that one does is only for the needs of the body, called “receiving for oneself,” which is considered separation.

This means that through one’s deeds, one becomes more separated from the life of lives, and this is called “the potion of death,” since it brings him death and not life. It means that one becomes ever farther from bestowal, called “equivalence of form with the Creator,” by way of, “As He is Merciful, so are you merciful.”

We must also know that when one is engaged in the right, the time is right to extend Upper Bounty, because “the blessed adheres to the blessed.” In other words, since one is in a state of completeness, called “blessed,” in that respect one presently has equivalence of form, since the sign of completeness is if one is in gladness. Otherwise, there is no completeness.

It is as our sages said, “Divinity does not stay but only out of gladness of a Mitzva.” The meaning is that the reason that it brings one joy is the Mitzva, meaning that the Rav had commanded him to take the right line.

It follows that one keeps the commandments of the Rav, that he was allotted a special time to walk on the right and a special time to walk on the left. Left contradicts the right, since left means when one calculates for oneself and begins to examine what he has already acquired in the work of God, and he sees that he is poor and indigent. Thus, how can one be in wholeness?

Still, one goes above reason because of the commandment of the Rav. It follows that one’s entire wholeness was built on above reason, and this is called “faith.” This is the meaning of, “in every place where I cause My Name to be mentioned I will come unto thee and bless thee.” “In every place” means although one is still not worthy of a blessing, nonetheless, I gave My blessing, because you make a place, meaning a place of gladness, in which the Upper Light can be.

What Is Greatness and Smallness in Faith

I heard on the evening following Passover holiday, March 29, 1945

It is written, “and they believed in the Lord, and in His servant Moses.” We must know that the Lights of Pesach (Passover) have the power to impart the Light of faith. Yet, do not think that the Light of faith is a small thing, because greatness and smallness depend only on the receivers.

When one does not work by way of truth, one thinks that he has too much faith, and with the measure of faith he has, he can dispense to several people, and then they will be fearing and whole.

However, one who wants to serve the Creator in truth, and constantly examines himself, if he is willing to work devotedly “and with all thy heart,” he sees that he is always deficient in faith, meaning that he is always short of it.

Only when one has faith can one feel that one is always seated before the King. When one feels the greatness of the King, one can discover the love in two ways: in a good way, and in a way of harsh judgments. Hence, the one who seeks the truth is the one who needs the Light of faith. If such a person hears or sees some way to obtain the Light of faith, then one is happy as though he had found a great fortune.

Hence, those people who seek the truth, on the holiday of Pesach, which is capable of the Light of faith, we read in the Parasha (Torah portion), “and they believed in the Lord, and in His servant Moses,” because then is a time that can impart that.

What Is the Acronym Elul[3] in the Work

I heard on Elul 15, August 28, 1942

In order to understand that, we must understand several other things.

The matter of the Kingship, memories, and the rams’ horns, and what is the meaning of what our sages said, “annul your will before His will, so that He will annul His will before your will.”
The words of our sages, “Evil—at once to death, and righteous at once to life.”
The verse, “The sons of Gershon: Libni and Shimei.”
The words of the Holy Zohar: “Yod is a black point that has no white in it.”
Malchut of the Upper becomes Keter to the lower.
What is, gladness testifies if the work is in wholeness.

All these things apply in the preparation of the month of Elul.

To understand all the above, we must understand the purpose of creation, which is said to be because He wishes to do good to His creatures. And because of the Tikkun (Correction), so that there will not be a matter of “bread of shame,” a Tzimtzum (Restriction) was made. And from the Tzimtzum extended the Masach (Screen), by which the vessels of reception are turned into bestowal.

And when the vessels are prepared to be in order to bestow, the hidden and treasured Light for the creatures is received immediately. It means that one receives the delight and pleasure that was in the Thought of Creation, to do good to His creatures.

With that we can interpret what is written, “Annul your will before His will,” meaning annul the will to receive in you before the will to bestow, which is the Creator’s will. This means that one will revoke self-love before the love of God. This is called “annulling oneself before the Creator,” and it is called Dvekut (Adhesion). Subsequently, the Creator can shine in your will to receive because it is now corrected in the form of receiving in order to bestow.

This is the meaning of, “so that He will annul His will before your will.” It means that the Creator annuls His will, meaning the Tzimtzum (Restriction) that was because of the disparity of form. Now, however, when there is already equivalence of form, hence now there is expansion of the Light into the desire of the lower that has been corrected in order to bestow, for this is the purpose of creation, to do good to His creatures, and now it can be carried out.

Now we can interpret the verse, “I am my beloved’s.” It means that by the ‘I’ annulling my will to receive before the Creator in the form of all to bestow, it obtains “and my beloved is mine.” It means that My beloved, which is the Creator, “is mine,” He imparts me the delight and pleasure found in the Thought of Creation. Thus, what was hidden and restricted before has now become disclosure of the Face, since now the purpose of creation has been revealed, which is to do good to His creatures.

We must know that the vessels of bestowal are called YH (Yod, Hey) of the name HaVaYaH (Yod, Hey, Vav, Hey), which are pure vessels. This is the meaning of, “All who receive, receive in the purer vessel.” In that state one is awarded, “and my beloved is mine,” and He imparts abundance upon him, meaning he is rewarded with the revelation of the Face.

Yet, there is a condition to that: it is impossible to obtain disclosure before one receives the discernment of Achoraim (Posterior), discerned as concealment of the Face, and to say that it is as important to him as the disclosure of the Face. It means that one should be in gladness as though one has already acquired the disclosure of the Face.

However, one cannot persist and appreciate the concealment like the disclosure, except when one works in bestowal. At that time one can say, “I do not care what I feel during the work because what is important for me is that I want to bestow upon the Creator. If the Creator understands that He will have more contentment if I work in a form of Achoraim, I agree.”

However, if one still has flickers of reception, one comes to thoughts, and it is then hard for him to believe that the Creator leads the world in a manner of “good that doeth good.” This is the meaning of the letter Yod in the name HaVaYaH, which is the first letter, called “a black point that has no white in it,” meaning it is all darkness and concealment of the Face.

It means that when one comes to a state where one has no support, one’s state becomes black, which is the lowest discernment in the Upper World, and that becomes the Keter to the lower one, as the vessel of Keter is a vessel of bestowal.

The lowest discernment in the Upper is Malchut, which has nothing of its own, meaning that she does not have anything. And only in this manner is it called Malchut. It means that if one assumes the Kingdom of Heaven—which is in a state of not having anything—gladly, afterwards, it becomes Keter, which is a vessel of bestowal and the purest Kli. In other words, the reception of Malchut in a state of darkness subsequently becomes a Kli of Keter, which is a vessel of bestowal.

It is like the verse, “For the ways of the Lord are right, and the just do walk in them; but transgressors do stumble therein.”

This means that transgressors, those who are controlled by the vessels of reception, must fall and be crouching under their load when they come to that state.

The righteous, however, meaning those who are in the form of bestowal, are elevated by that, meaning by that they are imparted vessels of bestowal. (Wicked should be interpreted as those whose heart is still not set on obtaining vessels of bestowal, and righteous is interpreted as those whose heart is already set on obtaining vessels of bestowal, but are as yet unable).

It is as the Holy Zohar writes, that the Holy Divinity told Rashbi (Rabbi Shimon Bar-Yochay), “There is no place to keep from you,” and this is why she appears to him. This is the meaning of what Rashbi said, “because of that, and His desire is upon me,” and this is, “I am my beloved’s and my beloved is mine,” and then he administers to the VH (Vav, Hey).

This is the meaning of “the Name is incomplete, and the throne is incomplete until the Hey bonds with the Vav.” The Hey is called “the will to receive,” which is the last and final vessel in which the Vav will dispense into the Hey, and then it will be the end of correction.

This is the meaning of “righteous—at once to life.” It means that the person himself should say in which book he wants his name to be written. Is it in the book of the righteous, meaning that he wants to be given the will to bestow, or not. Since one has many discernments regarding the will to bestow, meaning at times one says, “Yes, I want to be given the will to bestow, but not revoke the will to receive altogether.” He rather wants two worlds for himself, meaning he wants the will to bestow for his own delight as well.

However, only those who wish to turn their vessels of reception to be only in bestowal and not to receive anything for themselves are written in the book of the righteous. It is so that there will not be room for one to say, “If I had known that the will to receive had to be revoked, I would not have prayed for it,” (so that he will not say afterwards, “This is not what I had sworn to”).

Hence, one must unreservedly say what one means by being registered in the book of the righteous, so that he will not complain afterwards.

We must know that in the work, the book of the righteous and the book of the wicked are in one person. It means that one must make a choice and clearly know what one wants, because wicked and righteous relate to the same person.

Hence, one must say if he wants to be written in the book of the righteous, to be immediately for life, meaning cleave to the Life of Lives, that he wants to do everything for the Creator. In addition, when one comes to be written in the book of the wicked, where all those who wish to be receivers for themselves are registered, one says that they should be written there to death at once, meaning that the will to receive for oneself will be revoked in him, as if it had died.

Yet, sometimes one is doubtful. In other words, one does not want that one’s will to receive will be immediately revoked in him. It is hard for one to decide at once that all his fractions of reception will be put to death instantaneously, meaning he does not agree that all his desires for reception will be annulled in him at once.

Instead, one wants that one’s fragments of reception will be annulled in him gradually and slowly, not all at once, meaning that the vessels of reception will operate some, and some the vessels of bestowal. It follows that this person has no firm and clear view.

A firm view is that, on the one hand, he claims, it is all mine, meaning all for the purpose of the will to receive. On the other hand, he claims that it is all for the Creator, and this is called a firm view. Yet, what one can do if the body disagrees with one’s view of wanting to be entirely for the Creator?

In that state you can say that this person does everything he can to be entirely for the Creator, meaning he prays to the Creator to help him be able to execute all his desires only for the Creator. It is for that that we pray, “Remember us for life and write us in the book of life.”

This is why he writes, “Malchut,” meaning that one will take upon oneself the discernment of the black point that has no white in it. This is the meaning of “Annul your will” so that your remembrance will rise before Me and then His will, will be annulled before your will. With what? With a horn, meaning with the horn of the mother, meaning the matter depends on repentance.

In other words, if one accepts the blackness, one should also try that it will be in an honorable manner, and not in a disgraceful manner. This is called “the horn of the Mother,” meaning that one will consider it handsome and respectable.

Accordingly, we should interpret what is written, “The sons of Gershon: Libni and Shimei.” If one sees that he has been expelled from the work, one should know that this is due to Libni,[4] meaning because he specifically wants whiteness. In other words, if one is given the whiteness, meaning that everything one does will shine, which means that one will feel a good taste in the Torah and in the prayer, then one is willing to listen and engage in Torah and Mitzvot.

This is the meaning of “Shimei.”[5] It means that it is precisely through a form of “whiteness” that one can hear. However, during the work one sees a shape of black, and cannot agree to hear of taking upon himself this work. Hence, one must be expelled from the King’s Hall, for reception of the Kingdom of Heaven must be unconditional surrender.

However, when one says that he is willing to take upon himself the work on condition that there will be a shape of white, meaning that the day will shine for him, and he does not agree if the work appears to him in a black form, this person has no place in the King’s Hall. This is because those who wish to work in order to bestow are admitted into the King’s Hall, and when one works in order to bestow, he does not mind what he feels during the work.

Rather, even in a state where one sees a shape of black, one is not impressed by it, but he only wants the Creator to give him strength to be able to overcome all the obstacles. It means that one does not ask of the Creator to give him a shape of white, but to give him the strength to overcome all the concealments.

Hence, those people who want to work in order to bestow, if there is always a state of whiteness, the whiteness allows one to continue in the work. This is because, while it shines, one is able to work even in the form of reception for oneself.

Hence, one will never have the ability to know if one’s work is in purity or not, and this causes one to never be able to be awarded Dvekut (Adhesion) with the Creator. For this reason one is given a form of blackness from Above, and then one sees if one’s work is in purity.

In other words, if one can be in gladness in a state of blackness, too, it is a sign that one’s work is in purity, because one must be glad and believe that from Above he was given a chance to be able to work in order to bestow.

This is as our sages wrote, “All who are greedy are cross.” It means that one immersed in self-reception is cross, since he is always lacking. He forever needs to fulfill his vessels of reception.

However, those who want to walk in the path of bestowal should always be in gladness. This means that in any shape that comes upon him, one should be in gladness, since he has no intention to receive for himself.

This is why he says that either way, if one is really working in order to bestow, one should certainly be glad that he has been granted bringing contentment to his Maker. And if one feels that his work is still not to bestow, he should also be in gladness because for himself, one says that he does not want anything for himself. He is happy that the will to receive cannot enjoy this work, and that should give him joy. However, if one thinks that one will also have something for himself from this work, one permits the Sitra Achra (Other Side) to cling to his work, and this causes him sadness, and anger, etc..

The Matter of Truth and Faith

I heard

Truth is what one feels and sees in one’s eyes. This discernment is called “reward and punishment,” meaning that nothing can be gained without labor. It is like a person who sits in his home and does not want to do anything to provide for his sustenance. He says that since the Creator is good that doeth good, and provides for all, hence He will certainly send him his needs, while he himself is required to no action.

Of course, if this person behaves in this manner, he will certainly starve to death. Reason, too, necessitates it, so it appears to the eyes, and this is indeed the truth, meaning that he will die of starvation.

But at the same time one must believe above reason that one could obtain all one’s needs without any exertion and trouble, because of private Providence. In other words, the Creator does and will do every deed, and one does not help Him in anything, but the Creator does everything, and one cannot add or subtract.

Yet, how can these two things go hand in hand, since one contradicts the other? One discernment is called what one’s mind attains, meaning that without man’s help, meaning that without preceding labor and exertion, nothing will be attained. This is called “truth,” because the Creator wanted one to feel that way. This is why this path is called “the path of truth.”

Let it not perplex you that, if these two ways are in contradiction, how is it possible that this state is true? The answer is that the truth does not refer to the way and to the state. Rather, truth refers to the sensation that the Creator wanted one to feel like that; this is “truth.” It follows that the matter of truth can be said precisely about the Creator, meaning about His will, that He wants one to feel and see this way.

Yet, at the same time, one must believe that even though one does not feel and does not see with one’s mind’s eye that the Creator can help him obtain all the profits that can be gained without any exertion, it is only with respect to private Providence.

The reason that one cannot attain the matter of private Providence before one attains the matter of reward and punishment is that private Providence is an eternal thing, and one’s mind is not eternal. Hence, something eternal cannot clothe in something not eternal. Thus, once one has been awarded the discernment of reward and punishment, the reward and punishment become a Kli (Receptacle) where private Providence can clothe.

Now we can understand the verse, “O Lord, do save, O Lord, do succeed.” “Do save” refers to reward and punishment. One must pray that the Creator will provide one with labor and exertion by which one will have reward. At the same time one should pray for success, which is private Providence, meaning that one will be rewarded with all the profits in the world without any labor and exertion.

We also see this in corporeal possessions (discerned by their separation in places, meaning in two bodies, whereas in spiritual matters everything is examined on a single body but in two times). There are people who obtain their possessions specifically through great exertion, energy, and great wit, and at the same time we see the opposite, that people who are not so witty, who do not have that much energy, and do not make great efforts, succeed and become the greatest owners of property and possessions in the world.

The answer is that these corporeal things extend from their Upper Roots, meaning from reward and punishment and from private Providence. The only difference is that in spirituality it appears in one place, meaning in one subject, but one-by-one, meaning in one person but in two states. And in corporeality it is in one time, but in two subjects, meaning at one time and in two different people.

Mind and Heart

I heard on Tevet 10, February 1, 1928

One must examine if the faith is in order, meaning if one has fear and love, as it is written, “If I am a father, where is my honor, and if I am a Lord, where is my fear?” And this is called “Mind.”

We must also see that there will not be any desires for self-gratification, that even a thought to want for himself will not arise in him, but all his desires will be only to bestow upon the Creator. This is called “heart,” which is the meaning of “The Merciful One wants the heart.”

Two Discernments in the Torah and in the Work

I heard on Elul 1, September 5, 1948

There are two discernments in the Torah, and there are two discernments in the work. The first is the discernment of fear, and the second is the discernment of love. Torah is called a state of wholeness, meaning we do not speak of the state one’s work is in, but we speak with respect to the Torah in and of itself.

The first is called “love,” meaning that one has a desire and craving to know the ways of the Creator and His hidden treasures, and for that one makes every effort and exertion to obtain his wish. One regards everything in the Torah that one extracts from one’s study as having been granted a priceless thing. According to the appreciation from the importance of the Torah, so one gradually grows until one is slowly shown the secrets of the Torah, according to one’s exertion.

The second discernment is fear, meaning that one wants to be a servant of the Creator. Since “He who does not know the commandment of the Upper One, how will he serve Him?” one fears and dreads not knowing how to serve the Creator.

When one learns in this way, every time one finds a flavor in the Torah, and can use it, one is elated and excited according to the appreciation of the importance from having been granted something in the Torah. And if one persists in this way, one is gradually shown the secrets of the Torah.

Here there is a difference between external teachings and the wisdom of the Torah: In exterior teachings, the elation lessens the intellect, since emotion is opposite to intellect. Thus, the elation diminishes the understanding of the mind.

However, in the wisdom of the Torah, the elation is an essence, like the ratio. The reason for it is that the Torah is life, as it is written, “wisdom preserveth the life of him that hath it,” as wisdom and life are the same thing.

Hence, as the wisdom appears in the mind, so the wisdom appears in the emotion, because the Light of life fills all the organs. (It seems to me that this is why one should see that one is always thrilled with the wisdom of the Torah, since in the elation there is a great distinction between an exterior teaching and the wisdom of the Torah.)

It is likewise, in the work, considered the left line, because it is discerned as reception. The matter of reception means that one wants to receive because one feels a lack, and a lack is regarded as three discernments: 1) the want of the individual; 2) the want of the public; 3) the want of the Shechina (Divinity).

Any want is regarded as wanting to fulfill the deficiency; hence it is considered reception, and left line. Torah, however, means that one works not because one feels a lack that must be corrected, but that one wants to bestow contentment upon one’s Maker.

(It is like a prayer, and praise, and gratitude. When one engages in a way that one feels oneself in wholeness and does not see any shortcoming in the world, this is called “Torah.” However, if one engages while feeling some shortcoming, this is called “work.”)

Also, two discernments must be made during the work: 1) due to love of God, when one wants to cleave to the Creator, when one feels that this is the place where one can bring out the measure of love one feels, and love the Creator; 2) because of fear, when one has fear of God.

The Domination of Israel over the Klipot

I heard

Concerning the domination of Israel over the Klipot (Shells), and vise-versa, the domination of the Klipot over Israel. First we must understand what is “Israel” and what is “The Nations of the World.”

It is explained in several places that Israel means “Internality,” called “The Anterior Kelim (Vessels),” with which one can work in order to bestow contentment upon one’s Maker. “The Nations of the World” are called “Externality,” “The Posterior Kelim,” whose sustenance comes solely from reception and not from bestowal.

The domination of the nations of the world over Israel is in that they cannot work in a form of bestowal and in the Anterior Kelim, but only in the Posterior Kelim. They entice the workers of the Creator to extend the Lights below in the Posterior Kelim.

The domination of Israel means that if they give power so that each and every one will be able to work in order to bestow contentment upon his Maker, meaning only in Anterior Kelim, even if they extend Hochma (Wisdom), it is only in a form of “A path to travel through,” and not more.

In the Place Where You Find His Greatness

I heard

“In the place where you find His greatness, there you find His humbleness.” It means that one who is always in true Dvekut (Adhesion), sees that the Creator lowers Himself, meaning the Creator is present in the low places.

One does not know what to do, and therefore it is written, “that is enthroned on high, that looketh down low upon heaven and upon the earth?” One sees the greatness of the Creator and then “That looketh down low,” meaning one lowers the heaven to the earth. The advice that is given to that is to think that if this desire is from the Creator, we have nothing greater than that, as it is written, “He raiseth up the poor out of the gutter.”

First, one must see that one has a want. If he does not, he should pray for it, why does one not have it? The reason one does not have a want is due to the diminution of awareness.

Hence, in every Mitzva (Precept/Commandment), one must pray, why does one not have awareness that one is not keeping the Mitzva in wholeness? In other words, the will to receive covers so that one will not see the truth.

If one would see that one is in such a low state, then one would certainly not want to be in that state. Instead, one should exert in one’s work every time until one comes to repentance, as it is written, “He bringeth down to the grave, and bringeth up.”

It means that when the Creator wants the wicked to repent, He makes the netherworld so low for him that the wicked himself does not want to be so. Hence, one needs to pray pleadingly that the Creator will show him the truth by adding to him the Light of the Torah.

The Primary Basis

I heard on the evening after Shabbat, Vayera, November 8, 1952

The primary basis is a path that is known to all. The care and the guard regarding the intellect is because it is built on the foundation of a question. If one encounters the known question, one must be armed and protected to stand guard and instantaneously reply with the known answer.

In other words, the whole structure is built on questions and answers, when one who is on the path of the Creator, and is rewarded with building the structure of Divinity. And when one has no place for questions and answers, he is called “standing.”

The Creator has prepared a place even to those who have already been granted the permanent clothing of Divinity, and are already on the path of degrees, who no longer have a place for the above work. In this place they have a free basis where faith can be.

Although it is difficult to understand how such a thing can be in high degrees, the Creator Himself can do such a thing. This is the meaning of the correction of the middle line, and the prohibition on reception from the left line.

At the same time, we see that Hochma appears only in Malchut. And even though Malchut is an opposite attribute from Hochma, still, the place for the appearance of Hochma is precisely here in Malchut.

This is the meaning of, “and let this ruin be under thy hand.” Our sages said that one does not stand on a law unless he has failed in it. Law means a discernment of Malchut (and this is the meaning of the bride; when going to the bride it is called “law”[6]). It is built solely on obstacles, meaning on a time of questions. When one has no questions, one does not have the name “Faith” or “Divinity.”

The Most Important Is the Mind and the Heart

I heard on Thursday, Vayera, November 6, 1952

There should be a preparation on the discernment of “mind,” in that work which refers to the discernment of faith. This means that if one is neglectful in the work of faith, one falls into a state of wanting only knowledge, which is a Klipa (Shell), which is against the Holy Shechina (Divinity). Hence, one’s work is to strengthen the discernment of “mind” every time.

Similarly, if one feels negligence in the work of the heart, one needs to strengthen the work that relates to the discernment of “heart,” and perform opposite operations, meaning affliction of the body, which is the opposite of the will to receive. The difference between negligence in the work of the mind and the work of the heart is that there is an evil Klipa (shell) against the mind that can prompt a state of “pondering the beginning.”

Hence, one must perform opposite actions, meaning in every renewal of the discernment of “mind,” he will take upon himself remorse for the past and acceptance of the future. One can receive the source that causes it from the discernment of “still.” And the matter of the clothing of faith is a perpetual and eternal thing. Hence, one will always have it as a measurement if one’s work is clean or not, since the clothing of Shechina departs only due to a flaw, either in the mind or in the heart.

Two States

I heard on Sivan 20

There are two states to the world. In the first state the world is called “pain,” and in the second state it is called “Holy Shechina (Divinity).” It is so because before one is endowed with correcting one’s deeds to be in order to bestow, one feels the world only in the form of pains and torments.

However, afterwards one is rewarded with seeing that the Holy Shechina is clothed in the entire world, and then the Creator is considered to be filling the world. Then the world is called “Holy Shechina,” which receives from the Creator. This is called “the unification of the Creator and Divinity.” As the Creator gives, so the world is now occupied solely in bestowal.

It is like a sad tune. Some players know how to perform the suffering about which the tune is composed, because all melodies are like a spoken language where the tune interprets the words that one wants to say out loud. If the tune evokes crying in the listeners to the extent that each and everyone cries because of the suffering that the melody expresses, it is then called “a tune,” and everyone loves to hear it.

However, how can people enjoy suffering? Since the tune does not point to present suffering, but to the past, meaning torments that have already past, were sweetened, and received their fill, for that reason people like to hear them. It indicates to the sweetening of the judgments, that the pains one had were sweetened. This is why these sufferings are sweet to hear, and then the world is called “Holy Divinity.”

The important thing that one should know and feel is that there is a leader to the city, as our sages said, “Abraham the Patriarch said, ‘There is no city without a leader.’” One must not think that everything that happens in the world is incidental and that the Sitra Achra causes one to sin and say that everything is incidental.

This is the meaning of Hammat (vessel of) Keri (semen). There is a Hammat filled with Keri. The Keri brings one to think that everything is Bemikreh (incidental). (Even when the Sitra Achra brings one such thoughts as to say that everything is incidental, without guidance, this is also not by chance, but the Creator wanted it this way.)

However, one must believe in reward and punishment, and that there is a judgment and there is a judge, and everything is conducted by Providence of reward and punishment. This is because sometimes when some desire and awakening for the work of God comes to a person, and he thinks that it comes to him by chance, he should know that here, too, he made an effort that preceded the hearing. He prayed to be helped from Above to be able to perform an act with intent, and this is called raising MAN.

Yet, one has already forgotten about that and did not consider it doing, since one did not receive an instantaneous answer to the prayer, so as to say, “for You hear the prayer of every mouth.” Still, one should believe that the order from Above is that the response for the prayer may come several days and months after one prays.

One should not think that it is by chance that one has received this present awakening. Sometimes one says, “Now that I feel that I do not lack anything and I have no concerns, my mind is clear and sound now, and for that reason I can focus my mind and desire on the work of God.”

It follows that one can say that his entire engagement in the work of God is, “his power and the might of his hand hath gotten him that wealth.” Thus, when one can engage and attain spiritual needs, one should believe that this is the answer to the prayer. What one has prayed for before, that prayer has now been answered.

Also, sometimes when reading some book, and the Creator opens one’s eyes and he feels some awakening, then too one’s regular conduct is to relate it to chance. However, it is all guided.

Although one knows that the whole Torah is the names of the Creator, how can one say that through the book one is reading came some kind of sublime sensation? One must know that one often reads the book and knows that the whole Torah is the names of the Creator, but nevertheless receives no luminescence and sensation. Instead, everything is dry and the knowledge that one knows does not help him at all.

Hence, when one studies in a certain book and hangs his hope in Him, one’s study should be on the basis of faith, that one believes in Providence and that the Creator will open his eyes. At that time one becomes needy of the Creator and thus has contact with the Creator. By that one can attain adhesion with Him.

There are two forces that contradict each other, an Upper Force and a Lower Force. The Upper Force is, as it is written, “Every one that is called by My Name, and whom I have created for My glory.” This means that the whole world was created only for the glory of the Creator. The Lower Force is the will to receive that argues that everything was created for it, both corporeal and spiritual things, all is for self-love.

The will to receive argues that it deserves this world and the next world. Of course, the Creator is the winner, but this is called “the path of pain.” It is called “a long way.” But there is a short way, called “the path of Torah.” It should be everyone’s intention—to shorten time.

This is called “I will hasten it.” Otherwise it will be “in its time,” as our sages said, “rewarded—I will hasten it; not rewarded—in its time,” “that I place upon you a king such as Haman, and he will force you to reform.”

The Torah begins from Beresheet (In the beginning), etc. “Now the earth was unformed and void, and darkness,” etc., and ends, “in the sight of all Israel.”

In the beginning we see that the land is “unformed and void, and darkness,” but then when they correct themselves to bestow, then they are rewarded with “and God said, let there be light etc.” until the Light appears “in the sight of all Israel.”

If You Encounter This Villain

I heard after the holiday of Passover, April 27, 1943

“If you encounter this villain, draw him to the seminary, etc. and if not, remind him of the dying day.” It means that he will remind him that the work should be in the place where he is not present, which is after one’s skin. This is called “working outside one’s body,” that he has not a single thought about his own body.

A Transgression Does Not Put Out a Mitzva

I heard on the eve of Shabbat, Iyar 9, May 14, 1943

“A transgression does not put out a Mitzva (Commandment),” and a Mitzva does not put out a transgression. It is the conduct of the work that one must take the good path. But the bad in a person does not let him take the good path.

However, one must know that one does not need to uproot the evil, as this thing is impossible. Rather, one must only hate the evil, as it is written, “Ye that love the Lord, hate evil.” Thus, it is only hatred that is needed, since it is the conduct of hate to separate the adhered.

For this reason, evil has no existence of its own. Rather, the existence of evil depends on love for the evil or the hate for the evil. It means that if one has love for evil then one is caught in the authority of the evil. If one hates the evil, one exits their premises and one’s evil has no dominion over that person.

It follows that the primary work is not in the actual evil, but in the measure of love and the measure of hate. And for this reason transgression prompts transgression. We must ask, “Why one deserves such a punishment?” When one falls from one’s work, one must be aided to rise from the fall. Here, however, we see that more obstacles are added to one, so that one would fall lower than one’s first fall.

But in order for one to feel hatred for the evil, one is given more evil, so as to feel how the transgression departs one from the work of God. Although one did regret the first transgression, one still did not feel a measure of remorse that would bring one hatred for the evil.

Hence, a transgression prompts a transgression, and every time one regrets, and each remorse certainly instigates hatred for the evil until the measure of one’s hatred for the evil is completed. At that time one is separated from the evil, since evil induces separation.

It therefore follows that if one finds a certain measure of hate at a level that prompts separation, one does not need a correction of transgression-prompts-transgression, and naturally, one saves time. When one has been rewarded, one is admitted to the love of God. This is the meaning of, “ye that love the Lord, hate evil.” They only hate the evil, but the evil itself remains in its place, and it is only hatred to the evil that we need.

This extends from, “Yet Thou hast made him but little lower than God,” and this is the meaning of the serpent’s saying, “and ye shall be as God, knowing good and evil.” It means that when one exerts and wants to understand all the conducts of Providence, such as the Creator, this is the meaning of, “A man’s pride shall bring him low.” It means that one wants to understand everything in the exterior mind, and if one does not understand it, one is in lowness.

The truth is that if one awakens to know some thing, it is a sign that one needs to know that thing. And when one overcomes one’s own mind, what he wishes to understand, and takes everything in faith above reason, this is called the greatest lowness in the human attribute. You find that to the extent that one has a demand to know more, yet takes it in faith above reason, you find that he is in greater lowness.

Now we can understand what they interpreted about the verse (Numbers, 12:3), “Now the man Moses was very meek,” humble and patient. It means that he tolerated the lowness in the highest possible measure.

This is the meaning of Adam ha Rishon eating from the Tree of Life prior to the sin, and that he was in wholeness. Yet, he could not walk more than the degree he stood on, since he did not feel any want in his state. Hence, he naturally could not discover all the Holy Names.

For this reason he made, “He is terrible in His doing toward the children of men,” that he would eat from the tree of knowledge of good and evil. And through this sin, all the Lights departed from him, hence, he was naturally compelled to start his work anew.

And the writing says about it that he was expelled from the Garden of Eden because if he had eaten from the Tree of Life he would have lived forever. This is the meaning of the internality of the worlds. If one enters there, one remains there forever. It means that once more one would remain without any want. And to be able to go and reveal the Holy Names, which appear by the correction of good and evil, he therefore had to eat from the Tree of Knowledge.

It is similar to a person who wants to give his friend a big barrel filled with wine, but his friend has only a small cup. What does he do? He pours wine into that cup and takes the cup home, where he pours it. After that he begins to go with the cup once more and once more fills it with wine. Then, once more he goes to his house, until he receives all the wine-barrels.

I had heard another parable that he had told of two friends, one of which became a king and the other became very poor, and he had heard that his friend became a king. The poor went to his friend the king, and told him of his bad state.

The king gave him a letter to the minister of the treasury that for two hours he would receive as much money as he wanted. The poor came to the treasury with a small box and entered and filled that small box with money.

When he came out, the minister kicked the box and all the money fell to the floor. It continued similarly time and time again, and the poor man was crying, “Why are you doing this to me?” Finally, he said, all the money that you took throughout this whole time is yours and you will take it all. You did not have the receptacles to take enough money from the treasury, and this is why that trick was played on you.

The Matter of Limitation

I heard on the eve of Shabbat, Sivan 1, June 4, 1943

The matter of limitation is to limit the state one is in and not want Gadlut (Greatness). Instead, one wants to remain in one’s present state forever, and this is called eternal Dvekut (Adhesion). Regardless of the measure of Gadlut that one has, even if one has the smallest Katnut (Smallness), if it shines forever it is considered having been imparted eternal Dvekut.

However, one who wants more Gadlut, it is considered luxury. And this is the meaning of, “any sorrow will be surplus,” meaning that sadness comes to a person because he wants luxuries. This is what it means that when Israel came to receive the Torah, Moses brought forth the people to the bottom of the mountain, as it is written, “and they stood at the nether part of the mount.”

(A mount (Hebrew: Har) means thoughts (Hebrew: Hirhurim)). Moses led them to the end of the thought and the understanding and the reason, the lowest degree there is. Only then, when they agreed to such a state, to walk in it without any wavering and motion, but to remain in that state as if they had the greatest Gadlut, and to be happy for it, this is the meaning of, “Serve the Lord with gladness.” This is so because during the Gadlut it is irrelevant to say that He gives them work to be in gladness, since during the Gadlut gladness comes by itself. Instead, the work of gladness is given to them for the time of Katnut, so that they will have joy although they feel Katnut. And this is a great work.

This is called the main part of the degree, which is a discernment of Katnut. This discernment must be permanent, and the Gadlut is only an addition. Also, one should yearn for the main part, not for the additions.

The Purpose of the Work

What I heard on Shevat 16, February 13, 1941

It is known that the servitude is essentially to bestow contentment upon the Maker. Yet, one must know the meaning of bestowing, as this is commonly used, and it is known that habit wears off the taste. Therefore, we must thoroughly clarify the meaning of the word to bestow.

The thing is that the will to receive too is incorporated in the will to bestow of the lower one (but the will to receive can be used with corrections), or else there is no connection between the giver and the receiver. This is because it is impossible that one will give and the other will give nothing in return, and that there will be a state of partnership.

Only when they both show love to one another is there a connection and friendship between them. But if one shows love and the other shows no response, such a love is unreal and has no right to exist. Our sages stated about the verse, “and say unto Zion: ‘Thou art My people’” (Isaiah 51), do not say Ami (My people), but Imi (with Me),[7] “to be My partner” (Zohar Beresheet p.5), meaning that the creatures are in partnership with the Creator.

It follows that when the lower one wants to bestow upon the Creator, then the lower one too should receive from the Creator. This is called partnership, when the lower one gives, and the Upper One gives too.

However, the will to receive should crave to cleave unto Him and receive His abundance, and sustenance, and goodness; and that was the purpose of creation, to do good to His creatures.

However, because of the breaking that occurred in the world of Nekudim, the will to receive fell into the domination of the Klipot (Shells), by which two discernments were made in the Kli (Vessel). The first is that it developed a relation to the separated pleasures, and the work of exiting the authority of the Klipot is called “the work of purification.” The second discernment that occurred due to the breaking is the detachment from spiritual pleasures.

In other words, one becomes distant from spirituality, and has no desire for spirituality. The correction for that is called Kedusha (Sanctity), where the order of the work is to crave His greatness. In that state the Creator shines for one in these vessels. However, we must know that to the extent that one has Kelim (plural for Kli) of purity, called “hate evil,” to that extent one can work in Kedusha, as it is written, “ye that love the Lord, hate evil.”

It follows that there are two discernments, the first is purity, and the second is Kedusha. Kedusha is called the Kli, being the preparation to receive His goodness, by way of, to do good to His creatures. However, this Kli is attributed to the lower one, meaning that it is for us to repair. In other words, it is for us to crave the good, and this means engaging extensively in His greatness and one’s own lowness.

Yet, the abundance that should appear in the Kli of Kedusha is in the hands of the Creator; He is the One who imparts the lower one with bounty. At that time the lower one cannot help in that in any way, and this is called, “The secret things belong unto the Lord our God.”

The Thought of Creation, called “to do good to His creatures,” begins from Ein Sof (No End). For this reason we pray to Ein Sof, meaning to the connection that exists between the Creator and the creatures. This is the meaning of what is written in the writings of the Ari, that we must pray to Ein Sof.

It is so because Atzmuto (His Self) has no connection with the creatures, as the beginning of the connection starts in Ein Sof, where His Name is, which is the root of creation. This is the meaning of what is written in the Yerushalmi,[8] that one who prays will pray in the Name, meaning where there is His Name, and His Name and Ein Sof are called in the words of the legend, “A tower filled with goodly matters.” This is why we pray to the Name, to receive the benefit that has been prepared for us in advance.

This is why Keter is called “His desire to do good to His creatures,” and the benefit itself is called Hochma (Wisdom), which is the essence of the abundance. This is why Keter is called Ein Sof and “Emanator.” However, Hochma is not called “emanated” yet, since there is still no Kli in Hochma, and it is considered a Light without a Kli.

Hence, Hochma, too, is discerned as the Emanator because there is no attainment in the Light without a Kli, and the whole difference between Keter and Hochma is that there, the root of the emanated is more disclosed.

Haman from the Torah, from Where

I heard on Shevat 16, February 13, 1941

Haman from the Torah, from where? “Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?” (Genesis 3:11). We must understand what is the connection between Haman and Etz ha Daat (Tree of Knowledge). Etz ha Daat is considered the state of greatness of reception, which is not in Kedusha (Sanctity) and must be brought into the Kedusha through corrections.

The discernment of Haman is also the state of greatness of reception, as it is written, that Haman said, “Whom would the king delight,” the King of the world, “to honor besides myself?” It means that it is discerned as the state of greatness of reception, and this is discerned as, “And his heart was lifted up in the ways of the Lord.”

Torah Is Called Indication

I heard on BeShalach 1, February 2, 1941

Torah is called “indication,” from the words “shot through.”[9] It means that when one engages in the Torah, one feels one’s remoteness to the extent of one’s exertion. In other words, one is shown the truth, meaning he is shown his measure of faith, which is the whole basis of the truth.

The basis of keeping Torah and Mitzvot is on one measure of faith, since then it appears to one that one’s whole basis is built only on the upbringing one received. This is because rearing is sufficient for one to keep Torah and Mitzvot in all its intricacies and details, and everything that comes through rearing is called “faith within reason.”

Even though this is against one’s mind, meaning reason necessitates that according to one’s addition in the Torah, so one should feel closer to the Creator. However, the Torah always shows one more of the truth. When one searches for the truth, the Torah brings one closer to the truth and one sees one’s measure of faith in the Creator.

This is so that one would be able to ask for mercy and to pray for the Creator to bring him genuinely closer to Him, which means that he will be awarded faith in the Creator. Then one will be able to give praise and gratitude to the Creator for having been granted being brought closer to Him.

However, when one does not see the measure of one’s remoteness and thinks that he is constantly adding, you find that he builds his buildings on a rickety foundation, and one has no place to pray for the Creator to bring him closer to Him. It follows that one has no place for exertion to be imparted whole faith, since one exerts only for that which one needs.

Hence, as long as one is not worthy of seeing the truth, it is the opposite. The more one adds in Torah and Mitzvot, one adds in the measure of one’s wholeness and does not see any deficit in himself. Therefore, one has no place to exert and pray to be granted faith in the Creator in truth, because when one feels corruption, you should say correction.

However, when one engages in Torah and Mitzvot in truth, the Torah indicates the truth to him, because the Torah has that power to show one’s true state of faith (and this is the meaning of, “be known”).

When one engages in the Torah and sees the truth, meaning one’s measure of remoteness from spirituality, and one sees that he is such a low creature, that there is not a worse person on earth than him, then the Sitra Achra (Other Side) comes to one with a different argument: In fact, one’s body is really very ugly, and it is true that there is not an uglier person in the world than him.

She tells him that so he will despair, since she is afraid that he will notice and come to correct his state. For this reason, she agrees to what one says, that he is an ugly person, and lets him understand that if he had been born with higher skills and better qualities, he could have overcome his evil and correct it, and would have been able to achieve Dvekut (Adhesion) with the Creator.

The answer to that should be that what she says to him is brought in Massechet Taanit (p.20), that Rabbi Elazar, son of Rabbi Shimon, came from a fenced tower from the house of his rabbi. He was riding his donkey and strolling along the riverbank, feeling great joy. And his mind was crude, as he had been studying much Torah.

A person who was very ugly came by his way. He told him: “Hello rabbi,” but he did not reply. He told him: “Vain, how ugly is that man, perhaps all your town’s men are as ugly as you?” He replied, “I do not know, but go and tell the craftsman who made me, How ugly is this vessel that you have made?” Because he knew that he himself had sinned, he descended from the donkey.

According to the above, we can see that since he had learned a lot of Torah, through it he was granted seeing the truth about the distance between him and the Creator, meaning the measure of his remoteness and nearness. This is the meaning of his mind being crude, meaning that he saw the complete form of one who is proud, which is his will to receive, and then he could see the truth that it was him who was most ugly. How did he see the truth? By learning much Torah.

Thus, how will he be able to cleave to Him, since he is such an ugly person? This is the reason why he asked if all the people were as ugly as him, or that he was the only ugly one but the rest of the people in the world were not ugly.

What was the answer? “I don’t know.” It means that that they do not feel, hence they do not know. And why do they not feel? It is for the simple reason that they were not rewarded with seeing the truth, since they lack Torah, so the Torah will show them the truth.

To that Elijah replied to him: “go to the craftsman who made me,” because he saw that he had come into a state from which he could not ascend. For this reason Elijah appeared and told him, “go to the craftsman who made me.” In other words, since the Creator created you so ugly, He must have known that it is with these Kelim (Vessels) that the goal can be achieved. So do not worry, go forward and succeed.

Will Bring Him as a Burned Offering to His Will

I heard on Yitro 1, February 5, 1944

About the verse, “will bring him as a burned offering to His will,” our sages said, “How so? He is he coerced until he says ‘I want.’” We must also understand what we pray, “Let there be a will,” since more than the calf wants to eat, the cow wants to feed, so why do we need to pray, “Let there be a will Above”?

It is known that in order to extend abundance from Above, one must precede an awakening from below. We must understand why we need an awakening from below. Because of that we pray that there will be a will Above. It means that we must evoke a desire from Above to administer below.

It is not enough that we have a desire, but there has to be a good will on the part of the Giver too. Even though there is a general desire to do good to His creatures, He still awaits for our desire to awaken His desire.

In other words, if we are unable to evoke His desire, it is a sign that the desire on the part of the receiver is still incomplete. Hence, precisely by praying that there will be a will Above, our desire is made to be a genuine desire, to be a fitting Kli (Vessel) to receive the abundance.

At the same time, we must say that all that we do, both bad and good, everything extends from Above (which is the meaning of Private Providence), that the Creator does everything. Yet, at the same time we must regret the bad deeds, though it too extends from Above.

The mind necessitates that we must not regret, but justify the judgment, that we deserve the bad deeds. Nevertheless, it is to the contrary; we must regret not being permitted to do good deeds, which is certainly as a result of a punishment, meaning that we are unworthy of serving the King.

If everything is guided, how can we say that we are unworthy, since there is no act below? For this purpose we are given bad thoughts and desires that distance us from the work of God, that we are not worthy of serving Him. For this reason there is a prayer that comes on that, that this is a place of correction to be worthy and capable of receiving the work of the King.

Now we can see why there is a prayer for some trouble. This trouble must have come as a punishment, and punishments must be corrections, since there is a rule that the punishment is a correction. Thus, why do we pray to the Creator to take our corrections away?

Our sages say about the verse, “then thy brother should be dishonored before thine eyes,” since the beaten is your brother. We must know that the prayer corrects a person even more than punishment. Thus, when prayer appears instead of punishment, the affliction is lifted and the prayer is placed in its place, to correct the body.

This is the meaning of what our sages said, “Rewarded—through the Torah; was not rewarded—through affliction.” We must know that the path of Torah is a more successful way and yields more profit than the path of pain. This is because the Kelim (Vessels) that will be fit to receive the Upper Light are broader, and can yield Dvekut (Adhesion) with Him.

This is the meaning of, “He is coerced until he says, ‘I want.’” It means that the Creator says, “I want the deeds of the lower ones.”

The meaning of prayer is what our sages said, “The Creator craved the prayer of the righteous,” where by the prayer, the Kelim are made fit for the Creator to later give the abundance, since there is a fit Kli to receive the abundance.

Joy Is a “Reflection” of Good Deeds

I heard on Sukkot Inter 4

Joy is a “reflection” of good deeds. If the deeds are of Kedusha (Sanctity), hence joy appears. However, we must know that there is also a discernment of a Klipa (Shell). In order to know if it is Kedusha, the scrutiny is in the reason. In Kedusha, there is reason, and in the Sitra Achra (other side) there is no reason, since another god is sterile and does not bear fruit. Hence, when one comes by gladness, one should delve in words of Torah in order to discover the mind of the Torah.

We must also know that gladness is discerned as sublime luminescence that appears by MAN,[10] which is good deeds. The Creator sentences one where one is. In other words, if one takes upon himself the burden of the Kingdom of Heaven for eternity, there is an immediate sublime luminescence on that, which is considered eternity, too.

Even if one evidently sees that one will soon fall from one’s degree, He still sentences one where one is. It means that if one has now made up one’s mind to take upon himself the burden of the Kingdom of Heaven for eternity, it is considered wholeness.

However, if one takes upon himself the burden of the Kingdom of Heaven and does not want that state to remain in him forever, this thing and this deed is not considered wholeness, and naturally, the Upper Light cannot come and rest on it. This is because it is whole and eternal, and it is not about to change. With a person, however, even if he wants, the state one is in will not be eternal.

About the Rod and the Serpent

I heard on Adar 13, February 23, 1948

“And Moses answered and said: ‘But, behold, they will not believe me,’” etc. “And the Lord said unto him: ‘What is that in thy hand?’ And he said: ‘A rod.’ And He said: ‘Cast it on the ground…’ and it became a serpent; and Moses fled from before it” (Exodus 4).

We must understand that there are not more than two degrees, either Kedusha (Sanctity) or Sitra Achra (Other Side). There is no intermediary state, but the same rod itself becomes a serpent, if thrown to the ground.

In order to understand that, we will precede with the words of our sages, that He had put His Shechina (Divinity) on trees and rocks. Trees and rocks are called things of inferior importance, and specifically in this manner He placed His Shechina. This is the meaning of the question, “What is that in thy hand?”

A hand means attainment, from the words, “and if a hand attains.” A rod means that all one’s attainments are built on the discernment of inferior importance, which is faith above reason.

(This is because faith is regarded as having inferior importance, and as lowness. One appreciates the things that clothe within reason. However, if one’s mind does not attain it, but resists one’s mind, then one should say that the faith is of superior importance to one’s mind. It follows that at that time one lowers one’s mind, and says that what he understands within reason, that he resists the path of the Creator, that faith is more important than his mind. This is because all the concepts that contradict the path of the Creator are worthless concepts.

Rather, “that have eyes, and see not, that have ears, and hear not.” It means that one annuls everything that one hears and sees, and this is called going above reason. And thus it seems to a person as lowness and smallness.

However, with the Creator, faith is not considered lowness. This is because one who has no other counsel and must take the path of faith considers faith as lowness. However, the Creator could have placed His Shechina on something other than trees and rocks.

Yet, He chose this way, called faith, specifically. He must have chosen it because it is better and more successful. You find that for Him faith is not regarded as inferior importance. Quite the contrary, this path has many merits, but it appears low to the eyes of the creatures.)

If the rod is thrown to the ground and one wants to work with a higher discernment, meaning within reason, degrading the above reason, and this work seems low, one’s Torah and the work immediately become a serpent. This is the meaning of the primordial serpent, and this is the meaning of, “Any one who is proud, the Creator tells him: ‘He and I cannot dwell in the same abode.’”

The reason is, as we have said, that He has placed His Shechina on trees and rocks. Hence, if one throws the discernment of the rod to the ground, and raises oneself to work with a higher attribute, this is already a serpent. There is no middle; it is either a serpent, or Kedusha, since all the Torah and the work that one had from the discernment of a rod, all has now entered the discernment of serpent.

It is known that the Sitra Achra has no Lights. Hence, in corporeality too, the will to receive has only deficiencies, but not fulfillments of the deficiencies. And the vessel of reception remains forever in deficit, without fulfillment, because one who has one hundred, wants two hundred etc., and one does not die with half one’s wish in one’s hand.

This extends from the Upper Roots. The root of the Klipa (Shell) is the vessel of reception, and they have no correction in the six thousand years. The Tzimtzum (Restriction) is placed upon them, and hence, they do not have Lights and abundance.

This is why they entice one to draw Light to their degree. And the Lights that one receives by being adhered with Kedusha, since abundance shines in Kedusha, when they seduce one to draw abundance to their state, they receive that Light. Thus, they have dominion over a person, meaning they give him satisfaction in the state he is in so that he will not move away.

Hence, one cannot move forward through this dominion because one has no need for a higher degree. Since one has no need, one cannot move from one’s place, even a slight movement.

In that state one is unable to discern if one is advancing in Kedusha or the other way around. This is because the Sitra Achra gives one power to work more strongly, since now one is within reason, and can therefore work not in a state of lowness. It follows that thus one would remain in the authority of the Sitra Achra.

In order for one to not remain in the authority of the Sitra Achra, the Creator had made a correction where if one leaves the discernment of the rod, one immediately falls into the discernment of the serpent. One immediately falls into a state of failures and has no power to strengthen, unless one accepts the discernment of faith, called lowness, once more.

It follows that the failures themselves cause one to take upon himself the discernment of rod once more, which is the discernment of faith above reason. This is the meaning of what Moses had said, “But, behold, they will not believe me.” It means that they will not want to take upon themselves the path of working in faith above reason.

In that state the Creator had told him, “What is that in thy hand? A rod.” “Cast it on the ground,” and then, “it became a serpent.” It means that there is no intermediary state between the rod and the serpent. It is rather to know if one is in Kedusha, or in the Sitra Achra.

It turns out that in any case, they do not have any choice other than to assume the discernment of faith above reason, called “a rod.” This rod should be in the hand; the rod should not be thrown. This is the meaning of the verse, “The rod of Aaron was budded.”

It means that all the budding one had in serving the Creator was based specifically on Aaron’s rod. This means that He wanted to give us a sign to know if we are walking on the path of truth, or not. He gave us as sign to know only the basis of the work, meaning what basis one is working on. If one’s basis is the rod, it is Kedusha, and if the basis is within reason, this is not the way to achieve Kedusha.

However, in the work itself, meaning in the Torah and in the prayer, there is no distinction between one who serves Him and one who does not serve Him. This is because it is the opposite there: if the basis is within reason, meaning based on knowing and receiving, the body gives fuel for work, and one can pray and study more persistently and more enthusiastically, since it is based on within reason.

However, when one takes the path of Kedusha, whose basis is bestowal and faith, one requires great preparation so that Kedusha will shine for him. Without the preparation, the body does not give one the strength for work, and one must always exert extensively, since man’s root is reception and within reason.

Hence, if one’s work is based on earthliness, one can always be alright. However, if one’s basis for the work is on the discernment of bestowal and above reason, one needs perpetual efforts so as not to fall into one’s root of reception and within reason.

One must not be neglectful for a minute, otherwise one will fall into one’s root of earthliness, called “dust,” as it is written, “for dust thou art, and unto dust shalt thou return.” And that was after the sin of the Tree of Knowledge.

One examines if one is advancing in Kedusha or to the contrary, since another god is sterile and does not bear fruit. The Holy Zohar gives us that sign, that specifically on the basis of faith, called “a rod,” is one imparted “be fruitful and multiply” in the Torah. This is the meaning of “the rod of Aaron was budded”: the budding and growing come specifically through the rod.

Therefore, as one rises from one’s bed daily and washes oneself to purify one’s body from the filth of the body, so one should wash oneself from the filth of the Klipa, to examine oneself if one’s discernment of rod is in completeness.

This should be a perpetual examination, and if one is distracted from it, one immediately falls to the authority of the Sitra Achra, called self-reception. One becomes immediately enslaved to them, as it is known that the Light creates the Kli, hence, as much as one works in order to receive, to that extent one needs only a desire to receive for oneself, and becomes remote from matters concerning bestowal.

Now we can understand the words of our sages, “Be very very humble.” What is that fuss that it says, “very very”? It is because one becomes needy of the creatures, by having been honored once. At first one receives the honor not because he wanted to enjoy the honor, but for other reasons, such as the glory of the Torah, etc.. One is certain of this scrutiny since one knows about himself that he has no desire for honor whatsoever.

It follows that it is reasonable to think that one is permitted to receive the honor. However, it is still forbidden to receive because the Light makes the vessel. Hence, after one has received the honor, one becomes needy of the honor, and one is already in its dominion, and it is hard to break free from the honor.

As a result, one acquires one’s own reality and it is now hard to annul before the Creator, since through the honor one has become a separate entity, and in order to obtain Dvekut (Adhesion) one must annul one’s reality completely. Hence the “very, very.” “Very” is that it is forbidden to receive honor for oneself, and the other “very” is that even when one’s intention is not for self, it is still forbidden to receive.

A Mitzva that Comes through Transgression

I heard on Tetzve 1, February 14, 1943

A Mitzva that comes through transgression means that if one takes upon oneself the work in order to receive a reward, it is then divided into two things:

The reception of the work, which is called a Mitzva.
The intention: to receive a reward. It is called a sin because reception moves one from Kedusha (Sanctity) to Sitra Achra (Other Side).

The whole basis and the reason that gave one the strength to work was the reward; hence, a Mitzva ‘that comes,’ meaning that one was brought to perform the Mitzva, this is the transgression. This is why it is called a “Mitzva that comes”; that which brings the Mitzva is the transgression, which is only the reward.

The advice for it is to do one’s work in the form of, “without seeing more,” that one’s whole aim of the work will be to increase the glory of heaven in the world. This is called working in order to raise Divinity from the dust.

The matter of raising Divinity means that the Holy Divinity is called “the collective of the souls.” It receives the abundance from the Creator, and dispenses to the souls. The administrator and what transfers the abundance to the souls is called “the unification of the Creator and divinity,” at which time the abundance extends to the lower ones. However, when there is no unification, there is no extension of abundance to the lower ones.

To make it clearer, because the Creator wanted to delight His creatures, therefore, as He thought of dispensing the abundance, He also thought of the reception of the abundance. That is, that the lower ones would receive the abundance. And both were in potential. This means that afterwards, souls will come and they will receive the actual abundance.

Also, the receiver of the abundance in potential is called “Holy Divinity,” since the thought of the Creator is a whole reality, and He does not need an actual deed. Hence the lower one… (discontinued)

Round About Him It Stormeth Mightily

I heard on Nisan 9, April 18, 1948

Our sages say about the verse, “and round about Him it stormeth mightily,” that the Creator is particularly meticulous with the righteous. He asked: If they are generally righteous, why do they deserve a great punishment?

The thing is that all the borders we speak of in the worlds are from the perspective of the receivers, meaning the lower ones limit and restrict themselves to some degree, and thus remain below. Above, they agree to everything that the lower ones do, hence, to that extent the abundance extends below. Hence, by their thoughts, words and actions, the lower ones induce the abundance to come down from Above in this manner.

It turns out that if the lower one regards a minor act or word as if it is an important act, such as considering a momentary cessation in adhesion with the Creator as breaking the most serious prohibition in the Torah, then there is consent Above to the opinion of the lower one and it is considered Above as though he had broken a serious prohibition. Thus, the righteous says that the Creator is particularly meticulous with him, and as the lower one says, so it is agreed Above.

When the lower one does not feel a slight prohibition as a serious one, from Above they also do not regard the trifle things he breaks as great prohibitions. Hence, such a person is treated as though he is a small person, meaning his precepts are considered small, and his sins are considered small, too. They are both weighed as the same and he is generally considered a small person.

However, one who regards the trifle things and says that the Creator is very meticulous about them is considered a great person, and both his sins and his precepts are great.

One can suffer when committing a transgression to the extent that he feels pleasure when performing a good deed. There is a parable about that: A man did a terrible crime against the kingship and was sentenced to twenty years imprisonment with hard labor. The prison was outside the country in some desolate place in the world. The sentence was executed right away and he was sent to the desolate place at the end of the world.

Once there, he’d found other people who were sentenced by the kingdom to be there as he was, but he became sick with amnesia and forgot that he had a wife and children, friends and acquaintances. He thought that the whole world is nothing more than meets the eye in the desolate place with the people who are there; and that he was born there and did not know of more than that. Thus, his truth is according to his present feeling and he has no regard for the actual reality, only according to his knowledge and sensations.

There he was taught rules and regulations so that he would not break the rules once more, keep himself from the felonies written there, and know how to correct his actions so as to be brought out of there. In the books of the king, he learned that one who breaks this rule, for example, is sent to a desolate land far from any settlement. He is impressed by the harsh punishment, and has grievances at why such harsh punishments are given.

Yet, he would never think that he himself is one who broke the rules of the state, that he has been sentenced harshly and the verdict has been executed. In addition, since he became sick with amnesia, he will never feel his actual state.

This is the meaning of “and round about him it stormeth mightily”: One must consider his every move, that he himself had already broken the king’s commandment, and has already been banished from the settlement. Now, through many good deeds, his memory begins to work and he begins to feel how far he has become from the settled place of the world.

He begins to engage in repentance until he is delivered from there and brought back to the settled place, and this work comes specifically by one’s work. He begins to feel that he has grown far from his origin and root until he is endowed adhesion with the Creator.

Descends and Incites, Ascends and Complains

I heard on Adar Aleph 19, February 29, 1948

Descends and incites, ascends and complains. One must always examine oneself, if one’s Torah and work do not descend to the abyss. This is because one’s greatness is measured by one’s measure of Dvekut (Adhesion) with the Creator, meaning on one’s measure of annulment before the Creator.

In other words, one’s self-love does not merit reference, but one wishes to annul one’s self completely. This is because in one who works in order to receive, the measure of one’s work is the measure of the greatness of one’s self. At that time one becomes a being, an object, and a separate authority. In that state it is difficult for one to annul before the Creator.

However, when one works in order to bestow, and when one completes one’s work, meaning that he has corrected one’s entire vessels of reception for oneself from what he has from the root of his soul, then he has nothing more to do in the world. It follows that one should think and concentrate on that point only.

The sign that one is walking on the path of truth if one is in the form of “descending and inciting,” meaning that one’s entire work is in a state of descent. In that state one is in the authority of the Sitra Achra (Other Side), and then he ascends and complains, meaning one feels oneself in a state of ascent, and complains about others. Yet, one who works in purity always complains about oneself, and sees others in a better degree than he feels himself.

I Was Borrowed on, and I Repay

I heard on the eve after Shabbat, 1938

Understand what our sages said, “I was borrowed on, and I repay.” It means that the purpose of making the heaven and earth is the Light of the Shabbat. This Light should come to disclosure to the lower ones, and this purpose appears through Torah and Mitzvot and good deeds.

Gmar Tikun (end of correction) means when this Light appears in its completeness through an awakening from below, meaning preceded by Torah and Mitzvot. Yet, before Gmar Tikun there is also a discernment of Shabbat, called “A likeness of the next world,” when the Light of Shabbat shines in both the individual and the public as a whole.

This Light of Shabbat Comes by credit, meaning without preceding exertion, though afterwards one will pay off for all the credit. In other words, afterwards one will give all the exertion that one had to give before one was imparted the Light, he will pay afterwards.

This is the meaning of “I was borrowed on,” meaning draw the Light of Shabbat by credit, and I will pay, from the verse, “and let the hair of the woman’s head go loose.”[11] It means that the Creator will reveal this Light only if Israel will borrow, meaning extend. Although they are still not worthy, by credit, one can still draw.

From Lo Lishma to Lishma

I heard on Vayechi, Tevet 14, December 27, 1947

From Lo Lishma one comes to Lishma. If we pay close attention, we can say that the period of Lo Lishma is the more important time, since it is easier to unite the act with the Creator.

This is so because in Lishma one says that he did this good deed because he serves the Creator in wholeness, and all his actions are for the Creator. It follows that he is the owner of the act.

However, when one engages in Lo Lishma, one does not do the good deed for the Creator. It turns out that one cannot come to Him with a complaint that he deserves a reward. Thus, for him the Creator is not in debt.

Hence, why did he do that good deed? Only because the Creator provided him an opportunity that this SAM would compel him and force him to do it.

For example, if people come to one’s house, and one is ashamed of being idle, one takes a book and studies Torah. Thus, who is one studying Torah for? It is not for the Mitzva of the Creator, to be favored in the eyes of the Creator, but for the guests who have come into his authority, to find grace in the eyes of man. Thus, how then can one seek reward from the Creator for this Torah, which he engaged in for the guests?

It follows that for him, the Creator did not become debited, and instead, he can charge the guests, that they would pay him a reward, meaning honor him for studying Torah. However, one cannot debit the Creator in any way.

When one performs self-examination, and says that finally, I engage in the Torah, and tosses off the cause, meaning the guests, and says that now he is working only for the Creator, then one should immediately say that everything is conducted from Above. It means that the Creator wanted to grant him engagement in the Torah, and he is not worthy of receiving an element of truth. He is unworthy of receiving the truth, hence the Creator provided him a false cause, and through this cause one engages in the Torah.

It follows that the Creator is the operator, and not the individual. Then, moreover, one should praise the Creator that even in a state of lowness that he is in, the Creator does not leave him and gives him power, meaning fuel to want to engage in words of Torah.

You find that if one pays attention to this act, one notices that the Creator is the operator, in the form of, “He alone does and will do all the deeds.” Yet, one does not put any action in the good deed. Although one makes that Mitzva, he does not do it for a Mitzva, but for another cause (man), and the cause extended from the separation.

The truth is that the Creator is the cause and He is the reason that compels him. But the Creator is robed in him in another clothing, and not in a clothing of a Mitzva, but for another fear or another love. It follows that during the Lo Lishma, it is easier to attribute the good deed and say that the Creator is the doer of the good deed, and not man.

This is simple, because one does not want to do the thing for a Mitzva, but for another cause. However, in Lishma, one knows in oneself that he is working because of the Mitzva.

This means that he himself was the cause, meaning because of a Mitzva, but not because the Creator did not place the idea and the desire to make the Mitzva in his heart, but he himself chose it. The truth is that it was all done by the Creator, but private Providence cannot be attained by a person prior to attaining the matter of reward and punishment.

About the Revealed and the Concealed

I heard on, Tevet 29, January 18, 1942

It is written, “The secret things belong unto the Lord our God; but the things that are revealed belong unto us and to our children forever, that we may do all the words of this law.” We should ask, “What does the text come to tell us, that the secret things belong unto the Lord?” We should not say that concealed means unattainable and that revealed means attainable. We can see that there are people with knowledge in the concealed part, as there are people who have no knowledge in the revealed part. And it cannot be said that this means that there are more people with knowledge in the revealed part than in the concealed part. (If so, you have given only a part of the whole picture).

The thing is that in this world, we see that there are actions that are revealed as actions to our eyes. This means that man’s hand is involved there. Alternatively, there are actions where we see that an act is done, but man cannot do anything there. Rather, a hidden force operates there.

It is as our sages said: “There are three partners in man—the Creator, his father, and his mother.” The revealed part is the commandment to be fruitful and multiply. This act is done by the parents. And if the parents do their things properly, the Creator puts a soul in the newborn. This means that his parents do the revealed part, as they can only do the revealed part, but the hidden part—placing the soul in the newborn—here the parents cannot do a thing; only the Creator Himself does that thing.

Similarly, with the Mitzvot, we must do only the revealed part, as only here we can act, that is, engage in Torah and Mitzvot by way of “that fulfill His word.” However, the hidden part, meaning the soul in the keeping of Torah and Mitzvot, there one cannot do a thing. And when one keeps the Torah and Mitzvot in action, called “doing,” one should pray to the Creator that He will do the concealed part, meaning place a soul in the practical part of our share.

The practical part is called “a candle of a Mitzva,” which are only candles, which must be lit by the “Torah, Light.” The Light of the Torah ignites the Mitzva and gives the soul and the liveliness in the practical part, as with the newborn, where there are three partners.

And this is the meaning of “the things that are revealed belong unto us,” meaning that we must work in the form of “whatsoever thy hand attaineth to do by thy strength, that do.” It is only here that we can act; but obtaining the soul and vitality depend on the Creator.

And this is the meaning of “The secret things belong unto the Lord our God.” The Creator promises that if we do the share that is revealed to us, acting on the conditions of the Torah and Mitzvot in the practical part, the Creator will put a soul into our actions. However, before we are awarded the concealed, called “a soul,” our revealed part is like a body without a soul. Thus, we must be awarded the hidden part, and this is only in the hands of the Creator.

The Giving of the Torah

I heard during a meal on the eve of Shavuot (Pentecost), 1948

The issue of the giving of the Torah that occurred on Mount Sinai does not mean that the Torah was given once and then the giving was stopped. Rather, there is no absence in spirituality, since spirituality is an eternal matter, unending. But since, from the perspective of the giver, we are unfit to receive the Torah, we say that the cessation is by the Upper One.

However, then, at the foot of Mount Sinai, the whole of Israel were ready to receive the Torah, as it is written, “there Israel encamped before the mount, as one man in one heart.” At that time, the whole public was prepared; they had but one intention, which is a single thought about the reception of the Torah.

However, there are no changes from the perspective of the Giver—He always gives. It is written in the name of the Baal Shem Tov that every day must one hear the ten commandments on Mount Sinai.

The Torah is called the “potion of life” and the “potion of death.” We must understand how two opposites can be said about a single subject.

We must know that we cannot attain any reality as it is in itself. Rather, we attain everything according to our sensations. And reality, as it is in itself, is of no interest to us at all. Hence, we do not attain the Torah as it is in itself, but only attain our sensations. Thus, all of our impressions follow only our sensations.

Therefore, when a person is studying Torah, and the Torah removes him from the love of God, this Torah is certainly considered “the potion of death.” Conversely, if this Torah that he is learning brings him closer to the love of God, it is certainly considered “the potion of life.”

But the Torah in itself, the existence of the Torah in and of itself, without consideration of the lower one who must attain it, is considered “a Light without a Kli,” where there is no attainment whatsoever. Hence, when we speak of the Torah, it refers to the sensations that a person receives from the Torah, and only they determine the reality for the creatures.

When one works for oneself, it is called Lo Lishma (not for Her Name). But from Lo Lishma we arrive at Lishma (for Her Name). Hence, if one has not yet been rewarded with the reception of the Torah, one hopes to be rewarded with the reception of the Torah in the following year. But when one has been awarded the wholeness of Lishma, one has nothing more to do in this world, since he has already corrected everything to being in the wholeness of Lishma.

For this reason, each and every year there is the time of reception of the Torah, since that time is ready for an awakening from below. This is because it is the awakening of the time when the Light of the giving of the Torah was revealed in the lower ones. Hence, there is an awakening from Above, which gives strength to the lower ones to be able to perform the qualifying act to receive the Torah, as then, when they were ready to receive the Torah.

Therefore, if one marches on a path where the Lo Lishma will bring him the Lishma, he marches on the path of truth. Then one should hope that he will eventually be rewarded with achieving Lishma, and will be awarded the reception of the Torah.

Yet, caution is required, to constantly keep the goal before one’s eyes, or he will march on an opposite line, as the root of the body is reception for itself. Thus, it always draws to its root, which is reception in order to receive, the opposite of the Torah, called “the tree of life.” This is why the body considers the Torah “the potion of death.”

Depart from Evil

I heard after the holiday of Sukkot (the Tabernacles Feast), October 5, 1942, Jerusalem

We must take caution with “depart from evil,” to keep the four covenants.

The covenant of the eyes, which is to caution from looking at women. And the prohibition is not necessarily because it might lead to a thought. The evidence of that is that the prohibition applies also to an old man of one hundred years. Rather, the real reason is that it extends from a very high root: the caution is because if one is not cautious, one might come to look upon the Holy Shechina (Divinity).
The covenant of the tongue, to be watchful with truth and falsehood. The scrutinies that exist now, after the sin of Adam ha Rishon, are scrutinies of true and false. However, prior to the sin of the tree of knowledge the scrutinies concerned bitter and sweet.

Yet, when the scrutiny is in truth and falsehood, it is entirely different. At times it begins sweet and ends bitter. Hence, it follows that there is a reality of bitter which is nonetheless true.

For this reason we must be careful with changing our words. Although one thinks that one is only lying to one’s friend, we should know that the body is like a machine: as it is accustomed to walk, so it continues to walk. Therefore, when it is accustomed to falsehood and deceit, it is then impossible to walk by another way, and this forces man to proceed with falsehood and deceit when one is alone, too.

It turns out that one must deceive oneself and cannot tell oneself the truth at all, because he does not find any special preference to the truth.

We might say that he who thinks that he is deceiving his friend, is really deceiving the Creator, since besides man’s body there is only the Creator. This is because it is the essence of creation that man is called “creature” only with respect to himself. The Creator wants man to feel that he is a separated reality from Him; but except for that, it is all “the whole earth is full of His glory.”

Hence, when lying to one’s friend, one is lying to the Creator; and when saddening one’s friend, one is saddening the Creator. For this reason, if one is accustomed to speak the truth, it will help him with respect to the Creator. That is, if one had promised something to the Creator, he will try to keep his promise, since he is not used to changing his word, and by that he will be rewarded with “the Lord is thy shade.” If one keeps and does what he says, the Creator, too, will keep “blessed is he who says and does” in return.

There is a sign in the covenant of the tongue, to not speak of everything that is possible, since by speaking one reveals what is in one’s heart, and this gives a hold to the externals. This is so because as long as one is not perfectly clean, when he reveals something of his interior, the Sitra Achra (other side) has power to complain Above, and mock one’s work. She says, “What kind of work is he giving upward, since his whole intention in this work is only downward?”

This answers a great question: it is known that “a Mitzva induces a Mitzva”; so why do we often see that one often falls from one’s work? As we have said above, the Sitra Achra defames and complains about one’s work, and then comes down and takes one’s soul. That is, since she has already defamed Above, and said that his work was not clean, but that he is working in the form of reception for oneself, she comes down and takes the spirit of one’s life by asking, “What mean you by this service?” Hence, even when one is awarded some illumination of the spirit of life, he loses it again.

The advice for it is to walk humbly, so she will not know about his work, by way of “he does not reveal from the heart to the mouth.” Then the Sitra Achra cannot know of one’s work, as she only knows what is revealed by word or action; this is what she can grip.

And we should know that pain and suffering comes primarily through those who slander. Hence, we should be as careful as we can with speaking. Moreover, we should know that even when speaking mundane words, this still reveals the secrets of one’s heart. This is the meaning of “My soul failed me when he spoke.” This is the covenant of the tongue, with which we must take caution.

And the keeping should especially be during the ascent, since during the descent it is hard to walk in great degrees and cautions.

Man’s Connection to the Sefirot

I heard on Adar 12, February 17, 1943

Prior to the sin of Adam ha Rishon:

His Guf (body) was from Bina de Malchut de Malchut de Assiya;
And he had NRN from Beria and NRN from Atzilut.

After he sinned:

His Guf fell into the discernment of the serpent’s skin, which is the Klipa (shell) of Behina Dalet, called “the dust of this world.” Clothed within it is the inner Guf of the Noga Shell, which is half good and half bad. And all the good deeds that he does are only with this Guf of Noga. And through engaging in Torah and Mitzvot, he brings this Guf back to being entirely good, and the Guf of the serpent’s skin is departed from him. And then he is awarded NRN of Kedusha, according to his actions.

Man’s NRN Connection to the Sefirot:

The essence of man’s NRN is from Behinat Malchut of the three Sefirot, Bina and ZON in each of the worlds from ABYA. If he is awarded the NRN of Nefesh, he receives from the three Behinot Malchut de Bina and ZON de Assiya. If he is awarded NRN de Ruach, he receives from the three Behinot Malchut de Bina and ZON de Yetzira. And if he is awarded NRN de Neshama, he receives from the three Behinot Malchut de Bina and ZON de Beria. And if he is awarded NRN de Haya, he receives from the three Behinot Malchut de Bina and ZON de Atzilut.

And this is what our sages said, that man thinks only from within the thoughts of his heart, that the whole body is considered “heart.” And even though man consists of four discernments of still, vegetative, animate, and speaking, they are all registered in the heart.

Since after the sin, the Guf of Adam ha Rishon fell into the serpent’s skin, which is the Klipa of Behina Dalet, called “the dust of this world,” hence, when he calculates, all his thoughts are of his heart, meaning his Guf from the Behina of the serpent’s skin.

And when he prevails through his engagement in Torah and Mitzvot—the only remedy—if he aims to bestow contentment upon his Maker, the Torah and Mitzvot purify his body. This means that the serpent’s skin departs from him. Then, the previous act of the Torah and Mitzvot, called “the Noga Shell,” considered the “inner Guf,” which was half good and half bad, has now become all good. This means that now he has achieved equivalence of form.

And then he is awarded the NRN of Kedusha, according to his deeds. That is, in the beginning he attains NRN de Nefesh from the world Assiya. Latterly, when he examines all the discernments that belong to the world Assiya, he is awarded NRN de Ruach of the world Yetzira, until he achieves NRN de Haya de Atzilut.

Thus, a different structure is made within his heart every time: where there was previously the inner Guf from the Noga Shell, which was half good and half bad, this Guf is now turned into all good, through the cleansing he had received from the Torah and Mitzvot.

Accordingly, when he had a body from the serpent’s skin, he had to think and calculate his thoughts only from within the thoughts in his heart. This means that all his thoughts were only about how to fulfill the desires to which the Klipa compels him. He had no counsel to think thoughts and aim intentions, only what sat within his heart, which was then in the form of the serpent’s skin, the worst Klipa.

Also, when he is rewarded through his engagement in Torah and Mitzvot, even in Lo Lishma (not for Her Name), when he asks and demands of the Creator to help him by engaging in Torah and Mitzvot in the form of “whatsoever thy hand attaineth to do by thy hand, that do,” and he awaits mercy from Above, that the Creator will thus help him achieve Lishma, that the whole reward that he is asking for his work is that he will be rewarded with working in order to bring contentment to his Maker, as our sages said, “the Light in it reforms it.”

In that state the body of the serpent’s skin is purified, meaning that that body is separated from him, and he is awarded an entirely different structure—the structure of Nefesh de Assiya. He also adds further until he achieves a structure from Nefesh and Ruach de Bina and ZA and Malchut de Atzilut.

But even then one has no option to think other thoughts, but only according to what the structure of Kedusha dictates. This means that he has no room to think thoughts against his own structure, but he must think and act only with the intention to bring contentment to his Maker, as his structure of Kedusha necessitates.

All the above means that one cannot correct one’s thought, but should only aim the heart—make one’s heart straight to the Creator. Then all of his thoughts and actions will naturally be to bestow contentment upon his Maker. And when he corrects his heart to have a heart and desire of Kedusha, the heart will then be the Kli in which to place the Upper Light. And when the Upper Light shines in the heart, the heart will strengthen and he will add and supplement continuously.

Now we can interpret our sages’ words, “Great is the study that yields action.” It means that through the Light of the Torah, he is led into action, as the Light in it reforms it. This is called “an act.” This means that the Light of the Torah builds a new structure in his heart.

Thus, the previous Guf, which came to him from the serpent’s skin, has been separated from him and he has been awarded a sacred Guf. The inner Guf, called “the Noga Shell,” which was half good, half bad, has become all good, and now the NRN is in it, which he attains through his actions, as he adds and supplements.

Before he is awarded a new structure, although he tries to cleanse his heart, the heart is still unchanged. In that state it is considered that he is in the form of “that fulfill His word.” Yet, we must know that the beginning of the work is specifically in the form of “that fulfill His word.”

But this is not completeness, since he cannot cleanse his thoughts in that state, since he cannot be saved from thoughts of transgression, as his heart is of a Guf of Klipa, and one thinks only from the thoughts in one’s heart. Rather, only the Light in it reforms it. At this time the separating Guf departs from him, and the inner Guf, the Noga Shell, which was half bad, becomes all good. In that state, the Torah brings one into action through the making of a new structure. And this is called “an act.”

First Will Be the Correction of the World

I heard on Sivan, June, 1943

He said that first will be the correction of the world, then will be the complete redemption, the coming of the Messiah. This is the meaning of “but thine eyes shall see thy Teacher,” etc., “and the whole earth shall be full of the knowledge.” This is the meaning of what he wrote, that first the interior of the worlds will be corrected, and subsequently the exterior of the worlds. But we must know that the externality of the worlds is a higher degree than the correction of the internality.

And the root of Israel is from the interior of the worlds. This is the meaning of “for ye were the fewest of all peoples.” However, by correcting the interior, the exterior is corrected, too, though in small pieces. And the exterior will be corrected every time (until many pennies accumulate into a great sum), until all the exterior is corrected.

The main difference between the internal and the external is, for example, when one performs a certain Mitzva, not all the organs agree to it. It is like a person who fasts. We say that only his interior agreed with the fast, but his exterior is feeling discomfort by the fast, since the body is always in opposition to the soul. Thus, the difference between Israel and the nations of the world should only be made concerning the soul; but concerning the body, they are equal: Israel’s body, too, cares only for its own benefit.

Hence, when individuals in the whole of Israel are corrected, the whole world will naturally be corrected. It follows that the nations of the world will be corrected to the extent that we correct ourselves. This is the meaning of what our sages said, “Rewarded—sentences himself and the whole world to a scale of merit.” And they did not say, “sentences the whole of Israel,” but “the entire world to a scale of merit.” In other words, the internal will correct the external.

With a Mighty Hand and with Fury Poured Out

I heard on Sivan 25, June 28, 1943

To understand what is written, “with a mighty hand, …and with fury poured out, will I be king over you,” we should understand that there is a rule that there is no coercion in spirituality, as it is written, “thou hast not called upon Me, O Jacob, neither hast thou wearied thyself about Me, O Israel.” There is a known interpretation by the Sayer of Duvna; hence, what does “with a mighty hand, …and with fury poured out, will I be king over you” mean?

He said that we should know that of those who want to enter God’s work in order to truly cleave unto Him and enter the King’s Palace, not every one is admitted. Rather, one is tested—if he has no other desires but only a desire for Dvekut (adhesion), he is admitted.

And how is one tested if he has only one desire? One is given obstructions. This means that he is sent alien thoughts and alien messengers to obstruct him so he would leave this path and follow the path of the populace.

And if one overcomes all the difficulties and breaks all the bars that block him, and little things cannot turn him off, then the Creator sends him great Klipot and chariots, to deflect one from admittance into adhesion with Him alone, and with nothing else. This is considered that the Creator is rejecting him with a mighty hand.

If the Creator does not show His mighty hand, it will be hard to turn him off, since he has a strong desire to cleave only to the Creator and to nothing else.

But when the Creator wants to repel one whose desire is not so strong, He turns him off with a slight thing. By giving him a great desire for corporeality, he already leaves the holy work entirely, and there is no need to repel him with a mighty hand.

Yet, when one overcomes the hardships and the obstructions, one is not easily repelled, but with a mighty hand. And if one overcomes even the mighty hand, and does not want to move from the place of Kedusha (Sanctity) whatsoever, and wants to cleave specifically onto Him in truth, and sees that he is being repelled, then one says that fury is poured out on him. Otherwise, he would be allowed inside. But because fury is poured out on him by the Creator, he is not admitted into the King’s Palace, to cleave onto Him in truth.

It follows that before one wants to move from one’s place, and breaks in and wants to enter, it cannot be said that one feels that fury is poured out on him. Rather, after all the rejections that he is rejected, when he does not move from his place, meaning when the mighty hand and the fury poured out have already been revealed upon him, then “will I be king over you.” This is so because only through bursting and great efforts does the Kingdom of Heaven become revealed to him, and he is allowed into the King’s Palace.

My Soul shall Weep in Secret

I heard on Sivan 25, June 28, 1943

“My soul shall weep in secret for your pride,” for the pride of Israel. He asks, “Is there crying before the Creator, because ‘strength and gladness are in His place’”? We must understand the matter of weeping Above. Weeping is in a place where one cannot help oneself. Then one weeps that the other will help him. The meaning of “in secret” is concealments and the contradictions that appear in the world.

And this is the meaning of “my soul shall weep in secret,” since “all is in the hands of God, but for the fear of God.”

Our sages said about that, that there is weeping in the inner homes. This means that when the Light shines only in the interior and there is no disclosure of Light outwardly, for lack of Kelim in the lower ones so they can receive, then there is weeping. However, in the outer homes, when the Light can be revealed outwardly, when the abundance becomes revealed below, to the lower ones, then “strength and gladness are in His place,” and everything is seen. Yet, when He cannot bestow upon the lower ones it is called “weeping,” since He needs the Kelim of the lower ones.

Confidence Is the Clothing for the Light

I heard on Nisan 10, March 31, 1947

Confidence is the clothing for the Light, called “life.” This is because there is a rule that there is no Light without a Kli (vessel). It follows that the Light, called “Light of life,” cannot clothe, but must dress in some Kli. The Kli where the Light of life is clothed is usually called “confidence.” It means that he sees that he can do every difficult thing.

Thus, the Light is felt and recognized in the Kli of confidence. Because of that, one’s life is measured by the measure of confidence that appears there. One can measure the magnitude of vitality in oneself according to the confidence in himself.

For this reason, one can see in oneself that as long as his level of vitality is high the confidence shines on every single thing, and he sees nothing that can obstruct him with what he wants. This is because the Light of life, which is a force from Above, shines on him and he can work with superhuman powers, since the Upper Light is not limited like corporeal forces.

However, when the Light of life leaves him, which is considered that he has descended from his previous level of vitality, then he becomes clever and inquisitive. He begins to calculate the profitability of everything, is it worthwhile to do it or not. And he becomes temperate, and not lively and sizzling as before he began to decline in his level of vitality.

However, one does not have the wisdom to say that all this cleverness and wit with which he now thinks of everything are because he’d lost the spirit of life he had then. Instead, he thinks that now he has become smart, not as he was before he’d lost the Light of life. Rather, then he was reckless and careless.

However, he should know that all the wisdom that he has now acquired came to him because he has lost the spirit of life that he had had before. Before, he measured all the acts with the Light of life that the Creator gave him. But now that he is in decline the evil inclination has the power to come to him with all their “just arguments.”

The counsel for it is that one should say that now he cannot speak to his body and argue with it. Rather, he should say, “Now I am dead and I am awaiting the revival of the dead.” Then he must begin to work above reason, meaning say to his body, “Everything you say is true, and I have nothing rational to answer you. However, I hope that I will begin to work anew. Now I take upon myself Torah and Mitzvot, and now I am becoming a proselyte, and our sages said, ‘a proselyte who has converted is like an newborn infant.’ Now I await the salvation of the Creator; He will certainly help me and I will come once more into the path of holiness. And when I have power in holiness, then I will have what to answer you. But in the meantime I must go above reason for I am still without the mind of holiness. Hence, you can win with your intellect and there is nothing I can do but believe in our sages who said that I should keep Torah and Mitzvot with faith above reason. I must certainly believe that by the power of faith we will be helped from Above, as our sages said, ‘He who comes to purify is aided.’”

After the Tzimtzum

I heard in 1943

After the Tzimtzum (restriction), the Upper Nine became the place of Kedusha, and Malchut, over which there was the Tzimtzum, became the place of the worlds. And there are two discernments to be made: 1) a vacant place, which is a place for the Klipot, whose essence is the desire to receive only for themselves; and 2) a free place, meaning a place that became free for inserting what one chooses—Kedusha or the opposite.

Had it not been for the Tzimtzum, the whole of reality would have been in the form of Simple Light. Only after the Tzimtzum occurred was there room for choosing to do bad or good.

The bounty extends into that place through choosing the good. And this is the meaning of what is written in the writings of the Ari, that the Light of Ein Sof shines to the lower ones.

Ein Sof is called “the desire to do good to His creations.” And although we discern many worlds, ten Sefirot, and other names, it all extends from the Ein Sof, called “the Thought of Creation.”

The names, Sefira and “world,” are because the abundance that pours off the Ein Sof descends through that Sefira and world. This means that since the lower ones cannot receive His bounty without preparation and correction, in order for the lower ones to be able to receive, corrections were made, by which there was ability to receive. This is called Sefirot.

In other words, each Sefira has its unique correction. Because of that there are many discernments. But they are only with respect to the receivers, since when the lower one receives the abundance from Ein Sof, it receives through a special correction, which adapts it to receive the bounty. This is the meaning of receiving through a special Sefira; although there are no changes whatsoever in the bounty itself.

Now you will understand the matter of the prayer that we pray to the Creator, which is the Light of Ein Sof, being the connection that the Creator has with the creatures, called “His desire to do good to His creations.” And even though there are many names with the aim of the prayer, the interpretation is that the bounty will pour forth through the corrections in the souls. This is because precisely through the corrections in the souls will the abundance be in the hands of the receivers.

World, Year, Soul

I heard in 1943

It is known that there is no reality without someone who senses the reality. Hence, when we say “Nefesh de Atzilut,” it means that we are sensing a certain measure of attainment in the Upper Abundance, a measure which we call Nefesh.

And world refers to the “common” within that attainment, meaning that all the souls have a common form so anyone who attains that degree attains that name, Nefesh. This means that it is not necessarily that a specific individual attains that name and in that form, but that anyone who achieves that degree—which is certainly through the preparation of Kedusha and purity—the abundance appears to him in that form, called Nefesh.

We can understand that from a corporeal example, applied in this world. For example, when one says to another, “Now I am going to Jerusalem,” when he says the name of the city, everyone knows and recognizes that city. They are all certain of the place he is speaking of, since those who have already been to that city know what this is about.

There Is a Discernment of the Next World, and There Is a Discernment of This World

I heard during a meal celebrating a circumcision, Jerusalem

There is a discernment of “the next world,” and there is a discernment of “this world.” The next world is considered “faith,” and this world is considered “attainment.”

It is written about the next world, “they shall eat and they shall delight,” meaning that there is no end to the satiation. This is so because everything that is received by faith has no limits. However, what is received through attainment already has limits, since everything that comes in the Kelim of the lower one, the lower one limits it. Hence, there is a limit to the discernment of this world.

With All Thy Offerings Thou Shalt Offer Salt

I heard on Shevat 30, January-February, celebrating the completion of Part Six, Tiberias

“With all thy offerings thou shalt offer salt,” meaning the covenant of the salt. The covenant corresponds to the mind. It is generally accepted that when two people do good to each other, when love acts between them, they certainly do not need to make a covenant. But at the same time, we can see that precisely when love acts, it is the usual time to make covenants. Then he said that the making of the covenant is for afterwards.

This means that the agreement is made now so that later, if there is a state where each of them thinks that the other’s heart is not whole with one’s friend, they will have an agreement. This agreement will obligate them to remember the covenant that they had made, in order to continue the old love in this state, too.

And this is the meaning of “with all thy offerings thou shalt offer salt,” meaning that all of the Krevut[12] in the work of God should be about the covenant of the King.[13]

One Learns from One’s Soul

I heard on Elul 8, August 24, 1947

“One learns from one’s soul.”

It is known that the whole Torah is studied primarily for the needs of the soul, meaning for those who’ve already been awarded a discernment of a soul. However, they must still crave and search the words of Torah of others who attained, to learn new ways from them, which the previous ones have invented in their innovations in the Torah. Thus, it will be easy for them to advance in the High Degrees, meaning that through them they will advance from degree to degree.

But there is a Torah that is forbidden to disclose, since each soul should make that scrutiny by itself, and not have that scrutiny done for it by another. Hence, before they make the scrutiny themselves, it is forbidden to disclose to them the words of Torah.

This is why the great ones hide many things. And except for this part, there is great benefit to the souls by what they receive from others’ innovations of the Torah. And “one learns from one’s soul” how and what to receive, and to be assisted by others’ innovations in the Torah, and what he himself should innovate.

The Torah, the Creator, and Israel Are One

I heard on Sivan, June, 1943

“The Torah, the Creator, and Israel are one.”

Hence, when one is studying Torah, he should study Lishma. This means that he studies with the intention that the Torah will teach him, meaning as is the name of the Torah, which means “instruction.” And because “the Torah, Israel, and the Creator are one,” the Torah teaches one the ways of the Creator, how He is clothed in the Torah.

Atzilut and Bya

I heard on Tamuz 15, Pinechas 1, July 18, 1943

Atzilut is considered from the Chazeh up, which is only vessels of bestowal. BYA means reception in order to bestow, the ascent of the lower Hey to the place of Bina.

Because man is immersed in the will to receive in order to receive, one cannot do a thing without having reception for oneself in there. For this reason our sages said, “from Lo Lishma one comes to Lishma.” This means that we begin the engagement in Torah and Mitzvot in order to “give us the wealth of this world,” and afterwards, “give us the wealth of the next world.”

And when studying this way, one should achieve studying Lishma, for the Torah. This means that the Torah will teach him the ways of the Creator. And he should first make the sweetening of Malchut in Bina, which means that he elevates Malchut, called “will to receive,” to Bina, which is considered bestowal. That is, that all of one’s work will be only in order to bestow.

And then it becomes dark for him. He senses that the world has grown dark on him, since the body gives strength to work only in the form of reception, and not in the form of bestowal. In that state, one has but one counsel: to pray to the Creator to open his eyes so he can work in the form of bestowal.

And this is the meaning of “who stands for the question?” It refers to Bina, called Mi (water) and the question comes from the verse, “asking about the rains,” meaning prayer. Since they arrive at the state of “water of Bina,” there is room to pray for it.

Concerning Back to Back

I heard

Panim and Achor (face and back).

Panim means reception of bounty or bestowal of bounty.

Negation is called Achoraim (posterior), meaning neither receiving nor giving.

Hence, in the beginning of the work, one is in a state of Achor be Achor (back to back) because he still has the vessels of the desire to receive. If he extends abundance into these Kelim, he could blemish the Light, since he is considered opposite in value, since the Lights come from the root, and the root only bestows.

For this reason, the lower ones use the Kelim of Ima, called Achoraim, meaning that they do not want to receive, so as not to blemish. And the Emanator, too, does not bestow upon them, for the above reason, that the Lights guard themselves so the lower ones do not blemish them. This is why it is called Achor be Achor.

To explain what is written in several places, that “wherever there is a deficiency, there is suction for the Klipa.” We might say that the reason for it is that this place is still not clear of Aviut. Otherwise, the Light would have illuminated in perfection, since the Upper Light never stops. If there is a place that is corrected with a Masach, the Upper Light is immediately gripped there. And since there is a place of deficiency, meaning absence of the Upper Light, there is certainly a discernment of Aviut (thickness/will to receive), whose entire grip is in the will to receive.

Concerning Raising Man

I heard

It is known that because of the breaking, sparks of Kedusha fell into BYA. But there, in BYA, they cannot be corrected, and hence must be elevated to Atzilut. And by doing good deeds and Mitzvot with the aim to bring contentment to one’s Maker and not to oneself, these sparks rise to Atzilut. Then they are integrated in the Masach of the Upper One, at the Rosh of the degree, where the Masach remains in its eternity. And at that time there is a Zivug (spiritual coupling) on the Masach by the Hitkalelut (mixture/integration) of the sparks, and the Upper Light spreads through all the worlds according to the measure of the sparks that they have raised.

This is similar to the Hizdakchut (purification) of the Partzufim of Akudim. We learned that during its Hizdakchut, when the Light departs because of it, the Masach of the Guf ascends along with the Reshimot to Peh de Rosh. The reason is that when the lower one stops receiving, it is considered that it has been purified of its Aviut (will to receive). Hence, the Masach can rise back to Peh de Rosh, as its whole decline into the degree of Guf was because the Light expanded from Above downward, into the vessels of reception.

Also, the Rosh is always discerned as being from below upward, meaning in resistance to the expansion. And when the Guf stops receiving the Lights from Above downward because of the absence of the Masach that had been purified by the Bitush (beating) of the internal and the external, it is considered that the Masach de Guf has been purified of its Aviut, and ascended to the Rosh with the Reshimot.

Additionally, when one engages in Torah and Mitzvot in order to bestow and not to receive, through it, the sparks rise to the Masach in the Rosh, in the world of Atzilut (and they rise degree-by-degree until they arrive at the Rosh de Atzilut). And when they are integrated in that Masach, and the level of Light appears according to the size of the Masach, more Light is added in all the worlds. And man, too, who caused that betterment Above, receives illumination by having improved Above, in the worlds.

The Prayer One Should Always Pray

What I heard in private on Vayera, November 1952

Faith is discerned as Malchut interpreted in the mind and the heart, that is, bestowal and faith. And opposite faith there is the discernment of the “foreskin,” which is knowing, whose way is to appreciate the discernment of the foreskin. Faith, however, called “the Holy Shechina (Divinity),” is in the dust. This means that this work is considered disgraceful, and everyone escapes walking on this path. But only this is called “the path of the righteous and Kedusha.”

The Creator wants His names to be revealed only in this manner, as in this manner it is certain that they will not blemish the Upper Lights, since the whole basis is bestowal and Dvekut (adhesion). Also, the Klipot cannot suck from this discernment, since their whole suction is from knowing and receiving.

And where there is darkness, the Holy Shechina cannot receive the Upper Lights into it, so the Lights do not fall into the Klipot. Because of that there is the sorrow of the Shechina, meaning that the Upper Lights are detained from being drawn into it, so it can bestow upon the souls.

And this depends on the lower ones alone. The Upper One can only dispense the Upper Light; but the force of the Masach, so the lower one does not want to receive anything in the vessels of reception, depends on the work of the lower ones; that is, the lower ones must make that scrutiny.

Concerning the Right Vav, the Left Vav

I heard on Adar 19, February 24, 1943

There is the discernment of Ze (‘this’ in male form) and the discernment of Zot (‘this’ in female form). Moses is considered Ze, which is the King’s best-man. The rest of the prophets are considered Zot or Koh (the letters Chaf and Hey), which is the meaning of Yadecha (thy hand), a left Vav. There also is the discernment of the right Vav.

And this is the meaning of “the gathering Zayins,” which gather two Vavs. This is the meaning of “and one that contains them,” which is the thirteen, considered a complete degree.

There is a right Vav and there is a left Vav. The right Vav is called “the tree of life,” and the left Vav is called “the tree of knowledge,” where there is the place of the guarding. The two Vavs are called “the twelve Challahs,”[14] two rows, six in a row, which is the meaning of the thirteen Tikkunim (corrections), which are twelve, and one that contains them, called “luck and cleansed.”

It also contains the thirteenth correction, called “shall not be cleansed,” which is the meaning of the gathering Zayins. The Zayin is Malchut; she contains them. Before one is rewarded with “shall not turn back to folly,” she is called “shall not be cleansed.” And those who have already been rewarded with not turning back to folly are called “cleansed.”

This is the meaning of “will reveal its flavors in twelve roars, which are a sign in his sky, twice and weak” (in the song I will Prepare for a Meal). It is also written, “she will be crowned with Vavs and gathering Zayins” (in the song I will Praise with a Song). We should interpret the crowning with the Vavs, that the connection through two Vavs is the meaning of the twelve roars (which are the twelve Challahs) that are a sign in the sky.

A sign is called Yesod, and it is called “twice and weak.” This means that the Vavs have been doubled: the left Vav is called “the tree of knowledge,” the place of the guarding. Then they became weak (called “light”), and then a room was made through which it was easy to pass. Had it not been for the doubling with the tree of knowledge, they would have had to work with the right Vav, discerned as “the tree of life.” And then, who could elevate himself and receive the Mochin?

However, with the left Vav, discerned as the keeping, one is always in this form. And by merit of the keeping, when he assumes above reason, his work is then desirable. This is why it is called “weak,” light, meaning it is easy to find a place for work.

This means that in any state one is in, one can be the Creator’s worker, since he does not need anything, but does everything above reason. It turns out that one does not need any Mochin, with which to be the servant of the Creator.

Now we can interpret what is written, “set up a table before me, against my enemies.” A table means, as it is written, “and sendeth her out of his house, and she departeth out of his house, and goeth” (Deuteronomy 24:1-2). A Shulchan (table) is like VeShlacha (and sendeth her), meaning exit from the work.

We should interpret that even during the exits from the work, meaning in a state of decline, one still has a place to work. This means that when one prevails above reason during the declines, and says that the descents, too, were given to him from Above, the enemies are thus canceled. This is so because the enemies thought that through the declines the person will reach utter lowness and escape the campaign, but in the end the opposite occurred—the enemies were cancelled.

This is the meaning of what is written, “the table that is before the Lord,” that precisely in this manner does he receive the face of the Creator. And this is the meaning of subduing all the judgments, even the greatest judgments, since he assumes the burden of the Kingdom of Heaven at all times. That is, he always finds a place for work, as it is written that Rabbi Shimon Bar-Yochai said, “there is not a place to hide from Thee.”

What Is “So He Drove the Man Out of the Garden of Eden lest He Would Take of the Tree of Life”

I heard on Adar 24, March 19, 1944

It is written, “and said unto him: ‘Where art thou?’ And he said: ‘I heard Thy voice,’” etc., “‘and I was afraid, because I was naked; and I hid myself.’…lest he put forth his hand, and take also of the tree of life,” etc.. “So He drove out the man.”

We should understand Adam’s fear, which was so much that he had to hide because he saw himself being naked. The thing is that before he ate from the tree of knowledge, his nourishment came from Bina, which is the world of freedom. Afterwards, when he ate from the tree of knowledge, he saw that he was naked. This means that he was afraid lest he would take the Light of Torah and use it in the form of “the herdsmen of Lot’s cattle.”

“The herdsmen of Lot’s cattle” means that there is faith above reason, called “the herdsmen of Abraham’s cattle.” In other words, one who has been rewarded with attainment of the Light of Torah does not take it as the basis of one’s work, saying that now he no longer needs strengthening in faith in the Creator, since he already has the foundation of the Light of the Torah. This is called “the herdsmen of Lot’s cattle,” considered “the cursed world,” which is considered a curse. This is the opposite of faith, which is a blessing.

Rather, he said, he says that now he sees that if he goes with faith above reason, he is given the Light of the Torah from Above, to show him that he is marching on the path of truth. And it is not that he takes it as support, that his work will be within reason, from which one comes into the discernment of the vessels of reception, on which there was the Tzimtzum (restriction). This is why it is called “the place of the curse,” since Lot means the cursed world.

And in that regard the Creator told him, “Why are you afraid to take these Lights for fear that you will blemish them? Who told thee that thou was naked? It must be because you have eaten off the tree of knowledge, and this brought you the fear. When you were previously eating off every tree in the garden, meaning when you were using the Lights by way of ‘herdsmen of Abraham’s cattle,’ you had no fear at all.” Hence he drove him out, “lest he put forth his hand, and take also of the tree of life.”

The fear was that he would repent and enter the tree of life. But what is the fear? Since he had sinned in the tree of knowledge, he must now correct the tree of knowledge.

This is the meaning of “He drove him out of the garden of Eden,” to correct the sin of the tree of knowledge. And afterwards he will have the ability to enter the garden of Eden.

The garden of Eden means the ascent of Malchut into Bina, where she receives Hochma, as Eden means Hochma. And then Malchut, called “garden,” receives Hochma in the form of “Eden,” and this is “the garden of Eden.”

What Is the Fruit of Goodly Trees, in the Work

I heard on Sukkot inter 1, September 27, 1942

It is written, “And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook” (Leviticus 23:40).

And we should interpret “fruit of goodly trees”: A tree is considered righteous, called “tree of the field.” “Fruit” is the progeny of the tree, meaning the progeny of the righteous, which are the good deeds, which should be in the form of adornment in his tree.

“From year to year” means a whole year, which are “six months with oil of myrrh, and six months with sweet odors.” The wicked, however, are “like the chaff which the wind driveth away.”

“Branches of palm-trees” are two spoons, which are the two Heys, the first Hey and the last Hey, by which one is awarded “one golden pan of ten shekels, full of incense.”

The spoons mean coercion, that one assumes the Kingdom of Heaven coercively. This means that despite reason’s disagreement, one goes above reason. This is called “coercive mating.” Tmarim (palm-trees) comes from the word Morah (fear), which is fear (by way of “and God hath so made it, that men should fear before Him”).

And because of that it is called Lulav (palm branch). This means that before one is rewarded, he has two hearts. And this is called Lo Lev (no heart), meaning that the heart is not devoted solely to the Creator. And when he is rewarded with the discernment of Lo (to Him), meaning a heart to the Creator, this is the Lulav.

Also, one should say, “When will my actions reach the actions of my fathers?” Through it, one is rewarded with being a branch of the holy patriarchs, and this is the meaning of “boughs of thick trees,” which are the three myrtles.

Yet, at the same time one should be in the form of “willows of the brook,” tasteless and scentless. And one should delight in this work, even though he feels no flavor or fragrance in this work. And then this work is called “the letters of Thy Unified Name,” by which we are awarded complete unification with the Creator.

And They Built Store-Cities

I heard from my father, Shevat 3, January 31, 1941

The writing says (Exodus 1): “And they built for Pharaoh store-cities,[15] Pithom and Raamses.” We should ask, “Pithom and Raamses means that they are beautiful cities, while the words Arei Miskenot imply poverty and meagerness, and they also imply danger?” And we must also understand what Abraham the Patriarch asked, “Whereby shall I know that I shall inherit it” (Genesis 15; 8)? What did the Creator reply? It is written, “And He said unto Abram: Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them, and they shall afflict them four hundred years.”

The literal meaning is hard to understand, since the question was that he wanted guarantees on the inheritance, and there is no apparent guarantee in the Creator’s answer, that your seed will be in exile, which means that this was a sufficient answer for him. Moreover, we see that when Abraham had a long argument with the Creator regarding the people of Sodom, he kept saying “perhaps.” Here, however, when the Creator said that his seed will be in exile, he immediately received it as a sufficient answer, and did not argue and said, “perhaps?” Instead, he accepted it as a guarantee on the inheritance of the land.

We must understand this answer, and we must also understand what the meaning is that the Zohar interprets about the text, “Pharaoh drew nigh,” saying that he drew them toward repentance. Can it be that evil Pharaoh would want to bring them closer to repentance?

In order to understand all that, we must understand what our sages said (Sukkah, 52; 71): “Rabbi Yehuda says: At the end of days, the Creator brings the evil inclination and slaughters it before the righteous and before the wicked. To the righteous it seems like a high mountain, and to the wicked it seems as a thread of a hair’s breadth. These cry and those cry. The righteous cry, saying ‘How could we conquer such a high mountain?’ and the wicked cry, saying ‘How could we not conquer this thread of a hair’s breadth?’’”

This verse is perplexing through and through:

If the evil inclination has already been slaughtered, how are there still wicked?
Why do the righteous cry? Quite the contrary, they should have been happy!
How can there be two opinions in reality when they have both arrived at the state of truth? This verse speaks of the end of days, which is certainly a state of truth, so how can there be such a difference in reality between a thread of a hair’s breadth and a high mountain?

He explains this with the words of our sages (there): “Rabbi Assi says: ‘In the beginning, the evil inclination seems like spider-web, and in the end, it seems like cart-ropes,’ for it is said, ‘Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope’ (Isaiah 5).”

There is a great rule we must know. Our work, which was given to us so as to be a basis for faith above reason, is not because we are unworthy of a high degree. Hence, this was given to us so as to take it all in a vessel of faith. It appears to us as ignominy and worthlessness, and we are anxious for the time when we can rid ourselves of this burden, called “faith above reason.” However, it is a great and very important degree, whose sublimity is immeasurable.

The reason it appears to us as ignominy is because of the will to receive in us. Thus, we must discern a Rosh (Head) and a Guf (Body) in the will to receive. The Rosh is called knowing, and the Guf is called receiving. Because of that, we consider everything that is against knowing as low and beastly.

Now we can interpret what Abraham the Patriarch asked, “Whereby shall I know that I shall inherit it?” How would it be possible for them to accept the burden of faith, since it is against reason, and who can go against reason? Thus, how will they come to be granted the Light of faith, since perfection depends on that alone?

The Creator answered him, “Know of a surety etc. that they will be in exile.” This means that He had prepared a Klipa (shell), which is the evil inclination, an evil person, Pharaoh king of Egypt. The letters of the word Pharaoh are like the letters of the word Oref[16] (back of the neck).

The Ari wrote (Shaar HaKavanot for Pesach) that Pharaoh is considered the Oref of Egypt.[17] He would suck out the abundance that comes to the lower ones with his question (Exodus 5; 2), “Who is the Lord that I should hearken unto His voice?” By this very question, they are at the hands of the Klipot (shells), as the RAMBAM says (Hilchot Deot), regarding not turning to idol gods, that with this approach alone, meaning with the very question, the prohibition on turning to them is already broken.

The evil inclination wishes to suck abundance from the Kedusha (Sanctity). Thus, what does it do to suck abundance from the Kedusha? The writing tells us, “and Pharaoh drew nigh.” The Zohar interprets that he brought them nigh to repentance. It asks: How can we say that Pharaoh brought them close to repentance, if the conduct of the Klipot is to turn one away from the Creator?

We must understand this by what is written in the Zohar (“Introduction to the Zohar” and the Sulam Commentary): “Transgression is concealed within you, like the serpent that strikes and hides its head inside its body.” Also, in the Sulam: “Like, etc. Since that transgression is concealed, the force of the serpent that strikes the people of the world and brings death to the world is still in full power and cannot be revoked. It is like a serpent that bites a human and immediately brings its head to its body, and then it is impossible to kill it.”

There is yet another saying in the Zohar, that the serpent bows its head and strikes with its tail. This means that sometimes it lets one take upon himself the burden of faith above reason, which is the bowing of the head, but it strikes with tail. The tail can be interpreted as the end, that it bowed its head so as to ultimately receive in order to receive. In other words, it first gave one permission to accept faith so that afterwards it would take everything into its own authority, for the Klipa knows that there is no way to receive abundance except through Kedusha.

This is the meaning of Pharaoh bringing them near. It is explained that he deliberately brought Israel to repentance, so as to afterwards take everything from them into his own authority. This is why the Ari wrote that Pharaoh sucked all the abundance that came down to the lower ones. He sucked from the Oref and from the throat, which is considered the head of the body, meaning it would take everything in its vessels of reception.

This is the meaning of “And they built Arei Miskenot,” meaning that this was for Israel. In other words, all their work during the exile was taken into Pharaoh’s custody, and Israel remained poor. We should also interpret Miskenot from the word Sakana (danger), meaning that they were in great danger of remaining in that state for the rest of their lives. However, to Pharaoh, the work of Israel was Pithom and Raamses, meaning very beautiful cities.

Thus, the meaning of “And they built Arei Miskenot,” (to Israel), and Pithom and Raamses, to Pharaoh. This is because all the work of Israel fell into the Klipot, and they saw no blessing in their work.

When they prevailed in their work in faith and bestowal, they did see fertility; and the moment they fell into knowing and receiving, they immediately fell into the hands of the Klipa of Pharaoh. Finally, they came to a determined resolution that the work must be in faith above reason and bestowal.

However, they saw that they were unable to come out of Pharaoh’s power by themselves. This is why it is written, “And the children of Israel sighed by reason of the bondage,” since they were afraid that they might stay in exile for all time. Then, “their cry came up unto God,” and they were awarded exodus from the exile in Egypt.

It turns out that before they saw the situation, that they are in the hands of the Klipot, and were hurting and afraid that they would remain there forever, they had no need for the Creator’s help from vessels of reception, if the shortcoming and detriment caused by them is unfelt, which is all that obstructs them from cleaving to the Creator. This is because otherwise one has a higher regard to work in the form of knowledge and reception, and faith is considered lowness. They choose knowledge and reception, since this is what man’s exterior mind necessitates.

Hence, they were given the exile to feel that they do not progress toward nearness to the Creator, and all their work sinks in the Klipa of Egypt. Finally, they saw that they have no other choice but to resolve to a work of lowness, which is faith above reason, and yearn for bestowal. Otherwise they feel that they are in the dominion of the evil inclination.

It turns out that the faith that they have taken upon themselves was because they saw that otherwise they would have no counsel, and hence agreed to a work of ignominy. This is considered “conditional work,” when they have accepted this work so they do not fall into the net of the Klipot. This is why they had taken this work upon themselves.

However, if the reason is revoked, the love for this work is revoked, too. In other words, if the evil inclination is cancelled, and there is no one that brings them thoughts of not turning to idol gods, then the love for the work in ignominy is revoked.

Now we can understand what our sages wrote: “In the beginning, the evil inclination seems like spider-web, and in the end, it seems like cart-ropes.” We know that there is a discernment of “coercive,” “mistaken,” and “deliberate.” The will to receive that is imprinted in man is considered “coercive,” since one cannot revoke it, and it is therefore not considered a sin, but a misdeed, as it is written, “Woe unto them that draw iniquity with cords of vanity.” It cannot be rejected or hated, since he does not feel that it will be a sin.

However, afterwards, it turns out like “sin, as it were with cart-ropes,” and the Klipot were then made of this will to receive, which have a complete structure, as it is written, “God hath made even one as well as the other.” This is where the evil inclination comes from, meaning everything comes out of this thread.

Since it already showed itself to be a sin, then everyone knows to guard themselves from this thread, and they understand that there is no other counsel if they want to enter Kedusha, except to resolve to work in lowness, meaning faith and bestowal. Otherwise they see that they are under the authority of the Klipa of Pharaoh, King of Egypt.

It follows that the benefit in the exile was the feeling that the will to receive is a sin, and this is the reason to decide that there is no other counsel but to try and acquire vessels of bestowal. This is also the meaning of the Creator’s answer to Abraham the Patriarch about his request for guarantees for the inheritance of the land: “Know of a surety that thy seed etc. and they shall afflict them etc.” Through the exile they would come to discover that the thread is a sin, and then they would accept the real work of detaching themselves from the sin.

This is the meaning of what Rabbi Yehuda said, that in the future death shall be swallowed up forever, meaning the Creator will slaughter the evil inclination, and all that will be left of it is but the tiny thread, which is not even felt as a sin. (The thread which is like a hair’s breadth is something that cannot be seen in the eye.)

Yet, some evil and righteous do remain, and they all want to cleave to Him. The wicked have not yet corrected their thread, when the evil inclination still existed, and they could feel that it is a sin. Now, however, when there is no evil inclination, all that is left is but the tiny thread, and they have no reason to make them turn their vessels of reception into vessels of bestowal, since a thread of a hair’s breadth is unfelt. But nevertheless, they cannot yet cleave to Him because there is disparity of form there, and He and I cannot dwell in the same abode.

Their correction is to be dust under the feet of the righteous. This means that since the evil inclination has been cancelled, the righteous have no reason to have to go with faith above reason. Hence, since they have no reason, who would make them?

They see that the wicked are left with the thread and did not correct the thread while there was evil inclination; and it was the time to correct it since then the will to receive was evidently a sin, whereas now it does not seem like sin, but like a thread. Hence, if there is no reason, there is no place to correct.

Yet, there is also no place for adhesion, since the disparity of form remains, and all their correction is that the righteous walk on them. This means that they now see that there is no fear from the net of the Klipot, since the evil inclination has been slaughtered.

Thus, why do they now have to work in faith above reason? Now they see that the wicked cannot reach adhesion because they now have no reason, meaning an evil inclination that will be distinguished as a sin, yet they remain outside for there is still disparity of form. Hence, when the righteous see this, they understand how good it was for them that they had a reason to work in bestowal.

They thought they were engaged in bestowal only because of the evil inclination, but they see that the sin they saw was for their own good. In other words, this is the real work, and it is not because of fear of falling into the hands of the Klipot that they do this work. The evidence for that is that they see that the wicked who did not correct the thread, and now have no reason to, and remain outside, and cannot come to adhesion with the Creator.

It follows that the righteous receive the strength to go from strength to strength through the wicked, and the wicked have become dust under the feet of the righteous, and the righteous walk on the discernments that remain as wicked.

Hence, in retrospect, this work specifically is important. And it is not because of necessity, as they first thought, while there was evil inclination. Now they see that even without the evil inclination it is worthwhile to work in bestowal and faith.

Regarding “these cry and those cry,” it is known that weeping is Katnut (smallness, infancy), VAK. There is a differentiation between GAR and VAK. Mochin de VAK (Light of VAK) illuminate from the past, meaning they take sustenance from what they have been through. Mochin de GAR, however, shine in the present by uniting the Zivug (spiritual coupling).

This is the meaning of the righteous crying and saying, “How could we conquer such a high mountain?” Now they see what was prior to the slaughtering of the evil inclination, that its dominion was indeed great, as it is written, “God hath made even one as well as the other.” They received great mercy by the Creator, who gave them the power to defeat the war against the inclination, and they now rejoice in the miracle that they had then, meaning in the past. This is called Mochin de Katnut.

The wicked cry because now there is no way for them to cleave to Him, even though they now see that it is only a tiny thread. But since there is no evil inclination, they have no reason to turn the vessels of reception to bestowal; they can only see that they are on the outside; this is why they cry.

However, their correction is in becoming dust under the feet of the righteous. In other words, by the righteous seeing that now there is no evil inclination, the wicked still cannot attain adhesion. Thus, they say about their thoughts that they had followed the path of bestowal only because of the evil inclination, they see that this is the actual vessel. This means that even if there hadn’t been an evil inclination, still this path is true, and that the path of faith is a wonderful path.

Now we understand why wicked remain after the slaughtering of the evil inclination; it is so that they become dust under the feet of the righteous. If wicked had not remained, there would not be anyone to show this great thing, that the path of faith is not because of conditional love. Meaning, it is not because of the evil inclination that the path of faith should be followed, but this is unconditional love, since now there is no longer any evil inclination, and still, only through faith can adhesion with the Creator be acquired.

I heard on another occasion: The reason we specifically need faith is the pride in us. It is then difficult for us to accept faith. Meaning, although faith is a sublime and wonderful degree, which the lower one cannot attain and understand its preciousness and sublimity, it is only because of our pride, meaning the will to receive. We imagine it as low and beastly, and for that reason we were given the evil person.

I heard another time: We see that when we do not want to accept faith, we fall from our state. We rise and fall every time, until we resolve that there is no other counsel but to set faith permanently. This was in order to receive faith, and this is “And they built Arei Miskenot” (for Israel), for Pharaoh.

Shabbat Shekalim

I heard on Adar 26, March 7, 1948

On Shabbat Shekalim (name of weekly portion), when he began the Kidush … he said, “There was a custom among the Admorim (rabbis, heads of congregations) in Poland, that all the rich men would come to their rabbis on Shabbat Shekalim, to receive Shekalim (coins) from their rabbis.”

And he said that it implies that there cannot be obliteration of Amalek without Shekalim. This is so because before one receives Shekalim, there is still no Klipa (shell) of Amalek. Rather, when taking Shekalim, the great Klipa called “Amalek” arrives, and the work of obliterating Amalek begins. However, prior to that, there is nothing to erase.

And he added an explanation to it, concerning what the Sayer of Kuznitz said about what is said in the closing prayer: “You have separated man from the beginning and You will recognize him to stand before You.” The sayer asked about it: “How is it possible to stand without a Rosh (head, but also beginning)? It means that he has separated the Rosh from the man, and how can such a thing be?” The explanation is, “When thou takest the sum of the children of Israel,” by which we extend the discernment of Rosh. If we give the half Shekel, through it we are awarded the Rosh.

And he later asked … “Why does he prepare for the Kidush more drinking that eating? This is not the right order, since the order should be eating more than drinking, as drinking comes only to complement the eating, by way of ‘And thou shalt eat and be satisfied, and bless.’ However, it is not so when drinking is more than eating.” And he interpreted that eating implies Hassadim (mercy) and drinking implies Hochma (wisdom).

And he said further, that the Shabbat prior to the month of Adar contains the whole of the month of Adar. Hence, “when Adar enters, there is much gladness.” And he said that there is a difference between a Shabbat and a good day. Shabbat is called “love,” and a good day is called “gladness.” The difference between gladness and love is that love is an essence, and gladness is only an outcome, born off some cause. The cause is the essence, and the outcome is only a progeny of the essence. Hence, Shabbat is called “love and good will” and a good day is called “gladness and joy.”

He also explained concerning what Rabbi Yochanan Ben Zakai replied to his wife, that I was like a minister before the King, and he, Rabbi Hanina Ben Dosa, like a slave before the King; this is why he could pray. It seems as though it should have been the opposite—that the minister would have more strength to induce his opinion on the King, and not the slave.

However, a “minister” is one who has already been awarded private Providence. In that state, one sees no room for prayer, since everything is good. But a slave is one who is at the degree of reward and punishment, and then he has room to pray because he sees that he has more to correct.

And he adds an explanation from an article that is presented (Baba Metzia 85a). It is written there that a calf was being led to the slaughter. It went, put its head in the rabbi’s lap and wept. He told it, “Go, this is what you were made for.” They said, “Since he does not pity, suffering shall come upon him.”

“This is what you were made for” means private Providence, that there is nothing to add or to subtract, since there the sufferings, too, are considered merits. This is why he extended sufferings upon him.

And the Gemarah says that he was rid of the suffering through an act, by saying, “and His mercies are over all His works.” One day, the rabbi’s maid was sweeping the house. There were rat young there, and she was sweeping them away. He told her, “Leave them!”, it is written, “and His mercies are over all His works.” Since he attained that a prayer, too, remains in eternity, he now had room for prayer. This is why the sufferings departed from him.

At the end of Shabbat, he said an interpretation about what the Holy Zohar says about the verse, “For the Lord hath chosen Jacob unto Himself.” Who chose whom? And the Holy Zohar replies, “The Lord chose Jacob” (Beresheet, 161b). And he said that the question of the Holy Zohar is if the Creator chose Jacob. It follows that Jacob did not do anything, but all was under private Providence. And if Jacob did choose, it means that Jacob is the doer, meaning an issue of reward and punishment.

And he replied that in the beginning, one should begin on the path of reward and punishment. When he completes that phase of reward and punishment, one is rewarded with seeing that everything is under private Providence, that “He alone does and will do all the deeds.” However, before one completes one’s work in reward and punishment it is impossible to understand private Providence.

And on Sunday night, after the lesson, he explained the matter of Jacob’s cunningness, that it is written about Jacob, “Thy brother came with guile.” There was certainly no issue of falsehood here. Otherwise, the text would not say about Jacob, the “elect” patriarch, that he was a liar.

Rather, the guile means that when one performs an act of wisdom without intending for wisdom, but to educe some benefit that he needs, and sees that it cannot be obtained directly, hence, he performs an act of wisdom, to obtain the needed thing. This is called “wisdom.”

This is the meaning of the verse, “be guile with reason,” meaning wisdom through reason. This means that the wisdom he wants to obtain is not for wisdom’s sake, but for another thing, which forces him to extend wisdom. In other words, he must extend to complement the Hassadim.

This is because before the Hassadim obtain Hochma, they are discerned as Katnut (smallness). However, afterwards, when he extends Hochma, but still prefers Hassadim to Hochma, it is apparent that the Hassadim are more important than Hochma. This is called Gar de Bina, which means that he uses the Hassadim because of a choice.

This is the meaning of Hochma through Daat, that Hochma appears in the form of Vak in YESHSUT. And in AVI, Hochma appears by improving the Hassadim and remaining in Hassadim. However, although Bina is considered “delighting in mercy,” its choice of Hassadim is not apparent because of Tzimtzum Bet, where there is no Hochma. However, in Gadlut (adulthood), when Hochma comes, the Hassadim that she uses are because of choice.

All the Work Is Only Where There Are Two Ways

I heard after Shabbat Beshalach, January 24, 1948

All the work is only where there are two ways, as it is written, “and he shall live by them, and he shall not die by them. And the issue of ‘shall die and not breach’ applies only to three Mitzvot: idolatry, bloodshed, and incest.” And yet, we find that the first Hassidim would give their lives over positives.

And we should know that all the work and the labor are only when one should keep the Torah. At that time one feels the heavy load that the body does not agree to the conditions of the Torah. But when a person is rewarded, and the Torah guards him, no heaviness is sensed in the work of God. This is because the Torah guards one, as it is written, “One’s soul shall teach him.”

To Understand the Words of the Holy Zohar

I heard on Adar 5, February 15, 1948

To understand the words of the Holy Zohar, we should first understand what the Holy Zohar wants to say. And understanding what the Holy Zohar wants to say depends on one’s dedication to the Torah and Mitzvot. The Torah and Mitzvot can bring cleanness to a person, to be cleaned of self love. And this is why he engages in Torah and Mitzvot. And to that extent we can understand the truth that the Holy Zohar wants to say. Otherwise, there are Klipot that hide and block the truth in the words of the Holy Zohar.

In The Zohar, Beresheet

I heard on Adar Bet 17, March 28, 1948

In The Zohar, Beresheet p.165, “In the secrets of the Torah, the ministers’ defenders are erected from Above. And the blaze of the flaming sword is appointed over all the armies and the camps. And in this discernment, several other discernments are interpreted to several other degrees.”

And he explained that when the left line extends, it must be sweetened with the right line. It spreads in three places:

In AVI, which is the root;
In Malchut;
In God’s angels.

In AVI, they are called “defenders of the ministers,” and in Malchut they are called “the blaze of the swirling sword.” And in the angels they are called “and in this discernment, several other discernments are interpreted to several other degrees.”

Concerning the Replaceable

I heard on Nisan 9, April 18, 1948

In the Holy Zohar he explains the reason that Reuben was born to Leah, while he was thinking of Rachel during the act. The law is that if he thinks of another, the child is called “replaceable.” And the Holy Zohar explains that since he was thinking of Rachel and he thought that it really was Rachel, and replaceable means that his thought was of Rachel and of the act, he knew that it was Leah. However, here his thought was of Rachel and of the act, he thought that it really was Rachel.

And he explained it: it is known that in spirituality, they are as seal and imprint—each degree is sealed by its Upper degree. And the conduct of seals and imprints is that they are always opposites: the imprint is always opposite from the seal. It follows that what is considered Klipa (shell) in Beria, is Kedusha (Sanctity) in Yetzira, and what is Kedusha in Yetzira, is Klipa in Assiya.

Therefore, if the righteous is united in some degree, he certainly unites with the Kedusha in the degree. And if, during the act, he thinks of another degree, and what is considered Kedusha in that degree is considered Klipa in another degree, it is therefore called “replaceable.” That means that the offspring of this unification is replaceable because the degrees are opposite from one another.

Jacob, however, was thinking of Rachel, meaning of the Kedusha in the discernment of Rachel. And of the act, too, he thought that it was Rachel. Hence, both the thought was of the Kedusha in Rachel and the act intended to be the degree of Rachel. Therefore, there is no discernment of Leah here, to be considered replaceable.

Explaining the Discernment of Luck

I heard on Sivan 7, June 14, 1948

“Luck” is something that is above reasoning. Thus, even though it was reasonable that it would be such and such, luck made him succeed with his actions. Reasoning refers to cause and consequence, meaning that a cause makes the result come out as it does. But above reasoning, when the initial cause is not the cause of the consequence, this is called “above reasoning.” We refer to it as luck causing the result.

It is known that all bestowals come from the Light of Hochma (Wisdom). And when Hochma shines, it is called “left line” and “darkness.” The abundance is blocked, and this is called “ice.” This is called “merit” because he is rewarded. That means that the reason that causes the Light of Wisdom is called “merit,” which is cause and effect.

But “sons, life, and nourishment do not depend on man, but on luck.” This means that Hochma is diminished specifically through the middle line, and shines precisely through the diminution, called Masach de Hirik. It follows that it does not shine with cause and consequence, meaning that Hochma shines through the left line, but precisely through the diminution. This is called “above reasoning,” and this is “luck.”

Concerning Fins and Scales

I heard in 1945

To understand what our sages said, “whatsoever hath scales is known to have fins. And whatsoever hath fins, it is not known if it has scales.”

In the work, we should interpret the matter of Kaskeset (scales) as Kushiot (questions) that he has in the work of God. The Kushiot are vessels in which to receive answers, since the answers are not filled in the external mind, but specifically in the internal mind, which is the Upper Light, clothed within a person. And then the questions are settled in him.

Hence, to the extent that questions increase, to that extent does the Upper Light dress within man. This is why the scales are among the signs of purity, since through it one can come to purify oneself, by not wanting to have questions. Hence, one does whatsoever one can to purify oneself, so he can be awarded the Upper Light.

And a fin, too, is among the signs of purity. Snapir (fin) implies Soneh-Peh-Ohr Elyon (hating-mouth-Upper Light). And since he has questions, it is certainly because he has hatred towards the Upper Light. But one who has fins does not have to have questions. One may hate the Upper Light not because one has questions, but because one is simply greedy, and says, “I will not go in any case.”

This is the sign of purify. That is, when he has a fish. A fish implies meat that is clothed in fins and scales. This means that the Upper Light shines in these two signs.

But one who works without any questions in the work, this is not a sign of purity, that one has no questions. This is so because one has no place in which to place the Upper Light, as one has no reason that will compel one to draw the Upper Light, as even without the Upper Light one thinks that one is just fine.

This is why when Pharaoh, King of Egypt, wanted to keep the people of Israel in his domain, he issued an order to not give Kash (straw), as it is written, “So the people were scattered… to gather stubble for straw.” Then they would never need the Creator to deliver them from the domain of the impurity into the Kedusha (Sanctity).

And You Shall Keep Your Souls

I heard in 1945

In the verse, “Take ye therefore good heed unto yourselves,” the care refers primarily to the spiritual soul. However, one cares for the corporeal soul even without commandments from the Torah. This is because the rule is that a Mitzva is primarily evident, meaning it is evident that he does what he does for the purpose of a Mitzva when he would not do it, were it not for a Mitzva. Rather, the reason he does it is because of a Mitzva.

Hence, with a Mitzva that he performs, if he would do it even if it were not a Mitzva, he needs special care, to find a place where he can say that he does this only because of a Mitzva. Then the Light of the Mitzva can shine on the act of the Mitzva that he performs. This is called “making a Kli with the Mitzva,” in which the Upper Light can be. Hence, the care refers primarily to the spiritual soul.

Concerning Removing the Foreskin

I heard during a meal celebrating a circumcision, 1943, Jerusalem

Malchut in itself is called “lower Hochma,” and with respect to its connection to Yesod, it is called “faith.” And there is a foreskin over the Yesod, whose task is to separate Malchut from Yesod, and not let it connect to Yesod. The foreskin’s power is in picturing faith as dust. This is the meaning of Shechina (Divinity) in the dust.

When that depicting force is removed, and instead, saying that the depicting force is dust, this is called “circumcision,” when the foreskin is cut off and the foreskin is thrown to the dust.

In that state, the Holy Shechina comes out of the dust, and the merit of faith becomes apparent. This is called “redemption,” being rewarded with raising Divinity from the dust. Hence, we must force all the work on removing the depicting force, and only faith is considered whole.

“They are meticulous with themselves as much an olive and as much as an egg.” An “olive” is as the dove said, “I prefer my food as bitter as an olive from Above.” And the “egg” means that it is lifeless, although a living animal emerges from it. But in the meantime, no life is seen in it. And they are meticulous with themselves and prefer to work even though the situation is like an olive.

Also, when they see that there is no vitality in the work, and all their strength to work is only because their aim is only to raise Divinity from the dust, then, through this work, they are awarded redemption. And then they see that this meal, which was previously like an olive and an egg, has now become lively and sweet and sublimely pleasant.

This is the meaning of “a converted proselyte is similar to a newly born infant.” He must then keep the discernment of the covenant, too, and then he will be glad.

It follows that when the infant is circumcised, although the child is suffering, the guests and the parents are nonetheless happy, since they believe that the boy’s soul is happy. Similarly, in the work of the covenant, we must be happy even though we feel a state of suffering. Nevertheless, we should believe that our soul is happy.

Our whole work should be in gladness. And the evidence to that is from the first commandment man was given. The Mitzva is done by the parents, and the parents and the guests are in gladness. This is how all the Mitzvot that one performs should be—only in gladness.

What Is Waste of Barn and Winery, in the Work

I heard on the eve of Sukkot, inside the Sukkah, 1942

A barn is male Dinim (judgments), as in “hidden and not defiled,” when he feels that he is in a state of Goren (barn), meaning Ger (stranger) in the work.

A winery is female Dinim, as in “hidden and defiled.” Yekev (winery) is considered Nekev (foramen).

And there are two kinds of Sukkot: 1) clouds of glory; and 2) waste of barn and winery.

A cloud is considered concealment, when one feels the concealment over the Kedusha (Sanctity). If a person overcomes the cloud, meaning the concealment that one feels, one is thus awarded clouds of glory. This is called MAN de Ima, and it applies during the six thousand years. It is considered a secret that still has not become a nature, called “literal.”

And the waste of barn and winery are called “literal and nature,” which is considered MAN de Malchut, erected specifically through faith, called an “awakening from below.”

And MAN de Ima is considered an awakening from Above, which is not discerned as nature. This means that with respect to nature, when one is not ready to receive the abundance, he does not receive any bestowal.

However, from the perspective of the awakening from Above, which is above nature, the Light is indeed poured onto the lower ones, by way of “I am the Lord, that dwelleth with them in the midst of their uncleanness,” as it is written in the Holy Zohar, “even though he has sinned, it is as if he did not sin at all.”

However, with an awakening from below, the Light is not dispensed. Rather, precisely when one is qualified by nature, meaning by himself, this is called MAN de Nukva, which he can correct through faith. This is called “by himself,” considered the seventh millennium, called “and one is ruined,” meaning that “she has nothing of her own,” considered Malchut. When this is corrected, one is awarded the tenth millennium, which is Gar.

Such a soul is found in one of ten generations. However, there is the discernment of the seventh millennium, from the perspective of the six thousand years, called “particular,” as the general and the particular are always equal. But this is considered MAN de Ima, called “clouds of glory.”

And the purpose of the work is in the literal and the natural, since in this work he no longer has room to fall lower down, since he is already placed on the ground. This is so because he does not need greatness because for him it is always like a new thing.

This means that he always works as though he had just begun working now. And he works in the form of acceptance of the burden of the Kingdom of Heaven above reason. The basis upon which he built the order of the work was in the lowest manner, and all of it was above reason. Only one who is a real fool can be so low as to proceed without any basis on which to establish one’s faith, literally with no support.

Additionally, he accepts this work with great joy, as though he had had real knowledge and vision on which to establish the certainty of faith. And to that exact measure of above reason, to that very measure as though he had reason. Hence, if he persists in this path, he can never fall. Rather, he can always be in gladness, by believing that he is serving a great King.

This is the meaning of the verse, “The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at dusk. … according to the meal-offering of the morning, and according to the drink-offering thereof.” This means that that gladness that he had while he was sacrificing his sacrifice, when it was a morning for him, as morning is called “light,” meaning that the Light of the Torah was shining for him in utter clarity. In that same gladness he was making his sacrifice, meaning his work, even though for him it was like evening.

This means that even though he did not have any clarity in the Torah and the work, he still did everything gladly, since he worked above reason. Hence, he could not measure from which state the Creator derives more contentment.

This is the meaning of Rabbi Shimon Ben Menasia’s preaching “a kind of matter.” Matter means without reason and knowledge. “An ear that heard on Mount Sinai will not steal.” This means not receiving anything for oneself, but assuming the burden of the Kingdom of Heaven without any Gadlut (greatness), but entirely above reason. And he went and stole some illumination for himself, meaning he said, “Now I can be a servant of the Lord because I already have reason and knowledge in the work, and I understand that it is worthwhile to be the Creator’s servant. And now I no longer need faith above reason.”

He tells us about that, “and he was sold to the court.” “Court” refers to man’s reason and knowledge, which judge a person’s actions, whether or not they are worth doing. “Sold” means that he has become a stranger in the work of God, that the mind comes and asks him the known question, “What mean you by this service?” And it only comes from the angle of stealing, having received some support to the discernment of faith. Hence, he comes and wants to cancel the support with his questions. But this is only for “six,” meaning “he was sold for six years,” considered male Dinim.

“But if the servant shall plainly say: I love my master… I will not go out free,” meaning he does not want to go out free without Mitzvot, then the correction is “his master shall bring him,” meaning the Lord, “to the door, or unto the door-post,” meaning give him blockage over the reception of the Kingdom of Heaven. And “his master shall bore his ear,” meaning his ear is pierced. This means that another hole is made in him, so he will be able to hear once more what he had heard on Mount Sinai: “thou shalt not steal,” “and he shall serve him for ever.” This is because then he truly becomes a servant of the Creator.

Sukkot is temporary residence. This means that one who has already been awarded permanent residence and has nothing more to do, as with the matter of the first to count the iniquities, the counsel is to leave for temporary residence, as when he was on his way to the house of God, before he arrived at the permanent residence. At that time he constantly needed to reach God’s Palace, and he had guests, when his work was in the form of “a passing visitor.”

And now he can extend from the past work, when he was always thankful and praising the Creator by always bringing him closer, and from which he had gladness. And now, on Sukkot, he can extend the gladness he had then, and this is the meaning of temporary residence. This is why they said, “leave the permanent residency and dwell in temporary residency.”

“The study is not the most important, but the act.” This means that an act is like a substance. Rabbi Shimon Ben Menasia was preaching “a kind of matter,” that the act is the most important, and the mind is but a kind of mirror.

However, the act is considered living, and the mind is considered speaking. The thing is that if there is wholeness in the act, then the act is so great that it brings with it the mind of the Torah. And the mind of the Torah is called “speaking.”

Waste of Barn and Winery

I heard

Goren (barn) means diminution of good deeds, when a person feels primarily Gronot (Hebrew: throats; sounds like Ger’onot—deficiencies) with the Creator. Hence, he lessens the good deeds. And afterwards he comes to a state of Yekev (winery), which is the meaning of “And he that blasphemeth the name of the Lord.”

Sukkot is considered gladness, considered “rejoicing Gevurot,” which is repentance out of love, when sins become as merits for him, and even the barn and winery are admitted into Kedusha (Sanctity). This is the meaning of Sukkot’s primary discernment being Isaac, but that everyone is included in him (and Passover is considered love, which is right). This is the meaning of “Abraham begot Isaac.”

This is because the father and son issue is cause and consequence, reason and result. Had there not been a discernment of Abraham first, which is the right, there could not have been the discernment of Isaac, which is the left. Rather, the left is integrated in the right, as in, “For Thou art our Father.”

Abraham said, “will be destroyed over the Sanctity of Your Name.” And Jacob also said that it means that the sins will be destroyed over the Sanctity of Your Name. And if it remains so, then there is a breach in the middle. In other words, the sins that were in the whole of Israel are like a breach in the Kedusha (Sanctity).

Isaac, however, said, “half over me and half over you,” meaning the part of the sins and the part of the Mitzvot, that is, that both will enter Kedusha. And this can be through repentance out of love, when sins become as merits to him. In that state there is a breach, as it is written, “with no breach and no… outcry,” but all is corrected for Kedusha.

This is the meaning of our sages’ words: “Greater are the dung and mules of Isaac than Abimelech’s money and gold.” Dung is something inferior, worthless, meaning that they consider the servitude of him as dung. And afterwards arrives a state of separation. Because he does not appreciate his work, he falls into separation. And this is called “the dung and mules of Isaac.” And since Isaac corrected everything in the form of repentance out of love, and his sins became as merits, the profits that had come to him through his dung and mules are greater than “Abimelech’s money and gold.”

His Kesef (money) means Kisufim (longing) to the Creator; and Zahav (gold) means Ze Hav (give this), concerning the craving for the Torah, meaning to achieve the Torah. And since Isaac corrected everything, meaning achieved repentance out of love, the sins, too, were considered merits for him. And then he is very rich in any case, since in keeping Mitzvot there is not more than 613 Mitzvot, but sins and transgressions are endless. Hence, Isaac became rich, as it is written, “and he have found a hundred gates.” This means that he had one hundred percent in Kedusha, without any waste, since the waste, too, was corrected in him.

This is why the thatch of the Sukkah is made of waste of barn and winery. (And you can say what our sages said, that Moses became rich from waste). Hence, Sukkot is named primarily after Isaac, who is the rejoicing Gevurot, and Sukkot is named after Moses, too.

Spirituality Is Called That Which Will Never Be Lost

I heard in 1948

Spirituality is called that which will never be lost. Hence, the will to receive, in the form it is in, meaning in order to receive, is called corporeality. It is so because it will be cancelled from this form and will adopt the form of in order to bestow.

A real place in spirituality is called the place of reality, since anyone who comes there, to that place, sees the same form as the other. However, an imaginary thing is not called a real place, since it is imaginary and then everyone imagines it differently.

When we refer to the seventy faces of the Torah, it means that they are seventy degrees. In each degree, the Torah is interpreted according to the degree one is in. However, a world is a reality, meaning anyone who comes to any of the seventy degrees in that world attains the same form as all the other attaining who came there.

From that extends what our sages say, who interpret the verses of the Torah. They say that this is what Abraham said to Isaac, and other similar sayings of our sages. They would say what is said, what is explained in the verses.

The question arises, “How did they know what one said to another?” But, because those who reached the degree where Abraham (or anyone) stood, they see and know what Abraham saw and knew.

For this reason they know what Abraham said. And likewise in all the sayings of our sages when they interpreted the verses of the Torah. All that was because they, too, attained the degree, and each degree in spirituality is a reality. Everyone sees the reality, as all those who come to the city of London in England see what is in the city and what is said in the city.

He Did Not Say Wicked or Righteous

I heard on Iyar 21, Jerusalem

“Rabbi Hanina Bar Papa said, ‘That angel, appointed on conception, its name is Laila (night). It takes a drop and places it opposite the Creator, and says before Him: ‘Lord, what shall become of this drop, a hero or a weakling, a wise or a fool, a wealthy or an indigent?’ But he did not say ‘a wicked or a righteous’” (Nida 16b).

We should interpret according to the rule that a fool cannot be righteous, as our sages said, “One does not sin unless a spirit of folly has entered him.” It is even more so with one who is a fool all his days. Hence, one who is born a fool has no choice, since he has been sentenced to be a fool. Therefore, the saying, “he did not say ‘a wicked or a righteous’” is so that he would have a choice. But what is the benefit if he did not say a “a righteous or a fool”? After all, if he is sentenced to be a fool, it is the same as being sentenced to become a wicked!

We should also understand the words of our sages: “Rabbi Yochanan said, ‘The Creator saw that the righteous are few, He stood and planted them in each generation, as it is written, ‘for the pillars of the earth are the Lord’s, and He hath set the world upon them.’’” And Rashi interprets: “‘He hath set the world upon them’—He dispersed them in all the generations to be an infrastructure and existence and foundation for the sustenance of the world” (Yoma 38b).

“They are few” means that they are growing fewer. Hence, what did he do to propagate them? “He stood and planted them in each generation.” We should ask, “What is the benefit of planting them in each generation, by which they multiply?” We must understand the difference between all the righteous being in a single generation or being dispersed through all the generations, as Rashi interprets. Does being in many generations propagates the righteous?

To understand the above, we must expand and interpret our sages’ words, that the Creator sentences the drop to be a wise or a fool. This means that one who is born weak, without the strength to overcome his inclination, and is born with a weak desire and untalented, since during the preparation, when beginning in the work of God, one must be qualified to receive the Torah and the wisdom, as it is written, “will give wisdom to the wise,” he asked, “If they are already smart, why do they still need wisdom? It should have been ‘will give wisdom to the fools.’”

And he explains that a sage is one who longs for wisdom, although he still does not have wisdom. Rather, because one has a desire, and a desire is called a Kli, thus, those who have a desire and craving for wisdom, this is the Kli in which wisdom shines. It therefore follows that a fool means one without a desire for wisdom, and whose whole desire is only for one’s own needs. In terms of bestowal, a fool is completely incapable of achieving any bestowal whatsoever.

Therefore, one who is born with such qualities, how can he achieve the degree of a righteous? It follows that he does not have a choice. Therefore, what is the benefit from saying, “he did not say, ‘a righteous or a wicked’?” So he would have a choice. After all, since he was born weak and unwise, he is no longer capable of having a choice, since he is completely incapable of any overcoming and craving for His wisdom.

To understand that, meaning that there can be choice even for a fool, the Creator made a correction, which our sages call, “the Creator saw that the righteous were few; He stood and planted them in each generation.” And we asked, “What is the benefit of that?”

Now we will understand this matter. It is known that as it is forbidden to bond with the wicked even when one does not do as they do, as it is written, “nor sat in the seat of the scornful.” This means that the sin is primarily because he sits among the scornful, even though he sits and learns Torah and keeps Mitzvot. Otherwise, the prohibition would be due to the cancellation of Torah and Mitzvot. But rather, the sitting itself is forbidden, since man takes the thoughts and desires of those that he likes.

And vise versa: if one does not have any desire and craving for spirituality, if he is among people who have a desire for spirituality, if he likes these people, he, too, will take their strength to prevail, and their desires and aspirations, although by his own quality, he does not have these desires and cravings and the power to overcome. But according to the grace and the importance he ascribes to these people, he will receive new powers.

Now we can understand the above words: “The Creator saw that the righteous are few.” This means that not any person can become a righteous, for lack of the qualities for it, as it was written, that he is born a fool or a weakling; he, too, has a choice and his own qualities are no excuse. This is because the Creator planted the righteous in every generation.

Hence, a person has the choice of going to a place where there are righteous. One can accept their authority, and then he will receive all the powers that he lacks by the nature of his own qualities. He will receive it from the righteous. This is the benefit in “planted them in each generation,” so that each generation would have someone to turn to, to cleave to, and from whom to receive the strength needed to rise to the degree of a righteous. Thus, they, too, subsequently become righteous.

It follows that “he did not say ‘a wicked or a righteous’” means that he does have a choice: he can go and cleave to the righteous for guidance, and through them receive strength, by which they, too, can later become righteous.

However, if all the righteous were in the same generation, the fools would have no hope of approaching the Creator, and hence, would not have a choice. But by dispersing the righteous in each generation each person has the power of choice, to approach and draw near to the righteous that exist in every generation. Otherwise, one’s Torah must be a potion of death.

We can understand that from a corporeal example. When two people stand one opposite the other, the right hand side of the one is opposite the left hand side of the other, and the left hand side of the one is opposite one’s friend right hand side. There are two ways: the right—the way of the righteous, which is only to bestow, and the left—whose interest is only to receive for themselves, by which they are separated from the Creator, who is only to bestow. Thus, they are naturally separated from the Life of Lives.

This is why the wicked in their lives are called “dead.” It therefore follows that when one has not yet been awarded Dvekut (adhesion) with the Creator, they are two. Then, when one learns Torah, which separates him from Him, his Torah becomes a potion of death to him. This is because he remains separated, as he wants his Torah to clothe his body. This means that he wants the Torah to increase his body, and this makes his Torah the potion of death.

However, when a person becomes adhered to Him, a single authority is made, and that person unites in His uniqueness. Then, the right side of the person is the right side of the Creator, and then the body becomes a clothing for one’s soul.

The way to know if one is marching on the path of truth is that when one engages in bodily needs, one should see that he does not engage in them more than is necessary for the needs of one’s soul. And when one thinks that one has more than he needs to clothe for the needs of one’s soul, it is like a clothing that a person puts over one’s body. At that time he is meticulous to keep the clothing not longer and wider, but precisely dressing his body. Similarly, when engaging in one’s bodily needs, one should be meticulous to not have more than one needs for one’s soul, meaning to clothe one’s soul.

To come to adhesion with the Creator, not all who wish to take the Lord may come and take, since it is against man’s nature, who was created with a will to receive, which is self love. This is why we need the righteous of the generation.

When a person clings to a genuine Rav, whose only wish is to do good deeds, but one feels that he cannot do good deeds, that the aim will be to bestow contentment upon the Creator, by cleaving to a real Rav and wanting the Rav’s fondness, he does things that his Rav likes, and hates the things his Rav hates. Then he can have Dvekut with his Rav and receive his Rav’s powers, even that which he does not have from birth. This is the meaning of planting the righteous in each generation.

However, according to this, it is hard to see why plant the righteous in each generation. We said that it was for the fools and the weak. But he could have resolved to another counsel: to not create fools! Who made him say that this drop will be a weakling or a fool? He could have created everyone smart.

The answer is that the fools, too, are needed, since they are the carriers of the will to receive. They see that they have no counsel of their own by which to draw near to the Creator, so they are as those about whom it is written, “And they shall go forth, and look upon the carcasses of the men… for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.” They have become ashes under the feet of the righteous, by which the righteous can acknowledge the good that the Lord has done for them, by creating them wise and strong, by which He has brought them closer to Him.

Hence, now they can give thanks and praise the Creator, since they see the lowly state they are in. And this is called “ashes under the feet of the righteous,” meaning that righteous walk by it, and thus give thanks to the Creator.

But we must know that the lower degrees are needed, too. The Katnut (smallness) of a degree is not considered superfluous, saying that it would be better if the degrees of Katnut were born immediately with the Gadlut (greatness).

It is like a physical body. There are certainly important organs, such as the mind, the eyes, etc., and there are organs that are not so important, such as the stomach, the intestines, and the fingers, and the toes. But we cannot say that an organ that performs a not-so-important task is redundant. Rather, everything is important. It is the same in spirituality: we need the fools and the weaklings, too.

Now we can understand what is written, that the Creator said, “Return unto Me, and I will return unto you.” It means that the Creator says, “Return,” and Israel say the opposite: “bring us back, Lord, and then we shall return.”

The meaning is that during the decline from the work, the Creator says “Return” first. This brings a person an ascent in the work of God, and one begins to cry, “Bring us back.” However, during the decline, one does not cry, “Bring us back.” On the contrary, he escapes the work.

Therefore, one should know that when he cries, “bring” us back, it stems from an awakening from Above, since the Creator previously said “Return,” by which one has ascension, and can say “bring us back.”

This is the meaning of, “And it came to pass, when the ark set forward, that Moses said: ‘Rise up, O Lord, and let Thine enemies be scattered.” Setting forward [the Hebrew word is traveling] means when advancing in servitude of the Creator, which is a time of ascension. Then Moses said “Rise.” And when they rested he said “Return.” And during the rest from the work of God, we need the Creator to say, “Return,” meaning “Return unto Me,” meaning that the Creator gives the awakening. Hence, one should know when to say “rise” or “Return.”

This is the meaning of what is written in Parashat Akev, “And thou shalt remember all the way… to know what was in thy heart, whether thou would keep His commandments, or no.” “Would keep His commandments” is discerned as “Return.” “Or no” is discerned as “rise,” and we need both. And the Rav knows when to “rise” and when to “Return,” since the forty-two paths is a matter of ascents and descents that unfold in the work of God.

The Written Torah and the Oral Torah

I heard on Mishpatim, 1943

The written Torah is considered “awakening from Above” and the oral Torah is an awakening from below. And together they are called, “six years he shall serve; and in the seventh he shall go out free.”

This is so because the essence of the work is specifically where there is resistance. And it is called Alma (Aramaic: world) from the word He’elem (concealment). Then, when there is concealment, there is resistance, and then there is room for work. This is the meaning of the words of our sages, “Six thousand years the world, and one ruined.” This means that the concealment will be ruined and there will be no more work. Rather, the Creator makes him wings, which are covers, so he would have work.

A Commentary on the Psalm, “For the Leader upon Roses”

I heard on Adar Aleph 23, February 28, 1943

For the leader, one who has already won.

Upon Shoshanim (roses), meaning the Holy Shechina (Divinity), which concerns the inversion from mourning to a good day and Sasson (joy). And since there are many states of ascents and descents, called Shoshanim, from the words “blunt its Shinaim (teeth),” the questions of the wicked should not be answered, but rather, blunt its teeth. And from the multiple beatings, meaning from the proliferation of blunting its teeth, we come to roses. Hence there are many discernments of Sasson (Joy) in it, which is why it is spoken of in plural tense, “roses.”

Of the sons of Korah, from the word Karachah (bold), meaning that the hair has gone bold. Se’arot mean Hastarot (concealments), from the word Se’ara (storm). It is known that “reward is according to the effort.” This means that when there are Se’arot, it is a place for work. And when corrected, hair comes over the storm, by way of, “This is the gate of the Lord.” And when one has corrected all the storms, and has no more concealments, then he hasn’t any room for work, and therefore has no place for reward.

It follows that when a person comes to the state of Korah, he can no longer extend faith, called “the gate to the Lord.” This is so because if there is no gate, one cannot enter the King’s palace, since it is the foundation, since the entire structure is built on faith.

“Sons of Korah” comes from the word Bina. They understood that Korah is considered left, from which Hell extends. This is why they wanted to continue their past friendship, from the time they were in the form of “O Lord, I have heard the report of Thee, and am afraid” (Zohar, Beresheet, 4:7). This means that with the strength they had extended from the past, they could endure the states and go from strength to strength. This is the meaning of “the sons of Korah died not.” That is, they understood that if they remained in a state of Korah, they would not be able to continue living, so they did not die.

Maskil (learned) A Song of loves, meaning that they have learned that the measure of friendship with the Creator is complete.

My heart overfloweth. The overflowing in the heart is by way of, “does not reveal from heart to mouth.” This means that there is nothing to elicit off the mouth, which is only reception in the heart, as in, whispered in the lips.

A goodly matter—faith is called “a goodly matter.”

I say: “My work is concerning a king.” When he receives the Light of faith, he says, “My work is concerning a king,” and not for myself. And then he is awarded, my tongue is the pen of a ready writer, when he is awarded the discernment of the written Torah, which is the meaning of the tongue of Moses.

Thou art fairer than the children of men, when he says to the Holy Shechina that her beauty is from people. This means that what people think of her, which is considered insignificant, precisely out of that is beauty born.

Grace is poured upon thy lips. Grace belongs particularly where praise cannot be told, but we still want it. Then we say that it is graceful.

Upon thy Sefataim (lips) means at the Sof (end), meaning that he saw from the end of the world to its end.

And You Shall Take You the Fruit of Goodly Trees

I heard on Ushpizin de Yosef

In the verse, “And ye shall take you… the fruit of citrus trees,” meaning a righteous, called a “tree bearing fruit,” this is the whole difference between Kedusha (Sanctity) and the Sitra Achra (other side), that “another God is sterile and does not bear fruit.” However, a righteous is called Hadar (citrus) because he bears fruit, he Dar (lives) in his tree from year to year. This is why it is written about Josef, “he was the one who Mashbir (sold) to all the people of the land,” for he Shover (brakes) them with the fruits that he had, and the fruits that they did not have. Thus, everyone felt his state, whether he was from the good side or to the contrary.

And this is the meaning of “And Joseph sustained… with bread, according to the want of their little ones.” The “little ones” are considered Gar, as in “and they shall be for frontlets between your eyes,” which is the Tefillin of the head. For this reason Josef, the son of his old age is called “a wise son.” This is the meaning of “did send me before you to preserve life,” which is the “Light of Haya,” considered Gar.

This is the meaning of the verse, “I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.” (His sons took two parts. And according to Rashi, “portion” means smooth). That is, through his sons, as sons are called “fruits.” And he gave this to Josef.

This is the meaning of what is written about Saul, “from his shoulders up he was higher than any of the people.” And this is the meaning of “Thou hast a mantle, be thou our ruler.” And this is the meaning of “The little ones, why do they come? To give reward to those who bring them.” He asked, “Why do they need wisdom if the important thing is not the study but the act?” And he replied, “to give reward to those who bring them,” since wisdom yields action.

On the matter of the dispute between Saul and David, there was no flaw in Saul. This is why he was one year old when he reigned, and did not need to prolong the kingship, since he had completed everything in a short time. David, however, needed to rule forty years. David was the son of Judah, the son of Leah, the hidden world. And Saul was of Benjamin, the son of Rachel, the revealed world, and hence opposite from David. For this reason David said, “I am all peace,” meaning I attain everyone and I love everyone, “but when I speak, they are for war.”

And Avishalom was the opposite of David. This is the meaning of the sin of Jeroboam the son of Nebat: the Creator held onto his clothes and said unto him: “You and Me and the son of Yishai (Jesse) will walk in the garden of Eden.” And he asked, “Who is leading?” And the Creator told him: “the son of Yishai is leading.” Then he replied, “Don’t want.”

The thing is that the order of degrees is that the hidden world comes first, and then the revealed world. This is the meaning of “I have enough,” “I have everything.” “Enough” is Gar, and “everything” is Vak. This is also the meaning of “how shall Jacob stand? for he is small?” And this is the meaning of Josef taking the seniority from him. Afterwards, he was given everything, since he had Gar, too, which came to him through Josef, by way of “And Joseph sustained.”

This is the meaning of “Leah was hated,” from whom all hatreds and disputes among wise disciples extend. This is also the meaning of the dispute between Shamai and Hillel, and for the future, when the two camps unite, the camp of Josef and the camp of Judah. This is the meaning of what Judah said onto Josef: “Oh my lord,” as then was the unification of Judah and Josef. But Judah must be in the lead.

This explains the Holy Ari being Messiah Son of Josef. This is why he could reveal such wisdom, since he had permission from the revealed world. And this dispute extends from “And the children struggled together within her,” that Esau had the good clothes that were with Rebecca.

Whose Heart Maketh Him Willing

I heard on the eve of Shabbat, Beresheet, October 1942

In the verse, “of every man whose heart maketh him willing ye shall take My offering.” This is the meaning of “the substance of an offering from Sanctity.” In other words, how does one come to a state of offering? Through Sanctity.

This means that if one sanctifies oneself with the permitted, he thus comes to a state of offering, which is the Holy Shechina (Divinity), called “my offering.” And this is the meaning of “of every man whose heart maketh him willing.” All of his heart, meaning if he had given all his heart, he is then rewarded with My offering, to cleave to the Holy Shechina.

In the verse, “in the day of his espousals, and in the day of the gladness of his heart,” espousals means being of inferior degree, which is lowliness. If a person takes upon himself to serve the Creator in a state of lowness, and at the same time he is happy with this work, this is an important degree. And then one is called “a bridegroom” to the Holy Shechina.

And the Saboteur Was Sitting

I heard on the eve of Shabbat, Beresheet, October 1942

In The Zohar, Noah, there was a flood, and the saboteur was sitting in the midst of it. He asked, “A flood means a flood of water. This, in itself, is deadly and a saboteur. So what does it mean that the saboteur was sitting in the midst of it, in the midst of the flood? And also, what is the difference between the flood and the saboteur?”

And he replied that the flood is corporeal torments, meaning torments of the body. And within it, meaning within the torments of the body, there is yet another saboteur, who sabotages spirituality. This means that the afflictions of the body bring him alien thoughts, until these alien thoughts sabotage and kill his spirituality.

A Wise Disciple Bastard Precedes a High Priest Commoner

I heard on Heshvan 15, November 1, 1944, Tel-Aviv

“A wise disciple bastard precedes a high priest commoner.”

A bastard means an alien God, cruel. This refers to bastardy. When one breaches the prohibition of turning unto other gods, they beget him the bastard.

Turning unto the other gods means that he mates himself with the Sitra Achra (other side), which is pudendum. This is called “who comes over the pudendum and begets a bastard off it.”

And the rule of landlords is opposite from the rule of Torah. Hence, there is a dispute between commoners and wise disciples. And here there is a big difference if the person has begotten the bastard. A wise disciple claims that that, too, comes from the Creator; that the form that appears to him—the bastard form—he says that the Creator caused him that reason.

The wicked, however, says that it is only an alien thought that came to him because of a sin, and he needs nothing more than to correct his sins.

A wise disciple, however, has the strength to believe that this, too, meaning his present form, he must see its true essence. At the same time, he must assume the burden of the kingdom of heaven to the point of devotion.

This means that on what is considered of little importance, too, the lowest and most concealed, still, at such a time it should be ascribed to the Creator, that the Creator created such a picture of Providence in him, called “alien thoughts.” And he works above reason in such a small thing as though he had great Daat (knowledge) in Kedusha (Sanctity).

And a great priest is one who serves the Creator by way of “and they are many…” meaning that they have much Torah and many Mitzvot and they are not lacking anything. Hence, if one connects and takes upon himself some order in the work, the rule is that a bastard who is a wise disciple comes first. This means that one assumes one’s bastardy in the form of a wise disciple. “Wise” is the name of the Creator. His disciple is one who learns from the Creator. Only a wise disciple can say that everything, all the shapes that appear during the work are “for it was from the Lord.”

But a commoner priest, although he serves the Lord and he is great in the Torah and in the work, but he has not been rewarded with learning from the Creator’s mouth; and he is still not considered “a wise disciple.”

Hence, this above state cannot help him achieve true perfection whatsoever, since he has the rule of landlords, and the rule of Torah is only one who learns from the Creator. Only a wise disciple knows the truth, that the Creator causes all the reasons.

Now we can understand the words of our sages, “Rabbi Shimon Ben Menasia was studying all the Etin (‘the’ (in plural form)) in the Torah.” Et means including. This means that every day he added Torah and Mitzvot more than in the day before. And since he came to “Thou shalt fear the Lord thy God,” meaning that he could not increase, but came to a point where he could not add, but God forbid, to the contrary.

And Rashi interprets, Ben Menasia means that he understood the Menusa (fleeing), which means fleeing and retreat from the campaign. Also, Ben[18] Haamsuny, meaning that he understood the truth, and which is the shape of the truth. And he remained standing guard and could not move forward until Rabbi Akiva came and explained Et (the), including the wise disciples. This means that through adhering to wise disciples, it is possible to receive some support.

In other words, only a wise disciple can help him, and nothing else. Even if he is great in the Torah, he will still be called “a commoner,” if he has not been rewarded with learning from the Creator’s mouth.

Hence, one must surrender before a wise disciple and accept what the wise disciple places on him without any arguments, but by way of above reason.

“The measure thereof is longer than the earth.” This means that the Torah begins after the earth. That is, if it is greater than the earth. And there is a rule that nothing can begin in the middle. Hence, if one wants to begin, the beginning is after the earth, meaning past earthliness. (And this is the meaning of “a high priest commoner.” It means that even if one’s work is in greatness, but if he has not yet been awarded the Light of the Torah, one is still in earthliness.)

Achieving Lishma (for Her Name) requires plenty of study in Lo Lishma (not for Her Name). This means that one should strain and exert in Lo Lishma, and then one can see the truth, that he has still not been awarded the Lishma. However, when one does not strain oneself with great efforts, one cannot see the truth.

On another occasion he said that man should study much Torah Lishma to be rewarded with seeing the truth—that one is working Lo Lishma. The work Lishma is considered reward and punishment, which is considered Malchut. And Torah Lo Lishma is considered ZA, considered private Providence.

This is why all of the kings of Israel, who had all been awarded private Providence, had nothing more to do, since they had nothing to add. This is why our sages said, “a king of Israel neither judges nor is he judged.” Hence, they have no part in the next world, since they do not do anything, as they see that the Creator does everything.

This is the meaning of Izevel (Jezebel), Ahab’s wife. They interpreted that his wife argued, Ei Zevel (where is refuse), meaning “Where is there refuse in the world?” She saw that it was all good. And Ah Av (Ahab) means that he was Ah (brother) to the Av (Father) in heaven. But the kings of David’s house are judged because the kings of David’s house had the power to unite the Creator and His Shechina (Divinity), although they are contradictory things, as Providence is opposite to the discernment of reward and punishment.

And this is the power of the great righteous, that they could unite the Creator and Divinity, meaning private Providence with reward and punishment. And precisely from the two of them emerges the complete and desirable perfection.

What Do the Twelve Challahs on Shabbat Imply

I heard on Elul, August, 1942

In the songs of Shabbat it is written, “will reveal to us the flavor of twelve challahs, which are a letter in His name, multiplied and faint.”

We should interpret the words of the Holy Ari. It is known that two Vavs were made by the second Tzimtzum (restriction), meaning the right side and the left side. This is the meaning of the multiplication, from the word “multiply.” And from this, from the power of the correction of the second Tzimtzum when there was the association of the quality of mercy with the judgment, the judgment became fainter than it was prior to the sweetening.

Afterwards the two Vavs shine in Malchut, which means “the gathering Zayins.” The Zayins are Malchut called “seventh,” who gathers the two Vavs within her.

The seventh day is considered Gmar Tikkun (the end of correction), discerned as the end of days. However, it also shines in the six thousand years. This is the meaning of the six days of action, discerned as “that God has created and performed.” And Shabbat is called “resting” (as it is written, “and on the seventh day He ceased from work and rested”).

This is considered Shabbat, which shines in the six thousand years, as then the Shabbat is considered resting, like a person who is carrying a load, and stands to rest in the middle of the way to regain his strength. Afterwards he should carry the weight once more. But on the Shabbat of Gmar Tikkun there is nothing more to add, hence there is no more work at all.

Concerning the Two Angels

I heard on Tetzave, February, 1943, Jerusalem

Concerning the two angels that accompany one on the eve of Shabbat, the good angel and the evil angel, a good angel is called “right,” by which one comes closer to serving the Creator. This is called “the right brings closer.” And the bad angel is considered left, pushing further. This means that it brings one alien thoughts, whether in mind or in heart.

And when one prevails over the evil and brings oneself closer to the Creator, it means that on each time, he overcomes the evil and attaches himself to the Creator. Thus, he has come closer to adhesion with the Creator through both of them. This means that both performed a single task—they have caused him to adhere to the Creator. In that state one says, “Come in peace.”

And when one has completed all of one’s work and has already admitted all the left into Kedusha (Sanctity), as it is written, “there is not a place to hide from Thee,” the bad angel has nothing more to do, as the person has already prevailed all the difficulties that the evil presented. At that time the bad angel is idle, and the person tells it, “Go in peace.”

If You Leave Me One Day, I Will Leave You Two

I heard in 1943, Jerusalem

Every person is remote from the Creator with the reception in him. But he is remote simply because of the will to receive in him. However, since that person does not crave spirituality, but worldly pleasures, his distance from the Creator is one day, meaning a distance of a day, which means that he is far from Him in only one aspect—in being immersed in the will to receive the desires of this world.

However, when a person brings himself closer to the Creator, and dismisses reception in this world, he is then considered close to the Creator. But if he later fails in the reception of the next world, he is then far from the Creator because he wants to receive the pleasures of the next world, and also falls into reception of pleasures of this world, too. It follows that now he has become remote from the Creator by two days: 1) by receiving pleasures in this world, to which he has fallen again, and 2) since he now has the desire to receive the crown of the next world. This is because by engaging in Torah and Mitzvot he forces the Creator to reward him for his work in Torah and Mitzvot.

It turns out that in the beginning he walked one day and drew closer to serving the Creator, and afterwards he walked two days backwards. Thus, now that person has become needy of two types of reception: 1) of this world; 2) of the next world. Thus, he has been walking in the opposite state.

The advice for it is to always go by the path of Torah, which is to bestow. And the order should be that first one must be cautious with the two rudiments: 1) the making of the Mitzva; 2) the sensation of pleasure from the Mitzva. One should believe that the Creator derives great pleasure when we keep His commandments.

It therefore follows that one should keep the Mitzva in actual fact, and believe that the Creator derives pleasure from the lower one keeping His Mitzvot. And here there is no difference between a big Mitzva and a small Mitzva. That is, the Creator derives pleasure even from the smallest act that is done for Him.

Afterwards there is a result, which is the main goal that one should see to. In other words, a person should feel delight and pleasure in causing contentment to his Maker. This is the main emphasis of the work, and this is called “serve the Lord with gladness.” This should be the reward for one’s work, to receive delight and pleasure in having been rewarded with delighting the Creator.

This is the meaning of, “The stranger that is in the midst of thee shall mount up above thee higher and higher; … He shall lend to thee, and thou shalt not lend to him.” The “stranger” is the will to receive (when beginning to serve the Creator, the will to receive is called “stranger.” And before that, it is a complete gentile).

“He shall lend to thee.” When it gives strength for work, it gives the strength by way of lending. This means that when a day in Torah and Mitzvot has passed, although it did not instantaneously receive the reward, it still believed him that afterwards, he would pay for the powers for the work that it has given him.

Hence, after the day’s work it comes and asks for the debt that he had promised it, the reward for the powers that the body gave him to engage in Torah and Mitzvot. But he does not give it, so the stranger cries, “What is this work? Working without reward?” Hence, afterwards the stranger does not want to give Israel the strength to work.

“And thou shalt not lend to him.” If you give it food and you ask that it will give you strength for work, then it tells you that it has no debt to pay you for the food that you are giving it. This is because “I gave you the strength for the work to begin with; and that was on condition that you would buy me possessions. Hence, what you are giving me now is all according to the previous condition. Therefore, now you come to me so I will give you more strength for the work, so that you will bring me new possessions.”

So the will to receive has grown clever, and uses its cleverness to calculate the profitability of it. Sometimes it says that it settles for little, that the possessions it has are enough, and hence it does not wish to give him more powers for the work. And sometimes it says that the way you are going in now is dangerous, and perhaps your efforts will be in vain. And sometimes it says that the effort is greater than the reward; hence, I will not give you strength to work.

Then, when one asks it for strength to walk in the path of the Creator, in order to bestow, and that everything will be only to increase the glory of Heaven, it says, “What will I get out of it?” Then it comes with the famous arguments, such as “Who” and “What,” that is, “Who is the Lord that I should obey His voice?” as Pharaoh’s argument, or “What mean you by this service?” as the argument of the wicked.

All this is because it has a just argument, that this is what they had agreed between them. And this is called, “if thou wilt not hearken unto the voice of the Lord,” then he complains because he does not keep the conditions.

But when you hearken unto the voice of the Lord, meaning right at the entrance (entrance is a constant thing because every time he has a descent he must begin anew. This is why it is called an “entrance.” Naturally, there are many exits and many entrances) he tells his body: “Know that I want to enter the work of God. My intention is only to bestow and to not receive any reward. You should not hope that you will receive anything for your efforts, but it is all in order to bestow.”

And if the body asks, “What benefit will you get out of this work?” meaning, “Who is it who receives this work, that I want to exert and toil?” Or it asks more simply: “For whom am I working so hard?”

The reply should be that I have faith in the sages who said that I should believe in abstract faith, above reason, that the Creator has so commanded us, to take upon ourselves faith, that He commanded us to keep Torah and Mitzvot. And we should also believe that the Creator derives pleasure when we keep the Torah and Mitzvot by way of faith above reason. And also, one should be glad at the Creator’s pleasure from one’s work.

Thus, there are four things here:

Believing in the sages, that what they said is true.
Believing that the Creator commanded to engage in Torah and Mitzvot only through faith above reason.
That there is joy when the creatures keep the Torah and Mitzvot on the basis of faith.
One should receive delight and pleasure and gladness from having been rewarded with pleasing the King. And the measure of the greatness and the importance of one’s work is measured by the measure of gladness that one educes during one’s work. And this depends on the measure of faith that a person believes in the above.

It follows that when you hear unto the voice of God, all the powers that he receives from the body are not considered receiving a loan from the body, which one should return, by way of, “if thou wilt not hearken unto the voice of the Lord.” And if the body asks, “Why should I give you strength for the work when you promise me nothing in return?” he should answer, “Because this is what you were made for. What can I do if the Creator hates you, as it is written in the Holy Zohar, that the Creator hates the bodies.”

Moreover, when the Holy Zohar says that the Creator hates the bodies, this refers specifically to the bodies of the servants of the Creator, since they want to be eternal receivers, as they want to receive the crown of the next world, too.

And this is considered, “and thou shalt not lend.” This means that you do not have to give anything for the strength that the body gave you for the work. But if you lend it, if you give it any kind of pleasure, it is only as a loan, and it should give you strength for work in return, but not for free.

And it must always give you strength, meaning for free. You do not give it any pleasure and you always demand of it to have strength for the work, since “the borrower is servant to the lender.” Thus, it will always be the servant and you will be the master.

Two Kinds of Meat

I heard on Heshvan 20

We usually distinguish between two kinds of meat: beast meat and fish meat, and in both there are signs of impurity. The Torah gave us signs by which to know how to avoid them so as to not fall into the domain of impurity in them.

In fish, it gives us the signs of fins and scales. When one sees these signs in fish, one knows how to be cautious and not fall into the hands of impurity. Snapir (fin) implies Soneh-Peh-Ohr (hating-mouth-Light). This refers to Malchut, called “mouth,” and all the Lights come from her, which is discerned as faith.

And when one sees that he is in the state of a taste of dust, at a time when one should believe, then one knows for certain that one should correct one’s actions. And this is called “Shechina (Divinity) in the dust.” One should pray to raise Divinity from the dust.

Kaskeset (scales) means that at a time of Snapir one is unable to work at all. Rather, when one overcomes the Snapir, a question concerning Providence appears in one’s thought. And this is called Kash (straw). In that state one falls from one’s work. Later, one prevails and begins to work above reason, and another doubt concerning Providence appears in one’s mind.

It follows that one has two times Kash, which are Kas-Keset (scales). And every time one prevails above reason, he ascends and then he descends. Then one sees that he cannot prevail, due to the proliferation of the doubts. In that state, one has no other choice but to cry to the Creator, as it is written, “and the Children of Israel sighed by reason of the bondage, and their cry came up unto God, and He delivered them out of Egypt,” meaning from all the troubles.

Our sages said a famous rule, that the Creator says, “He and I cannot dwell in the same abode,” that is, because they are opposite from one another. This is so because there are two bodies in man—the inner body and the outer body. The spiritual sustenance dresses in the inner body, discerned as faith and bestowal, called “mind and heart.” And the outer body has the corporeal sustenance, which is knowing and receiving.

And in the middle, between the inner body and the outer body, there is a middle body, which does not bear its own name. However, if one performs good deeds, the middle body clings to the inner body, and if one performs bad deeds, the middle body clings to the outer body. Thus, either one has corporeal sustenance or spiritual sustenance.

It follows that since there is oppositeness between the internal and the external, if the middle body clings to the inner body, it is considered the death of the outer body. And if it clings to the outer body, it is death to the inner body. This is so because in that state, the choice is in the middle body: to continue adhering to Kedusha (Sanctity), or to the contrary.

A Field Which the Lord Has Blessed

I heard in 1943

“A field which the Lord hath blessed.” The Holy Shechina (Divinity) is called “a field.” And sometimes a Sadeh (field) is turned into Sheker (a lie). The Vav within the Hey is the soul, and the dalet is the Holy Shechina (Divinity). When the soul is dressed in it, it is called Hey; and when one wants to add to the faith he extends the Vav below, and it becomes a Kof.

At that time the Dalet becomes a Reish, in the form of poor and meager, who wants to add. Then it becomes a Reish, by way of “a poor was born in his kingdom,” when the meager became poor. In other words, by inserting the evil eye into oneself, in both mind and heart, by way of “The boar out of the wood doth ravage it”: the eye is hung, since it returns to the separation, that the Sitra Achra (other side) is destined to be a holy angel.

And this is the meaning of “May the glory of the Lord endure for ever.” Because he has come to a state of the animal of the Yaar (forest), from the word Iro (his town), it means that all of his vitality has been poured out, and he is constantly strengthened. At that time he is awarded the state of “a field which the Lord hath blessed,” when the evil eye is turned into a good eye.

And this is the meaning of “a hanging eye,” meaning it hangs on a doubt, whether with a good eye or with a bad eye. And this is the meaning of returning to separation. And this is the meaning of “one opposite one,” as our sages said, “There was no joy before Him as on the day when heaven and earth were created.” This is so because at last, the “Lord will be One and His Name One,” which is the purpose of creation.

But for the Creator, past and present are the same. Hence, the Creator watches over creation in its final shape, as it will be at Gmar Tikkun (the end of correction), when all the souls in their complete perfection are included in the world Ein Sof, as it will be at Gmar Tikkun. Their perfect form is already there, and nothing is missing.

But with the receivers it is apparent that they still need to complete what they must complete. This is, “which God has created and performed,” meaning the deficiencies and the testiness. This is the meaning of what our sages said, “the angry yields only anger,” and also, “all who are greedy, are angry.”

This is the true form of the will to receive in its true form, as obscene as it is. And all the corrections are to turn it in order to bestow, which is the whole work of the lower ones. Before the world was created, it was in the form of “He is one and His Name One.” This means that even though His name has already departed from the He, and became revealed, and it is already called “His Name,” still He was one. And this is the meaning of “one opposite one.”

Breath, Sound, and Speech

I heard on Sivan 29, July 2, 1943, Jerusalem

There is a discernment of Breath, Sound, and Speech, there is a discernment of Ice, and there is the discernment of Terrible. Breath means Ohr Hozer (Returning Light), which comes out of the Masach (screen). This is a limiting force. As long as it is not accumulated to the measure of “let them not turn back to folly,” it is called “Breath.”

When its measure is completed, this limitation, the Masach with the Returning Light, is called “Sound.” Sound is like a warning that tells him not to breach the laws of the Torah. And if he should breach, as soon as he breaches he will stop tasting. Hence, when he knows for certain that if he breaches he will come to a halt, he retains the limitation.

And then he comes to a state of “Speech,” which is Malchut. At that time there can be the Zivug (spiritual coupling) of the Creator and Divinity, and illumination of Hochma (Wisdom) will extend below.

It is known that there are two degrees: 1) Bestowal without any reception. 2) Reception in order to bestow.

Then, when he sees that he has already come to a degree where he can receive in order to bestow, why does he need the servitude, which is only in the form of bestowing in order to bestow? After all, the Creator senses more contentment from reception in order to bestow, since the Light of Wisdom, which enters the vessels of reception, is the Light of the purpose of creation. Hence, why should he engage in the work of bestowing in order to bestow, which is the Light of the correction of creation?

At that time he immediately stops tasting, and is then left bare and naked. This is because the Light of Hassadim (Mercy) is the Light that robes the Light of Hochma. And if the robe is missing, even though he has the Light of Hochma, he still has nothing with which to clothe the Hochma.

At that time he comes to the state called “the terrible ice.” This is because Yesod de Abba, which gives Hochma, called “narrow of Hassadim and long of Hochma,” is Ice. It is like water that has been crystallized: although there is water, it does not expand below.

And Yesod de Ima is called “terrible,” considered short and wide. It is called “short” because there is blocking on the Hochma, because of the absence of Hochma there, due to the second Tzimtzum. And this is “terrible.” Hence, it is precisely by both: the Hochma extends through Yesod de Abba, and Hassadim extends through Yesod de Ima.

The Three Angels

I heard on Vayera, October, 1942

Understand:

The matter of the three angels that came to visit Abraham during the circumcision.
The matter of the Creator coming to visit him and what He had told him during the visit.
That our sages said that the visitor takes the sixtieth part of the sickness.
The separation from Lot.
The destruction of Sodom and Gomorrah.
Abraham’s request not to destroy Sodom.
The matter of Lot’s wife looking back and becoming a pillar of salt.
The matter of Shimon and Levi’s deceit of the people of Shechem concerning the circumcision, when they said, “for that were a reproach unto us.”
The matter of the two separations that came out of Lot, which were erased in the days of David and Solomon, which are opposite to one another.

To understand the above, we should first say that we know that we discern Olam (world), Shanna (year), and Nefesh (soul) in everything. Hence, concerning the circumcision, too, which is the making of the covenant of the skin, applies the matter of Olam, Shanna, Nefesh. (There are four covenants: eyes, tongue, heart, and skin; and the skin includes them all.)

The skin, considered the foreskin, is the Behina Dalet (Phase Four), which should be removed to its place, meaning to the dust. This is considered Malchut in her place, that is, lowering Malchut to a state of dust. This follows the words, “Abba (father) gives the whiteness,” meaning lowering Malchut from all thirty-two paths into its place. And you find that the Sefirot have been whitened from the Aviut of Malchut of the quality of judgment that was in them, since the breaking occurred because of this Malchut.

Afterwards, Ima (mother) gives the redness when she receives the Malchut that is sweetened in Bina, called “earth,” and not “dust.” This is so because we make two discernments in Malchut: 1) earth; 2) dust.

Earth is Malchut that is sweetened in Bina, called “Malchut that has risen to Bina.” Dust is called “Malchut in the place of Malchut,” which is Midat ha Din (the quality of judgment).

When Abraham had to beget Isaac, which is discerned as the whole of Israel, he had to purify himself with the circumcision, so that Israel would emerge pure. The circumcision, with respect to its Nefesh (souls), is called “circumcision” and concerns the removal of the foreskin and throwing it to a place of dust.

The Olam (world) in the circumcision is called the destruction of Sodom and Gomorrah.

The integration of the souls in the world (a world means integration of many souls) is called “Lot,” and the circumcision in the world is called “the destruction of Sodom.” The healing of the circumcision-pain is called “the saving of Lot.” Lot comes from the word “cursed land,” called Behina Dalet.

We should know that when one has been awarded Dvekut (adhesion) with the Creator, when one has equivalence of form, and his only wish is to bestow and not receive anything for his own benefit, he comes to a state where he has no room to work. This is because that person does not need anything for himself; and for the Creator, one sees that the Creator has no deficiencies. Hence, he remains standing, without work. And this causes him the great pain of the circumcision, since the circumcision gave him room to work, as circumcision is the removal of the desire to receive for oneself.

It turns out that by removing the will to receive, when it no longer controls him, he has nothing more to add to his work. And there is a correction for that: even after one has been rewarded with circumcising oneself from the will to receive, there still remain sparks of Behina Dalet in him, and they, too, are awaiting correction. They are sweetened only by extending Lights of Gadlut (greatness), and thus one has room for work.

This is the meaning of Abraham the Patriarch’s pains after the circumcision, and the Creator coming to visit him. And this is the meaning of the angel Raphael healing his pain (and we cannot say that since with the four angels, the order is that Michael is on the right, Gabriel is on the left, and Uriel is at the front, and behind, which is Malchut, implied in the west, it is Raphael. This is because he heals Malchut after the removal of the foreskin, so there will be more room for work).

And the second angel came to destroy Sodom. This means that when the removal of the foreskin in considered Nefesh, it is called “circumcision,” and when it is discerned as Olam, it is called “the destruction of Sodom.” And as they said, after the removal of the foreskin there remains pain, and then we need to heal that pain. Similarly, in the destruction of Sodom, the healing is called “Lot’s salvation,” due to two good separations that were about to unfold.

It is seemingly difficult to understand the matter of the good separation. If it is separation, how can it be good? Rather, following the removal of the foreskin, there is pain. This is because one has no room for work. And those separations, the sparks that remain of Behina Dalet, give one room for work, with his need to correct them.

They cannot be corrected prior to the removal of the foreskin, since first the 248 sparks must be elevated and corrected. Subsequently, the thirty-two sparks, called “the stony heart,” are corrected. Hence, first the foreskin must be completely removed.

This is the meaning of the necessity of having a secret, that one should know ahead of time, that they should remain in the form of Reshimo. And this is the meaning of Sod (secret): through the correction of the circumcision, which is the disruption of the Yesod (foundation), meaning disrupting the Yod (the first letter in Yesod). Then, the Sod is turned into Yesod.

This is the meaning of the angel, Raphael, subsequently going to save Lot because of the “good separations.” This is the meaning of Ruth and Naomi, considered mind and heart. Ruth comes from the word Re’uia (worthy), when the Aleph is unpronounced. And Naomi is from the word Noam (pleasantness), something that is pleasant to the heart, which were then sweetened in David and Solomon.

However, previously, the angel said, “look not behind thee,” since “Lot” is Behina Dalet, but she is still connected to Abraham. However, “behind thee,” past Behina Dalet, there is only raw Behina Dalet, without sweetening. This is the meaning of the great sea-monsters, of which our sages said that it is a Leviathan (whale) and his spouse, which killed the Nukva and salted her for the righteous in the future. The future means after all the corrections.

This is the meaning of Lot’s wife looking behind her, as it is written, “But his wife looked back from behind him, and she became a pillar of salt.” However, she first had to be killed, which is the destruction of Sodom. But Lot, who is considered the Leviathan (the connection between Behina Dalet and Abraham) had to be saved.

This explains a question the world asks, “How could the angel that healed Abraham save Lot? After all, there is a rule: one angle does not perform two missions.” However, this is a single issue, since there has to remain a Reshimo from Behina Dalet. But it must be a secret.

This means that before he circumcised himself, there was no need to know anything of it. Rather, she had to be put to death. And the Creator salted her for the righteous in the future, when the Sod was made into Yesod.

This is the meaning of the strife between the herdsmen of Abraham’s cattle and the herdsmen of Lot’s cattle (Mikneh (cattle) means spiritual Kinyanim (possessions)). This is because Abraham’s cattle was for the purpose of increasing the aspect of Abraham—faith. This means that in this manner he took for himself greater forces to go above reason, since he saw that specifically in this way of faith above reason, one is awarded all the possessions.

It follows that the reason he wanted the possessions was that these possessions would testify to the way, called “faith above reason,” which is a true path. The evidence of that is that since he is given spiritual possessions from Above, through the possessions, he strains to go only by way of faith above reason. But he does not want the spiritual possessions because they are great degrees and attainments.

This means that it is not that he believes in the Creator in order to achieve great attainments through faith. Rather, he needs great attainments so as to know that he is treading a true path. Thus, after all the Gadlut, he wants specifically to walk in the path of faith, since through it he sees that he is doing something.

However, the only intention of the herdsmen of Lot’s cattle was to achieve great possessions and attainments. This is called “increasing the discernment of Lot.” Lot is called “the cursed land,” which is one’s will to receive, called Behina Dalet, whether in mind or in heart. This is why Abraham said, “separate thyself, I pray thee, from me,” that is, that Behina Dalet would be separated from him, from the Behina of Olam–Shanna–Nefesh.

This is the meaning of the removal of the foreskin. The removal of the Behina Dalet in Nefesh is called “circumcision.” In the Behina of Olam, the removal of the foreskin is called “the destruction of Sodom”; and from the Behina of Shanna, it is the Hitkalelut (integration) of many souls, and it is called Shanna (year). This is the Behina (discernment) of Lot, from the word “curse,” called “the cursed land.”

Hence, when Abraham said to Lot, “separate thyself, I pray thee, from me,” still, Lot was still the son of Haran, referring to the second restriction, called “a river that flows out of Eden to water the garden.” And there is the discernment of “beyond the River,” being outside the river, meaning the first Tzimtzum (restriction), and there is a difference between the first Tzimtzum and the second Tzimtzum.

In the first Tzimtzum, the Dinim (judgments) stand below all the Sefirot of Kedusha (Sanctity), as they had come out in the beginning, by the order of the hanging down of the worlds. In the second Tzimtzum, however, they rose to the place of Kedusha and already have a hold of Kedusha. Hence, in this respect, they are worse than the first Tzimtzum; they have no further expansion.

The “land of Canaan” is from the second Tzimtzum, which are very bad because they have a hold of Kedusha. This is why it is written concerning them, “thou shalt save alive nothing that breathes.” The Behinat Lot, however, Behina Dalet, should be salvaged. Hence, the three angels came as one: one for the blessing of the seed, considered the whole of Israel, which implies the multiplication in the Torah, too. This is the meaning of disclosing the secrets of Torah, called Banim (sons), from the word Havanah (understanding). And all this can only be attained after the correction of the circumcision.

This is the meaning of the Lord’s words: “Shall I hide from Abraham that which I am doing?” Abraham was afraid of Sodom’s destruction, lest he would lose all the vessels of reception. This is why he said, “Suppose there are fifty righteous within the city?” because a complete Partzuf is fifty degrees. And afterwards he asked, “Perhaps there are forty-five righteous?” meaning Aviut of Behina Gimel, which is forty, and the Dalet de Hitlabshut (clothing), which is Vak, half a degree, being five Sefirot, etc.. Finally, he asked, “Suppose there are ten righteous?” meaning the level of Malchut, only ten. Hence, when Abraham saw that even the level of Malchut could not emerge from there, he agreed to the destruction of Sodom.

It turns out that when the Creator came to visit him, he prayed for Sodom, as it is written, “according to the cry of it,” meaning that they were all immersed in the will to receive. “Altogether… and if not, I will know.” This means that there are discernments of bestowal in them, then we will know. This is the meaning of bonding, meaning He will bond them with the Kedusha (Sanctity). And since Abraham saw that no good would come from them, he agreed to the destruction of Sodom.

This is why after Lot’s separation from Abraham, it is written, “and moved his tent as far as Sodom,” the dwelling place of the will to receive, with respect to himself. And this is only in the land of Israel.

However, beyond the River, which is the first Tzimtzum, the domination of Behina Dalet, there is no room for work. This is because it rules and prevails in its own place. Only in the land of Israel, considered the second Tzimtzum. There is all the work. This is the meaning of Abraham’s name Be Hey Bera’am (created them with the Hey). This means that the Yod that was there was divided into two Heys—the lower Hey and the Upper Hey—and Abraham took form the Hitkalelut of the lower Hey with the Upper Hey.

Now we can understand Simeon and Levi, who deceived the men of Shechem. Since Shechem wanted Dinah, since his whole intention was in the will to receive, they said that they had to be circumcised, meaning cancel the vessels of reception. And since their only aim was in the will to receive, they were killed by the circumcision, by losing the will to receive through the circumcision. For them, this was considered death.

It therefore follows that they themselves deceived, since their whole intention was in Dinah, their sister. They thought that they could receive Dinah in the vessels of reception. Hence, once they were circumcised, and then wanted to receive Dinah, they could only use the vessels of bestowal, and they had lost the vessels of reception by the circumcision. But since they lacked the spark of bestowal, since Shechem was the son of Hamor, who knows nothing but the vessels of reception, they could not receive Dinah in the vessels of bestowal, which is against their root. Their root is only Hamor, the will to receive, and hence they came out losing either way. This is considered that Simeon and Levi caused their death. But actually, it was their own fault, not Simeon’s and Levi’s.

This is the meaning of the words of our sages: “If you come across a villain, draw him to the seminary.” We must understand what “If you come across” means. It means that the villain, meaning the will to receive, is not always found. Rather, it means that not every one consider their will to receive “a villain.” But if there is someone who feels the will to receive as a villain and wants to be rid of it, as it is written, “Always will one move the good inclination over the evil inclination.” If he prevails, good; and if not, he shall engage in the Torah; and if not, he shall read the Shema prayer; and if not, he shall remind him of the day of his death” (Berachot, p.5). In that state he has three counsels together, and one without the others is incomplete.

And now we can understand the question, which the Gemarah ends. If the first advice—“pull him to the seminary”—does not help, then “read the Shema prayer.” And if that does not help, “remind him of the day of his death.” Thus, if he is doubtful of their help, why does he need the first two counsels? Why should he not take the last advice right away, meaning reminding him of the day of his death? He answers that this does not mean that one counsel will help, but that it requires all three counsels together.

And this means:

Pull him to the seminary, meaning the Torah.
Read the Shema prayer, meaning the Creator and Dvekut (adhesion) with the Creator.
Reminding him of the day of his death, meaning devotion. This is considered Israel, who are likened unto a dove that stretches out its neck. In other words, all three discernments are one unity, called “the Torah and Israel and the Creator are one.”

One can receive assistance from a Rav for the discernment of the Torah and the reading of Shema. However, for the discernment of Israel, which is the circumcision, which is devotion, one has to work alone. And even though there is help from Above for that, too, as our sages said, “and madest a covenant with him,” meaning that the Creator helped him, still man must begin. This is the meaning of “remind him of the day of his death.” We must always remember and never forget, since this is the essence of man’s work.

And concerning the Reshimot that we must leave, by way of Lot’s salvation, it is because of two good separations, which is the meaning of Haman and Mordecai. Mordecai wants only to bestow; he has no need to extend Lights of Gadlut. But through Haman, who wants to swallow all the Lights into his authority, through him, he is the cause that evokes man to draw the Lights of Gadlut.

Yet, after he has already extended the Lights, it is forbidden to receive them in Haman’s vessels, called “vessels of reception,” but only in the vessels of bestowal. This is the meaning of what is written, that the King told Haman, “and do so to Mordecai the Jew.” This is considered the Lights of Haman shining in the vessels of Mordecai.

The Eighteen Prayer

I heard on Kislev 15, Shabbat

In the Shmone Esrei (Eighteen) Prayer, “for You hear the prayer of every mouth in Your people, Israel, with mercy.” This seems perplexing: first we say, “for You hear the prayer of every mouth,” meaning even with an unworthy mouth—the Creator still hears. It is written, “every mouth,” meaning even an unworthy one. Afterwards it says, “Your people, Israel, with mercy,” meaning specifically a prayer that is in mercy. Otherwise it is not heard.

The thing is that we must know all the heaviness in the work of God is because of the oppositeness that is in every step. For example, there is a rule that man must be humble. But if we follow this end, although our sages said, “be very, very humble,” still this end does not mean that it should be a rule. This is because it is known that one should go against the whole world, and not be cancelled by the proliferation of views that abound in the world, as it is written, “And his heart was lifted up in the ways of the Lord.” Hence, this rule is not a rule that we can call complete.

And if we go by the other end, which is pride, that, too, is wrong, since “all who is proud,” says the Creator, “he and I cannot dwell in the same abode.” And we can also see oppositeness in the matter of suffering. That is, if the Creator sends suffering to some person, and we should believe that the Creator is benevolent, then the suffering He had sent are necessarily to that person’s benefit. Thus, why do we pray that the Creator will remove the suffering from us?

And concerning suffering, we should know that sufferings only come to correct us to be qualified to receive the Light of the Creator. The role of the suffering is only to cleanse the body, as our sages said, “as salt sweetens meat, suffering cleanses the body.” In the matter of prayer, they had made the correction that it would be instead of suffering. Thus, prayer, too, cleanses the body.

However, a prayer is called “the path of Torah.” This is why the prayer is more effective in sweetening the body than suffering. Therefore, it is a Mitzva to pray for the suffering, since additional benefit stems from that to the individual and to the whole.

Because of that, the oppositeness causes one heaviness and cessations in the work of God, and one cannot continue the work, and feels bad. It seems to him that he is unworthy of assuming the burden of the Kingdom of Heaven “as an ox to the burden and as a donkey to the load.” Thus, at that time he is called “unwanted.”

However, one’s sole intention is to extend faith, called Malchut, meaning to raise Shechina (Divinity) from the dust. One’s aim is to glorify His Name in the world, meaning His greatness, so that the Holy Shechina will not take the form of meagerness and poverty. Thus, the Creator hears “the prayer of every mouth,” even of one who is not so worthy, who feels that he is still remote from the work of God.

This is the meaning of “for You hear the prayer of every mouth.” When does He hear every mouth? When the people of Israel pray with mercy, meaning simple mercy. When one prays to raise Divinity from the dust, to receive faith.

It is similar to one who has not eaten in three days. Then, when he asks of another to be given something to eat, he is not asking for any luxuries or extras; he is simply asking to be given something to revive his soul.

Similarly, in the work of God, when one finds oneself standing between heaven and earth, he is not asking for something redundant of the Creator, but only for the Light of faith, that the Creator will open his eyes so he can assume the discernment of faith. This is called “raising Divinity from the dust.” And this prayer is accepted from “every mouth.” That is, in any state a person is in, if one asks to revive one’s soul with faith, this prayer is answered.

And this is called “with mercy,” when one’s prayer is only to be pitied from Above so he can sustain his vitality. And this is the meaning of what is written in The Zohar, that a prayer for the poor is immediately accepted. That is, when it is for the Holy Shechina, it is immediately accepted.

Prayer

I heard in 1942

We must understand how a prayer, considered “mercy,” is relevant. After all, there is a rule: “I labored and did not find, do not believe.” The advice is that one should promise the Creator that he will give him the labor afterwards.

Still, Vegetative, Animate, and Speaking

I heard in 1940, Jerusalem

Still is something that does not have an authority of its own. Rather, it is under the authority of its Landlord and must satisfy every wish and desire of its Landlord. Hence, when the Creator created creation for His glory, as it is written, “everyone that is called by My Name and whom I have created for My glory,” it means that the Creator created creation for His own needs. The nature of the Landlord is imprinted in the creatures, meaning all the creatures cannot work for another, but for themselves.

Vegetative is that which already has its own authority to some extent. It can already do something that is contrary to the opinion of the Landlord. This means that it can already do things not for itself but to bestow. This is already the opposite of what exists in the will of the Landlord, which He had imprinted in the lower ones to work only with the will to receive for themselves.

Yet, as we can see in corporeal flora, even though they are mobile and expand in width and length, still, all the plants have a single property. In other words, there is not a single plant that can go against the method of all the plants. Rather, they must adhere to the rules of the flora and are incapable of doing anything against the mind of their contemporaries.

Thus, they have no life of their own, but are parts of the life of all flora. This means that all the plants have a single form of life for all the plants. All the plants are like a single creature and the individual plants are specific organs of that animal.

Similarly, in spirituality there are people who have already acquired the force to overcome their will to receive to some degree, but are confined to the environment. They cannot do the opposite of the environment they live in, yet they do the opposite of what their will to receive wants. This means that they already work with the will to bestow.

Animate: We see that each animal has its own characteristic; they are not confined to the environment but each of them has its own sensation and characteristic. They can certainly operate against the will of the Landlord, meaning they can work in bestowal and are also not confined to the environment. Rather, they have their own lives, and their vitality does not depend on their friends’ life. Yet, they cannot feel more than their own being. In other words, they have no sensation of the other. And naturally cannot care for the other.

Speaking has virtues: 1 – It acts against the will of the Landlord. 2 – It is not confined to its contemporaries like the vegetative, meaning it is independent from society. 3 – It also feels the other, and hence can care for them and complement them, by feeling and regretting with the public, and being able to rejoice in the solace of the public, and by the ability to receive from the past and from the future. Animals, however, feel only the present and only their own being.

Why Did He Say that Mitzvot Do Not Require Intention

I heard

“Mitzvot do not require intention,” and “a Mitzva’s reward is not in this world.” This means that one who says that Mitzvot do not require intention believes that a Mitzva’s reward is not in this world. An intention is the reason and the flavor in the Mitzva. And this is the real reward of the Mitzva.

If a person tastes the flavor of a Mitzva, and understands its reasoning, no greater reward is needed. Thus, if Mitzvot do not require intention, a Mitzva’s reward is not in this world anyway, since one does not feel any taste or any reason in the Mitzva.

It follows that if one is in a state where he hasn’t any intention, then one is in a state that the Mitzva’s reward is not in this world. Because the reward for a Mitzva is the taste and the reason, if one does not have that, one certainly has no reward for a Mitzva in this world.

You Labored and Did Not Find, Do Not Believe

I heard

Necessity of the labor is a requirement. Since the Creator gives man a present, He wants man to feel the benefit in the present. Otherwise, that person would be like a fool, as our sages said, “Who is a fool? He who loses what he is given.” Because he does not appreciate the importance of the matter, he does not watch over the present closely.

There is a rule that one feels no importance in anything if one has no need for that thing. And as the measure of the need and the suffering if one does not attain it, so one senses gladness, pleasure, and joy at the fulfillment of the need. It is similar to one who is given all sorts of good beverages; but if one is not thirsty, he tastes nothing, as it is written, “As cold waters to a faint soul.”

Hence, when meals are set, to please the people, there is a custom: as we prepare meat and fish and all sorts of good things, we take note to serve bitter and piquant things, such as mustard, hot peppers, sour, and salty foods. All of this is to evoke the suffering of hunger, since when the heart tastes a piquant and bitter flavor, it evokes hunger and deficiency, which one needs to satisfy with the meal of good things.

We should not ask, “Why do I need things to arouse hunger? After all, the host should only prepare fulfillment for the need, meaning the meal, and not prepare things that evoke the need for the fulfillment?” The obvious answer is that since the host wants the people to enjoy the meal, to the extent that they have a need for the food, to that very extent they will enjoy the meal. It follows that if he will give many good things, it will still not help them enjoy the meal, due to the above reason that there is no fulfillment without a need.

Hence, to be awarded the Light of God, there must also be a need. And the need for it is the labor: to the extent that one exerts and demands the Creator during the greatest concealment, to that extent one becomes needy of the Creator. This means that the Creator will open his eyes to walk by the path of the Creator. Then, when one has that Kli (vessel) of a deficiency, when the Creator gives him some help from Above, one will already know how to keep this present. It turns out that the labor is considered Achoraim (posterior). And when one receives the Achoraim, one has room in which to be awarded the Panim (face).

It is said about that, “a fool has no wish for wisdom.” This means that he does not have a strong need to exert to obtain wisdom. Thus, he has no Achoraim, and he naturally cannot be awarded the discernment of Panim.

This is the meaning of “As is the sorrow, so is the reward.” That is, the sorrow, called “effort,” makes the Kli, so one can be awarded the reward. This means that to the extent that one regrets, to that extent one can later be rewarded with joy and pleasure.

To Understand the Matter of the Knees Which Have Bowed Unto Baal

I heard

There is the discernment of a wife, and there is the discernment of a husband. A wife is considered that “she has nothing but what her husband gives her,” and a husband is considered extending abundance into his own aspect. Knees are considered “bowing,” as it is written, “unto Me every knee shall bow.”

There are two discernments in bowing:

One who bows before one who is greater. And although he does not know his merit, but believes that he is great, he therefore bows before him.
When he knows his greatness and merit in utter clarity.

There are also two discernments considering the faith in the greatness of the Upper One:

He believes that he is great because he has no other choice, that is, he has no way of knowing his greatness.
He has a way to know his greatness in utter certainty, but he still chooses the path of faith because “It is the glory of God to conceal a thing.” This means that although there are sparks in one’s body that want specifically to know His greatness, and to not be as a beast, he still chooses faith, because of the above reason.

It follows that one who has no other choice, and chooses faith, is considered a woman, a female—“he grew as weak as female”—and she only receives from her husband. But one who has counsel, and struggles to go by the path of faith is called “a man of war.” Hence, those who choose faith when they had the option of walking by the way of knowing, called Baal (husband), are called “which have not bowed unto Baal.” This means that they did not surrender to the work of Baal, considered “knowing,” but chose the path of faith.

That Disciple Who Learned in Secret

I heard on Tishrei 5, September 16, 1942

That disciple who learned in secret, Bruria struck him and said, “ordered in all things,” if ordered in the 248, exists. Secret means Katnut (smallness), from the word Chash-Mal. Chash means Kelim de Panim (anterior vessels), and Mal means Kelim de Achor (posterior vessels), the Kelim below the Chazeh (chest), which induce Gadlut (greatness).

That disciple thought that if he had been awarded the state of Chash, a desire to bestow, and all his intentions are only to bestow, then he has been awarded everything. But the purpose of creating the worlds was to do good to His creations, to receive the most sublime pleasures so man would achieve the full stature, even below the Chazeh, meaning the whole 248. This is why Bruria told him the verse, “ordered in all things,” in all 248.

This means that he would extend below the Chazeh, too, meaning that he should extend Gadlut, too. This is Mal, speech, considered disclosure, to reveal the whole level. However, to avoid impairing, one must first receive the Katnut, called Chash, which is in secret, not yet revealed. Afterwards one needs to scrutinize the discernment of Mal, too, the Gadlut, and then the whole level will be revealed.

This is “ordered… and secure,” when the Katnut is already secured in him and he can already extend the Gadlut without fear.

The Reason for Not Eating Nuts on Rosh Hashanah

I heard at the closing of Rosh Hashanah, 1942, Jerusalem

The reason for not eating nuts on Rosh Hashanah (the Jewish New Year) is that Egoz (nut), in Gematria, is Het (sin). And he asked, “But Egoz, in Gematria, is Tov (good)?” And he said that Egoz implies the tree of knowledge of good and evil.

And before one repents from love, the Egoz in him is still a sin. And one who has already been awarded repentance from love is permitted to eat nuts. Hence, his Het has become good, and then he is permitted to eat nuts. This is why we should take note that we eat only things that do not have any hint of a sin, which are considered the tree of life. However, things that have Gematria of Het imply the tree of knowledge of good and evil.

She Is Like Merchant-Ships

I heard

In the verse, “She is like the merchant-ships; she bringeth her bread from afar.” When one demands and insists that “she is all mine,” that all the desires will be dedicated to the Creator, the Sitra Achra awakens against him and claims, “She is all mine,” too. And then there is a tradeoff. A tradeoff means that one wants to buy a certain object and the buyer and seller debate its worth, meaning each of them claims that he is right.

And here the body examines to whom it is worthwhile to listen: to the receiver or to the giving force. Both clearly argue, “She is all mine.” And since one sees one’s lowness, that in him, too, there are sparks that do not agree to observe the Torah and Mitzvot even as a dot on the iota, but that the whole body argues, “She is all mine,” then, “she bringeth her bread from afar.” This means that from the removals, when one sees how far one is from the Creator, and regrets, and asks of the Creator to bring him closer, “she bringeth her bread.”

Bread means faith. In that state one is awarded permanent faith, since “God hath so made it that men should fear before Him.” This means that all the removals that one feels were brought to him by the Creator, so he would have the need to assume the fear of heaven.

This is the meaning of “that man doth not live by bread only, but by everything that proceedeth out of the mouth of the Lord.” This means that the life of Kedusha (Sanctity) within one does not come specifically from drawing closer, from entrances, that is, admissions into Kedusha, but also from the exits, from the removals. This is so because through the dressing of the Sitra Achra in one’s body, and its claims, “She is all mine,” with a just argument, one is awarded permanent faith by overcoming these states.

This means that one should unite everything with the Creator, that is, that even the exits stem from Him. And when he is rewarded, he sees that both the exits and the entrances were all from Him.

This forces one to be humble, since now he sees that the Creator does everything, the exits as well as the entrances. And this is the meaning of what is said about Moses, that he was humble and patient—that one must tolerate the lowness. Thus, in each degree one should hold on to the lowness. And the minute he loses the lowness, he immediately loses all the degrees of “Moses” that he had already achieved.

This is the meaning of patience. Lowliness exists in everyone; but not every person feels that lowliness is a good thing. Thus, one does not want to suffer. However, Moses tolerated the humility, which is why he was called “humble,” since the lowness made him glad.

This is the rule: “Where there is no joy, Shechina (Divinity) does not dwell.” Hence, during the purification period, there cannot be the Shechina. And although purification is a necessary thing (like the lavatory: although one must go there, one is still certain that this is not the King’s Palace).

This is the meaning of Beracha (blessing) and Bechora (seniority), whose letters are the same (in Hebrew). Seniority is Gar, and the Sitra Achra wants the Gar, but not the blessings, since blessing is the clothing over the Mochin. And Esau wanted the seniority without the clothing, but it is forbidden to receive Mochin without clothing. This is the meaning of Esau’s words: “Hast thou not reserved a blessing for me?” “A blessing” means the opposite of blessings, that is, a curse. It is said about that: “Yea, he loved cursing, and it came unto him; and he delighted not in blessing.”

Understanding What Is Written in Shulchan Aruch

I heard on the eve of Shabbat, Nitzavim, Elul 22, September 4, 1942

Understand what is explained in Shulchan Aruch (Set Table—the Jewish code of Law): the rule is that one should repeatedly reflect upon the prayers of the Terrible Days so that when prayer time comes, he will be accustomed and used to praying.

The thing is that the prayer should be in the heart. This is the meaning of the work in the heart, that the heart will agree to what one says with one’s mouth (otherwise, it is deceit, that is, one’s mouth and heart are not the same). Hence, on the month of Elul one should accustom oneself to the great work.

And the most important thing is that one can say “write us to life.” This means that when one says “write us to life,” the heart, too, should agree (so it will not be as flattery) that one’s mouth and heart will be the same, “for man looketh on the outward appearance, but the Lord looketh on the heart.”

Accordingly, when one cries, “write us to life,” “life” means adhesion with the Life of Lives, which is by that specifically, when one wants to work entirely in the form of bestowal, and that all of one’s thoughts for self-gratification will be revoked. Then, when one feels what he is saying, his heart can fear lest his prayer will be accepted, that is, that he will have no desire whatsoever for himself.

And concerning self-gratification, there appears a state where it seems that one leaves all the pleasures of this world, all the people, friends, his kin, all his possessions, and retires to the desert where there is nothing but wild beasts, without anyone knowing of him and of his existence. It seems to him as though he loses his world all at once, and feels that he is losing a world filled with liveliness, and takes upon himself death from this world. He feels as though he is committing suicide, when he experiences this image.

Sometimes, the Sitra Achra helps him picture his state with all the dark colors. Then the body repels this prayer, and in such a state, one’s prayer cannot be accepted, since he himself does not want his prayer to be accepted.

For this reason there must be preparation for the prayer, to accustom oneself to the prayer, as though his mouth and heart are equal. And the heart can come to agree through accustoming, so it would understand that reception means separation, and that the most important is the adhesion with the Life of Lives, which is bestowal.

One must always delve in the work of Malchut, called “writing,” considered “ink” and Shacharit (blackness). This means that one should want one’s work to be in the form of “Libni and Shimei,”[19] that only at the time of whiteness does he adhere to the Torah and Mitzvot, but unconditionally. Whether in white or in black, it will always be the same for him, and that come-what-may, he will always adhere to the commandments of the Torah and Mitzvot.

His Divorce and His Hand Come as One

I heard; memories of the ADMOR (Baal HaSulam)

In the matter of the Lower Hey in the Eynaim (eyes), it means that a Masach (screen) and a cover was placed over the eyes. Eyes mean seeing and Providence, when one sees hidden Providence.

Experimenting means that one cannot decide either way, that he cannot clarify the Creator’s will and his Rav’s intention. Although one can work devotedly, one cannot decide if this work in devotion is in its place or, to the contrary, that this hard work will be against his Rav’s view and the Creator’s view.

And to determine, one chooses that which adds labor. This means that one should work according to the line that labor is all that is for one to do, and nothing else. Thus, one has no place to doubt one’s actions and thoughts and words, but must always increase labor.

A Shabbat of Genesis and of the Six Thousand Years

I heard

There are two discernments of Shabbat: 1) of Beresheet (Genesis/beginning); 2) of the six thousand years. And the difference between them is this: It is known that there is a stop, and there is rest. A stop is where there is nothing more to add. A rest, however, stems from the words “standing” and “resting,” meaning that one is in the middle of one’s work. And since one has no strength to continue with one’s work, he stands and rests to revive himself, and afterwards continues with his work.

A Shabbat of Beresheet is a discernment of having nothing more to add. This is called “a stop.” A Shabbat of the six thousand years is considered rest, by which one receives strength to continue one’s work on the weekdays.

Now we can understand the words of our sages: “Shabbat said, ‘You have given everyone a mate, but to me You did not.’” And the Creator replied, “Israel will be your partner.” A partner means ZA. If there is a Nukva, there can be a Zivug (coupling), and from the Zivug come the offspring, meaning renewal and additions.

Nukva is a deficiency. If there is a deficiency in some place, there is room to correct the deficiency, and all the corrections are considered having been fulfilled by extending the Upper Light in the place of the lack. It follows that there was no deficiency here to begin with, but all the lack that they previously considered to be a deficiency, came in the form of correction to begin with, meaning that thus the Upper Light would flow from Above.

This is similar to one who delves in some matter, and exerts to understand it. And when he attains the meaning, then it is to the contrary, he does not feel that he was previously suffering when he did not understand the matter. Rather, he is glad because now he has joy. The joy is measured by the extent of the effort that he made prior to understanding the matter.

Thus, the delving time is called Nukva, a deficiency. And when one unites with the deficiency, he produces the offspring, the renewal. This is what the Shabbat argued, “Since there is no work on Shabbat, there will be no offspring and renewals.”

Who Delights the Shabbat

I heard on Sivan 8, June 15, 1949

“One who delights the Shabbat is given an unbounded domain, as it is said, ‘Then shalt thou delight thyself in the Lord, and I will make thee to ride upon the high places of the earth, and I will feed thee with the heritage of Jacob thy father,’ etc.. Unlike Abraham, about whom it is written, ‘Arise, walk through the land in the length of it,’ etc.. And not as Isaac, as it is written, ‘for unto thee and unto thy seed I will give all these lands,’ but as Jacob, about whom it is written, ‘and thou shalt spread abroad to the west, and to the east, and to the north, and to the south’” (Shabbat, 118).

It is difficult to understand this Gemarah as it is. Should every one of Israel be given the whole world, an unbounded domain?

We should begin with the words of our sages: “In the future, the Creator will take the sun out of its sheath and will darken. The wicked are judged by it, and the righteous are healed by it, as it is written, ‘For behold, the day cometh, it burneth as a furnace; and all the proud, and all that work wickedness, shall be stubble; and the day that cometh shall set them ablaze, saith the Lord of hosts, that it shall leave them neither root nor branch,’ neither a root in this world nor a branch in the next world.” The righteous are healed by it, as it is written, “‘But unto you that fear My Name shall the sun of righteousness arise with healing in its wings.’ And moreover, they are refined by it” (Avoda Zarah (Idolatry), 3b).

And we need to understand the riddle of the sages, what is a sun and what is a sheath, and whence does this oppositeness come. Also, what is “neither a root in this world nor a branch in the next world”? And what is “moreover, they are refined by it”? He should have said, “healed and refined by it”; but what is the “moreover” that he said?

Now we can understand the words of our sages: “Israel count by the moon and the nations of the world, by the sun” (Sukkah 29). Thus, the sunlight is an epithet to the clearest knowledge, as it is written, “clear as the sun.” And the nations of the world, who did not receive the Torah and Mitzvot, as it is written that the Creator brought it to every nation and tongue, since they did not want to delight in the Light of the Torah, considered “the moon,” which receives from His Light, being the light of the sun, that is, the common Light. Yet, they do have craving and desire to study in the Name and to know Him, Himself.

But Israel count by the moon, which are the Torah and Mitzvot, where the sunlight is clothed within them. Hence, the Torah is the sheath of the Creator.

It is written in The Zohar that “the Torah and the Creator are one.” This means that the Light of the Creator is clothed in the Torah and Mitzvot, and He and His sheath are one. Hence, Israel count by the moon, to complement themselves in Torah and Mitzvot. Therefore ,they are naturally awarded the Creator, too. Yet, since the nations of the world do not keep the Torah and Mitzvot, meaning the sheath, they do not have even the Light of the sun.

This is the meaning of “in the future, He brings the sun out of its sheath.” And they said, “Shechina (Divinity) in the lower ones; a sublime need.” This means that the Creator craves it and yearns for it.

This is the meaning of the six days of action, meaning the work in Torah and Mitzvot, since “The Lord hath made every thing for His own purpose.” And even the work on the six days is still the work of God, as it is written, “He created it not a waste, He formed it to be inhabited.” This is why it is called “a sheath.”

And the Shabbat is the light of the sun, the day of rest in the eternal life. That is, He has prepared the world in two degrees: 1) that His Divinity would be revealed through the Torah and Mitzvot in the six days of action; 2) that He will be revealed in the world without the Torah and Mitzvot.

And this is the meaning of “in its time; I will hasten it.” Rewarded—I will hasten it, meaning through Torah and Mitzvot. Not rewarded—in its time. This is because the evolution of creation through the increase of the suffering brings the end and the redemption to humanity, until the Lord places His Divinity in the lower ones. And this is called “in its time,” evolution over time.

A Sage Comes to Town

I heard during the Shavuot meal, May 1947, Tel-Aviv

“A sage comes to town.” The Creator is called “Sage.” He comes to town, because on Shavuot (Pentecost) He shows Himself to the world.

“The sluggard saith: ‘There is a lion on the way’; perhaps the sage is not at his home? Perhaps the door is locked?” Our sages said that the thing is, “if you labored and did not find, do not believe.” Hence, if he sees that he has not found the nearness of the Creator, then he is told that he must have not labored sufficiently. This is why the verse calls him, “sluggard.”

And what is the reason that he did not labor? If he is seeking the nearness of the Creator, why does he not want to make an effort? After all, even if you want to obtain a corporeal thing, you still cannot obtain it without labor. In truth, he does want to labor, and it is not that he says, “There is a lion on the way,” meaning the Sitra Achra, as it is written, “as a lion in secret places.” This means that one who begins the path of the Creator encounters the lion on the way. And those who fail in it cannot recover.

This is why he is afraid to start, for who can defeat it? Then he is told, “There is no lion on the way,” meaning “There is none else besides Him,” it is written. This is because there is no other force but Him, by way of “and God hath so made it, that men should fear before Him.”

And then he finds another excuse: “Perhaps the Sage is not at home?” His home is Nukva, the Holy Shechina (Divinity). Then he cannot know for certain if he is walking on the path of Kedusha (Sanctity) or not.

This is why he says that perhaps the Sage, meaning the Creator, is not at His home. That is to say, this is not His home, not of the Kedusha. So how can he know that he is advancing in Kedusha? Then he is told: “The Sage is at His home,” meaning “One’s soul shall teach him,” and at last he will know that he is advancing in Kedusha.

Then he says, “Perhaps the door is locked, and it is impossible to get in, as it says, ‘not all who wish to take the Creator will come and take’?” Then he is told, “The door is not locked.” After all, we can see that many people have been rewarded with admission into the King’s palace.

And then he replies, “Either way, I will not go.” This means that if he is sluggard and does not want to exert, he becomes argumentative and shrewd, and thinks that they are only making the work heavier on him.

But in truth, one who wishes to exert sees the opposite. He sees that many have succeeded. And those who do not want to exert see that there are people who did not succeed. And even though they did not succeed, it is because they discovered that they did not want to exert. But since he is sluggard and only wants to justify his actions, he preaches like a wise one. In truth, the burden of Torah and Mitzvot should be accepted without any arguments and complaints, and then he will succeed.

The Difference between Kernel, Essence, and Added Abundance

Sukkot Inter 4, September 30, 1942

It is known that the departure of the Mochin and the cessation of the Zivug occur only to the additions of the Mochin, and the core of the degree in ZON is Vav and a Nekuda (point). This means that, at its essence, Malchut has no more than a point, a black point that has no whiteness in it.

And if one accepts that point as the core, and not as something superfluous that one wishes to be rid of, but moreover, accepts it as adornment, it is called “a handsome abode in one’s heart.” This is because he does not condemn this servitude, but makes it essential to him. This is called “raising Divinity from the dust.” And when one sustains the basis as essential, one can never fall from one’s degree, since there is no departure in the essence.

And when one takes upon himself to work as a black point, where even in the greatest darkness in the world, the Holy Divinity says, “there is no place to hide from you.” Hence, “I am tied to Him in one knot,” “and it will never be detached.” Because of that, one has no cessation of Dvekut (adhesion).

And if some illumination, called “addition,” comes to him from Above, he accepts it by way of “unavoidable and unintended,” since it comes from the Emanator, without the lower one’s awakening. And this is the meaning of “I am black, but comely,” because if you can accept the blackness, you will see that I am comely.

And this is the meaning of “Whoso is thoughtless, let him turn in hither.” When he turns from all his dealings and wants to work only to benefit the Creator, and works by way of “I was as a beast before Thee,” he is then rewarded with seeing the final perfection. This is the meaning of “a heartless one, she saith to him.” This means that since he was heartless, he had to be thoughtless; otherwise he would not be able to approach.

But sometimes we encounter a state of Divinity in exile, when the point descends to the separated BYA. Then it is called “As a lily among thorns,” since it has the shape of thorns and thistles. In that state, it cannot be accepted, since it is the domination of the Klipot.

And this comes through man’s actions, as man’s actions below affect the root of one’s soul Above, in the Holy Divinity. This means that if a person below is enslaved to the will to receive, he thus makes the Klipa reign over the Kedusha Above.

This is the meaning of Tikkun Hatzot (midnight correction). We pray to raise Divinity from the dust, meaning to elevate it, to be important, as Above and below are calculations of importance. And then it is considered a black point.

In the Tikkun Hatzot he prevails and says that he wants to keep the verse of “Libni and Shimei.” Libni means Lavan (white), and not black, and Shimei means Shmi’a (hearing), meaning reasonability, which means that assuming the burden of the kingdom of Heaven is a reasonable and acceptable matter for him. And the Tikkun Hatzot is the Tikkun of the Mehitza (partition), the correction of separating the Kedusha from the Klipa, meaning to correct the bad feeling within the will to receive, and connect to the desire to bestow.

Golah (exile) has the letters of Ge’ulah (redemption), with the difference being the Aleph. This means that we must extend the Aluf (Champion) of the world into the Golah, and then we immediately feel the Ge’ulah. This is the meaning of “He who could guard the harmful, must compensate the harmed with the best kind that one has.” And this is the meaning of “where there is judgment below, there is no judgment Above.”

Dew Drips from that Galgalta to Zeir Anpin

I heard on Mishpatim 3, February 27, 1943

Dew drips from that Galgalta to Zeir Anpin. And concerning the pale hair, there is a dent under each hair, and this is the meaning of “He that would break me with a tempest.” And this is the meaning of, “Then the Lord answered Job out of the whirlwind.” And this is the meaning of “This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary.” And this is the meaning of, “a beka (dent) a head,” “to make atonement for your souls.”

To understand the issue of the hair, it is the black and the ink. This means that when one feels remoteness from the Creator, because one has alien thoughts, this is called “hair.” And “pale” means whiteness. This means that when the Light of God pours onto him it brings him closer to the Creator, and both of them together are called “Light and Kli (vessel).”

And the order of the work is that when one awakens to the work of God, it is by being given paleness. At that time one feels vitality and liveliness in the work of God. And afterwards comes an alien thought, by which one falls from one’s degree and drifts away from the work. The alien thought is called Se’ara (storm and hair). And there is a dent under the hair, which is dent and a deficiency in the skull.

Before the alien thoughts came to him, he had a complete Rosh (head) and he was close to the Creator, and through the alien thoughts he drew far from the Creator. And this is considered having a deficiency. And by the sorrow, that he regrets it, he extends a flowing of water. Thus, the hair becomes a hose for the transference of abundance, by which it is considered that he has been awarded whiteness.

And afterwards the alien thoughts come to him again, and he thus becomes remote from the Creator once more. This creates a dent again, a hole and a deficiency in the skull, and through the sorrow, that he regrets it, he extends a flowing of water once again, and the hair becomes a hose to transfer the abundance.

And this order continues repeatedly, by way of ups and downs, until the hairs are accumulated into the complete measure. This means that each time he corrects, he extends abundance. This abundance is called “dew,” as in “my head is filled with dew.” This is because the abundance comes intermittently, and each time it is as though he receives a drop. And when one’s work is complete, and he achieves the full amount, until “but let them not turn back to folly,” it is considered that from that dew, the dead will be revived.

And this is the meaning of the dent, meaning the alien thoughts that make holes in the head.

And also, concerning the matter of the half-shekel, meaning that he is half worthy, half unworthy. But we must understand that the halves are not at the same time. Rather, at each time there must be a complete thing. This is because if he has broken one Mitzva and did not keep it, he is no longer considered half, but a complete wicked.

However, it is in two times. At one time he is righteous, adhered to the Creator, and then he is completely worthy. And when he is in descent, he is wicked. This is the meaning of “the world was not created but either for the complete righteous or for the complete wicked.” And this is why it is called “half,” having two times.

And this is “to make atonement for your souls.” Through the dent, when one feels that one’s head is incomplete, because when an alien thought comes, his mind is not wholly with the Creator. And when he regrets it, it makes him make atonement for his soul. This is so because if he repents every time, then he extends abundance until the abundance is filled by way of “my head is filled with dew.”

Divinity in the Dust

I heard

“You are fond of suffering. Then he said, ‘neither they nor their reward,’ about this beauty, which wears off in the dust.” Suffering is primarily in a place that is above reason. And the measure of the suffering depends on the extent to which it contradicts the reason. This is considered faith above reason, and this work gives contentment to the Creator. It follows that the reward is that by this work there is contentment to one’s Maker.

However, in between, before one can prevail and justify His guidance, Divinity is in the dust. This means that the work by way of faith, called the Holy Divinity, is in exile, canceled in the dust. And he said about that: “neither they nor their reward.” This means that he cannot tolerate the period in between. And this is the meaning of his reply to him, “I am crying for this and for that.”

Tiberias of Our Sages, Good Is Thy Sight

I heard on Adar 1, February 21, 1947, on a trip to Tiberias

Tiberias of our sages, good is thy sight. Seeing means wisdom. Good means that he can be awarded wisdom there. And Rabbi Shimon Bar-Yochai was purifying the markets of Tiberias. The impurity of the dead, that is, of the will to receive, means, “the wicked, in their lives, are called ‘dead.’” And all impurities belong only to Hochma (wisdom); hence, in Tiberias, where there is the quality of Hochma, the market had to be purified.

Who Comes to Be Purified

I heard in 1947

“He who comes to be purified is aided.” This means that one should always be in a state of “coming.” And then, in any case, if he feels that he has already been purified, he no longer needs to aid him, since He has purified and left. And if he feels that he is in a state of coming and going, then he is certainly assisted, since there is no prevention before the desire, as he is seeking the truth.

“For thy love is better than wine.” This means that wine can intoxicate, and a drunk, the whole world is his, since he has no deficiencies, even in the six thousand years.

In the Sweat of Thy Face Shalt Thou Eat Bread

I heard on Adar 14, March 6, 1947, Tel-Aviv

“In the sweat of thy face shalt thou eat bread.” Bread means Torah, which is “Go, fight with My bread.” The study of Torah should be with fear, tremor, and sweat, by which the sin of the tree of knowledge is sweetened.

The Lights of Shabbat

I heard in 1947

The Lights of Shabbat come to the discernment of the Guf (body). Hence, on Shabbat we say, “A Psalm of David. Bless the Lord, O my soul; and all that is within me,” meaning the Guf. A new head, however, is considered a Neshama (soul), which comes only to the discernment of the Neshama and not to the Guf. This is why we only say, “Bless the Lord, O my soul,” and not “and all that is within me,” since they do not reach the Guf (see Zohar 1,97).

Intoxicating Wine

I heard in 1947

It is impossible to be awarded the Torah in its entirety. And through intoxication in the wine of Torah, when one feels that the whole world is his, even though he still does not have the whole of the wisdom, he will think and feel that he has everything in perfection.

Clean and Righteous Slay Thou Not

I heard on Nisan 2, March 23, 1947, Tel Aviv

“The clean and righteous slay thou not.” A righteous is one who justifies the Creator: whatever he feels, whether good or bad, he takes above reason. This is considered “right.” Clean refers to the cleanness of the matter, the state as he sees it. This is so because “a judge has only what his eyes see.” And if one does not understand the matter, or cannot attain the matter, one should not blur the forms as they seem to one’s eyes. This is considered “left,” and he should nurture both.

The Difference between the First Letters and the Last Letters

I heard on Purim 1947

The difference between the first letters and the last letters is only in the copy of the writing, meaning the content of the writing that was given off the King’s house. And the King’s authors expand the content to make it understandable for all.

The content was merely “that they should be ready against that day.” And the authors interpreted it as applying to the nations, that they are destined to avenge the Jews. And that force was so that Haman would think, “Whom would the king delight to honor besides myself?” Hence, in the last letters he specifically wrote, straight from the King, “that the Jews should be ready.” Conversely, in the first letters he did not specifically write “the Jews.” This is why they had the strength to complain.

The thing is that this force was given because one should not justify any desire for reception of Lights, to extend the Upper Lights below, as the whole work was to bestow. Hence, he cannot extend something from below. Hence, by giving strength to Haman, he specifically wants the greater Lights, as his name testifies, Haman the Agagite, the Gag (roof) of the degree, which is Gar.

Zelophehad Was Gathering Wood

I heard in 1947

Zelophehad was gathering wood. The Zohar interprets that he was measuring which tree was bigger: the tree of life or the tree of knowledge. A righteous is called “the tree of life,” who is entirely to bestow. And in that, there is no hold to the external ones. However, wholeness lies in the tree of knowledge, the extension of Hochma (wisdom) below. This is the meaning of doing good to His creations. And they must not be measured; they should be, “that they may become one in thy hand.”

This means that one without the other is incomplete. And Mordecai was from the discernment of the tree of life, not wanting to extend anything below, since he had no deficiencies. Hence, He had to increase the Haman, so he would draw the Lights below. And afterwards, when he disclosed his deficiency, Mordecai would receive them in the form of reception in order to bestow.

Now we can see why later, when Mordecai said good things about the King, when he saved Him from death, the King promoted Haman, who was his enemy. It is as our sages said, “according to every man’s wish,” according to the will of Haman and Mordecai, who were hateful of each other.

About Fear that Sometimes Comes Upon a Person

I heard in 1942

When fear comes upon a person, one should know that there is none else but Him. And even witchcraft. And if one sees that fear overcomes him, he should say that there is no such thing as chance, but God has given him an opportunity from Above, and he must contemplate and study the end to which one has been sent this fear. It appears that it is so that he will prevail and say, “there is none else besides Him.”

But if after all that, the fear has not departed from him, one should take it as an example and say that one’s servitude of the Creator should be in the same measure of the fear, meaning that the fear of God, which is a merit, should be in the same manner of fear that he now has. That is, that the body is impressed by this superficial fear, and exactly in the same way that the body is impressed, the fear of God should be.

The Difference between the Six Days of Action and the Shabbat

I heard

The six days of action are considered ZA, and Shabbat is considered Malchut. And he asked, but ZA is a higher degree than Malchut, so why is Shabbat more important than the weekdays? And moreover, why are they called Yemey Hol[20] (weekdays)?

The thing is that the world is nourished only through Malchut. This is why Malchut is called “the assembly of Israel,” since all the good influence to the whole of Israel comes from there. Therefore, although the six days imply ZA, there is no unification between ZA and Malchut. This is why it is called Hol, since no abundance extends from ZA to Malchut.

And when no Kedusha (Sanctity) extends from Malchut, it is therefore called Yemey Hol. However, on Shabbat there is a unification of ZA and Malchut, and then Kedusha extends from Malchut. This is why it is called “Shabbat.”

How I Love Thy Law

I heard at the conclusion of Passover 7, 1943

“O how I love Thy law! It is my meditation all the day.” He said that even though King David had already been awarded perfection, he still craved the Torah, because the Torah is greater and more important than any perfection in the world.

The Holiday of Passover

I heard

The holiday of Passover is on Mochin de Haya, and the count is on Mochin de Haya. Hence, during the count there is departure of the Mochin, since the count is considered raising MAN. It is known that when raising MAN there is departure of Lights; but after the count, the Mochin returns to its place. This is so because the Katnut (smallness) during the count is Katnut of Yechida, but along with it there is the Mochin of the weekdays, which is YESHSUT. And Mochin of Shabbat, which are Mochin of AVI.

The Essence of the War

I heard

The essence of the war should be in a place of permission. However, with Mitzva and sin, the loss is near and the reward is far. Hence, there he should observe without any considerations.

However, waging war and keeping the Mitzva of choice should be made in a place of permission, since the act is only a matter of permission. Hence, even if one fails, the sin will not be so great. This is why it is considered near to the reward, since if he wins the war, he will bring a new authority under the Kedusha.

Only Good to Israel

I heard from my Father, Master and Teacher.

“Only good to Israel, God is to the pure in heart.” It is known that “only” and “just” are diminutives. This means that in every place the Torah writes “only” and “just,” it comes to diminish.

Therefore, in work matters we should interpret it as when one diminishes oneself and lowers himself. Lowness applies when one wants to be proud, meaning wants to be in Gadlut (greatness). This means that one wants to understand every single thing, that his soul craves seeing and hearing in everything, but he still lowers himself and agrees to go with his eyes shut and keep Torah and Mitzvot in utter simplicity. This is “good to Israel.” The word YsarmEl (Israel) is the letters of Li Rosh (the head (mind) is mine).

This means that he believes he has a mind of Kedusha (Sanctity) although he is only discerned as “just,” meaning that he is in a state of diminution and lowness. And he says about this “just” that it is absolute good. Then the verse, “God is to the pure in heart,” exists in him, meaning that he is awarded a pure heart. And this is the meaning of “and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.” The heart of flesh is Mochin de Vak, called Mochin of clothing, which comes from the Upper One. Mochin de Gar, however, should come from the lower one, through the scrutinies of the lower one.

The issue of Vak de Mochin and Gar de Mochin requires explanation: there are many discernments of Vak and Gar in each degree. And perhaps he is referring to what he wrote in several places, that the Katnut, called “GE of the lower one,” rise to MAN through the Kli that raises MAN, called “AHP of the Upper One.” It therefore follows that the Upper One elevates the lower one. And then, to receive the Gar of the Lights and the AHP of the Kelim, the lower one should rise by itself.

There Is a Certain People

I heard on the night of Purim, after reading the Megillah, 1950

“There is a certain people scattered abroad and dispersed among the peoples.” Haman said that in his view, we will succeed in destroying the Jews because they are separated from one another; hence, our force against them will certainly prevail, as it causes separation between man and God. And the Creator will not help them anyway, since they are separated from Him. This is why Mordecai went to correct that flaw, as it is explained in the verse, “the Jews gathered,” etc., “to gather themselves together, and to stand for their life.” This means that they had saved themselves by uniting.

What Is Will Give Wisdom Specifically to the Wise

I heard on Truma 5, February 11, 1943

“Will give wisdom to the wise.” He asked, “But it should have said, ‘Will give wisdom to the fools?’”

And he said, “It is known that there is no coercion in spirituality.” Rather, everyone is given according to one’s own will. The reason is that spirituality is the source of life and pleasure. So how can there be coercion in a good thing? Hence, if we see that when we engage in Torah and Mitzvot coercively, we have to overcome the body, since it does not agree. This is because it does not feel pleasure in this work. And this must be because it does not feel the spirituality in them, as we have said, that spirituality is the source of life and pleasure, as it is written in the Holy Zohar, “Where there is labor, there is Sitra Achra.”

This is the reason that only wise can be given wisdom, since fools have no need for wisdom. Rather, only wise can be given wisdom because of their nature. This means that one who is wise loves wisdom, and this is his only wish! And following the rule, “there are no preventions before a desire,” he makes every effort to obtain wisdom. Hence, at last he will be awarded wisdom. Therefore, one who loves wisdom can be called “wise,” after his end.

But it is written of fools, “A fool hath no delight in understanding.” The verse, “will give wisdom to the wise” comes to tell us that one who loves wisdom will not be impressed by not having obtained wisdom despite the great efforts he has made. Rather, he will continue with his work and he will certainly achieve wisdom, since he loves wisdom. This is why they say, “Go by this path and you are certain to succeed.”

However, we must understand, what can one do if by nature, “a wild ass’s colt is born a man”? Whence will he take the desire to crave wisdom?

For this, we are given the advice to work by way of “that fulfill His word,” and the adornment, “hearkening unto the voice of His word.” This means that one does things to obtain the thing which one wants. Hence, here, when he has no desire for wisdom, it means that the thing he lacks is the desire for wisdom. For this reason he begins to exert and take actions to obtain the desire for wisdom, as this is the only thing that he needs.

And the order is that one should exert in the Torah and the work although he has no desire for it. This is called “labor.” This means that one does things even though he has no desire for the thing he does. It is as our sages said, “whatsoever thy hand attaineth to do by thy strength, that do.” And by the virtue of exerting, a desire and craving for wisdom will be made within him.

And then the verse, “will give wisdom to the wise” will become true for him, and he will be rewarded with “hearkening unto the voice of His word.” Thus, that which was previously by way of doing, an act without a will, he has been awarded a desire for it.

Therefore, if we want to know who loves wisdom, we need to look at those who strain for wisdom, even though they have not yet been rewarded with being among those who love wisdom. The reason is, as we have said, that through the effort, they will be awarded being among those who love wisdom.

And afterwards, after they have a desire for wisdom, they will be awarded wisdom. Thus, the desire for the wisdom is the Kli, and the wisdom is the Light. And this the meaning of “there is no coercion in spirituality.”

The Light of Wisdom means the Light of life. Wisdom is not perceived by us as an intellectual concept, but as the actual life, the essence of life, to the extent that without it, one is considered dead. (Hence, we can say that for this reason wisdom is called Haya (alive).)

A Commentary on The Zohar

I heard in the year 1938

In The Zohar: “When one is born, he is given a soul from the side of the pure beast.” And he interprets that his animate soul, too, agrees to be a servant of the Creator. “If he is further rewarded, he is given a soul of the Holy Wheels.” This means that he has a soul that always longs, and it rolls from place to place. Like an ever turning wheel, it turns and rolls to cling to the Kedusha (Sanctity).

The Work of Reception and Bestowal

I heard on Adar 21, March 8, 1953

The matter of work in reception and bestowal depends on the heart. This is considered Vak. However, work in faith and knowledge is considered Gar. And although they are one discernment, meaning that faith is accepted by him according to the value of the work in reception and bestowal, they are still two distinct discernments.

This is so because even if one can work in bestowal, he still wants to see to whom he is bestowing, and who accepts his work. Hence, he needs to work in the form of Mocha (mind), meaning believe that there is a Guide who accepts the work of the lower ones.

The Scrutiny of Bitter and Sweet, True and False

I heard

There is a discernment of “bitter and sweet,” and there is a discernment of “true and false.” The discernment of “true and false” is in the mind, and the discernment of “bitter and sweet” is in the heart. This is why we must pay attention to the work in the heart, to be in the form of bestowal and not in the form of reception.

By nature, only reception is sweet to man, and bestowal is bitter. And the work—to turn reception into bestowal—is called “the work in the heart.”

In the mind, the work is of “true and false.” And for this, we need to work in faith, meaning believe in faith in the sages. This is so because the worker cannot clarify the matter of “true and false” to himself.

Why We Need to Extend Hochma

I heard on Adar 22, March 9, 1953, Tel-Aviv

He asked, “Why do we need to extend the discernment of Hochma (wisdom), which is knowing, if all our work is by way of faith above reason?”

And he answered, “If the righteous of the generation were not in the form of knowing, the whole of Israel would not be able to work in the form of faith above reason. Rather, precisely when the righteous of the generation extends illumination of Hochma, his mind shines in the whole of Israel.”

For example, if one’s mind knows and understands what one wants, the organs perform their action, and do not need any intellect. Rather, the hand and the leg and the rest of the organs do what they must. And no sane person would think of asking or saying that if the hand and the leg had brains, their work would be better.

Thus, the mind does not change the organs, but the organs are set according to the greatness of the mind. This means that if the brain has a great mind, all the organs are named after it; they are called “great organs.”

Similarly, if the collective is adhered to a true righteous, who has already been awarded knowing, the collective can do things with faith. They have complete satisfaction, and have no need for any discernment of knowledge.

Prune unto the Lord, for He Hath Done Pride

I heard on Shevat 14

In the verse, “Prune[21] unto the Lord; for He hath done pride,” it seems that “prune” is like “my strength and pruning.” This means that we should always prune and cut the thorns off of the Creator’s vineyard. And even when one feels that one is whole, and thinks that he has already removed the thorns, the verse concludes, “for He hath done pride.”

This means that He has seemingly created pride in this world, that man likes to be honest and true in one’s own eyes. And when one feels about himself that he has already removed the thorns and that he is a whole man, it is a kind of pride.

Rather, one should always examine one’s actions, and check them with ten kinds of examinations, and not rely on one’s temporary sensation, for this is only a kind of pride. It is as the verse says in the name of the righteous: “Ye are idle, ye are idle; therefore ye say: ‘Let us go and sacrifice to the Lord our God.’”

This means that He said to the children of Israel, “when you say, ‘Let us go and sacrifice to the Lord,’ and you feel that you are already willing to go and sacrifice yourselves on the altar before the Lord, it is like idleness and weakness, that you no longer want to work and constantly examine yourselves, to make you ready for this great work. This is why you think that you are already perfect in this servitude, as they interpret at the end of the verse, ‘for He hath done pride.’”

And Israel Saw the Egyptians

I heard on Beshalach

In the verse, “and Israel saw the Egyptians dead upon the seashore,” “…and the people feared the Lord; and they believed in the Lord and in His servant Moses,” we must understand how is “they believed” relevant here? Obviously, the miracle of the exodus from Egypt and the division of the sea brought Israel to greater faith than they had had before. After all, our sages said about the verse, “this is my God, and I will glorify Him,” that a maid at the sea saw more than did Ezekiel the prophet.

Hence, this means that the exodus from Egypt was a case of open miracles, which brings to knowledge of the Lord, which is the opposite of the meaning of “faith,” since it does not mean above reason. And when seeing open miracles, it is very hard to be in faith, since, moreover, it is a time of expansion of the reason. Therefore, what is the meaning of the text, “and they believed in the Lord”?

However, we should interpret according to the commentary that “All believe that He is a God of faith.” The verse narrates Israel’s praise, who, even after seeing the revealed miracles, their servitude of the Creator was not reduced in them, by way of faith above reason. And it is great work to hold on to the path of faith and not slight it at all once you are awarded and can serve the Creator within reason.

For a Bribe Doth Blind the Eyes of the Wise

I heard on Tevet 24, January 6, 1948

“For a bribe doth blind the eyes of the wise.” When one begins to criticize the work and its conditions, one is faced with the possibility that it will be impossible to receive the work, for two reasons:

The reward for the work is not one hundred percent guaranteed. He does not see those who have already been rewarded, and when he visits people who have given their toil to suffer the weight of the work, he does not see if they have already been rewarded for their work. And if he asks himself, “why have they not received?” if he succeeds in giving the highest answer, it is because they did not follow all the conditions of the work to the letter. But those who follow the orders to the letter receive their reward from the Whole.

And then comes a second question: He knows that he is better capable to the conditions of the work than his friend, to be able to cope with all its terms. Hence, he is one hundred percent certain that there is no one who can criticize him for evading, but he is one hundred percent right.

Therefore, the question arises: One who begins the work has certainly experienced all the calculations, and yet, took the work upon himself. Thus, how did he answer all the questions to himself? The thing is that to see the truth, we need to look with open eyes. Otherwise, we only think that we see who was right, the righteous or the world. But in truth, we do not see the justice. And to have open eyes, we must be wary of bribery, “for a bribe doth blind the eyes of the wise, and pervert the words of the righteous.”

And the essence of the bribe is in the will to receive. Hence, one has no other counsel but to first accept the work with all its terms, without any knowledge, but only in the form of faith above reason. Afterwards, when one is cleaned from the will to receive, when he criticizes, he can hope to see the truth of the matter. This is why those who only look with reason, certainly cannot ask a thing, since in truth, he is right, and he will always win the argument, since he will not be able to see the truth.

A Thought Is an Upshot of the Desire

I heard on Shevat 7, January 18, 1948

A thought is an upshot of the desire. A person thinks of what he wants, and does not think of what he does not want. For example, a person never thinks of his dying day. On the contrary, he will always contemplate his eternity, since this is what he wants. Thus, one always thinks of what is desirable for him.

However, there is a special role to the thought: it intensifies the desire. The desire remains in its place; it does not have the strength to expand and perform its action. Yet, because one thinks and contemplates on a matter, and the desire asks of the thought to provide some counsel and advice to carry out the desire, the desire thus grows, expands and performs its actual work.

It turns out that the thought serves the desire, and the desire is the “self” of the person. Now, there is a great self or a small self. A great self dominates the small selves.

He who is a small self and has no dominion whatsoever, the advice to magnify the self is through the persisting with the thought of the desire, since the thought grows to the extent that one thinks of it.

And so, “in His law doth he meditate day and night,” for by persisting in it, it grows into a great self until it becomes the actual ruler.

There Cannot Be an Empty Space in the World

I heard on Shevat 7, January 18, 1948, Tel Aviv

There cannot be an empty space in the world. And because man’s core is the desire, as this is the core of creation, this is where one’s greatness and smallness are measured. It follows that one must have some desire—either for corporeality or for spirituality. One who is devoid of any desires is considered dead, since the whole of creation is only the desire, considered existence from absence. And because he lacks this substance, the substance of the whole of creation, it is naturally considered that he is regarded as aborted who cannot last.

Thus, one should try to have a desire, as this is the whole substance of creation. But the desire must be clarified, as it is natural that each animal feels what is harmful to it. Similarly, we must take note that the desire will be for some thing.

The Cleanness of the Body

I heard during a Shabbat meal, Shevat 13

The cleanness of the body indicates to the cleanness of the mind. The cleanness of the mind is called “truth,” where no falsehood is involved. And not everyone is equal in that: some are partially meticulous. But the cleanness of the body is not so important to preserve, since the dirt that we so loathe is because the dirt is considered harmful, and we should keep it from harm.

Hence, with the body, it is not so important to be meticulous, since it will finally be canceled, even if we watch over it with all kinds of cares. But with the soul, which is an eternal thing, it is worthwhile to be meticulous with all kinds of cares, to avoid any kind of dirt, since any dirt is considered harmful.

Lest He Take of the Tree of Life

I heard on Shevat 15

“Lest he put forth his hand, and take also of the tree of life, and eat, and live forever.” Baal HaSulam interpreted that perhaps he would take from the covered Hassadim (mercy), considered from the Chazeh (chest) upwards. This is because in that, there is complete sufficiency, and thus he would not be corrected by the sin of the tree of knowledge, considered from the Chazeh down. It follows that the tree of life is called “from the Chazeh upwards,” where there are covered Hassadim. And I think that we should accordingly interpret what we say, “a life that has the fear of heaven and a life that has the fear of sin.”

The difference between them, as Baal HaSulam interprets, is that what he takes from life is for fear of sinning, meaning that he has no other choice. But fear of heaven means that he has other choices. That is, even if he does not take this discernment, he will still not sin; but still he chooses it due to fear of the Creator.

But, accordingly, we cannot say that covered Hassadim is considered Katnut. This is precisely when he has no other choice. But when he achieves the revealed Hassadim from the discernment of Rachel, then the discernment of Leah, which is covered Hassadim, is called Gar and Gadlut (greatness).

And this is called “fear of heaven,” that he has revealed Hassadim, but he nevertheless chooses covered Hassadim. Thus, there are two kinds of covered Hassadim: 1) when he does not have the discernment of Rachel, when he is called Vak; 2) when he does have the discernment of Rachel, called “Leah,” Gar.

I Am Asleep but My Heart Is Awake

I heard on Nisan 9, April 18, 1948

In The Zohar, (Parashat Amor, 95a): “The assembly of Israel said, ‘I sleep in exile in Egypt, where my children were in harsh enslavement.’” The Mochin were in the state of sleep, as it is written about the verse, “there is,” their God is sleeping.

“But my heart is awake to guard those who will not be extinguished in exile.” This means that when they receive the Mochin of the Achoraim, they are guarded by them, even though they still do not shine in her, and they are still in exile. However, it is still considered awake, by way of “does not reveal from heart to mouth.”

The heart is Vak, since there is Vak de Hochma there. Thus, even at the time of the Gadlut, there is no other Hochma there, but only from what she received here.

“My Beloved knocketh.” This is the beating, the Masach (screen) de Hirik (of the Hirik—a punctuation mark) in ZA. “And I have remembered My covenant.” This is the circumcision, which is Dinim (judgments) of Nukva, which cancel the Dinim of Dechura (male). Dinim are a discernment that cancels the Gar, and this is considered “cutting.”

And there are other corrections, called “payment.” “Open for Me an opening as the point of a needle, and I will open for you the Upper Gates.” The meaning of this slight opening is the tiny lights, as without Hassadim, Hochma shines very diminutively.

Only afterwards, when Hassadim are drawn, the Hochma is integrated with the Hassadim, Vak, great convoys. And the meaning of the Upper Gates concerns the Hassadim from the perspective of AVI, called “pure air.” This is because only once he has Hochma, but draws Hassadim, these Hassadim are called “pure air,” since he prefers Hassadim to Hochma.

However, when he has Hassadim without Hochma, it is considered Katnut. “Open for Me,” that ZA and his sister Malchut, in the form of Hochma, she would draw Hochma. The door to enter Me is within you.” Thus, only when you have Hochma will I have a vent, to enter in the form of Hassadim, which I have from AVI, called “pure air.”

“Come and see: When the Creator was slaying the firstborn of Egypt, and lowered the degrees from Above downward,” Egypt is the left line. However, they are in the form of Klipa, without any integration of the right. And when Israel were in Egypt, they were under their dominion, and they, too, had to receive the left.

And the plague of the firstborn, meaning the revoking of the domination of the Gar of the left, this is “and lowered the degrees from Above downward. At that time Israel came into the covenant of the holy sign.”

Circumcision concerns the Dinim de Nukva, which is a Masach of Hirik, which cancels the Dinim de Dechura. In doing so, she cancels the Gar of the left, and only the Vak shine. It follows that by the Creator striking their firstborn, they had the strength to keep the covenant, “as the blood that was shown on the door.”

“And they were two bloods: one of Passover and one of circumcision.” The Passover blood is the correction of the integration of the left line; and the circumcision blood is the correction of the Dinim de Nukva, which is the Hirik. And the Passover blood…

The Reason for Not Eating at Each Other’s Home on Passover

I heard during a Shacharit (morning) meal on Passover, 1948

He explains why it is a custom to not eat at each other’s home for reasons of Kashrut. And why it is not so all year long. Also, even if there is one of whom it is known that there it is completely Kosher, even better than in one’s own home, still the custom is to not eat. This is so because the prohibition on Hametz (leavened bread) is on anything, and it is impossible to guard oneself from anything. Rather, the Creator can watch over for him, that he will not transgress even with anything.

This is why it is written that with leavened bread, you should be careful with anything. One is commanded to caution, and he should seek advice how not to come to “anything” leavened.

However, one cannot guard oneself. Hence, only the Creator guards. And certainly, the guard is in such a way that not everyone is equal. Some are better guarded by the Creator, and some are less guarded, depending on one’s need. This is so because there are people who know that they need great care, so they draw greater care, and there are people who feel that they do not need such guarding from Above. Also, this cannot be said, as it depends on the sensation: some feel themselves deficient, and need greater care.

And It Came to Pass in the Course of Those Many Days

I heard

“And it came to pass in the course of those many days that the king of Egypt died; and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage. And God heard their groaning” (Exodus 2:23-4). This means that they suffered so much that they could not bear it any longer. And they so pleaded with prayer, that “their cry came up unto God.”

But we can see that they were saying, “Would that we had… when we sat by the flesh-pots, when we did eat bread to the full.” And they also said, “We remember the fish, which we were wont to eat in Egypt for naught; the cucumbers, and the melons, and the leeks, and the onions, and the garlic.”

The thing is that, indeed, they were very fond of the work in Egypt. This is the meaning of “But mingled themselves with the nations, and learned their works.” It means that if Israel are under the dominion of a certain nation, that nation controls them and they cannot retire from their dominion. Thus, they tasted sufficient flavor in that work and could not be redeemed.

So what did the Creator do? “The king of Egypt died,” meaning they had lost this servitude. Thus they could no longer work; they understood that if there is no perfection of the Mochin, the servitude is also incomplete. Hence, “and the children of Israel sighed by reason of the bondage.” The work means that they did not suffice for the work, that they had no liveliness in the work.

This is the meaning of “the king of Egypt died,” that all the dominations of the king of Egypt, which he was providing for and nourishing, had died. This is why they had room for prayer. And they were immediately salvaged. And afterwards, when they walked in the desert and came to a state of Katnut (smallness), they craved the servitude that they had had prior to the death of the king of Egypt.

The Reason for Concealing the Matzot

I heard

He explains why it is customary that the Matzot (unleavened bread) are always placed in concealment, on a matzo-plate or on some other covered thing. It is written, “And the people took their dough before it was leavened, their kneading-troughs being bound up in their clothes upon their shoulders.” The hint is in “bound up in their clothes.”

The thing is that on Passover, the Kelim were not yet properly corrected. This is why there is the matter of the count, to correct the Kelim. This is the meaning of her words, “I saw the image of a drop of a rose.” It means that on Passover night there was a miracle that although there could have been a grip, there still wasn’t, since it was covered and nothing was showing on the outside. And this is the intimation, “bound up in their clothes.”

The Matter of the Giving of the Torah

I heard during a Shavuot meal

Concerning the giving of the Torah on Mount Sinai: it does not mean that the Torah was given then, and that now it is not. Rather, the giving of the Torah is an eternal thing—the Creator always gives. However, we are unfit to receive. But then, on Mount Sinai, we were the receivers of the Torah. And the only merit that we had then was that we were as “one man in one heart.” This means that we all had but one thought—the reception of the Torah.

However, from the Creator’s perspective, He always gives, as it is written in the name of the Ribash, “Man must hear the ten commandments on Mount Sinai every day.”

The Torah is called “the potion of life” and “the potion of death.” We should ask, “How can two opposites be in one subject?” Everything we see with our eyes is nothing more than sensations, but reality itself does not interest us. Hence, when one studies Torah and the Torah removes him from the love of God, this Torah is certainly called “the potion of death.” And if the Torah brings him closer to the Creator, it is certainly called “the potion of life.”

But the Torah itself, meaning reality in itself, is not taken into account. Rather, the sensations determine the reality here below. And the Torah itself, without the receivers, it seems we should interpret the Torah in and of itself as Light without a Kli, where we have no attainment. This is considered “essence without matter.” And we have no attainment in the essence, even in a corporeal essence; all the more so with a spiritual one.

And when one works for oneself, it is considered Lo Lishma (not for Her Name), and from Lo Lishma we come to Lishma (for Her Name). Hence, if one has not been awarded the reception of the Torah, he hopes that he will receive it next year. And when he receives the complete Lishma, he has nothing more to do in this world.

This is why each year there is a time of reception of the Torah, since the time is ripe for an awakening from below, since then it is the awakening of the time when the Light of the giving of the Torah is revealed in the lower ones.

This is why there is always an awakening from Above, so the lower ones can act as they did then, at that time. Thus, if one continues on the path that the Lo Lishma will bring him Lishma, he is progressing correctly and hopes that he will eventually be rewarded with the reception of the Torah Lishma. But if the goal is not always before his eyes, he is moving in an opposite line from the Torah, called “the tree of life,” which is why it is considered “the potion of death,” as he is constantly drifting away from the line of life.

“I labored and did not find, do not believe.” We must understand the meaning of “I found.” What is there to find? Find concerns finding grace in the eyes of the Creator.

“I did not labor and found, do not believe.” We must understand; after all, he is not lying; this is not about the person himself, as an individual. Rather, it is the same rule with the whole. And if one sees that he is favored by the Creator, why “not believe”? The thing is that sometimes a person is favored by the Creator as it is in prayer. It is because this is the power of the prayer—it can act like labor. (We also see in corporeality that there are some who provide by exertion, and some who provide for themselves through prayer. And by asking for provision, one is allowed to provide for himself.)

But in spirituality, although he is rewarded with being favored, he must still pay the full price later—the measure of the labor that everyone gives. If not, he will lose the Kli. This is why he said, “I did not labor and found, do not believe,” since he will lose everything. Thus, one should subsequently repay one’s full labor.

Concerning the Hazak We Say After Completing the Series

I heard during a Shacharit (morning) meal on Shabbat, Av 2, Tel-Aviv

The Hazak[22] we say after completing the series means that the completion should give us strength to complete all the degrees. As the body has 248 organs and 365 tendons, the soul, too, has 613, which are the channels of the soul by which the bounty extends. And these channels are opened through the Torah. As long as not all of them have been opened, even if a deficiency appears in a particular degree, the particular degree is included in the whole.

Thus, if an element is missing from the whole, that same discernment is missing from the individuals, too, and they gradually incarnate by the order of degrees. And when they are all completed, this will be the end of correction. Prior to that, they will emerge and become corrected one by one.

Now we can understand what our sages said, “the Torah preceded the world.” This means that before the limitation of the world appeared, the Torah had already been there.

And how could it then shine within the world, which is a boundary? Rather, the Torah shines by way of one after the other. And when all the discernments are completed, one must leave this world, since he has harvested all the discernments of the Torah. Therefore, each ending should give us strengthening to continue further. And the five books of Torah correspond to the seven Sefirot, which are essentially five, since Yesod and Malchut are not the essence, only included.

What the Authors of The Zohar Said

I heard after Shabbat, Parashat Masa’ei, August 7, 1948, Tel Aviv

About the authors of The Zohar saying their words as a morals, it did not have to be in this way. They could have revealed their secrets by other means, too. However, they wanted to clothe their secrets as morals so that the reader would clearly understand that the important thing was not the wisdom in the Torah but the giver of the Torah, that the essence of the Torah and Mitzvot is only to cleave to the Giver of the Torah.

Hence, since the clothing of morals is the most reminiscent of it, they set it up in this dressing. And the many times they give it a clothing of wisdom is so that they would not err and say that there is nothing more than morals, that no wisdom is hidden there, but that it is simple morals. This is why they wrote in two dresses, that one points to the other.

There Is a Difference between Corporeality and Spirituality

I heard on Av 3, August 8, 1948

There is a difference between corporeality and spirituality: in corporeality, the force precedes the act, as it is written, “before they call, I will answer,” arranged according to the end of correction, where nothing is done before they have the strength to do it. In spirituality, however, where it is still not arranged according to the end of correction, but by the order of scrutinies, the work must begin before the attainment of the strength, as it is written, “that fulfill His word, hearkening unto the voice of His word.”

An Explanation to Elisha’s Request of Elijah

I heard

Elijah asked him: “what I shall do for thee?” And he replied, “a double portion of thy spirit.” And he replied, “Thou hast asked a hard thing.”

The thing is that there is the scrutiny of the 248, and there is the stony heart, which cannot be scrutinized. However, when scrutinizing the 248, the stony heart, too, is thus scrutinized, though it is forbidden to touch in itself. And one who scrutinizes these 248, in doing so he scrutinizes the stony heart, as well.

Two Discernments in Attainment

I heard

There are two discernments: 1) the cascading of the worlds from Above downward; 2) from below upward.

First discernment: “that God has created and performed.” This means that the Creator has prepared for us a place for work.

Second discernment: when we begin to engage and clothe from below upward. However, before we achieve the completion of the degree, we cannot know anything for certain. This is called “learning first, understanding next.”

A little one, who is beginning to eat bread, still has no knowledge, but only of the bread. And when beginning to grow, he begins to understand that there is a reason for the bread, which causes the shape of the bread, that shapes it as it appears to our eyes: white, soft, tasty, etc..

Then he attains the shape of the bread, after it has been taken out of the oven: the bread is too soft and very hot, until it is not fit for eating. There is an act missing—the cooling and drying over time, when the air makes the bread fit, giving it the shape of the bread as it appears when it comes to the table.

But then he begins to research further, and sees yet another shape—before it is placed in the oven. Although it has a similar shape, there are great differences. Thus, the heat of the oven makes the bread larger and more solid, and crusts its face. Previously, it was white, and now it is a different color. And when he begins to research he sees that the bread acquired its shape and weight even before it was placed in the oven.

Thus he continues until he comes to the state when the wheat is taken and sowed in the ground. Until then, he can only receive from the bread, meaning reduce the bread that exists in the world. But afterwards he already knows how to add.

Similarly, in spirituality, first one needs to receive from below upward, and can only receive and not add. But afterwards, in the second state, one can add, as well.

The Reason Why It Is Called Shabbat Teshuvah

I heard on Shabbat Teshuvah, October 9, 1948, Tel-Aviv

The reason why it is called “Shabbat Teshuvah” (Shabbat of repentance) is that (at the end of the ten penitential days, on the Day of Atonement) we say “for a sin.” And anyone who examines the “for a sin” does not find his place there, at least in sixty percent, and forty percent can be explained and excused, perhaps there is a doubt that he does not feel there. But in sixty percent he certainly does not find himself.

This is why there is the virtue of the Shabbat: the Light of the Shabbat can shine and show, so one can find oneself in all one hundred percent of the “for a sin,” that this was given only for him, and not for others. But without the Light, we do not feel.

This is why it is called “Shabbat Teshuvah.” The Shabbat is good for Teshuvah (repentance), so one can feel the sin. This is because first we must confess to the sin, and then ask for forgiveness. But if we say “for a sin” without feeling the sin, what kind of confession is this? After all, he is saying in his heart that he did not sin. And what he says in his mouth when his heart is not with him, such a confession is certainly worthless.

The Customs of Israel

I heard

The customs of Israel are so important, that it is safe to say that they give more spirituality to a person than the Mitzvot themselves. This is so although breaking a custom does not yield punishment, and breaking a judgment does yield punishment. Still, concerning the benefit, meaning producing fear of heaven, the customs yield more spirituality, since the great ones who established the customs arranged it so that spirituality would shine through them.

This is why he said that he who avoids the custom of eating meat and fish on Shabbat denies spirituality of himself. However, this concerns a person who has not achieved perfection, meaning seeing what he does. This means that he has still not been rewarded with the flavors of the Mitzvot, so he needs to observe the customs.

It is like an apple that is spoiled before it rots, but when it is spoiled, rotting is certain. Similarly, when a person becomes free, he rejects the customs, and following the rejection either he becomes free or his sons become free.

Concerning a Complete Righteous

I heard

In the matter of “complete righteous” who did not sin. It is written, “For there is not a righteous man on earth that does good and sins not.” He replied that in each degree there is a discernment of “complete righteous,” where there is no sin. And in that degree he has never sinned. This is the discernment of from the Chazeh (chest) upwards in each degree, considered “the tree of life” and “covered Hassadim (mercy).”

And in the discernment of the Chazeh and below, there is sin and repentance. And when this is corrected we arrive at a higher degree. And there, too, begins this order, meaning “complete righteous,” and “For there is not a righteous man on earth that does good and sins not.”

Thou Shalt Not Have in Thy Pocket a Large Stone

I heard

“Thou shalt not have in thy pocket a large stone and a small stone.” Even (stone) is called “faith” (stones to weigh with). This is considered small, above reason. But at the same time, you should say that you have a “large stone,” meaning that you have reason. This means that what you do is not like the rest of the world, but that you have a solid basis, which is Gadlut (greatness) and not Katnut (smallness), meaning without basis and a complete Even.

There must be a “small stone” but it must be “complete,” meaning sufficient to keep the whole of the Torah and Mitzvot based on the “small stone,” and only then is it called “complete.”

But if it is “small,” and makes you do only small things, it is not considered “a complete stone.” And a large measure and a small measure? If you have a small basis, it is considered small. But when you have a “large stone,” a large basis, you consider yourself great, meaning that you are great. And a “complete stone” is when he is awarded private Providence.

Zohar, Amor

I heard on Passover Inter 4, April 18, 1949

In The Zohar, Parashat Amor: “The assembly of Israel said, ‘I sleep in the exile in Egypt’” (Zohar, Amor, p.43).

The departure of the Mochin is called “sleep.” “And my heart is awake.” Heart is considered the thirty-two paths of wisdom. This means that Hochma (wisdom) was shining in them, but without the clothing of Hassadim (mercy), and this is called “the exile in Egypt.” For this reason it is called “sleep.” But at the same time they were worthy of receiving Mochin de Hochma, but in the form of Achoraim (posterior).

“Hark! my beloved knocketh,” meaning the voice of ZA, who is considered Hassadim. And this is what the Creator said, “Open for Me an opening like the tip of a needle.” This means that during the redemption, He had told them to draw the discernment of Hochma once more. And when it is without Hassadim, its opening was called “the tip of a needle,” since she does not shine without Hassadim.

“And I will open for you the Upper Gates,” meaning bestowing upon her the discernment of Hassadim, and then she will have abundance, Hochma and Hassadim.

“Open for Me… for the opening to enter Me is in you, for My children will not enter in Me, but in you.” This means that He cannot give to the children, who need Mochin de Hochma, as His discernment is only Hassadim. However, when she draws Hochma, it will be possible for the children to receive Hochma, too. This is why it is considered that only she can open this opening, whereas “I am closed so they will not find Me,” meaning “that they will not find Me in completeness.”

When ZA has only Hassadim, he has only Vak, and he is called “just air.” However, when he has Hochma, too, even though he then receives only Hassadim, his Hassadim are called “pure Air.” This is because then his Hassadim are better than Hochma, although without Hochma, he will not be found complete.

This is the meaning of the words: “To mate with You and to always be in peace with You. Come and see, when the Creator killed the firstborn of Egypt, all those that He killed at midnight and lowered the degrees from Above downward.” This is done through the correction of the Masach de Hirik, which causes two discernments: the departure of the Gar, and the extension of Hassadim, where by this Hitkalelut (integration), there is ability for the expansion of Mochin from Above downward.

“At the time when Israel came into the covenant of the holy sign, they were circumcised.” The “plague of the firstborn,” the “Passover blood,” and the “circumcision blood” are all one discernment. It is a known secret that the God of Egypt was a lamb. This means that the Passover sacrifice was aimed at their God.

The Klipa of Egypt was that they wanted to extend from the end of correction, like the sin of the tree of knowledge, that they wanted to extend the Light of Gar from Above downward. And through the Passover slaughter, they slaughtered the Gar de Hochma, by which there was the plague of the firstborn.

The firstborn is considered Gar; and they canceled the Gar. This occurred using the Masach de Hirik, which is considered raising the lock, which causes the cancellation of the Gar.

Dam (blood) comes from the word Dmamah (silence), which puts the Gar to death. This is the meaning of the circumcision blood. The chisel is the Dinim de Nukva, and the Dinim revoke the Dinim de Dechura, as it is written, “they were two bloods: the Passover blood and the circumcision blood.” By throwing the Passover blood, the Gar was cancelled and there was the Hitkalelut in the Tikkun of the lines. This is the meaning of the lintel and the two Mezuzahs.

“And on the fourth … and Israel departed from the other authority, and they were united with a Matzoh holy knot.” The leavened bread is the Mochin that expand from the Chazeh down, at which time they shine from Above downward. And the Matzoh is the Mochin that shine from the Chazeh upwards, a discernment in which there is no hold for the outer ones. And the reason is that the lock that appeared on Passover night, by which there was the Passover slaughtering and the plague of the firstborn, operates only from itself downward. This means that it was revealed at the Chazeh.

It follows that everything above it does not work with the judgment in it. However, it is not so from the Chazeh down, since the whole expansion is below its own discernment. This is why the judgment in it is felt, and this is why Israel were cautious on Passover night to eat Matzoh and not leavened bread.

There is a merit to the Matzoh which is not in the leavened bread, and a merit to the leavened bread which is not in the Matzoh. The merit in the Matzoh is that they are complete Mochin, Gar de Hochma, which are still considered “the two great Lights.” However, they are in the form of Achoraim, since they cannot shine because of the lack of Hassadim.

And there is a merit to the leavened bread: although it is only Vak, it is already clothed in Hassadim. At the Temple, where there was Mochin de Hochma, they were also in the form of from the Chazeh upwards, considered a Matzoh. This is why it is said, “for ye shall make no leaven, nor any honey, smoke as an offering.”

The Matter of Prevention and Delays

I heard on Passover 7, April 20, 1949, Tel Aviv

All the preventions and delays that appear before our eyes are but a form of nearing—the Creator wants to bring us closer. And all these preventions bring us only nearing, since without them we would have no possibility of coming closer to Him. This is so because, by nature, there is no greater distance, as we are made of pure matter, and the Creator is higher than high. And only when one begins to approach does one begin to feel the distance between us. And any prevention that one overcomes brings the way closer for that person.

(This is so because one grows accustomed to moving on a line of growing farther. Hence, whenever one feels that one is distant, it does not induce any change in the process, since he knows in advance that he is moving on a line of growing farther. It is so because this is the truth: there are not enough words to describe the distance between us and the Creator. Hence, every time one feels that distance to a greater extent than one thought, it causes him no contention.)

Why Do We Say L’chaim

I heard during a Shabbat meal, Parashat Acharei-Kedoshim, Omer Count 23, May 7, 1949

He said about saying L’Chaim (to life—cheers (when toasting a drink)) when drinking wine, that it is as our sages said, “Wine and life according to the sages and their disciples.” This is perplexing: why specifically according to our sages? Why not according to the uneducated?

The thing is that saying L’Chaim implies Higher Life. When we drink wine, we should remember that wine implies “the wine of Torah,” a reminder that we should extend the Light of Torah, called “life.” The corporeal life, however, is called by our sages, “The wicked, in their lives, are called ‘dead.’”

Hence, it is specifically our sages who can say, “wine and life.” This means that only they are qualified to extend spiritual life. Uneducated people, however, have no tools for it, with which to extend. (And perhaps, “according to our sages” means according to the view of our sages. This means that life, what they call “life,” refers to spiritual life.)

Concealment

I heard

Concerning the concealment, which is a correction, had it not been for that, man would have been unable to attain any perfection, since he would not be worthy of attaining the importance of the matter. However, when there is concealment, the thing becomes important to him. Even though one cannot appreciate the importance as it truly is, the concealment grants it merit. This is because to the extent that one senses the concealment, so a bedding of importance is made within him.

It is like rungs. He climbs rung-by-rung until he comes to his designated place. This means that he achieves a certain measure of importance with which he can at least endure, though His true importance and sublimity are immeasurable, but nonetheless a measure that will suffice him to persist.

However, concealment in itself is not considered concealment. Concealment is measured by the demand. The greater the demand for something, the more the concealment is evident. And now we can understand the meaning of “the whole earth is full of His glory.” Although we believe it, the concealment still fills the whole earth.

It is written about the future: “For I, … will be unto her a wall of fire round about, and I will be the glory in the midst of her.” Fire means concealment. But still, glory is in the midst of her, meaning that then the glory will be revealed. This is because then the demand will be so great, even though there will be concealment then, too. And the difference is that at this time there is concealment, but no demand. Hence, this is considered “exile.” Then, however, although there will be concealment, there will also be demand, and this is what is important—only the demand.

And If the Way Be Too Long for Thee

I heard during a Shevat meal, Parashat Behar-Bechukotai, Iyar 22, May 21, 1949

“And if the way be too far for thee, so that thou art not able to carry it.”

He interpreted, why is the way so far? Because “thou art not able to carry it.” This is because he cannot carry the burden of Torah and Mitzvot, and hence he regards the way as far. The counsel for it, as the verse says, “bind up the money in thy hand.” Kesef (money) is Kisufin (longing), that he will draw longing in the work. Thus, through the desire, the craving for the Creator, he will be able to carry the burden of Torah and Mitzvot. Kesef also concerns shame. This is because one is created for the goal of glorifying heaven, as it is written, “Blessed is… who created us in His honor.”

In general, Torah and Mitzvot are things that one does in order to be favored by Him. This is because it is the slave’s nature to want to be liked by his master, since then his master’s heart is for him. So it is here: the many actions and meticulousness that one becomes proficient in are but a means by which to be favored in His eyes, and then he will have the desired goal of Him.

And a person observes Torah and Mitzvot to be favored in the eyes of people. And he turns the needs of heaven into a means. Meaning, through them he will obtain favor in the eyes of people. And as long as one has not been awarded the Torah Lishma (for Her Name), he works for people.

And although one has no other choice but to work for people, he should still be ashamed of such servitude. Then, through this Kesef, he will be awarded the Kesef of Kedusha (Sanctity), meaning to want Kedusha.

“And bind up the money in thy hand.” This means that even though the craving is not up to man, if he has no desire for it, he cannot do a thing. Nevertheless, he should show the desire for the Kisufin, the desire to want (and perhaps VeTzarta (bind) comes from the word Ratzita (wanted)). One needs to show a desire for it, to show the desire and the craving to want the Creator, meaning to want to increase the glory of heaven, to bestow contentment upon Him, to be favored by Him.

There is a discernment of Zahav (gold), and there is a discernment of Kesef (silver/money). Kesef means having Kisufin (longing) in general; and Zahav (gold, made of the words “give this”) means that he wants only one thing, and all the longing and the craving that he had for several things are cancelled in this desire. And he says “give this” only, meaning he does not want anything except to raise Divinity from the dust. This is all that he wants.

It follows that even though one sees that he has not the proper desire, he should still see and exert in deeds and thoughts to obtain the desire. And this is called “And bind up the money in thy hand.” One should not think that if it is in the hands of man, it is a small thing. Rather, “for oxen (with grace), or for sheep,” etc., for only by this will he be rewarded with the most sublime Lights.

When Drinking Brandy after the Havdala

I heard after Yom Kippur, September 21, 1950

“And he would make a good day when he came out of holiness.” Holiness is considered wisdom, and the left line, where there is fear of the Dinim (judgments). Hence, there is no place for a good day there. But rather, “when he came out of holiness,” called “wisdom” and “left line,” he would make a good day, considered Light of Hassadim.

Atonements

I heard

“Atonement of sins” is done through manifestation of the Light of Hochma (wisdom). The confession is the drawing of Hochma. The more one confesses, the more the Hochma appears on him. It is said about that: “and in that time, … the iniquity of Jacob shall be sought for, and there shall be none.” This is because for all the sin, when it is forgiven, it is not forgiven until Hochma is extended upon it. This is why they were looking for iniquities, to draw upon him the Light of Wisdom.

“The embrace of the left” means the extension of the left line. On each of the ten penitential days, one discernment of the ten Sefirot of Mochin de Hochma, called “left line,” is extended. And on Yom Kippur (Day of Atonement) is the Zivug (coupling).

The embrace of the right is the drawing of Hochma below the Chazeh (chest), the place of the manifestation, where it is already sweetened in Hassadim (mercy). It is primarily considered extending of Hassadim. The building of the Nukva itself continues until the eighth day of Sukkot, and on the eighth day is the Zivug.

Three Partners in Man

I heard during a meal celebrating the completion of Part Nine of The Zohar, Iyar 3, May 9, 1951

Concerning the three partners in man: the Creator, father, and mother.

And he said that there is a fourth partner: the earth. If one does not take nourishment from the earth, one cannot persist. Earth is considered Malchut, which is generally considered having four discernments, called HB TM. And the nourishment one takes off the earth is the scrutinies, whereby the nourishment, the food, is separated from the Klipa (shell).

There are two discernments in Malchut: 1) Kedusha (Sanctity); 2) The Evil Lilith. Hence, when a person eats and makes the first and last blessings, the food is thus brought out of the dominion of the Sitra Achra. And since the food becomes blood, and blood is considered Nefesh, his Nefesh is now secular, and not of the Sitra Achra.

However, when one eats of a Mitzva meal, when the food is considered Kedusha, if he eats it with intention, the food becomes blood, and the blood becomes Nefesh. And then he comes to a state of Nefesh de Kedusha. This is why the evil inclination always comes to a person and makes him understand that it is not worthwhile to eat at a Mitzva meal for several reasons. Its primary intention is to not eat at a Mitzva meal for the above reason, since it is a part of Kedusha.

Three Lines

I heard on Passover Inter 2, Omer Count 2, April 23, 1951

There is the matter of the three lines, and the matter of Israel holding to the body of the King. There is the matter of the exile in Egypt, when the people of Israel had to descend to Egypt, and the matter of the exodus from Egypt. And there is the matter of “he who is about to sanctify a woman will bring along an uneducated man.” And there is the matter of Abraham’s question: “How shall I know that I will inherit it?” and the Creator’s reply: “Know of a surety that your seed will be a stranger in a land that is not theirs, and they shall afflict them four hundred years, and afterward shall they come out with great substance.” There is the matter of Gar, the matter of Vak, and the matter of Vak de Gar.

The Thought of Creation was to delight His creatures, and the Tzimtzum (restriction) and the Masach (screen) were only to avoid the bread of shame. What extended from that is the place of work, and from that extended the three lines. The first line is considered right, regarded as Vak without a Rosh (head), considered “faith.” The second line is considered left, attainment. And then they are in dispute, since faith contradicts attainment, and attainment contradicts faith.

Then there is the discernment of the middle line, considered Vak de Gar, or Hochma and Hassadim, or the right and left lines, integrated in one another. This means that he receives attainment to the extent that he has faith. Thus, to the extent that he has faith, he receives the same measure of attainment. And where he has no faith, he does not draw attainment to complement it, but always stands and weighs the lines, so one will not overpower the other.

And Gar (that appears before him) is called “attainment without faith.” And this is called “the work of the gentiles.” And the work of Israel is considered faith, where attainment is included. This is called “the King’s body,” meaning faith and attainment.

Abraham is called “the patriarch of faith,” meaning Hassadim. Then he will know that anyone who wants to come near Him, must first assume the discernment of “right,” meaning faith.

But faith contradicts attainment. Thus, how can they draw attainment when they haven’t the tools for it? This is why He told him that “your seed will be a stranger in a land that is not theirs.” And this is the meaning of “mingled themselves with the nations, and learned their works,” that is, that they were dominated by the nations, that they, too, were under their dominion, and would draw Gar de Hochma.

And this is the meaning of the exile in Egypt, that Israel, too, extended Gar de Hochma. And this is their exile, when a discernment of darkness was extended.

The exodus from Egypt was through the plague of the firstborn. The firstborn means Gar de Hochma, that the Lord struck the firstborn of Egypt. This is the meaning of the Passover blood, and the circumcision blood, and this is what is written in The Zohar (Amor, 43): “When the Creator was slaying the firstborn of Egypt, at that time Israel went into the covenant of the holy sign, they were circumcised and bonded in the assembly of Israel.”

The left line is called “foreskin,” as it blocks the Lights. Hence, when He killed the firstborn, meaning cancelled the Gar, Israel below were circumcised, meaning cut off their foreskins. This is called Dinim de Dechura (male judgments), which block the Lights. Thus, through circumcision with a chisel, which is iron, called Dinim de Nukva (female judgments), the Dinim de Dechura are canceled. And then Vak de Hochma extends to them.

This means that in the beginning, there must be drawing of perfection, meaning Gar de Hochma. It is impossible to draw half a degree. And this must be specifically through the Egyptians, and this is called “exile,” when the Jews, too, must be under their rule. Afterwards, through the exodus from Egypt, meaning correction of the Masach de Hirik, they exit their rule, meaning the Egyptians themselves shout, “Rise up, get you forth.”

And this is, “Me and not a messenger.” “Me” means Malchut, the lock, which cancels the Gar, by which there is the mingling of the left in the right and the right in the left.

And this is “He who wishes to sanctify a woman,” meaning Hochma, called “left.” “Will bring an uneducated man with him,” because he is in a state of “right,” which is faith. But he wants attainment. Thus, specifically through the uneducated man can he draw Hochma, since he has repentance, but for attainment, not for faith.

“I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with flowing myrrh, upon the handles of the bar.” Myrrh means “yet shall not thy Teacher hide Himself any more, but thine eyes shall see thy Teacher.” And “my hands” means attainment. And “fingers” mean seeing, as in, “each one pointing with his finger, saying, ‘this is our God.’” “On the bar” refers to the lock.

In the Zohar, Amor

I heard on Passover Inter 2, April 23, 1951, Tel-Aviv

In The Zohar (Amor, 43): “Rabbi Hiyah opened, ‘I sleep, but my heart waketh,’ etc.. The assembly of Israel said: ‘I sleep in the exile in Egypt, where my children were in harsh enslavement, and my heart is awake to guard them from perishing in the exile. Hark! my beloved knocketh,’ this is the Creator, who said, ‘and I shall remember my covenant.’”

We must understand the issue of sleep. When Israel were in Egypt, they were under their dominion, and they, too, extended Gar de Hochma. And since Hochma does not shine without Hassadim, it is called “sleep.” And this is called “the harsh enslavement in Egypt,” meaning hard work, called Dinim de Dechura.

“And in all manner of service in the field,” which is considered Dinim de Nukva.

“But my heart waketh” means that even though she is asleep from the perspective of the left line, at which time Malchut is considered “the two great Lights,” at that time Malchut is called “the fourth leg.” She is regarded as Tifferet, above the Chazeh. “But my heart waketh” means that the lock-point is already there, which causes the determining of the middle line, the return to the point that is considered Panim, by which they will not perish in exile.

This is the meaning of “Open for Me an opening like the point of a needle.” This means that ZA tells Malchut to draw Hochma. And even though Hochma cannot shine without Hassadim, for which it is only called “like the point of a needle,” “and I will open for you the Higher Gates.” That is, afterwards he will give her the Hassadim, and thus she will be given abundance. However, if she does not draw Hochma, meaning there will be no drawing of Hochma but of Hesed, this is called “Open to me, my sister.” Thus, from the perspective of Hochma, Malchut is called “sister.”

Honor

I heard on Nisan 25, May 1, 1951

Honor is something that stops the body, and to that extent, it harms the soul. Hence, all the righteous that became famous and respected, it was a punishment. But the great righteous, when the Creator does not want them to lose by being famous as righteous, the Creator guards them from being honored, so as to not harm their souls.

Hence, to the extent that they are honored on the one hand, on the other hand they are disputed. These righteous are degraded with all kinds of degradations. To give an equal weight to the honor given to a righteous, the other side gives disgraces to that very measure.

Moses and Solomon

I heard on Iyar 3, May 10, 1951

Moses and Solomon are considered Panim (anterior, face) and Achoraim (posterior). It is written about Moses: “and thou shalt see My back.” Solomon, however, is considered Panim. And only Solomon used the Achoraim of Moses, which is why the letters of Shlomo (Solomon) are the same letters as in LeMoshe (to Moses).

The Discernment of the Messiah

I heard

There is a discernment of the Messiah Son of Josef, and the Messiah Son of David, and both must unite. And then there will be true wholeness in them.

The Difference between Faith and Mind

I heard on Shevat 15, February 14, 1949

The difference between faith and the mind. There is an advantage to faith because it affects the body more than the mind, as it is closer to the body. Faith is considered Malchut, and the body is related to Malchut; hence it affects it.

The mind, however, is attributed to the Upper Nine, and hence cannot effectively influence the body. Yet, there is an advantage to the mind, as it is considered spiritual compared to faith, which is attributed to the body.

There is a rule in spirituality: “there is no absence in spirituality,” and “each coin is accumulated to a great amount.” But faith is considered corporeality, which is considered separation. There is no adding in corporeality, and what is gone, is gone. What happened in the past does not join the present and the future.

Hence, although faith in something affects him during the act one hundred percent more than the effect of the mind, it only works for a time. The mind, however, although it is effective by only one percent, still, that percent remains constant and existing. Hence, after one hundred times, it is added to the amount that faith could affect in a single time. When he works with faith one hundred times, he will remain in the same state. But with the mind, it will remain perpetually existing in him.

It is as we study something with the intellect. Although we forget, the records remain in the brain. This means that the more one learns knowledge, accordingly is one’s evolution of the brain. With corporeal things, however, extended over time and place, a place in the east will never come to the west, or the past hour into the present hour. But in spirituality, everything can be at one time.

The Uneducated, the Fear of Shabbat Is upon Him

I heard

Our sages said, “An uneducated man, the fear of Shabbat is upon him.” A wise disciple is considered Shabbat, and Shabbat is considered Gmar Tikkun (the end of correction). Thus, as in Gmar Tikkun, the Kelim (vessels) will be corrected and fit to dress the Upper Light. Also, Shabbat is considered “end.” This means that the Upper Light can appear and clothe in the lower ones, but this is only considered an awakening from below.

Make Your Shabbat a Weekday, and Do Not Need People

I heard

On Shabbat, it is forbidden to do works, meaning an awakening from below. And a wise disciple, one who has been rewarded with being the disciple of the Creator, called “Wise,” is also considered an awakening from Above, meaning by revealing the secrets of the Torah.

Therefore, when an awakening from Above comes, that, too, is called “Shabbat.” At that time, the uneducated, meaning the body, has fear, and then there is no room for work in any case.

Choosing Labor

I heard

The issue of the lower Hey in the Eynaim (eyes) means that there was a Masach (screen) and a cover over the eyes. The eyes mean guidance, when one sees hidden guidance.

A trial means that a person cannot decide either way. It is when one cannot determine the Creator’s will, and the will of his teacher. Although one can work devotedly, one is unable to determine if this devoted work is appropriate or not, that this hard work would be against his teacher’s view, and the view of the Creator.

To determine, one chooses that which adds more labor. This means that one should act according to one’s teacher. Only labor is for man to do, and nothing else. Hence, there is no place for doubt in one’s words and actions. Instead, one should always increase labor.

All the Work Is Only Where There Are Two Ways

I heard after Shabbat Beshalach, Shevat 14, January 25, 1948

All the work is only where there are two ways, as we have found, “and he shall live in them, and he shall not die in them.” And the meaning of “shall be killed but shall not breach” applies only to three Mitzvot. And yet, we also find that the first Hassadim gave their lives on actions.

But in truth, this is the whole work. When one should keep the Torah, this is the time of the heavy load. And when the Torah keeps the person, it is not at all difficult, by way of “one’s soul shall teach one.” And this is considered that the Torah keeps a person.

The Act Affects the Thought

I heard on Tishrei 27

Understand the reason for the sharpness, the excitement, and the shrewdness, when all the organs work in coordination at full speed, when one thinks of corporeal possessions. But with matters concerning the soul, the person, the body, and all the senses work heavily with any thing that concerns the needs of the soul.

The thing is that man’s mind and thought are but projections of man’s actions. They are reflected as if in a mirror. Hence, if most of one’s actions are of corporeal needs, it is reflected in the mirror of the mind. This means that they are sufficiently perceived in the mind, and then one can use the mind for whatever one wishes, as the mind receives its sustenance from corporeal things.

Thus, the mind serves that place from which it receives sustenance. And because there are not many Reshimot (records) in the brain to suffice for reception of sustenance and impression, the mind is therefore unwilling to serve it for the needs of the soul.

For this reason one must prevail and do many things, until they are recorded in the mind. And then the knowledge will certainly increase, and the mind will serve him with shrewdness and speed, even more than for corporeal needs, since the mind is a close dressing for the soul.

Every Act Leaves an Imprint

I heard during a meal, Passover 1, April 15, 1949

He asked if the redemption of our land from the oppressors is affecting us. We have been rewarded with liberation from the burden of the nations, and have become like all the nations, where one is not enslaved to another. And if that freedom has acted upon us so that we would have some sensation of the servitude of the Creator, and he said that we should not think that it does not affect us, that no change appears in this servitude from that freedom.

This is impossible, since the Creator does not act in vain. Rather, everything He does affects us, for better or for worse. This means that additional power is extended to us from every act that He performs, positive or negative, Light or dark. From this act we can also come to ascend, since there is not always permission and strength in spirituality, as we must continue under this force.

Hence, one cannot say that the freedom one has achieved induced no change in him. Yet, if we do not feel any change for the better, then we must say that this is a change for the worse, even though we do not feel.

And he explained it after the good day, after the Havdala (end of holiday blessing). It is like a meal of Shabbat or a good day, where the corporeal pleasures awaken spiritual pleasures by way of root and branch. It is a kind of “next world.” And certainly, tasting from the next world requires great preparations during the six days of action. To the extent that one has prepared, so is one’s sensation.

But without any proper preparation to extend the spiritual taste of Shabbat, it is to the contrary: he grows worse due to the corporeal pleasures. This is so because after corporeal meals one is only drawn to sleep, and nothing more, since after eating comes sleep. Thus, his eating brought him lower.

But it requires great exertions to come to spirituality through corporeal pleasures, since this was the King’s will. Although they are in contrast, as spirituality is positioned under the line of bestowal, and corporeality under reception, and since this was the King’s will, hence spirituality is attracted to corporeal pleasures, placed under His Mitzvot, which are the pleasures of Shabbat and a good day.

We should also see that even with this freedom that we have been granted, we need great preparation and intention, to extend the spiritual freedom, called “freedom from the angel of death.” Then we would be rewarded with “the whole earth is full of His glory,” called Mochin de AVI. This means that we would not see a time or a place where the Creator could not be dressed, that we would not be able to say that “He cannot be dressed” at that time or at that place, but rather, “the whole earth is full of His glory.”

But before that, there is a difference “between Light and darkness, and between Israel and the nations”: in the lit place the Creator is present, and it is not so in a place of darkness.

Also, in Israel, there is a place for the Godly Light of Israel to be. This is not so in the nations of the world: the Creator does not dress in them. “And between the seventh day and the six days of action.” Yet, when we are awarded Mochin de AVI, we are rewarded with “the whole earth is full of His glory.” At that time there is no difference between the times, and His Light is present at all the places and at all the times.

And this is the meaning of Passover, when Israel were awarded freedom, meaning Mochin de AVI, considered “the whole earth is full of His glory.” Naturally, there is no place for the evil inclination since it is not distanced by its actions from the work of God. Quite the contrary, we see how it has brought man to His work, although it was only by way of an awakening from Above.

This is why they said that the Holy Divinity says, “I saw the image of a drop of a red rose.” It means that he saw that there was a place that still needed correction, that He could not shine in this place. This is why they needed to count the seven weeks of the Omer count, to correct those places, so we would see that “the whole earth is full of His glory.”

It is similar to a king who has a tower filled with goodly matters, but no guests. Hence, He created the people, so they would come and receive His abundance.

But we do not see the tower filled with goodly matters. On the contrary: the whole world is filled with suffering. And the excuse is that “and royal wine in abundance,” that from Malchut’s perspective, there is no need for the wine, for the pleasures that are comparable to the wine.

Rather, the deficiency is only from the perspective of the Kelim (vessels), that we do not have the appropriate vessels to receive the abundance, as it is specifically in the vessels of bestowal that we can receive.

The measure of the greatness of the abundance is according to the value of the greatness of the Kelim. Hence, all the changes are only in the vessels, not in the Lights. This is what the text tells us: “vessels of gold—the vessels being diverse from one another—and royal wine in abundance,” as it was in the Thought of Creation, to do good to His creations, according to His ability.

The Time of Descent

I heard on Sivan 14, June, 1938

It is hard to depict the time of descent, when all the works and the efforts made from the beginning of the work until the time of descent are lost. To one who has never tasted the taste of servitude to God, it seems as though this is outside of him, meaning that this happens to those of high degrees. But ordinary people have no connection to serving God, only to crave the corporeal will to receive, present in the flow of the world, washing the whole world with this desire.

However, we must understand why they have come to such a state. After all, with or without one’s consent, there is no change in the Creator of heaven and earth; He behaves in the form of the Good who does good. Thus, what is the outcome of this state?

We should say that it comes to announce His greatness. One does not need to act as though one does not want Her. Rather, one should behave in the form of fearing the majesty, to know the merit and the distance between himself and the Creator. It is difficult to understand it with a superficial mind, or have any possibility of connection between Creator and creation.

And at the time of descent he feels that it is impossible that he will have connection or belonging to the Creator by way of Dvekut (adhesion). This is so because he feels that servitude is a foreign thing to the whole world.

In truth, this is actually so, but “In the place where you find His greatness, there you find His humbleness.” This means that it is a matter that is above nature, that the Creator gave this gift to creation, to allow them to be connected and adhered to Him.

Hence, when one becomes reconnected, he should always remember his time of descent so as to know and appreciate and value the time of Dvekut. So he will know that now he has salvation above the natural way.

The Lots

I heard in the year 1949, Tel-Aviv

The lots mean that they are both equal, and that it is impossible to examine which is more important with the intellect. This is why a lot is required. In The Zohar, Amor, it asks, “how can a goat for the Lord and a goat for Azazel be equal?”

The thing is that a goat for the Lord is considered “right,” and a goat for Azazel is considered “left,” where there is Gar de Hochma. It is said about that, “rewarded—good; not rewarded—bad.” This means that Malchut of the quality of Din (judgment) appeared. This is considered a lock and a blockage on the Lights. The lock is at the place of the Chazeh in each Partzuf, hence Hochma can shine up to the place of the lock, but stops at the place of the Chazeh, since any restriction affects only from itself downward and not upward.

And the goat for the Lord is integrated with the left of the goat for Azazel, meaning with the Hochma. However, it is not like the left of Azazel, where it is from Above downward. This is why the Light stops, since the lock takes effect, though only from below upward, at which time the lock is concealed and the key is revealed.

It follows that concerning Hochma, the goat for Azazel has Hochma from the Gar, whereas the goat for the Lord is considered Vak. However, Vak can shine, while Gar must be stopped, hence the goat for Azazel, so the devil will not complain.

He complains because his only wish is to extend Hochma, which belongs to Behina Dalet, since it is not completed by any other degree, as its source is Behina Dalet. Therefore, if it does not receive into its own degree, it is not completed.

This is why it always entices man to extend into Behina Dalet, and if man is unwilling, it has all kinds of ploys to force man to extend. Hence, when it is given a portion of the discernment of Hochma it does not complain about Israel, since it is afraid that the abundance that it already has would be stopped.

Yet, when it extends Gar de Hochma, at that time Israel extends the Vak de Hochma. This Light of Wisdom is called “the Light of absolution,” by which one is awarded repentance out of love, and sins become as virtues. This is the meaning of the goat for Azazel carrying the sins of the children of Israel upon it, meaning that all the sins of Israel have now become virtues.

There is the parable that The Zohar tells of a King’s fool. When he is given wine and told of everything that he had done, even the bad deeds that he did, he says about those deeds that they are good deeds, and that there is none other like him in the whole world. In other words, the devil is called “the fool.” When it is given wine, meaning wisdom, when it draws it, it is the Light of absolution, and thus all the sins become as virtues.

It follows that it says about all the bad deeds that they are good, since the sins have become as virtues. And since the devil wishes to be given its share, it does not complain about Israel.

This is the meaning of the complaints that were in Egypt: it asked, “How are those different from those? Either Israel die like the Egyptians, or Israel will return to Egypt.” The thing is that Egypt is the source for extension of wisdom, but there it is a wisdom in the form of Gar, and when Israel were in Egypt they were under their control.

One Wall Serves Both

The issue of the Achoraim (posterior) concerns primarily the absence of Light of Wisdom, which is the essence of the vitality, called “Direct Light.” And this Light was restricted so as to not come to disparity of form. This is why ZON have no Gar when they are not corrected, so the Sitra Achra would not draw.

Yet, since there is a lack of Gar, there is fear that the external ones will have a grip. This is because they enjoy wherever there is a deficiency in the Kedusha (Sanctity), since they come and ask the “where” question, and it is unrealistic to answer this question before there is Hochma (wisdom). Hence, there is a correction to ZON: they rise and become integrated in Bina, considered, “for he delights in mercy,” and rejects Hochma, while Bina herself has no need for Hochma, since she herself is essentially Hochma.

This is called following their Rav’s view in everything, that their whole foundation is their root, meaning their Rav’s view. And the question, “Where is His honor?” is irrelevant there.

And they are in Bina until they are corrected by raising MAN of efforts and labors, until they are purified from reception for themselves. Then they are qualified to receive Hochma, and only then are they permitted to disclose their own discernment, as they are deficient, since they do not have Hochma, and to accept the answer, to extend the Light of Hochma to shine in them by way of illumination of Hochma. In that state they are in their own authority, and not in the authority of Bina. This is because they have the Light of Wisdom, and Light clears and expels the external ones. And perhaps this is the meaning of, “Know what to answer an Epicurean.”

This is called “one wall,” meaning the Achoraim of Bina, which is enough for both, and which is a shield from the Sitra Achra. In other words, by relying oneself on the view of one’s Rav, by being one with one’s Rav, it means that the wall that his Rav has, being “delighting in mercy,” is sufficient for him, too. However, afterwards they are separated, when he extends illumination of Hochma and can be on his own by being able to answer all of the Sitra Achra’s questions.

The Complete Seven

Copied from the writings of my father, Lord and teacher

In the matter of the seven full ones of the Sanctification of the New Moon, it is customary to wait for seven full ones, and the end of Shabbat, too. It is not like the custom that if the end of Shabbat occurs in the middle of the seven days, we sanctify the moon, or when the seven days have been completed from the time to the time, they do not wait for the end of Shabbat. This is not so, as we should wait the full seven, and specifically on the end of Shabbat.

The thing is that the moon is considered Malchut, called “seventh,” which is “He is in me.” This means that when the Shabbat is filled by the six days of action, called “He,” the Shabbat says, “He is in me.” “He” is the sun, and “me” is the moon, which receives all of its light from the sun, and has nothing of its own.

However, there are two Behinot (discernments) in it, called “Shabbat” and “Month,” since Malchut itself is regarded as the four known discernments HB and TM. The first three Behinot (Hochma, Bina, and Tifferet) are the Shabbat. These are the three meals, called and implied in the Holy Torah in the three times “this day.” Indeed, the Behina Dalet in her is the end of Shabbat or month, and it is not included in the “this day,” as she is night, and not day.

And we could ask, “the first meal of Shabbat is night, too, so why does the holy Torah call it ‘this day’”? However, the eve of Shabbat is “And there shall be one day which shall be known as the Lord’s, neither day, nor night; but it shall come to pass that there shall be light at evening time.”

However, the night of the end of Shabbat is still dark, and not light. Hence, our sages instructed us in the oral Torah to set up a table on the end of Shabbat, too, so as to correct this darkness and night, too, which are still uncorrected. This is called “Melaveh Malkah” (Escorting the Queen), sustaining and complementing that Luz Bone, which is Behina Dalet, which does not receive anything from the three meals of Shabbat, as we’ve explained. Yet, this Behina Dalet is gradually completed by way of “the month, the day.” This is the meaning of the sanctification of the month, that Israel sanctify the times, meaning that residue of Israel that is not nourished by the meal of Shabbat.

Hence, even the greatest among the priests, of which there is none higher, is therefore warned to caution not to defile any dead from among his relatives. The writing warns him: “except for his kin, … for her may he defile himself.” From all the above, you can understand that any Higher Kedusha (Sanctity) comes from Shabbat. And since that Luz Bone, meaning Behina Dalet, called “his kin,” does not receive from the Shabbat meal, the great priest is not exempted from being defiled by it.

Indeed, the meaning of the correction in the sanctification of the month extends from the Shabbat and its illuminations. This is the meaning of “Moses was perplexed, until the Creator showed him the similitude of a coin of fire and told him, ‘Thus behold and sanctify.’” This means that Moses was very confused because he could not sanctify it, since the whole power of Moses is the Shabbat, since the Torah was given on Shabbat.

Hence, he could not find a correction to this residue in all the Lights of the Holy Torah, since this residue is not fed by all that. And this is why Moses was perplexed.

And what did the Creator do? He took it, and molded a shape within a shape within it, like a coin of fire, where the shape imprinted in its one side is not like the shape on the other side. This is reminiscent of our sages, who said about the coin of Abraham that an old man and an old woman were on its one side, representing Behina Bet, the quality of mercy, and a young man and a virgin on the other side, which are Behina Dalet, the harsh quality of judgment, from the words, “neither had any man known her.”

And these two forms collaborated in such a way that when the Creator wanted to extend a correction of the Lights of Shabbat there, through the work of the righteous, the Creator showed the righteous that shape that extended from the first three discernments of Malchut. We call it Behina Bet, and the righteous can sanctify it with the Lights of Shabbat. This is the meaning of…

Rewarded—I Will Hasten It

I heard in the year 1938

“Rewarded—I will hasten it,” meaning the path of Torah; “not rewarded—through suffering,” an evolutionary path that will finally lead everything to utter perfection. And concerning the path of Torah, that an ordinary person is given virtues by which he can make for himself vessels that are ready for it. And the vessels are made through the expansion of the Light and its departure.

A Kli (vessel) is specifically called “the will to receive.” This means that he is deficient of some thing. And “there is no Light without a Kli”; the Light must be caught in some Kli, so it would have a hold.

But an ordinary person cannot have desires for sublime things, since it is impossible to have a need before there is fulfillment, as it is written, “the expansion of the Light, etc..” For example, when a person has a thousand pounds, he is rich and content. However, if he subsequently earns more, up to five thousand pounds, and then loses until he is left with two thousand, he is then deficient. Now he has Kelim (vessels) for three thousand pounds, since he had already had it. Thus, he has actually been cancelled.

And there is a path of Torah for it. When one is accustomed to the path of Torah, to regret the scantiness of attainment, and every time he has some illuminations, and they are divided, they cause him to have more sorrow and more Kelim.

This is the meaning of every Kli needing Light, that it is not filled, that its Light is missing. Thus, every deficient place becomes a place for faith. Yet, were it filled, there would be no existence of a Kli, existence of a place for faith.

A Grip for the Externals

I heard in the year 1938

We should know that the Klipot can only get hold in a place of deficiency. But in a place where there is wholeness, they flee and cannot touch.

Now we can understand the issue of the breaking: it is written in several places that it concerns the separation of the Light of Wisdom from the Light of Mercy. In other words, since a Parsa (division/partition) was made between Atzilut and BYA, the Light of Wisdom can no longer come down. Only the Light of Hassadim, which previously contained Light of Wisdom, has now been separated from the Light of Wisdom and came down. Thus, they still have the powers they had had before, and this is called “lowering Kedusha (Sanctity) into the Klipa (shell).”

Book, Author, Story

I heard in the year 1938

Book, author, story. A book is considered prior to creation. An author is the owner of the book. An author is the unification of the author and the book, which should assume the form of a story, that is, the Torah along with the Giver of the Torah.

Freedom

I heard in the year 1938

Harut (engraved), do not pronounce it Harut but Herut (freedom). This means that it is written, “write them upon the table of thy heart.” Writing is with ink, which is considered darkness. And each time a person writes, it means that one makes decisions about how to behave, and then reverts to his evil ways, since the writing has been erased. Thus, one should constantly write, but it must be in the form of Harut, so it will be Harut in his heart so he cannot erase.

And then he is immediately awarded Herut. Thus, the Kli for Herut is the extent to which it is written in his heart. To the extent of the engraving, so is the salvation. This is because the essence of the Kli is the hollow, as it is written, “my heart is slain[23] within me.” And then he is awarded freedom from the angel of death, since the lowliness is the SAM itself, and he must know it to the fullest, and overcome it until the Creator helps him.

To Every Man Of Israel

I heard Inter 3

Every man of Israel has an internal point in the heart, which is considered simple faith. This is an inheritance from our fathers, who stood at Mount Sinai. However, it is covered by many Klipot (shells), which are all kinds of dresses of Lo Lishma (not for Her Name), and the shells should be removed. Then his basis will be called “faith alone,” without any support and outside help.

The Purification of the Masach

I heard in Tiberias, Kislev 1, Shabbat

The Hizdakchut (purification) of the Masach (screen), which occurs in the Partzuf, causes the departure of the Light, too. And the reason is that after the Tzimtzum (restriction), the Light is captured only in the Kli of the Masach, the rejecting force. And this is the essence of the Kli.

And when that Kli leaves, the Light leaves, too. This means that a Kli is considered faith above reason. And then the Light appears. And when the Light appears, its nature is to purify the Kli, to cancel the Kli of faith. Because this is so, meaning that it comes into a form of knowing in him, the Light immediately leaves him. Thus, he should see to increasing the Kli of faith, meaning the Masach over the knowing, and then the abundance will not stop from him.

And this is the meaning of each Kli being deficient of Light, that it is not filled by the Light that it lacks. It follows that every place of dearth becomes a place for faith. Were it filled, there would be no possibility for a Kli, a place for faith.

Spirituality and Corporeality

I heard on Hanukah 1, December 18, 1938

Why do we see that there are many people who work so diligently for corporeality, even in life-threatening places, but in spirituality, each and every one examines one’s soul very carefully? Moreover, one can exert in corporeality even when one is not given a great reward for one’s work. But in spirituality, one cannot agree to work unless one knows for certain that he will receive a good reward for his work.

The thing is that it is known that the body has no value. After all, everyone sees that it is passing and leaves without a trace, so it is easy to abandon it, as it is worthless anyway.

However, in spirituality there is a discernment of Klipot (shells), which guard the body and sustain it. This is why it is hard to let go of it. This is why we see that it is easier for secular people to abandon their body, that they do not find heaviness in their body.

But this is not so in spirituality; it is the Achoraim (posterior) of Kedusha (Sanctity), called “devotion.” It is specifically through that that one is awarded the Light. And before one is completely devoted, one cannot achieve any degree.

In the Sweat of Thy Face Shalt Thou Eat Bread

I heard

Diminishing the Light is its correction. This means that nothing is achieved without effort. And because it is impossible to achieve the complete Light in utter clarity, the advice is to diminish the Light. In this way it is possible to attain it with the little effort that the lower one can give.

This is similar to one who wishes to move a large building; of course this is impossible. So what does he do? He takes the building apart into small bricks, and he can move each piece. So it is here: through diminishing the Light, one can make a little effort.

Man’s Pride Shall Bring Him Low

I heard on Sukkot Inter 2, October 12, 1938

“Man’s pride shall bring him low.” It is known that a man is born in utter lowness. However, if the low one knows one’s place, one does not suffer for being low, as this is one’s place. The legs, for example, are not at all degraded because they are always walking in the litter, and must carry the full weight of the body, whereas the head is always above. This is so because they know their place; hence, the legs are not at all degraded, and do not suffer for being in a low degree.

Yet, if they had wanted to be above, but were forced to be below, they would feel the suffering. And this is the meaning of “Man’s pride shall bring him low.” If one had wanted to remain in one’s lowliness, no lowliness would have been felt, no suffering for being “a wild ass’s colt is born a man.” But when they want to be proud they feel the lowliness, and then they suffer.

Suffering and lowliness go hand in hand. If one feels no suffering, it is considered that one has no lowliness. It is precisely according to the measure of one’s pride, or that he wants to have but doesn’t. Thus, he feels lowliness. And this lowliness later becomes a vessel for pride, as it is written, “The Lord reigneth; He is clothed in pride.” If you cleave to the Creator, you have a clothing of pride, as it is written, “Pride and glory are to the Creator.” Those who cleave to the Creator have great pride. And to the extent that he feels the lowliness, and according to the measure of one’s suffering, so one is rewarded with the clothing of the Creator.

The Purpose of the Work

I heard in the year 1938

During the preparation period, the whole work is in the no’s, that is, in the no, as it is written, “and they shall be afflicted in a land that is not.” However, with matters of the tongue, which is considered “me,” one must first be awarded the discernment of love.

Yet, during the preparation, there is only work in the form of no’s, by way of “thou shalt not have,” and by the profusion of no’s we come to the point of God[24] of Hesed (mercy). But prior to that, there are many no’s, which is another God, many no’s. This is so because from Lo Lishma one comes to Lishma.

And since the Sitra Achra provides support, hence, even afterwards, when we work and extend Kedusha (Sanctity), still, when she takes the support, we fall from the degree, and then she takes all the abundance that they extended. Thus, the Sitra Achra has the power to dominate a person, so one is compelled to fulfill her wish. And he has no other counsel but to raise himself to a higher degree.

Then the sequence begins anew, as before, with the forty-nine gates of impurity. This means that one walks in the degrees of Kedusha until the forty-nine gates. But there she has control to take all the vitality and bounty, until a person falls each time into a higher gate of impurity, since “God hath made even the one opposite the other.”

And when one comes into the 49^th gate, one can no longer raise oneself, until the Creator comes and redeems him. And then “He hath swallowed down riches, and he shall vomit them up again; God shall cast them out of his belly.” This means that now one takes all the bounty and vitality that the Klipa (shell) was taking from all of the forty-nine gates of Kedusha. This is the meaning of “the looting of the sea.”

Yet, it is impossible to be redeemed before the exile is felt. And when one walks on the forty-nine, one feels the exile, and the Creator redeems on the 50^th gate. And the only difference between Galut (exile) and Ge’ula (redemption) is in the Aleph, which Is Alupho Shel Olam (Champion of the world). Hence, if one does not properly attain the exile, too, he is deficient in the degree.

Wisdom Crieth Aloud in the Streets

I heard in the year 1938

“Wisdom crieth aloud in the streets, she uttereth her voice in the broad places. Whoso is thoughtless, let him turn in hither; as for him that lacketh understanding, she saith to him.” This means that when one is awarded adhesion with the Creator, the Holy Shechina (Divinity) tells him that the fact that he first had to be a fool was not because he really is so. The reason was that he was heartless. This is why we say, “And all believe that He is a God of faith.”

This means that later, when we are rewarded with true Dvekut (adhesion), it is not considered being a fool, that I should say that it is above reason. Moreover, one must work and believe that one’s work is above reason even though one’s senses tell him that his work is within reason. It is to the contrary: he previously saw that the reason did not obligate the servitude, and then he had to work above reason and say that there is real reason in it. This means that he believes that the servitude is the actual reality.

And afterwards it is the opposite: his whole work compels him, his reason. In other words, the Dvekut impels him to work. However, he believes that everything he sees within reason is all above reason. And this was not so before, when everything that is in the form of above reason is within reason.

Faith and Pleasure

I heard in the year 1938

One will never ask about pleasure, “What is the purpose of this pleasure?” If even the smallest thought about its purpose appears in one’s mind, it is a sign that this is not a true pleasure. This is because pleasure fills all the empty places, and then of course there is no vacant place in the mind to ask about its purpose. And if one does ask about its purpose, it is a sign that the pleasure is incomplete, since it has not filled all the places.

And so it is with faith. Faith should fill all the places of knowing. Hence, we should picture what it would be like, had we had knowledge, and to that very extent there should be faith.

Receiving in order to Bestow

I heard on Shabbat, Tevet 13

The people of the world walk on two feet, called “pleasure and pain.” They always chase after the place of pleasure, and always flee the place of suffering. Hence, when one is rewarded with tasting the flavor of Torah and Mitzvot, as it is written, “taste and see that the Lord is good,” then he is chasing the servitude of the Creator. The result of that is that one is always awarded degrees of Torah and Mitzvot, as it is written, “and in His law doth he meditate day and night.”

But how can one restrict one’s mind to one thing? Rather, love and pleasure always tie one’s thoughts so that one’s mind and body are attached to the love and the pleasure, as we see with corporeal love. This is so precisely when one has already been awarded the expansion of the mind, which yields love. And this discernment is called “within reason.” But one should always remember to work by way of above reason, since this is called “faith and bestowal.”

This is not so within reason. At that time, all the organs agree with one’s work because they, too, receive delight and pleasure, and this is why it is called “within reason.”

At such a time one is in a difficult position: it is forbidden to spoil the discernment, as it is a Godly illumination within him, as this is abundance from Above. Instead, one should correct both, meaning the faith and the reason.

And then he needs to arrange it so that everything he has achieved so far, meaning the Torah that he has now achieved and the bounty that he now has, what has this got to do with this? This is only because he had had prior preparation, by assuming the above reason.

This means that through engagement in Dvekut (adhesion), he attached himself at the root, and has thus been awarded reason. This means that the reason he has obtained by way of faith was a true revelation. It follows that he appreciates primarily the above reason, and he also appreciates the reason, that he has now been rewarded with the revelation of His names to extend abundance.

This is why he should now strengthen further through reason, and assume the greatest above reason, as Dvekut in the root occurs primarily through faith, and this is his whole purpose. And this is called “reception,” the reason he extended in order to bestow, by which he can assume faith above reason in the greatest measure, in quantity and quality.

Labor

I heard

The efforts that one makes are but preparations for achieving devotion. Hence, one should grow accustomed in devotion, since no degree can be achieved without devotion, as this is the only tool that qualifies one to be rewarded with all the degrees.

Three Conditions in Prayer

I heard

There are three conditions in prayer:

Believing that He can save him, although he has the worst conditions of all his contemporaries, still, “Is the Lord’s hand waxed short” from saving him? If not, then “the Landlord cannot save His vessels.”
He no longer has any counsel, that he has already done all that he could, but saw no cure to his plight.
If He does not help him, he will be better off dead than alive. Prayer is the lost[25] in the heart. The more he is lost, so is the measure of his prayer. Clearly, one who lacks luxuries is not like one who has been sentenced to death, and only the execution is missing, and he is already tied with iron chains, and he stands and begs for his life. He will certainly not rest or sleep or be distracted for even a moment from praying for his life.
A Handsome Flaw in You

I heard

It the Talmud: “He who had said to her, to his wife, ‘until you see a handsome flaw in you.’ Rabbi Ishmael, son of Rabbi Yosi said that the Creator says that she cannot cleave to him, until you see a handsome flaw in you” (Nedarim 66b). The first interpretation of the Tosfot means that she is forbidden to enjoy until she can find a handsome thing.

This means that if one can say that he, too, has nice things with which he had helped the Creator, so they can cleave to one another, so why has He not helped another? This must be since he has good things in him, that he has good faith or good qualities, since he has a good heart, that he can pray.

And this is the meaning of his commentary: “He said unto them, ‘perhaps like a handsome woman?’” This means that there is an external mind, better than all his contemporaries. Or “perhaps her hair is handsome?” This means that he is as meticulous with himself as a hair’s breadth. Or “perhaps her eyes are fair?” This means that he has more grace of holiness than all the people of his generation. Or “perhaps his ears are handsome?” This means that he cannot hear any slander.

As though Standing before a King

I heard on Elul 1, August 28, 1938

One who is sitting at one’s home is not like one who is standing before a King. This means that faith should be that he will feel as though he is standing before the King all day long. Then his love and fear will certainly be complete. And as long as he has not achieved this kind of faith, he should not rest, “for that is our lives, and the length of our days,” and we will accept no recompense.

And the lack of faith should be woven in his limbs until the habit becomes a second nature, to the extent that “when I remember Him, He does not let me sleep.” But all the corporeal matters quench this desire, since he sees that anything that gives him pleasure, the pleasure cancels the deficiency and the pain.

However, one must want no consolation, and should be careful with any corporeal thing that one receives, so it will not quench his desire. This is done by regretting that by this pleasure, the sparks and powers of the vessels of Kedusha (Sanctity) are missing in him, meaning desires for Kedusha. And through the sorrow, he can keep from losing the vessels of Kedusha.

Embrace of the Right, Embrace of the Left

I heard on Kislev 8, November 28, 1941

There is the embrace of the right and there is the embrace of the left. And both have to be eternal. This means that when one is in the state of “right,” one should think that there is no such discernment as “left” in the world. And also, when one is in the left, he should think that there is no such discernment as “right” in the world.

“Right” means private Providence, and “left” means Guidance of reward and punishment. And although there is reason, which says that there is no such thing as right and left together, he needs to work above reason, meaning that reason will not stop him.

The most important is the above reason. This means that one’s whole work is measured by his work above reason. And although he later comes into within, it is nothing, since his basis is the above reason, and so he always sucks from his root.

However, if, when he comes into within reason, he wants specifically to be fed within reason, at that time the Light immediately leaves. And if he wants to extend, he must begin with above reason, as this is his whole root. And afterwards he comes to the reason of Kedusha (Sanctity).

Acknowledging the Desire

I heard

The basic, primary principle is to increase the need, for that is the basis upon which the whole structure is built. And the strength of the building is measured by the strength of its foundation.

Many things compel one to labor, but they do not aim at the cause. Therefore the foundation impairs the whole of the building. Although from not for His Name one comes to for His Name, it still lengthens the time before one returns to the goal.

Therefore, one must see that the goal is always before one’s eyes, as it is written in Shulchan Aruch (Set Table): “I see the Lord before me always.” And one who stays home is not like the one who stands before the king. He who believes in the reality of the Creator, that the whole earth is full of His glory, he is filled with fear and love, and needs no preparations or observation, only to nullify oneself before the king from his actual nature.

Just as we see in corporeality, that he who truly loves his friend, thinks only of the best of his friend, and avoids anything that isn’t beneficial to his friend. All that is done without any calculation, and it does not require a great mind, since it is as natural as a mother’s love for her child, who only wants to benefit her child. She needs no prior preparations and thought to love her son, since a natural thing does not require an intellect that will necessitate it, but it is done by the senses themselves. The senses themselves are devoted, since this is how it is in nature, as due to the love for some thing, they give their heart and soul, until they achieve the goal. And as long as they do not obtain, their life is not a life.

Thus whoever feels, as it is written in Shulchan Aruch, that for him it is similar, etc., he is certainly in completeness, meaning that he has faith. And as long as one does not feel one stands before the king, then one is the opposite.

Hence, one should first and foremost regard slavery, and one must regret not having sufficient faith, as the lack of faith is one’s foundation, and one should pray for labor and desire to feel that want, for if one hasn’t this desire, one hasn’t the vessel to receive the filling. One must believe that the Creator hears our every prayer and that one, too, will be salvaged in complete faith.

Known in the Gates

I Heard on Shavuot (Pentecost), 1939, Jerusalem

“I am the Lord thy God” (Exodus 20:2). Also, in The Zohar, “known in the gates” (Proverbs 31:23). Question: Why did our sages change from the written word of calling the holiday of Pentecost by the name “the giving of our Torah”? In the Torah, it is specified by the name “offering of first-fruits,” as it is written, “Also in the day of the first-fruits” (Numbers 28:26). Our sages came and named it “the giving of our Torah.”

The thing is that our sages did not change a thing, only interpreted the issue of the offering of the first-fruit. It is written, “Let the field exult, and all that is therein; Then shall the trees of the forest sing for joy” (Psalms 96:12). The difference between a field and a wood is that the field bears fruit and woods are infertile trees, which do not bear fruit.

This means that a field is discerned as Malchut, which is discerned as acceptance of the burden of the Kingdom of Heaven, which is faith above reason.

But how much is the measure of the faith? This has a measurement, meaning it should be filled to the very same extent of the knowledge. Then, it will be called “a field which the Lord hath blessed” (Genesis 27:27), meaning bearing fruit. This is the only way by which it is possible to cleave to Him, because it places no limits on him, since it is above reason.

Knowledge, however, is limited. The measure of the greatness is according to the measure of the knowledge. And this is called “another God is sterile and does not bear.” This is why it is called “a wood.” However, in any case, both are called “edges.” Rather, there should be a discernment of the middle line, meaning he needs knowledge, too. But this is on condition that he does not spoil the faith above reason.

Yet, if he works with knowledge a little better than with faith, he immediately loses everything. Instead, he should have it without any difference. Then, “the field will exult etc., the trees of the wood sing for joy,” for then there will be correction even for “another God,” discerned as the “wood,” because he will be strengthened by faith.

This is the meaning of what is written about Abraham, “walk before Me, and be thou wholehearted” (Genesis 17:1). Rashi interprets that he does not need support. And about Noah, it is written, “Noah walked with God” (Genesis 6:9), meaning he needed support, though in any case it is support from the Creator. However, the worst that can even be is needing the support of people.

There are two issues concerning that:

A gift;
A loan.

The gift that one takes from people is the taking of the support. And he doesn’t want to give it back, but wants to use it for the rest of his life.

And a loan is when he takes for the time being, meaning as long as he hasn’t strength and power of his own, but he hopes that by work and labor in Sanctity and purity he will obtain his own strength. At that time, he gives back the support that he took. Yet, this, too, is not good, because if he is not rewarded with obtainment he falls anyway.

And let us return to the issue that the “giving of the Torah” and not the “receiving of the Torah” was because then they were rewarded with the Giver of the Torah, as it is written, “we wish to see our King.” Hence, the importance is that they were rewarded with the “Giver of the Torah.” And then it is called “a field which the Lord hath blessed,” meaning a field that bears fruit.

This is the meaning of the first-fruit, meaning the first fruit of the field. It is a sign of being rewarded with the “Giver of the Torah” and complete awareness. This is why he says, “A wandering Aramean was my father” (Deuteronomy 26:5). Previously, he had descents and craftiness; but now it is a sustainable connection. This is why our sages interpret the issue of the first-fruit, that the “giving of the Torah” is to be rewarded with “the Giver of the Torah.”

Faith

I heard

Faith, specifically, is pure work. This is because the will to receive does not participate in this work. Moreover, the will to receive objects to it. The nature of that desire is only to work in a place that it sees and knows. But above reason is not so. Hence, in this manner the Dvekut (adhesion) can be complete, since there is the element of equivalence here, meaning it is actually to bestow.

Therefore, when this basis is fixed and solid, even when receiving favorable things, he considers it “a place,” which, in Gematria, is Torah. And there should be fear with this Torah. Meaning, he should see that he does not receive any support and assistance from the Torah, but from faith. And even when he already considers it superfluous because he is already receiving from the pleasant land, he should still believe that this is the truth. And this is the meaning of “and all believe that He is a God of faith,” since specifically through faith can he sustain the degree.

Right and Left

I heard on Tevet 6

There is the discernment of “right” and there is “left.” On the “right” there are Hochma, Hesed, Netzah, and on the “left” there are Bina, Gevura, and Hod. Right is considered “Private Providence,” and left is considered “reward and punishment.”

When engaging in the right, we should say that all is in Private Providence, and then one naturally does nothing. Thus, one has no sins. However, the Mitzvot that one performs are also not one’s own, but are a gift from Above, so one should be thankful for them, as well as for the corporeal benefits that He has done to him.

And this is called Netzah, when one Nitzah (defeated) the Sitra Achra. And from this extends Hesed (mercy), which is love, and thus he comes to Hochma, called Risha de Lo Etyada (The Unknown Head). Afterwards, one should go to the left line, considered Hod.

If I Am Not for Me, Who Is for Me

I heard on Adar Aleph 27

“If I’m not for me who is for me, and when I am for me, what am I?” This is a paradox. The thing is that one should do all of one’s work by way of “If I’m not for me who is for me,” that there is no one who can save him, but “in thy mouth, and in thy heart, that thou mayest do it,” that is, in the form of reward and punishment. However, to oneself, in private, one should know that “when I am for me, what am I?” This means that everything is in Private Providence and there is no one who can do anything.

And if you say that if everything is in Private Providence, why is there the issue of working in the form of “If I’m not for me who is for me?” Yet, through working in the form of “If I’m not for me who is for me,” one is awarded Private Providence, that is, attains it. Thus, everything follows the path of correction. And the division of the duty and the Torah, called “children of the Creator,” is not revealed unless it is preceded by work in the form of “If I’m not for me who is for me.”

The Torah and the Creator Are One

I heard

“The Torah and the Creator are one.” Certainly, during the work they are two things. And moreover, they contradict one another. This is because the discernment of the Creator is Dvekut (adhesion), and Dvekut means equivalence, being cancelled from reality. (And one should always picture how there was a time when one had little Dvekut, how he was filled with liveliness and pleasure. Always crave to be in Dvekut, since a spiritual matter is not divided in half. Moreover, if this is a fulfilling matter, he should always have the good thing. And one should picture the time that he had, since the body does not feel the negative, but the existing, that is, states he had already had. And the body can take these states as examples.)

And the Torah is called “the Light” in it. This means that during the study, when you feel the Light, and want to give to the Creator with this Light, as it is written, “One who knows the Master’s commandment will serve Him.” Hence, he feels that he exists, that he wants to bestow upon the Creator, and this is the sensation of one’s self.

However, when one is awarded the discernment of “the Torah and the Creator are one,” one finds that all is one. At that time one feels the Creator in the Torah. One should always crave the Light in it; and we can the Light with what is learned, although it is easier to find the Light in matters of reception.

And during the work, they are two ends. One is drawn to the discernment of the Creator, at which time he cannot study the Torah, and he yearns after the books of Hassidim. And there is one who craves the Torah, to know the ways of God, the worlds, their processes, and matters of Guidance. These are the two ends. But in the future, “and shall smite through the corners of Moab,” that is, they are both included in the tree.

Devotion

I heard

The work should be with love and fear. With love, it is irrelevant to say that we must be devoted to it, since it is natural, as love is as fierce as death, as it is written, “for love is as strong as death.” Rather, devotion should primarily be concerning fear, that is, when one still does not feel the taste of love in the servitude, and the servitude is coercive for him.

There is a rule that the body does not feel a thing that is coercive, as it is built by way of correction. And the correction is that the servitude, too, should be in the form of love, as this is the purpose of the Dvekut, as it is written, “in a place where there is labor, there is the Sitra Achra.”

The servitude that should primarily be in devotion is on the discernment of fear. At that time, the whole body disagrees with one’s work, since it does not feel any taste in the servitude. And with each thing that the body does, the body calculates that this servitude is not in wholeness. Thus, what will you get out of working?

Then, because there is no validity and taste in this servitude, overcoming is only through devotion. This means that the servitude feels bitter, and each act causes him horrendous suffering, since the body is not accustomed to work in vain: either the work should benefit oneself, or others.

But during the Katnut (smallness), one does not feel any benefit for oneself, since one does not presently feel any pleasure in the servitude. And also, one does not believe that there will be benefit to others, since it is not important to himself, so what pleasure would others have of it? Then the suffering is harsh. And the more he works, the suffering increases proportionally. Finally, the suffering and the labor accumulate to a certain amount until the Creator has mercy on him and gives him the taste in the servitude of the Creator, as it is written, “Until the spirit be poured upon us from on high.”

Suffering

I heard

The harsh suffering that one feels is only because of the absence of vitality. However, what can one do? It is not within one’s power to take vitality. At such a time, one comes into a state of boredom. And it is specifically at such a time that one needs great strengthening, but you are not taking.

Multiple Authorities

I heard

A Kli (vessel) does not leave its own authority, unless it is filled with something else. But it cannot remain empty. Hence, because it is in the authority of the Sitra Achra, of course it must be brought out. Therefore, we must try to fill it with other things. This is why it must be filled with love. It is written, “and then he will be taken after her for love of self.”

The Part Given to the Sitra Achra to Separate It from the Kedusha

I heard

“In the beginning, He created the world with the quality of Din (judgment). Saw that the world did not persist.” Interpretation: the quality of Din is Malchut, the place of the Tzimtzum (restriction). From there down is the place where the external ones stand.

However, in the Upper Nine, there can be reception of the abundance without any fear, but the world did not persist, meaning Behina Dalet. The world cannot be corrected because this is her place, and it is impossible to change, meaning revoke the vessels of reception, since this is nature, and cannot be changed. Nature means Upper Force, that this was His will, that the will to receive would be in completeness, and impossible to cancel.

Also, in man below, it is impossible to change nature. And the advice for that was to associate it with the quality of mercy, meaning to make the boundary that exists in Malchut in the place of Bina. This means that He made it as though there is a prohibition on reception, and then it is possible to work there, that is, to receive in order to bestow. This is because this is not the place of Behina Dalet, and it can therefore be revoked.

It follows that Behina Dalet is actually corrected, that is, by lowering the Behina Dalet. This means that she discovers that this is not her place. And this is done through Mitzvot and good deeds. When he discovers, he scrutinizes Behina Dalet in Behina Bet, which shows that her place is below.

And then the Zivug (coupling) rises and the Mochin (Light) extends below. At that time the lower Hey rises to the Eynaim (eyes) and the work on turning the vessels of reception begins anew.

And the essence of the correction is because it gives a portion to the Sitra Achra. That is, previously there was room for her suction only from Behina Dalet, as only there is the quality of Din, which is not so in Bina. Now, however, Bina, too, takes the discernment of diminution, since the quality of Din has been mingled with her, too. It follows that the place of the quality of Din has grown. Yet, it is through this part that there is room for work, the ability to reject, since this is not her real place. And then, after being accustomed to rejecting it from where it is possible, it results in the ability to reject her from where it was previously impossible.

And this is “He hath swallowed down riches, and he shall vomit them up again.” Thus, by stretching her boundary, she swallows up great riches, and thus she herself is made completely corrected. And this is the meaning of “a goat for Azazel”: she is given a part, by which she is subsequently separated from Kedusha (Sanctity), when she is corrected in the place He gives her, which is not her place.

Clothing, Bag, Lie, Almond

I heard

“None might enter within the king’s gate clothed with sackcloth.” This means that when one awakens oneself to how one is remote from the Creator and filled with transgressions, sins, and crimes, one cannot be attached to the Creator or receive any salvation from the Creator. This is because he has a clothing of a sackcloth and cannot enter the King’s palace.

Hence, it is necessary that one will see one’s true state, as it is, without covering. On the contrary, the whole purpose of the Klipot (shells) is to cover, but if one has been rewarded from Above, one can discover and see one’s true state. However, one should know that this is not perfection, but necessity. And a time of bitterness is called Dalet (the Hebrew letter). When it is added by a Sack (the Hebrew and English words are the same here), they form Shaked (almond), which rushes salvation.

Yet, when one makes the bitterness in the work by himself, that is, when one can make the self-scrutiny, one is glad that at least he sees the truth. This is considered making this the Rosh (head), that is, important. And this is called Reish (the Hebrew letter), and joined with the Sack it creates Sheker (lie). However, this work should be with tremor and fear, and he should immediately strengthen himself with complete faith that everything will be corrected.

Yesod de Nukva And Yesod de Dechura

I heard

The matter of the ascent of Malchut to the place of the Eynaim (eyes) is called Yesod de Nukva. This is because Nukva means deficiency, where diminution is considered a lack. Because it is in the Eynaim, which is Hochma, it is nevertheless called Behina Aleph of the four Behinot. However, when the lower Hey is in Keter, and Keter is a desire to bestow, no diminution applies there, since there is no limitation on the will to bestow. This is why it is called Yesod de Dechura.

Raising Oneself

I heard

One cannot raise oneself above one’s circle. Hence, one must suck from one’s environment. And one has no other counsel, except through much work and Torah. Therefore, if one chooses for oneself a good environment, one saves time and efforts, since one is drawn according to one’s environment.

Written Torah and Oral Torah

I heard on Mishpatim 3, February 2, 1943, Tel-Aviv

The written Torah is considered an awakening from Above, and the oral Torah is considered an awakening from below, and together they are considered, “six years he shall serve; and in the seventh he shall go out free.” The issue of work is relevant precisely where there is resistance, and it is called Alma (Aramaic: world) from the word He’elem (Hebrew: concealment). Then, during the concealment, there is resistance, and then there is room for work. This is the meaning of the words of our sages: “6,000 years the world exists, and one will be destroyed,” meaning that the concealment will be ruined, and then there will be no more work. Instead, the Creator makes wings for him, which are covers, so we would have work.

The Reward for a Mitzva–a Mitzva

I heard

One should crave being awarded the reward of a Mitzva (commandment/good deed). This means that through keeping the Mitzvot (plural for Mitzva) he will be rewarded with adherence to the Metzaveh (Commander).

Fish before Meat

I heard on Adar 1, February 21, 1947, Tiberias

The reason we eat fish first in a meal is that fish are given free, without preparation. This is why they are eaten first, as they do not require preparation, as it is written, “We remember the fish, which we were wont to eat in Egypt for nothing.” And The Zohar interprets “for nothing” as without Mitzvot, meaning without preparation.

And why don’t fish require preparation? The thing is that we see that a fish is only considered Rosh (head); it has no hands or legs. A fish is discerned as “Josef wanted a fish and found a Margalit (gemstone) in its flesh.”

Margalit means Meragel (spy), and a fish means that there is no negotiation there. This is the meaning of the absence of hands and legs. And “halved” means that through the rise of Malchut to Bina, each degree has been halved, and by this division, a place was made for the Meragelim. Thus, the whole negotiation was only over the Meragelim, as the whole Torah extends from here. And this is the meaning of the Margalit hanging on his neck, and that all who were sick would look at it and heal immediately.

However, there is no reward in the discernment of the fish alone, except that it is free, as it is written, “which we were wont to eat in Egypt for nothing.” “An open eye, which never sleeps, needs no guarding,” since the issue of the fish is considered Hochma (wisdom) and Shabbat, which precede the Torah.

And the Torah means negotiation. This is the meaning of “I could not find my hands and legs at the seminary,” meaning that there was no negotiation. “For nothing” means without negotiation, and “Torah” is called “the next world,” discerned as “satiated and delighted,” and that the satiation does not quench the pleasure, as it is the pleasure of the soul. However, in the discernment of “the Shabbat that precedes the Torah,” considered Hochma, it comes to a state of Guf (body), and the Guf is a boundary, where the satiation quenches the pleasure.

Haman Pockets

I heard on Purim Night, after reading the Megillah, March 3, 1950

Concerning the eating of the Haman Tashim, meaning Haman’s Pockets,[26] he said that since “man must be intoxicated on Purim until he cannot tell between the evil Haman and the blessed Mordecai,” we eat Haman Pockets. This is so that we will remember that Haman did not give us more than pockets, vessels, and not the interior. This means that it is only possible to receive Haman’s Kelim (vessels), and not the Lights, called “internality.” This is so because the vessels of reception are in Haman’s domain, and this is what we must take away from him.

However, it is impossible to extend Lights with the Kelim of Haman. This occurs specifically through the Kelim of Mordecai, which are vessels of bestowal. But the vessels of reception were restricted. And this is explained in the verse: “Now Haman said in his heart: ‘Whom would the king delight to honor besides myself?’”

This is called “a real will to receive.” This is why he said “let royal apparel be brought which the king uses to wear, and the horse that the king rides upon,” etc.. But in truth, Haman’s vessels, called “vessels of reception,” do not receive anything because of the Tzimtzum (restriction). All he has is a desire and a deficiency, meaning he knows what to ask. This is why it is written, “Then the king said to Haman: ‘Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew.’”

This is called “the Lights of Haman in the vessels of Mordecai,” in the vessels of bestowal.

The Lord Is High and the Low Will See

I heard on Shabbat Teruma, March 5, 1949, Tel-Aviv

“The Lord is high and the low will see.” How can there be equivalence with the Lord, when man is the receiver and the Lord is the Giver? The verse says to that: “The Lord is high and the low will see.” If one revokes oneself, then no authority separates one from the Creator, and then he will “see,” meaning he will be awarded Mochin (Lights) of Hochma (wisdom).

“And the haughty He knoweth from afar.” But one who is proud, who has his own authority, he is remote, since he lacks the equivalence.

And lowliness does not imply lowering oneself before others; this is humbleness, and one feels wholeness in this work. Lowliness means that the world despises him. It is precisely when people despise him that it is considered lowliness, and then one does not feel any wholeness, since it is a law—what people think, affect a person. Hence, if people value him, he feels whole, and those whom people despise consider themselves low.

The Purity of the Vessels of Reception

I heard on Tevet, January 1928, Givat Shaul (Jerusalem)

We should be cautious with anything the body enjoys. One should regret this, since through reception, one becomes removed from the Creator. This is because the Creator is the Giver, and if he will now be a receiver, he thus comes into oppositeness of form. In spirituality, disparity of form is remoteness, and then he does not have adhesion with the Creator.

This is the meaning of “and to cleave onto Him.” Through the sorrow that one feels upon reception of pleasure, the sorrow revokes the pleasure. It is like a person who suffers form scabbiness in his head. He must scratch his head and it gives him pleasure. However, at the same time he knows that this will only worsen his scabbiness, and his plight will spread and he will not be able to heal. Thus, during the pleasure he has no real delight, even though he cannot stop receiving the pleasure of scratching.

He should also see that when he feels pleasure from some thing, he should extend sorrow over the pleasure, since thus he becomes remote from the Creator to such an extent as to feel that the pleasure is not worthwhile compared to the loss that this pleasure will subsequently bring him. And this is the work in the heart.

Kedusha (Sanctity): that which brings one closer to the work of God is called Kedusha.

Tuma’a (impurity): that which removes one from the work of God is called Tuma’a.

Completing the Labor

I heard

“I labored and did not find, do not believe.” We must understand the meaning “I found.” What is there to find? Finding concerns finding grace in the eyes of the Creator. “I did not labor and found, do not believe.”

We must ask; after all, he is not lying; this is not about a person concerning oneself as an individual. Rather, it is the same rule with the whole. And if one sees that he is favored by Him, why “not believe”? The thing is that sometimes, a person is being favored through prayer. This is because so is the power of the prayer—it can act like labor. (We also see in corporeality that there are some who provide by exertion, and some who provide through prayer. And by asking for provision, one is allowed to provide for himself.)

But in spirituality, although he is awarded being favored, he must still pay the full price later on—the measure of the labor that everyone gives. If not, he will lose the Kli. This is why he said, “I did not labor and found, do not believe,” since he will lose everything. Thus, one should subsequently pay one’s full labor.

Pardon, Forgiveness, and Atonement

I heard

Mechila (pardon), as in from ruin to praise. This means that sins have become to him as merits through repentance from love. Thus, he turns the sins into a praise, to merits.

Slicha (forgiveness) comes from VeShalach Et Be’iro (“and shall let his beast loose,” exchanging the Samech with a Shin). This means that he sends the sins away from him and says that from now on he will do only merits. This is considered repentance from fear, when sins become as mistakes to him.

Kapara (atonement) comes from VeKipper Et HaMizbe’ach (“and he shall make atonement for the altar”), from “wishes to atone his hands in this man.” Hence, when one knows that he is dirty, he has not the audacity and impudence to enter the King’s palace. Therefore, when one sees and remembers one’s bad deeds, which are against the King’s will, it is difficult for him to engage in Torah and Mitzvot; all the more so to ask of the King to cleave onto Him and unite with Him.

This is why he needs atonement, so he will not see his poor state, that he is in utter lowness, and so he will not remember his state, so he will have room to receive gladness by being able to engage in the Torah and the work. And then, when he has gladness, he will have room to ask for bonding with the King, since “Divinity dwells only in a place of joy.” Hence, first we need repentance, and then, when we repent from fear, we are awarded forgiveness. And then repentance from love, we are awarded pardon.

We should believe that everything that happens in our world is guided, that there are no coincidences. We should also know that everything that is written as admonition, meaning the curses, in “if ye will not hearken,” are terrible torments, and not as everyone thinks. Some say that they are blessings and not curses. They bring the Sayer of Kuznitz as evidence to their words. He would always make Aliya la Torah (ritual reading of the Torah during service) on Parashat Tochachot (a specific portion of the Torah called “Admonition Portion”). He says that these are real curses and troubles.

It is as we ourselves see that curses exist in reality, that there are feelings of dreadful, unbearable torments in this world. Yet, we should believe that we should attribute all these torments to Providence, that He does everything. Moses took these curses and attributed them to the Creator. This is the meaning of “and in all the great terror.”

And when you believe in that, you also believe that “there is judgment and there is a judge.” This is why the sayer would make Aliya on Parashat Tochachot, since only he could attribute the curses and the suffering to the Creator, since he believed that “there is judgment and there is a judge.” And through all that, real blessings stem from these curses, since “God hath so made it, that men should fear before Him.”

And this is the meaning of “the bandage is made out of the blow itself.” That means that from the very place where the wicked fail, the righteous will walk. This is because when coming to a place where there is no support, the Sitra Achra has a hold in that place. Then the wicked fail in them. This wicked, who cannot go above reason, falls because he has no support. Then he remains between heaven and earth, since they are wicked, and can only do things within reason, by way of “evil eye, haughty of eyes.”

But the righteous are considered “my heart is not haughty, nor mine eyes lofty,” and they do walk in it. It follows that it turns into blessings. Thus, by attributing all the suffering to Providence and taking everything above reason, it creates within him the proper vessels to receive blessings.

Who Ceases Words of Torah and Engages in Conversation

Adar Aleph 1940, on the way to Gaza

“Who ceases words of Torah and engages in conversation is fed coals of broom.” This means that when one engages in Torah and does not stop, the Torah is considered for him a blazing flame that burns the evil inclination, and he can then continue with his work. However, if he stops in the midst of his study, even if he soon starts anew, the Torah for him is already like coals of broom. This means that it can no longer burn the evil inclination, and the taste of Torah is spoiled for him, and he must cease his work. Hence, when he returns to his study, he must take note that he will resolve to never again cease in the midst of his study. And through the decision for the future, the blazing flame of the Torah will reignite.

Looking in the Book Again

After one sees some words of Torah in a book and memorizes them, since what enters the mind is already blemished. Hence, when looking in the book again, one can elicit the Light so as to receive illumination from what he is seeing now. And this is already considered new and unblemished.

Mine Adversaries Taunt Me All the Day

Tishrei 6, September 17, 1942

“Because zeal for Thy house hath eaten me up; mine adversaries taunt me… all the day” (Psalms 69). The form of cursing and swearing appears in several manners:

During the work, when he performs an act of Mitzva, the body tells him: “What will you get out of it, what benefit?” Hence, even when he prevails and does it coercively, this Mitzva is still considered a burden and a load. This brings up a question: If he really is keeping the King’s commandment and serving the King, he should have been glad, as it is natural for one who is serving the King to be in gladness. But here it is to the contrary. It follows that here he feels a state of cursing and swearing, and this coercion proves that he does not believe that he is serving the King, and there is no greater cursing than that.
Or, he sees that he is not adhered to the Creator the whole day, as he does not feel a real thing, and it is impossible to be adhered to an empty thing. Hence, he shifts his mind from the Creator (whereas a real thing, where there is pleasure, is hard to forget. And if he wishes to shift his mind, he must make great efforts to take it out of his mind). This is, “mine adversaries taunt me… all the day.”

This thing applies in every person, but the difference is in the sensation. Yet, even if one does not feel it, it is because one has not the attention to notice the state as it truly is. It is similar to one who has a hole in his pocket, the money falls out, and he loses all the money. It makes no difference whether or not he knows that he has a hole. The only difference is that if he knows he has a hole, he can then fix it. But this makes no difference in the actual losing of the money. Hence, when he feels how the body, called “mine adversaries,” curses the Creator, he says, “Because zeal for Thy house hath eaten me up,” and he wishes to correct it.

For Man Shall Not See Me and Live

“For man shall not see Me and live” (Exodus 33:20). This means that if one sees the revelation of Godliness in a greater extent than he is ready to see, he may come into reception, regarded as oppositeness from the Life of Lives, and then he comes to death. Hence, one must advance on the path of faith.

Happy Is the Man Who Does Not Forget Thee and the Son of Man Who Exerts in Thee

Elul 10

“Happy is the man who does not forget Thee, and the son of man who exerts in Thee” (a supplement for the Rosh Hashanah prayer). When one advances by way of whiteness, he should always remember that everything he has been granted is only because he assumed the discernment of blackness. And he should exert precisely in the “Thee,” by way of, “and all believe that He is a God of faith,” although he currently does not see any place where he has to work in faith, since everything is revealed before him. Nevertheless, he should believe above reason that there is more room to believe by way of faith.

And this is the meaning of “And Israel saw the great work… and they believed in the Lord.” Thus, even though they had been awarded the discernment of “saw,” which is seeing, they still had the strength to believe by way of faith.

And this requires great exertion; otherwise, one loses one’s degree, like Libni and Shimei. This means that if it is not so, it means that one can listen to Torah and Mitzvot precisely at a time of whiteness; it is like a condition. However, one should listen unconditionally. Hence, at a time of whiteness, one should be careful of blemishing the blackness.

The Difference between Mochin of Shavuot and that of Shabbat Minchah

There is a difference between Shavuot—considered the ascent of ZA to Arich Anpin, to Behinat Dikna—and Shabbat, during Mincha—which is an ascent to Arich Anpin, too. Shavuot is considered Mochin de Hochma from YESHSUT, meaning from Bina that returns to being Hochma. However, (Shabbat) is considered Gar de Bina, considered the actual Hochma. It is regarded as not having left the Rosh, and as being dressed in Mocha Stimaa, which is Gar de Hochma and not Vak.

And because she is Gar, she cannot… unless by way of from below upward, without any downward expansion. This is why she is regarded as female Light, since she has no expansion below. And this is why Shabbat is considered Nukva.

A good day, however, is considered Zat de Bina, regarded as Vak—it has expansion below. Hence, even after all the ascents in reality, the ladder of degrees still does not change.

And he said that the reason that the people of the world respect a good day more than Shabbat, although Shabbat is a higher degree, is that a good day is Zat de Bina, which is revealed below, unlike Shabbat, considered Gar de Bina, where there is no divulgence below. And of course the degree of Shabbat is much higher than a good day.

Inquire Your Inquirers when They Inquire Your Face

Slichot 1, from the honorable, my father, my master, my teacher

“Inquire your inquirers when they inquire Your face, answer them from the heavens of Thy abode, and to do not shut Your ear to their pleading cries” (Slichot for the first day). It is… that the purpose of the creation of the world was to do good to His creations. But for the correction to be completed, there must be the sweetening of the quality of judgment in mercy.

Judgment is discerned as Gadlut (greatness). But to avoid coming into disparity of form by that, there must be a discernment that is a kind of compromise: the judgment says she would have received more, but she was still in danger of coming into disparity of form. However, when mingled with the quality of mercy, she does not receive the Gadlut of the Light, and can then come into equivalence of form. And the correction is done by turning the vessels of reception into reception in order to bestow.

Hence, when one comes to seek the Creator, he is still attached to reception, and one who has reception is considered deficient, and cursed, and a cursed does not adhere to the blessed. However, one who receives in order to bestow is called “blessed,” since he does not lack anything or needs anything for himself. It follows that the only difficulty is for one to be in a state of blessed, as only by the virtue of Torah and Mitzvot can the vessels of reception be turned into vessels of bestowal. This is why we pray, “Inquire your inquirers.”

There are two kinds of inquirers: some inquire only for Your face, who want only to bestow. Hence, what they inquire—to receive some salvation—is only for Your face. He said about that: “when they inquire your face.” Those who inquire for Your face, “answer them from the heavens of Thy abode,” meaning that the heavens of Thy abode will appear, since they will no longer blemish Above, as they are cleansed from reception. “Their pleading cries,” that all their prayers and pleas are still for themselves, that they want to be close to the Creator, meaning that they are still not cleansed from reception.

This is so because there are two discernments in the work of God: there are those who want the Creator to be revealed in the world, that everyone will know that there is Godliness in the world. In that state, they are not in the middle, but merely want. In that state, it cannot be said that he has a discernment of reception, since he is not praying to be close to the Creator, only that the glory of Heaven will be revealed in the world.

And there are those who pray to be close to the Creator, and then he is in the middle. Then you can call it reception for oneself, since he wants to receive abundance in order to come closer to the Creator. This is called “pleas” and it is also called “cries.” And those who are still in a state of pleas, that is, to be closer, they can do the crying, and to them “do not shut Your ear.”

This is because only one who is deficient cries. But for another, it is not a cry, only a demand, as in “give my regards.”[27] Hence, with the face, there is only a demand.

“From the heavens of Thy abode” means Eynaim (eyes), the Light of Wisdom, that they will receive the essence of the bounty, since their Kelim (vessels) are already in the form of reception in order to bestow. But those who are still in a state of pleading, “do not shut Your ear.” Ear means Bina; they need to extend strength so they will have bestowal… over the Light of mercy.

Call Upon Him while He Is Near

“Call ye upon Him while He is near” (Isaiah 55:6). We must understand what “while He is near” means, since “the whole earth is full of His glory”! Thus, He is always near, so what does “while He is near” mean? It would seem that there is a time when He is not near.

The thing is that states are always evaluated with respect to the attaining individual. If one does not feel His nearness, then nothing will come out of it, as everything is measured according to one’s sensation. One person may feel the world as filled with abundance, and the other will not feel the goodness of the world, so he cannot say that there is a good world. Instead, he states as he feels—that the world is filled with suffering.

And the prophet warns about that: “Call ye upon Him while He is near.” He comes and says, “Know that the fact that you are calling upon the Creator means that He is near.” It means that now you have an opportunity; if you pay attention, you will feel that the Creator is near you, and this is the sign of the Creator’s nearness.

And the evidence of it is that we must know that man is not naturally qualified for adhesion with the Creator, since it is against man’s nature. This is so because by creation, he has only the desire to receive; while adhesion is only to bestow. However, as the Creator calls upon man, it creates a second nature within him: he wants to revoke his own nature and cleave unto Him.

Hence, one should know that his speaking words of Torah and prayer, is only from the Creator. He should never think of saying that it is “my power and the might of my hand,” since it is the complete opposite of his might. This is similar to one who is lost in a dense forest, without seeing an outlet that will lead him to an inhabited place, so he remains despaired and never thinks of returning to one’s home. But when he sees a person from afar or hears a human voice, the desire and the craving to return to his origin will immediately awaken in him, and he will begin to shout and ask of someone to come and save him.

Similarly, one who has lost the good way and entered a bad place, and has already accustomed himself to live among beasts, from the perspective of the will to receive, it would never occur to him that he should return to a place of reason and Sanctity. Yet, when he hears the voice calling him, he awakens to repent.

But this is the voice of God, not his own voice. But if he has not yet completed his actions on the path of correction, he cannot feel and believe that this is the Creator’s voice, and he thinks that it is his power and the might of his hand. This is what the prophet warns of, that one should overcome one’s view and thought, and believe wholeheartedly that it is the voice of God.

Hence, when the Creator wishes to bring him out of the dense forest, He shows him a remote Light, and the person gathers the remains of his strength to walk on the path that the Light shows him, in order to attain it.

But if one does not ascribe the Light to the Creator, and does not say that the Creator is calling him, then the Light is lost from him, and he remains standing in the forest. Thus, he could have now shown his whole heart to the Creator, to come and save him from the evil place, from the will to receive, and bring him to a place of reason, called a place of the sons of Adam (people), as in Adameh la Elyon (I will be like the Most High), meaning the will to bestow, in adhesion. Instead, he does not take advantage of this opportunity and remains as before, again.

What Is the Matter of Delighting the Poor on a Good Day, in the Work

Sukkot inter 3

In The Zohar: “The Creator’s share is to delight the poor,” etc.. In the Sulam (commentary), he interprets: since the Creator saw that the Lo Lishma (not for Her Name) does not bring him to Lishma (for Her Name), He rose up to destroy the world, meaning his abundance is stopped (The Book of Zohar, “Introduction of The Book of Zohar,” item 6-7).

We could say that when one receives an illumination from Above, even while one has not been purified, if one takes this illumination in order to raise oneself from one’s lowliness and approach bestowal, it is considered that the Lo Lishma brings him Lishma. This means that he is advancing on the path of Torah.

And this is called “One who is happy on holidays.” A holiday is a good day. And certainly, there is no greater good day than when some illumination shines for a person from Above, which brings one closer to the Creator.

Examining the Shade on the Night of Hoshana Rabbah

Adar Aleph, 24, March 1, 1943

Concerning the shade. On the night of Hoshana Rabbah (the seventh day of the Feast of Tabernacles), it is a custom that each one examines himself to see if he has a shadow, and then he is certain that he will have abundance (Shaar HaKavanot (Gate of Intentions), Sukkot Commentaries, 6-7). The shade implies clothing, the clothing in which the Light dresses.

There is no Light without clothing, since there is no Light without a Kli (vessel). And according to the measure of the clothes, the Lights increase and multiply. And when one loses the clothing, the Light that belongs to that clothing is proportionally absent from him.

This is the meaning of truth and faith. Truth is called “Light,” and faith is called “Kli.” This is the meaning of “the Creator and Divinity,” and the meaning of “Let us make man in our image,” and “Surely man walketh as a mere image.” Man’s walk depends on the Tzelem (image), meaning on faith. And this is why on Hoshana Rabbah one should see if one’s faith is complete.

And why do we call the worlds Above Tzelem? After all, Above, there is no weight of faith? However, what appears to us as dryness is a great Light Above, except we call that name “Above” because it appears to us as a shade, and we name Above after the lower one.

Bina is called “faith,” which is the Light of the Awzen (ear), meaning hearing. Hochma (wisdom) is called seeing, which is a Light that comes into the vessels of reception, considered eyes.

[1] In Hebrew, citrus is Hadar, from the word Hidur (adornment).

[2] Megillat Esther (Scroll of Esther), referring to The Book of Esther

[3] ELUL is an acronym for the verse “I am my beloved’s and my beloved is mine.”

[4] A word that sounds like the Hebrew Lavan (White).

[5] A word that sounds like the Hebrew Shmi’a (Hearing).

[6] In Hebrew, the words “bride” and “law” are written with the same letters, except in a different order.

[7] Both words consist of the same letters in Hebrew, and when there are no punctuation marks, as in the Bible, they look the same.

[8] A section of the Talmud.

[9] In Hebrew the same word is used for shooting and for indicating something.

[10] Abbreviation. for Mayin Nukvin (Female Waters).

[11] In Hebrew, the same word is used for letting loose and for paying off.

[12] In Hebrew Krevut means “nearing” but also “battles.”

[13] In Hebrew, the words Melach (salt) and Melech are spelled the same and pronounced very similarly.

[14] Braided bread (traditionally served during the Sabbath).

[15] Translator’s note: the word combination “store-cities” is not used in Hebrew, but the words Arei Miskenot, implying poverty and (phonetically) danger.

[16] In Hebrew.

[17] The Ari divides the Hebrew word for Egypt—Mitzraim—into two words: Metzar Yam, meaning Narrow Sea.

[18] In Hebrew, Ben (son) has the same root as Mevin (understanding).

[19] Libni also means whiteness

[20] Yemey—days; Hol comes from the word Hulin—secular, not holy.

[21] Zamru, in Hebrew means both sing and prune. In this case it is referring to the latter.

[22] Hazak means strong; it’s a blessing said after finishing each book from the Five Books of Moses (the Pentateuch).

[23] In Hebrew, the word Halal means both slain and hollow.

[24] In Hebrew, the word God (El) and ‘no’ are written with the same letters but in the opposite order

[25] In the manuscript, this word is written with what seems like two initial letters. With one, it means “lost” and with the other it means “work.” It would seem that the “proper” meaning would be to write “work” since it is a part of the phrase “prayer is the work in the heart,” but he apparently deliberately switches the letters to mean “lost,” as this is the word he is relating to through the rest of the article.

[26] Haman’s Pockets are better known as “Haman’s Ears,” a traditional Purim pastry.

[27] The actual phrasing in Hebrew is “demand my regards to…”

Attaining The Worlds Beyond

August 8, 2017/0 Comments/in Library, Michael Laitman, Reading Materials /by sheilae

Attaining the Worlds Beyond is a first step toward discovering the ultimate fulfillment of spiritual ascent in our lifetime. This book reaches out to all those who are searching for answers, who are seeking a logical and reliable way to understand the world’s phenomena. This magnificent introduction to the wisdom of Kabbalah provides a new kind of awareness that enlightens the mind, invigorates the heart, and moves the reader to the depths of their soul.

How To Read the Text
Introduction
1. PERCEIVING THE CREATOR
- Perceiving the Creator
- Window to the Heart
- Faith above Reason

2. SPIRITUAL PATH
- Spiritual Path
- Providence of the Creator
- Realizing the Creator’s Rule
3. The Dining Table

4. NULLIFYING OUR PERSONAL INTERESTS
- Nullifying Our Personal Interests
- Let the Kabbalah Be Your Guide
5. The Purpose of Studying Kabbalah

6. SPIRITUAL PROGRESS
- Spiritual Progress
- Faith: Believing in the Oneness of the Creator
7. Our Perceptions

8. STRUCTURE OF SPIRITUALITY
- Structure of Spirituality
- False Pleasures

9. A PLEA FOR HELP
- A Plea for Help
- In Memory of the Kabbalist Rabbi Baruch Ashlag
10. Counteracting the Desire for Self-Gratification

11. INNER MOTION AND DEVELOPMENT
- Inner Motion and Development
- Advancing toward Altruistic Pleasure

12. ERADICATING EGOISM
- Eradicating Egoism
- The Search for the Creator

13. THE WAY OF KABBALAH
- The Way of Kabbalah
- The Desire To Receive Pleasure

14. REVELATION AND CONCEALMENT
- Revelation and Concealment
- Transforming Egoism to Altruism
15. Gradual Spiritual Correction

16. INNER QUALITIES AND OUTER ASPECTS
- Inner Qualities and Outer Aspects
- Spiritual Gradations
- Four Fundamental Outlooks

17. MERGING WITH THE CREATOR
- Merging with the Creator
- Phases of Revelation
18. The Omnipotent Magician Who Could Not Be Alone
19. Spiritual Levels

20. THE RETURN TO THE CREATOR
- The Return to the Creator
- The Path of the Kabbalah

21. CORRECTING EGOISM
- Correcting Egoism
- Yearning for Spiritual Qualities
22. Spiritual Development
23. Spiritual Work
24. Faith
25. The Process of Conforming to the Creator

26. COGNITION OF THE SPIRITUAL WORLD
- Cognition of the Spiritual World
- Grasping Higher Spiritual Levels

27. STAGES OF CORRECTION
- Stages of Correction
- Faith, the Only Antidote to Egoism
- Light that brings Correction

28. NOT FOR ONE’S SELF
- Not for One’s Self
- Obtaining “lishma”
29. Transformation of Our Nature
30. Fear of the Creator
31. A Seed of Altruism
32. Battling for the Perception of the Creator’s Oneness
33. Receiving for the Sake of Giving
34. Suffering Sent As Absolute Kindness
35. The Evil Inclination
36. The Work Along the Three Lines
37. Understanding Our True Nature
38. Kabbalistic Quotes
39. Rabbi Laitman’s Search for Kabbalah

___________________________________________________________________________________________

How To Read the Text

The need for this text became apparent to me from the questions that I received from my students, and from the questions that were asked me during various lectures and radio programs, as well as from the letters that continue to flood in from all over the world.

The difficulty of explaining and teaching Kabbalah lies in the fact that the spiritual world has no counterpart in our world. Even if the object of our studies becomes clear, our understanding of it is only temporary. What we learn is grasped by the spiritual component of our ability to understand, which is constantly renewed from Above.

Thus, a subject we initially understand may appear unclear at a later date. Depending on our mood and our spiritual state, the text can appear as either full of deep meaning, or entirely meaningless.

Do not despair if what was so clear yesterday becomes very confusing today. Do not give up if the text appears to be vague, strange, or illogical.

Kabbalah is not studied for the sake of acquiring theoretical knowledge, but to help us see and perceive what is hidden from us.

When, after we have contemplated and acquired spiritual strength, we begin to see and perceive, then our ability to attain the resulting spiritual lights and levels will bring us to true knowledge.

Until we can comprehend the Upper Light and can perceive what it presents to us, we will not understand how the universe is built and how it works, since there are no analogies to these concepts in our own world. This text can help ease our first steps toward perceiving the spiritual forces. At later stages, we will be able to progress only with the help of a teacher.

This text should not be read in an ordinary fashion. Rather, we should concentrate on a paragraph, think about it, and attempt to understand examples that reflect in the issues discussed. We may then try to apply these issues to our own personal experiences.

We should patiently and repeatedly read and think about each sentence as we try to penetrate the author’s feelings. We should also read slowly, trying to extract the nuances of what is written, and if need be, return to the beginning of each sentence.

This method can either help us delve into the material with our own feelings, or recognize that our feelings are lacking regarding a particular issue. If the latter is the case, it is a crucial prerequisite for us to move forward spiritually.

This text is not written for quick reading. Though it deals with one subject only, “How to relate to the Creator,” it deals with it in different ways. This allows each of us to find the particular phrase or word that will transport us into the depths of the text.

Although the desires and actions of egoism are described in the third person, until we can separate our personal consciousness from our desires, we should consider the aspirations and desires of egoism our own. The word, “body,” in the text does not relate to the physical self, but to “egoism,” our desire to receive.

To get the most out of this material, I recommend reading the same passages at different times and in different states of mind. By doing so, you can better acquaint yourself with your reactions and attitudes towards the same text on different occasions.

Disagreeing with the material is always positive, as is agreeing with it. The most important aspect of reading the text is your response to it. A feeling of disagreement indicates you have reached the preliminary stage (achoraim, the backside) of understanding, which prepares you for the next stage of perception (panim, face).

It is precisely through the slow meaningful manner of reading that you can develop feelings, or “vessels” (kelim). These are necessary for us to receive spiritual sensations. Once the vessels are in place, the Upper Light will be able to enter them. Prior to their formation, the light merely exists around you, surrounding your soul, although you cannot perceive it.

This text is not written to enhance your knowledge. Nor is it meant to be memorized. In fact, we must never test ourselves on the material.

It is even better if we forget the contents altogether, so that the second reading will seem fresh and entirely unfamiliar. By forgetting the material, it implies that we have grasped the previous sensations and that they have now subsided, leaving a space to be filled by sensations we have yet to experience. The process of developing new sensory organs is constantly renewed and accumulated in the spiritual, unperceived sphere of our souls.

The most important aspect of our reading is the way we feel about the material while reading it, not afterwards.

Once we experience these feelings, they become revealed within the heart and mind, and manifest themselves whenever they are needed in the continuous process of the soul’s development.

Rather than rushing to complete reading the text, it is recommended to concentrate on the sections that appeal to us the most. Only then will the text be able to help and guide us in our search for personal spiritual ascent. The goal of this text is to help us become interested in the mysteries of life such as:

”Why were we born into this world?” “Can we enter the spiritual worlds from here?” “Can we ever understand the purpose of the creation?” ”Is it possible to perceive the Creator, eternity and immortality?” “How can we begin to grow spiritually?”

If you listen with your heart to one famous question, I am sure that all your doubts as to whether you should study Kabbalah will vanish without a trace. This question is a bitter and a fair one, asked by all born on earth: “What is the meaning of my life?

Rabbi Yehuda Ashlag

Introduction

It is beyond human comprehension to understand the essence of such spiritual qualities as total altruism and love. Even the existence of such feelings is beyond our comprehension; we seem to require an incentive to perform any act that does not promise us some form of personal gain. That is why a quality such as altruism can only be imparted to us from Above, and only those of us who have experienced it can understand it.

Rabbi Michael Laitman

Rabbi Yehuda Ashlag, Introduction to Talmud Esser Sefirot

Among all the texts and notes that were used by my Rabbi, Baruch Shalom Halevi Ashlag, there was one particular notebook he always carried. This notebook contained all the transcripts of his conversations with his father, Rabbi Yehuda Leib Halevi Ashlag, the Rabbi of Jerusalem, and a Kabbalist. He was the author of a 21-volume commentary on the book of Zohar, as well as the author of a six-volume commentary on the texts of the Kabbalist, Ari, and of many other works on Kabbalah.

Not feeling well on Jewish New Year’s Day in September, 1991, my Rabbi called me to his bedside and handed me his notebook, saying, “Take it and learn from it.” The following morning, my teacher perished in my arms, leaving me and many of his other disciples without guidance in this world.

He used to say, “I want to teach you to turn to the Creator, rather than to me, because He is the only strength, the only Source of all that exists, the only One who can really help you, and He awaits your prayers for help. When you seek help in your search for freedom from the bondage of this world, help in elevating yourself above this world, help in finding the self, and help in determining your purpose in life, you must turn to the Creator, who sends you all those aspirations in order to compel you to turn to Him.”

In this text, I attempt to convey some of the ideas from his notebook as I perceived them. It is impossible to fully relate to what is written there, as each of us can only understand what we read within the limits of our immediate grasp, since each of us is limited by the qualities of our individual souls. Therefore, in the course of interacting with the Supreme Light, each of us will interpret these ideas as our souls perceive them.

May the thoughts of Rabbi Yehuda Ashlag penetrate this world through the words of his eldest son, my Rabbi, and may they help all of us unite with the Creator in the course of our lives here in this world!

Rabbi Michael Laitman

Perceiving the Creator

Generations come and go, yet every generation and every individual asks the same question about the meaning of life. This happens especially at times of war and global suffering, and during periods of misfortune that befall each of us at some point in our lives. What is the purpose of life, which is so costly to us? And shouldn’t the absence of suffering be deemed as happiness?

In the Talmud’s, Ethics of the Fathers, it says: “Against your will you are born, against your will do you live, and against your will you will die “

Each generation has had its share of misfortune. There are some among us who have lived through the Depression, through war, and through postwar turbulence. But I see my generation, being full of problems and suffering, unable to establish itself, and unable to find itself.

In this atmosphere, the question regarding the meaning of our lives stands out particularly clearly. At times it seems that life is more difficult than death itself; therefore, it is no surprise that Ethics of the Fathers states, “Against your will do you live….”

Nature created us, and we are forced to exist with the qualities that were imposed upon us. It is as if we were only semi-intelligent beings: intelligent only to the degree that we are aware that our actions are determined by our inherent characteristics and qualities, and that we cannot go against them. If we are at the mercy of nature, then there is no predicting where this wild, unreasonable nature can lead us.

Our natures are responsible for constantly causing conflicts between individuals and entire nations, who, like wild animals, are engaged in a vicious struggle of the instincts. Yet, subconsciously, we cannot accept a comparison of ourselves with primitive beasts.

If, however, the Divine force that created us does exist, then why do we not perceive it, why does it conceal itself from us? For if we knew what It required of us, we would not commit those mistakes in our lives for which we are punished by suffering!

How much easier would life be if the Creator were not concealed from human beings, but were clearly perceived and seen by each and every one of us! Then, we would have no doubt of His existence. We would be able to observe the effects of His Providence on the surrounding world; realize the cause and purpose of our creation; clearly see the consequences of our actions and His response to them; be able to discuss all of our problems in a dialogue with Him; ask for His help; seek His protection and advice; complain to Him about our troubles, and ask Him to explain why He treats us as He does.

Finally, we would consult with Him for advice concerning the future; we would constantly be in contact with Him and we would be correcting ourselves in accordance with His advice. In the end, He would be pleased and we would benefit as well.

Just as a child is aware of its mother from the moment of its birth, so we would be aware of the Creator. We would learn the correct way of life by observing His reactions to our actions, and even to our intentions. We would perceive the Creator to be just as close as any mother, since we would see Him as the source of our birth, as our parent, and as the cause of our existence and that of all future life.

If the above were so, we would have no need for governments, schools, or educators. The existence of all nations would essentially focus on a wonderful and simple coexistence for the sake of a common cause apparent to all: our spiritual unification with the openly visible and perceivable Creator.

Everyone’s actions would be guided by clear spiritual laws, called “the commandments,” and everyone would obey them because disobeying the commandments would obviously mean inflicting harm on the self, equivalent to jumping into a fire or off a cliff.

If we could clearly perceive the Creator and His Providence, we would have no difficulty in performing the hardest of tasks, for the personal benefit derived from these tasks would be apparent. It would be as if we were giving all our possessions to a stranger without thinking twice about the present or future.

Yet, this would present absolutely no problem, since being aware of the Divine rule would enable us to see the benefits of acting selflessly. We would know that we were in the power of the kind and eternal Creator.

Just imagine how natural it would be (and also how unnatural and impossible it is in the present condition of Divine concealment) to give ourselves fully to the Creator, to surrender all of our thoughts and desires to Him without reservation, and to be what He wants us to be.

We would not have the least concern for ourselves, and would give no thought to ourselves. In fact, we would cease to be aware of our own selves and would transfer all our feelings from ourselves to Him, trying to approach Him and to live by His thoughts and His will.

From the above, it should be clear that the only element lacking in our world is our perception of the Creator. The attainment of such a perception should be our sole purpose in this world. This is the one goal we should spare no effort to achieve, for only when we can perceive the Creator can we receive His help. This would save us from both the calamities of this life and from a spiritual death, thereby according us spiritual immortality without having to return to this world.

The method of searching for our perception of the Creator is known as “Kabbalah .” Our perception of the Creator is called “faith.” However, we often mistakenly believe that faith implies groping in the dark, without seeing or perceiving the Creator.

In fact, faith means exactly the opposite. According to Kabbalah, the Light of the Creator that fills a person, the Light of the connection to the Creator, the Light that gives a feeling of unification with Him (ohr hassadim) is known as “the Light of faith,” or simply, faith.

Faith, the Light of the Creator, gives us a sensation of being linked to the eternal. It brings us an understanding of the Creator, a feeling of complete communication with Him, as well as a sense of absolute security, immortality, greatness and strength. It becomes clear that deliverance from our temporal existence and from our suffering (caused by our futile pursuit of transient pleasures) lies only in our attaining faith, through which we will be able to perceive the Creator.

In general, the only cause of our misfortunes, and of the worthless and temporal nature of our lives, is our failure to perceive the Creator. Kabbalah impels us towards Him by teaching us: “Taste and see that the Creator is good .” The aim of this text is to guide you through the initial stages of the path to perceiving the Creator.

Window to the Heart

It is clear that, since the creation of the world, humanity has suffered torment and pain in such magnitude, it has often been worse than death itself. Who, if not the Creator, is the source of that suffering?

Throughout history, how many individuals have been willing to suffer and endure any pain in order to attain superior wisdom and to achieve spiritual elevation? How many of them voluntarily subjected themselves to unbearable agonies for the sake of finding at least a drop of spiritual perception and understanding of the Higher Force, and for the sake of uniting with the Creator to become His servant?

Yet they all lived out their lives without ever receiving a response, and without any visible achievements. They left this world with nothing, just as they had come into it.

Why did the Creator ignore their prayers? Why did He turn away from them and scorn their suffering? All of these human beings subconsciously realized that there is a higher purpose to the universe, and to every event that takes place. This realization is called the “drop of unification” of an individual with the Creator.

In fact, despite their immersion in egoism and their unbearable torment when they sensed the Creator’s rejection, they suddenly felt a window opening in their hearts, which until then had been closed to the truth. Up until that moment, their hearts had been incapable of feeling anything but their own pain and desires.

This window revealed that they were deemed worthy to experience and feel that longed-for “drop of unification,” penetrating each heart through its broken walls. Hence, all their qualities were altered to the opposite, to resemble the qualities of the Creator.

Only then did they realize that they could unite with the Creator only while in the depth of their suffering. Only then could they grasp Oneness with the Creator, since His Presence was there, as well as the “drop of unification” with Him.At the moment of experiencing this insight, the Light became evident to them and filled their wounds.

Precisely because of these wounds of perception and cognizance, and because of the terrible, soul-tormenting contradictions, the Creator Himself filled these people with such an unbounded, wonderful bliss that nothing more perfect could be imagined. All of this was given to make them feel there was some value to their suffering and agony. It was required in order for them to experience the ultimate perfection.

Once having achieved this state, every cell in their bodies convinced them that anyone in our world would be willing to go through unthinkable torment to experience, at least once in a lifetime, the bliss of being united with the Creator.

Why, then, is the Creator silent in response to human pleas for relief? This can be explained as follows: people are much more concerned with their own progress than with glorifying the Creator. Thus, their tears are empty, and they leave this world just as they entered it, with nothing.

The final fate of every animal is eradication, and people who have not perceived the Creator are as animals. On the other hand, if one concerns oneself with glorifying the Creator, He will reveal Himself to that person.

The “drops of unification,” which fulfill the purpose of creation, flow into the hearts of those who are concerned with the Creator’s glory and love. They flow into those who, rather than complain about the unfairness of Divine rule, are completely convinced in their hearts that all the Creator has done is ultimately for their own good.

The spiritual cannot be divided into separate parts; we can comprehend the whole only a part at a time, until we comprehend it all. Therefore, the success of our spiritual endeavors depends on the purity of our yearning. The spiritual Light flows only into those parts of our hearts that have been cleansed of egoism.

When we look objectively at the nature of our existence and at all that surrounds us, we can more fully appreciate the wonder of creation. According to Kabbalists, who communicate directly with the Creator, His existence has important implications for us. If the Creator in fact exists, and if He generates all the circumstances that affect our lives, then there is nothing more logical than trying to maintain as close a contact with Him as possible.

However, if we tried hard and actually succeeded in doing so, we would feel as if we were suspended in air, without any support, since the Creator is concealed from our perception. Without seeing, feeling, hearing, or receiving some sensory input, we would be engaged in a one-way effort, screaming into empty space.

Then why did the Creator make us in such a way that we cannot perceive Him? Moreover, why should He hide from us? Why, even when we appeal to Him, does He appear not to respond, preferring instead to affect us in a way that is hidden from us, concealed behind nature and our environment?

If He desired to correct us, that is, to correct His own “error” in creation, He could have done so long ago, either directly or indirectly. If He revealed Himself to us, we would all see and appreciate Him to the degree allowed by our senses and the intelligence with which He created us. Surely then we would know what to do and how to act in this world, which was supposedly created for us.

Furthermore, paradoxically, as soon as we strive to reach the Creator, to perceive Him, to come closer to Him, we feel our yearning for the Creator vanish, disappear. But if the Creator directs all of our sensations, why then does He specifically dissolve this yearning in those who desire to perceive Him.

And not only that: Why does he put all possible manner of obstacles in our path? Those of us who attempt to come closer are often met with His rejection. Indeed, He may even inflict years of suffering on those who seek Him.

Occasionally, we might even feel that the pride and arrogance that we are told to rid ourselves of, is infinitely more characteristic of the Creator! After all, if the Creator is merciful, especially to those who seek Him, why don’t we receive a response to our tears and appeals?

If we can alter something in our lives, it means that He has given us the free will to do it. But for reasons we do not understand, He did not endow us with sufficient knowledge to avoid the suffering that accompanies our existence and our spiritual development.

On the other hand, if there is no free will, then what can be more harsh than making us senselessly suffer for years in the cruel world that He created? Certainly, such grievances are infinite in number. And if the Creator is the cause of our condition, then we have much to criticize and blame Him for, which we do, when we experience pain and suffering.

The Creator sees all that goes on in our hearts. When we are displeased with something, the feeling of dissatisfaction can be interpreted as blaming the Creator, even if the blame is not directly addressed to the Creator, or even when we do not believe in the existence of the Creator.

Each of us is correct in maintaining whatever our beliefs are in our present condition, regardless of what that belief is. This is because we maintain only what we feel to be true at that moment, as well as what we have analyzed with our own minds.

However, those of us with vast life experience know how drastically our views can change throughout the years. We cannot say that we were wrong before, but now we are right; we must realize that today’s point of view may be proven wrong tomorrow. Therefore, the conclusions that we draw from any situation are correct for that particular situation; yet, they can be directly opposite to the conclusions we will draw in other situations.

By the same token, we cannot assess other worlds or their laws, or judge them based on our own current criteria – the criteria of our world. We do not possess supernatural intelligence or perception, and we err constantly even within the boundaries of our own world. Thus, we cannot draw conclusions about the unknown and pass judgment on it.

Only those of us who possess the requisite supernatural qualities can make correct judgments concerning what exists above and beyond the natural. Those who possess both supernatural qualities and our own qualities can more closely describe the supernatural to us. Such a person is known as a Kabbalist – a person of our world, created with the same qualities as each of us, but also endowed with other qualities from Above that permit this person to describe to us what goes on in the other worlds.

This is why the Creator has allowed certain Kabbalists to reveal their knowledge to vast numbers of people in society, in order to help others communicate with Him. In a language we can understand, Kabbalists explain that the structure and function of reason in the spiritual, heavenly worlds are based on laws that are different from – and opposite in nature to – our own laws.

Faith above Reason

There is no boundary separating our world from the heavenly, spiritual world. But because the spiritual world is, according to its properties, an “anti-world,” it is placed so far beyond our perception that after we are born into this world, we completely forget all about our past condition.

Naturally, the only way for us to perceive this “anti-world” is by acquiring its essence, its reason, and its qualities. How must we alter our present nature in order to acquire a completely opposite one?

The basic law of the spiritual world is summarized in two words: ”absolute altruism.” How can we acquire this quality? Kabbalists suggest that we undergo a transformation within ourselves. It is only through this inner act that we are able to perceive the spiritual world and start living in both worlds simultaneously.

Such a transformation is called “faith above reason.” The spiritual world is an altruistic one. Every desire and action that exists in that realm is not dictated by human reason or egoism, but by faith; i.e., by a sense of the Creator.

If common sense is a vital tool for our actions, then it would seem that we are not able to completely free ourselves of intellect. However, given that our intellect does not reveal how we can escape from circumstances that the Creator places before us in a hidden fashion, it will not assist us in solving our problems.

Instead we will remain afloat without support and without logical answers to what is happening to us. In our world, we are guided only by our own reasoning. In everything we do, reason – meaning purely egoistic “reasonable” calculation – is the basis for all our desires and actions.

Our reason calculates the amount of pleasure we expect to experience, and matches it against the amount of pain required to exert ourselves to achieve that pleasure. We then subtract one from the other to assess the cost, and then decide whether we will strive toward pleasure or choose tranquility.

Such a “reasonable” approach to our surroundings is called “faith within reason.” In this case, our reason determines how much faith we will expend.

Often we act without any calculation of benefit or cost of effort, as in cases of fanaticism or conditioned behavior. Such “blind” acts are called acts of “faith beneath reason,” because they are determined by blindly following decisions made by someone else, rather than by reason or calculation.

Our actions can also be dictated by our upbringing, having become second nature to such an extent that we must make an effort not to act mechanically, through sheer force of habit.

In order to make the transition from following the laws of our world, to following the laws of the spiritual world, we must meet certain conditions. First, we must completely discard the arguments of reason, and forsake using our intellect to determine our actions. As if suspended in midair, we should attempt to hold on to the Creator with both hands, thus allowing the Creator, and only the Creator, to determine our actions.

Figuratively speaking, we should replace our own minds with the Creator’s, and act contrary to our own reason. We must place the Creator’s will above our own. Once we are capable of doing this, our behavior will represent “faith above reason.”

Having completed the first stage, we will be able to perceive both this world and the spiritual world. We will subsequently discover that both worlds function according to the same spiritual law of “faith above reason.”

Our willingness to suppress our own reason and be guided only by the desire to give ourselves to the Creator forms the spiritual vessel in which we will receive all of our spiritual understanding. The capacity of that vessel, i.e., the capacity of our spiritual reason, is determined by how much earthly, selfish reasoning we are attempting to suppress.

In order to increase the capacity of our spiritual vessels, the Creator places increasingly greater obstacles in our spiritual path. This strengthens our egoistic desires, as well as our doubts regarding the Creator’s rule.

These, in turn, enable us to gradually overcome these obstacles, and to develop stronger altruistic desires. By doing so, we are provided the opportunity to increase the capacity of our spiritual vessels.

If we can mentally grip the Creator with both hands (that is, ignore the critical approach of human reason and rejoice in the fact that such an opportunity has presented itself), and if we can endure this condition for at least an instant, we will see how wonderful the spiritual state really is. This state can be reached only when we have attained the real, eternal Truth.

This Truth will not alter tomorrow, as was the case with all former beliefs, because now we are united with the Creator, and can view all events through the prism of the eternal Truth. Progress is only possible along three simultaneous, parallel lines. The right line is faith; the left line is cognition and comprehension.

These two lines never diverge, for they are mutually opposed to each other.

Therefore, the only way to balance them is by means of a middle line, which consists of both the right and left lines at the same time. This middle line connotes spiritual behavior, where reason is used in accordance with one’s degree of faith.

All spiritual objects are coiled around the Creator; they are layered onto Himin the order from which they emerged from Him. Everything in the universe that is layered around the Creator exists only relative to the creations, and all are products of the original created being, called “Malchut.”

That is, all worlds and all created beings, except for the Creator, are a single Malchut entity, meaning the root or the original source of all beings. Malchut eventually fragments into many small parts of itself. The total of the constituent parts of Malchut is known as “Shechina.”

The Light of the Creator, His Presence, and the Divine filling of Shechina are all known as “Shochen.”The time required for the complete filling of all parts of Shechina is called the “time of correction.”

During this time, the created beings implement internal corrections on their respective parts of Malchut. Each being corrects the part from which it was created; meaning it corrects its own soul .

Until the moment the Creator can fully merge with His created beings by revealing Himself entirely to them, or “until the Shochen fills the Shechina,” the condition of the Shechina, (the root of the souls) is known as “the exile of the Shechina from the Creator” (Galut Ha Shechina).

In this condition, there is no perfection in the Higher Worlds . Even in our world, the lowest of all, every being must also fully perceive the Creator. But most of the time we are occupied with satisfying our petty personal desires characteristic of this world, as well as blindly following the demands of the body.

There is a condition of the soul called “Shechina in the dust,” when spiritually pure pleasures are considered to be superfluous and absurd. This state is also described as the “suffering of the Shechina.”

All human suffering stems from the fact that we are compelled from Above to completely reject all common sense and proceed blindly, placing faith above reason. Yet, the more reason and knowledge we possess, and the stronger and more intelligent we become, the harder it is for us to follow the path of faith. Consequently, as we attempt to reject our common sense, we increase our suffering.

Those of us who have chosen the path of spiritual development described above cannot agree with the Creator. In our hearts, we condemn the need for such a way; thus, we have difficulty justifying the Creator’s methods. Yet, we cannot sustain such a condition for a prolonged period of time unless the Creator decides to help us and reveals the whole picture of creation to us.

When we feel that we are in an elevated spiritual state, and that all of our desires are concentrated only on the Creator, we are ready to delve into the appropriate Kabbalah texts to try to penetrate their inner meaning. Although we might feel that we cannot understand anything, despite our efforts, we must continue to return to the study of Kabbalah again and again, and not despair if we fail to understand the subject.

How can we benefit from these efforts? In fact, our efforts to comprehend the mysteries of Kabbalah are equal to our prayers asking the Creator to reveal Himself to us. This yearning for a connection is strengthened when we seek to understand the concepts of Kabbalah.

The strength of our prayers is determined by the strength of our yearning. In general, when we invest effort into attaining something, our desire to attain it increases. The strength of our desire can be judged by how much suffering we feel from the absence of the desired object. Suffering, not expressed in words but felt only in the heart, is in itself a prayer.

Proceeding from the above, we can recognize that only after strenuous, yet unsuccessful, efforts to attain what we desire, can we pray so sincerely that we receive it. If, during our attempts to delve into the texts, our hearts are still not quite free from extrinsic thoughts, then our minds will not be able to devote themselves exclusively to study, since the mind obeys the heart.

In order for the Creator to accept our prayers, they should come from the depths of our hearts. That is, all our desires must be concentrated in that prayer. For this reason, we must delve into the text hundreds of times, even without understanding it, in order to achieve our true desire: to be heard by the Creator.

A true desire leaves no room for any other desires. While studying Kabbalah, we will examine the actions of the Creator and thus can progress toward Him. Gradually, then, we will become worthy of comprehending what we are studying.

Faith, or the awareness of the Creator, must be such that we feel that we are in the presence of the King of the Universe. Then, undoubtedly, we will become imbued with the necessary feelings of love and fear. Until we attain such faith, we must continuously strive for it. For it is only faith that will allow us to enjoy a spiritual life and prevent us from sinking to the depths of egoism, once again becoming pleasure seekers.

Our need to become aware of the Creator must be cultivated until it becomes permanently entrenched in our being. It must resemble a permanent attraction towards a loved one, without whom life seems unbearable.

Everything that surrounds human beings deliberately dulls the need for Divine awareness, and sensing pleasure from anything external instantly reduces the pain of spiritual emptiness. Therefore, while enjoying the pleasures of this world, it is vital that we keep them from obliterating our need to perceive the Creator, as these pleasures rob us of spiritual sensations.

A desire to perceive the Creator is characteristic only of human beings. It is not true, however, of allhuman beings. This desire stems from our need to understand what we are, to comprehend ourselves, our purpose in the world, and our origins. It is the quest for answers about ourselves that leads us to seek the source of life.

Spiritual Path

Our need to perceive the Divine makes us spare no effort in attempting to solve all of nature’s mysteries, leaving no stone unturned either in ourselves or in our environment. But only the yearning to perceive the Creator is a true yearning, since He is the source of everything and, above all, He is our Creator. Therefore, even if a human being existed alone in this world, or in other worlds, one’s search for the self would inevitably lead to a search for the Creator.

There are two lines that reveal the Creator’s influence on His creations. The right line represents His personal Providence over each of us regardless of our actions. The left line represents the Providence over each of us, depending on our actions. It stands for punishment for evil deeds and reward for good ones.

When we choose a certain time to proceed along the right line, we must tell ourselves that everything in the world happens only because the Creator wants it to happen. Everything proceeds according to His plan, and nothing depends on us.

From this point of view, we have neither faults nor merits. Our actions are determined by the aspirations that we receive from the outside.

We must therefore thank the Creator for all that we receive from Him. Moreover, realizing that the Creator leads us to eternity, we can develop feelings of love for Him. We can move forward with a proper combination of the right and left lines, aiming exactly at the middle. That is, we can advance only along the line that is exactly halfway between them.

Yet, even if we begin to advance from a correct starting point, if we don’t know exactly how to continually check and correct our course, we are sure to deviate from the correct path. Furthermore, if we make even the slightest deviation at any point along the journey, then our error will increase with every step as we continue moving forward. Consequently, we will get farther and farther from our set goal.

Before our souls descend into this world, they are a part of the Creator, a tiny element of Him. This element is known as “the root of the soul.” The Creator places the soul into the body so it can elevate the body’s desires when the soul rises and merges with the Creator again.

In other words, the soul is placed into the body when a person is born into this world to overcome the desires of the body. By overcoming the desires of the body, the soul ascends to the same spiritual level it descended from, experiencing far greater pleasures than it had in its initial state when it was part of the Creator. At this point, a tiny element is transformed into a whole spiritual body, and is 620 times greater than was the original element before it descended into this world.

Thus, in its complete state, the spiritual body of the soul consists of 620 parts, or organs. Each part is considered to be a spiritual law or spiritual act (mitzvah). The Light of the Creator or the Creator himself (which are the same) that fills every part of the soul is called “Torah.”

When we ascend to a new spiritual level, it is called “fulfilling a spiritual law.”

As a result of this elevation, new altruistic aspirations are created and the soul receives the Torah, the Light of the Creator.

The true path to this goal proceeds along the middle line. This implies combining three concepts into one: the human being, the path to follow, and the Creator. Indeed, three objects exist in the world: the human being, who is striving to return to the Creator, the path one needs to follow in order to reach the Creator, and the Creator, the goal toward which the human being is striving.

As has been said many times, there is nothing that truly exists except the Creator, and we are but His creations, endowed with a sense of our own existence. We come to recognize this clearly in the course of our spiritual ascent.

All of our perceptions, or rather, the perceptions we see as our own, are but responses to the Divine Acts He has produced in us. In the end, our feelings are only what He wants us to feel.

As long as we have not yet fully comprehended this truth, we will see not one, but three separate concepts: the self, the path to the Creator, and the Creator Himself. However, once we have reached the final stage of spiritual development, once we have ascended to the same level from which our souls descended – only this time with all our desires corrected– we can receive the Creator completely into our spiritual body.

Then, we will receive all the Light of the Creator and the Creator Himself. In this manner, the three objects that once existed separately in our perception: ourselves, our spiritual path, and the Creator merge to become a single entity – the spiritual body filled with Light.

Therefore, to ensure that we proceed correctly, we must conduct regular checks while advancing on the spiritual path. This will ensure that we strive for all three objects with an equally powerful desire from the very outset, regardless of the fact that we perceive the three objects to be separate.

From the outset, we must work to blend them into one; at the end of the path, this will be apparent. They are, in fact, apparent now, even though we are unable to see them as such, due to our own imperfections.

If we strive for one of the three objects more than for the others, we will immediately deviate from the true path. The simplest way to check whether we are still on the true path is to determine whether we are striving to comprehend the characteristics of the Creator in order to become one with Him.

“If I am not for me, then who is for me? And if I am only concerned with myself, then what am I?” These contradictory statements reflect the conflicting attitudes we face when considering our efforts to attain a set personal goal. On the one hand, we must believe that there is no one to turn to for help but ourselves, and act with the certainty that our good deeds will be rewarded and our evil deeds will be punished.

We, as individuals, must believe that our own actions have direct consequences, and that we build our own futures. On the other hand, we must say to ourselves, “Who am I, to be able to defeat my own nature by myself? Yet, no one else can help me either.”

Providence of the Creator

If everything happens according to the Creator’s plan, then what good are our efforts? As a result of our own work, based on the principle of reward and punishment, we acquire from Above an understanding of the Creator’s rule. We then rise to a level of consciousness where we clearly see that it is the Creator who rules everything and that everything is predetermined.

First, however, we must reach this stage, and until we do, we cannot determine that everything is in the hands of the Creator. Also, until we reach that stage, we cannot live or act according to its laws, for this is not how we understand the world to operate. Therefore, we can act only according to the laws of which we are aware.

Only when we have put forth efforts based on the principle of “reward and punishment” do we become worthy of the Creator’s complete trust. Only then do we have the right to see the true picture of the world, as well as the way it operates. And when we arrive at this stage, and realize that everything depends on the Creator, we long for Him.

One cannot oust selfish thoughts and desires from one’s heart and leave it empty. Only by filling the heart with spiritual, altruistic desires instead of selfish ones can we replace the old aspirations with opposite ones, and in this way obliterate egoism.

Those of us who love the Creator are sure to feel revulsion toward egoism, since we know from personal experience how much harm the ego can cause.

However, we may not have the means to rid ourselves of the ego, and will eventually realize that it is beyond our power to oust egoism, since it was the Creator who had endowed us, His creations, with this quality.

Although we cannot rid ourselves of egoism by our own efforts, the sooner we realize that egoism is our enemy and our spiritual exterminator, the stronger will be our hatred of it. Eventually, this hatred will bring the Creator to help us overcome the enemy; in this way, even our egoism will serve the purpose of spiritual elevation.

The Talmud says, “I created the world only for the completely righteous and for the complete sinners.” It is understandable why the world would be created for the absolutely righteous, but why wasn’t the world also created for those who are neither absolutely righteous nor absolute sinners?

We inadvertently perceive Providence according to the way it affects us. It is “good” and “kind” if it is agreeable to us, and “harsh” if it causes us suffering. That is, we consider the Creator either good or bad, depending on how we perceive our world.

Thus, there are only two ways for human beings to perceive the Providence of the Creator over the world. Either we perceive the Creator and see life as wonderful, or we deny the Creator’s Providence over the world, and assume the world is ruled by “forces of nature.”

Though we may realize that the latter scenario is unlikely, our emotions, rather than our reason, determine our attitude toward the world. Hence, when we observe the disparity between our emotions and our reason, we begin to consider ourselves as sinners.

When we understand that the Creator wants to bestow only benefit and good, we realize this is possible only by drawing closer to Him. Thus, if we feel distanced from the Creator, we perceive this as “bad,” and then we consider ourselves to be sinners.

But if we feel ourselves to be so evil that we cry out to the Creator to save us, asking the Creator to reveal Himself to give us the power to break out from the prison of our egoism into the spiritual world, then the Creator will help us instantly.

It is for this form of human condition that this world and the higher worlds were created.

When we reach the level of absolute sinner, we can cry out to the Creator and eventually rise to the level of the absolutely righteous.

Thus, we can only become worthy of perceiving the Creator’s greatness after we have rid ourselves of all conceit and realized the impotence and the baseness of our personal desires.

The more importance we ascribe to becoming close to the Creator, the more we perceive Him and the better we can discern the Creator’s various nuances and manifestations in our daily lives. This deep, impressive awe of Him will give rise to feelings in our hearts, and as a result joy will flow in.

We can see that we are no better than those around us, and yet we can also see that, unlike us, others have not earned the Creator’s special attention. Moreover, others are not even aware that the possibility of communicating with the Creator exists. Nor do they really care to perceive the Creator and understand the meaning of life and spiritual progress.

On the other hand, we are not clear how we merited such a special relationship with the Creator, in that we are granted, if only just occasionally, the opportunity to concern ourselves with the purpose of life and our bond with the Creator.

If, at that point, we can appreciate the uniqueness of the Creator’s attitude toward us, then we can experience boundless gratitude and joy. The more we can appreciate individual success, the more deeply we can thank the Creator.

The more nuance of feeling we can experience at each particular point and instant of contact with the Creator, the better we can appreciate the greatness of the spiritual world that is revealed to us, as well as the greatness and might of the omnipotent Creator. This results in stronger confidence with which we can anticipate our future unification with Him.

When contemplating the vast difference between the characteristics of the Creator and those of His created beings, it is easy to arrive at the conclusion that the Creator and created can only become compatible if the created beings alter their absolutely egoistic nature. This is only possible if the created nullify themselves as if they do not exist; thus, there is nothing to separate them from their Creator.

Only if we feel that, without receiving a spiritual life, we are dead (as when life has left the body), and only if we feel a compelling desire for a spiritual life, can we receive the possibility of entering this spiritual life, to breathe spiritual air.

Realizing the Creator’s Rule

How can we rise to a spiritual level where we have completely eradicated self-interest and self-concern? How can our desire to devote ourselves to the Creator become our only goal, so much so that without attaining this goal, we feel as if we were dead?

Rising to this level takes place gradually and is processed in the form of feedback. The more effort we make in our quest for a spiritual path, both in studying and in emulating spiritual objects, the more convinced we will become of our utter inability to achieve this goal by ourselves. The more we study texts that are important for our spiritual development, the more confusing and disorganized the material will appear. The better we try to treat our instructors and peers, if we are indeed advancing spiritually, the clearer it will become that all our actions are dictated by egoism.

Such results follow the principle: Force him until he says, “I do.” We can rid ourselves of egoism only if we grasp that egoism causes death by holding us back from realizing true, eternal life, filled with delight.

Developing a hatred toward egoism will eventually lead to our liberation from it.

Most important is our desire to give ourselves fully to the Creator by realizing His greatness. (Giving oneself to the Creator means to separate from the “I”).

At this point, we must decide which is a more worthy goal: to attain: transient values or eternal ones. Nothing that we have created remains forever; all is transient. Only spiritual structures such as altruistic thoughts, acts, and feelings are eternal.

Therefore, by striving to emulate the Creator in our thoughts, desires and efforts, we are, in fact, building the structure of our own eternity. However, dedicating yourself to the Creator is only possible when we realize the Creator’s greatness.

It is the same in our world: If we consider someone great, we are happy to be of service to that person. We may even feel that the recipient of our gift has done us a favor by accepting it, rather than the other way around.

This example shows that the intention of an action can change the external form of a mechanical act – giving or taking – to its opposite. Therefore, the more praiseworthy we regard the Creator, the more readily will we give Him all of our thoughts, desires and efforts

But in doing so, we actually feel that we are receiving from, rather than giving to, Him. We feel that we are being given an opportunity to render a service, an opportunity that is only bestowed upon a few worthy ones in each generation. This can further be clarified by the example provided in the following short play.

3. The Dining Table

ACT ONE

In a brightly lit house with spacious rooms, a pleasant-looking man is busy in the kitchen. He is preparing a meal for his long-awaited guest. While hovering over the pots and pans, he reminds himself of the delicacies his guest so enjoys.

The host’s joyous anticipation is very evident. Gracefully, with the moves of a dancer, he fills the table with five different courses. Next to the table are two cushioned chairs.

There is a knock on the door, and the guest enters. The host’s face brightens at the sight of the guest and he invites him to sit at the dining table. The guest sits down and the host looks at him fondly.

The guest regards the delicacies in front of him and sniffs them from a courteous distance. It is apparent that he likes what he sees, but he expresses his admiration with tactful restraint, not revealing that he knows the food is meant for him.

Host: Do sit down. I’ve made these things especially for you because I know how much you like them. We both know how familiar I am with your tastes and dining habits. I know you’re hungry and I know how much you can eat, so I’ve prepared everything exactly the way you like it, in the exact amount that you can finish without leaving a crumb.

Narrator: If there were any food left when the guest was satiated, both Host and Guest would be unhappy. The host would be unhappy because that would mean he wants to give his guest more than his guest wants to receive.

The guest would be disappointed at not being able to fulfill the host’s wish that he would consume it all. The guest would also regret if he were full while there were still more delicacies left over, and was unable to enjoy any more of them. It would mean that the guest lacked enough desire for all the pleasure being offered.

Guest (solemnly): Indeed, you have prepared exactly what I’d like to see and eat at my dinner table. Even the amount is just right. This is all I could ever want out of life: to enjoy all this. For me, it would be the ultimate divine pleasure.

Host: Please, have it all and enjoy it. It will delight me.

The guest begins to eat.

Guest (obviously enjoying and with his mouth full, yet looking somewhat troubled): Why is it that the more I eat, the less I enjoy the food? The pleasure I receive extinguishes the hunger and I enjoy it less and less. The nearer I get to feeling full, the less I enjoy my meal.

And when I’ve received all the food, I’m left with nothing but the memory of the pleasure, not the pleasure itself. The pleasure was there only while I was hungry. When the hunger faded away, so did the joy. I received what I longed for, and here I am left with neither pleasure nor joy. I don’t want anything any more, and I have nothing to bring me joy.

Host (a little resentful): I’ve done all I could to please you. It isn’t my fault that the very receiving of pleasure extinguishes the sensation of delight because the yearning is gone. In any case, you’re now full of what I have prepared for you.

Guest (defending himself): By receiving all that you’ve prepared for me, I can’t even thank you because I’ve stopped enjoying the abundance you’ve given me. The main thing I feel is that youhave given me a great deal, while Ihave given you nothing in return. As a result, you’ve caused me to feel shame by thoughtlessly showing that you are the giver and I am the taker.

Host: I didn’t show you that you’re the taker and I’m the giver. But the very fact that you’ve received something from me without returning anything made you feel guilty, despite the fact that kindness is my nature.

I want nothing more than to have you accept my food. I can’t change that. For example: I raise fish. They don’t care who feeds and nourishes them. I also tend to Bob, my cat. He, too, couldn’t care less whose hand fed him. But Rex, my dog, doescare. He will not take food from just anyone.

Narrator: People are built in such a way that there are some who receive without sensing that someone is giving to them, and they just take. Some even steal with no remorse! But when people develop a sense of self, they know when they are being given to, and it awakens their awareness that they are the takers. That brings with it shame, self-reproach and agony.

Guest (somewhat appeased): But what can I do to receive pleasure on the one hand, without perceiving myself as the taker? How can I neutralize the feeling within me that you are the giver and I’m the taker? If there’s a give-and-take situation, and it brings up this shame in me, what can I do to avoid it?

Perhaps you can act in such a way that I will not feel like the receiver! But that’s possible only if I’m unaware of your existence (just like your fish) or if I sensed you, but did not understand that you were giving to me (like a cat or an underdeveloped human).

Host (narrowing his eyes in concentration and speaking thoughtfully): I think there’s a solution after all. Perhaps you’ll be able to find a way to neutralize the sensation of reception within you?

Guest (his eyes light up): Oh, I’ve got it! You’ve always wanted to have me as your guest. So tomorrow, I will come here and behave in such a way that will make you feel like the receiver. I will still be the receiver, of course, eating all that you’ve prepared, but I will regardmyself as the giver.

ACT TWO

The next day, in the same room, the host has prepared a fresh meal with exactly the same delicacies as the day before. He sits at the table and the guest enters, wearing an unfamiliar, somewhat secretive expression on his face.

Host (smiling brightly, unaware of the change): I’ve been waiting for you. I’m so happy to see you. Do sit down.

The guest sits at the table and politely smells the food.

Guest (looking at the food): All this is for me?

Host: But of course! Only for you! I would be delighted if you were willing to receive all that from me.

Guest: Thanks, butI don’t really want it all that much.

Host: Well, that’s not true! You do want it and I know that for a fact! Why won’t you have it?

Guest: I can’t take all this from you. It makes me feel uneasy.

Host: What do you mean, uneasy? I want so much for you to have all this! Who do you think I’ve prepared this for? It would give me so much pleasure if you were to eat it all.

Guest: Perhaps you’re right, but I don’t want to eat all this food.

Host: But you’re not just receiving a meal; you’re also doing me a favor by sitting at my table enjoying what I have prepared. I’ve prepared all of it not for you, but because I enjoy your receiving it from me.

That’s why your consent to eat would be doing me a favor. You’d be receiving all that for me! You wouldn’t be taking, but rather, giving me great joy. In fact, it would not be you who would receive from my meal, but rather I who would be getting great joy from you. You’d be the one giving to me, and not the other way around.

The Host imploringly slides the fragrant plate in front of his reluctant guest. The Guest pushes it away. The Host again slides it near his Guest, and again he’s turned down. The Host sighs, his whole appearance revealing how much he wants his Guest to accept the food. The Guest now takes the attitude of the giver who’s doing the Host a favor.

Host: I implore you! Please, make me happy.

The guest starts to eat, then pauses to think. Then he starts again, and again he pauses. Each time the guest pauses, the host encourages him to continue. Only after some persuasion does the guest continue. The host keeps placing new delicacies in front of his guest, each time begging him to please him by accepting them.

Guest: If I can be sure that I’m eating because it gives you pleasure, and not because Iwant it, then you’ve become the receiver and I’ve become the giver of pleasure. But for that to be so, I must be sure that I’m eating for your sake alone, and not for mine.

Host: But of course you’re eating only for me. After all, you sat at the table and wouldn’t taste a thing until I proved to you that you’re not just eating, but rather rendering me great joy. You’ve come here to give me pleasure.

Guest: But if I were to accept something I did not initially desire, I would not enjoy receiving it, and you would not enjoy watching me willingly accept your offering. So it turns out that you can receive pleasure only to the extent that I enjoy your offering.

Host: I know exactly how much you like this food and how much of each dish you can eat. Therefore, I’ve prepared these five courses. After all, I know your desire for this and that dish and not for any other thing in your life.

Knowing how much you enjoy them evokes the sensation of your pleasure in me. It also pleases me that you enjoy my dishes. I have no doubt that the pleasure I receive from you is genuine.

Guest: How can I be sure that I am enjoying these dishes only because you want me to, and because you’ve prepared all this for me? How can I be sure that I shouldn’t turn you down because by receiving from you I will actually be giving you joy?

Host: Quite simple! Because you totally refused my offers until you were sure that you were doing it for my pleasure. Then you accepted. After each bite you take, you will feel you’re eating for my pleasure, and you will sense the joy you bring to me.

Guest: I can get rid of the shame and take pride in giving you pleasure if I think, each time I receive, that I’m receiving it for you.

Host: So eat it all! You want it all, and thus you’ll be giving me every bit of pleasure you can!

Guest (eating with pleasure and finishing every last dish, but afterwards, realizing he is still not satisfied): So now I’ve eaten it all and enjoyed it. There is no more food to enjoy. My pleasure has gone because I’m not hungry anymore. I can’t bring any of us any joy right now. So what do I do next?

Host: I don’t know. You’ve given me great pleasure by receiving from me. What else can I do for you, so that you’ll enjoy again and again? How can you want to eat again, if you’ve eaten it all? Where will you get a new appetite?

Guest: True, my desire to enjoy has turned into a desire to bestow joy upon you, and if now I can’t enjoy, how can I bring you pleasure? After all, I can’t create within me an appetite for another five-course meal!

Host: I have not prepared any more than you desired. I’ve done everything I can to please you. Your problem is: “How can I not stop wanting more, while I receive more and more.”

Guest: But if the pleasure doesn’t satisfy my hunger, I can’t feel it as pleasure. The sensation of pleasure comes when I satisfy my needs. If I weren’t hungry, I couldn’t enjoy the food and hence could not have bestowed joy upon you. What can I do to remain in constant want, and constantly render you joy by showing you my pleasure?

Host: For that, you need a different source of want and a different means of satisfaction. By using your hunger to receive both food and the joy from eating it, you extinguish them both.

Guest: I’ve got it! The problem is that I prevented myself from feeling joy if I felt you would benefit from it. I refused to such an extent that, although the whole meal was set before me, I couldn’t accept it because of my shame in receiving it. That shame was so intense that I was willing to starve, if only to avoid feeling the shame of being the recipient.

Host: But then, once you were convinced that you weren’t receiving for yourself, you began to receive for my sake. Because of that, you enjoyed both the food and the pleasure you were giving me. That’s why eating the food should be in accordance with your will. After all, without pleasure from the food, what pleasure could you render me?

Guest: But it’s not enough to receive for you, knowing that you enjoy doing this for me. If my pleasure comes from your joy, then the source of my pleasure is not the food, but you! I have to feelyour joy.

Host: That should be easy, since I’m totally open about it.

Guest: Yes, but what does my pleasure depend on? It depends on you, the one I’m giving pleasure to. That means that my pleasure depends on how strongly I wish to bestow joy upon you; that is, to the extent that I sense your greatness.

Host: So what can I do?

Guest: If I knew more of you, if I had a more intimate knowledge of you, if you really were great, then your greatness and almightiness would have been revealed to me. Then I would have enjoyed both giving you pleasure, being aware of who was receiving it. Then, my pleasure would have been proportional to the disclosing of your greatness.

Host: Is it up to me?

Guest: Look, if I give, it’s important for me to know how much I am giving and to whom. If it is to beloved ones, such as my children, then I am willing to give to the extent of my love for them. This gives me joy. But if someone off the street comes to my house, I will give that person something because I can empathize with being in need, and hope that when I’m in dire need, someone will help me.

Host: This principle is what lies beneath the whole concept of social welfare. People realized that if there were no mutual assistance, they would all suffer. That is, they would themselves suffer when they became the needy ones. Egoism forces people to give, but it is not true giving. It is simply a way of assuring one’s survival.

Guest: I really don’t think this kind of giving is genuine. All our “generosity” is nothing more than a way for us to receive pleasure by satisfying ourselves and those we love.

Host: So how can I give you pleasure that goes beyond the pleasure found in your food?

Guest: That is not up to you, but to me. If the person coming to my house were not a common person, but a very important personality, I would receive greater pleasure in giving to that person than to an ordinary person. That means that my pleasure depends not on the food, but on who prepared it!

Host: So what can I do to make you respect me more?

Guest: Because I receive for your benefit, not mine, the more respect I have for you, the more pleasure I will get knowing to whom I’m giving it.

Host: So how can I deepen your esteem of me?

Guest: Tell me about yourself, show me who you are! Then I could get pleasure not merely from receiving the food, but also from knowing who is giving it to me, knowing with whom I have a relationship. The smallest portion of food I receive from a great figure will give me a much greater amount of pleasure. You see, the pleasure will grow in proportion to how great I consider you to be.

Host: That means that for the pleasure to become great, I must open myself up and you must develop a likeness of me in you.

Guest: Exactly! That is what creates a new hunger in me – the desire to give to you grows in proportion to your greatness. It is not because I want to escape the sensation of shame, because the shame won’t let me satisfy my hunger.

Host: That way you begin to sense not the hunger, but my greatness and your desire to render me pleasure. So are you saying that you wish not to fulfill my appetite, but to bask in my greatness and your desire to please me?

Guest: And what’s wrong with that? I can receive pleasure from the food many times more than the food itself can actually give, because I add to the hunger a second desire: a will to bestow upon you.

Host: That, too, I must fulfill.

Guest: No. The will to do this – and its fulfillment – I will create in myself. For that I need only to know you. Reveal yourself to me and I will create within me a craving to bestow upon you. I will also receive pleasure from the giving, and not from the elimination of shame.

Host: What will you gain from knowing me, aside from the fact that your pleasure will increase?

Guest (clearly hinting that that’s the point of it all): There’s another major benefit. If I create in me a new will, apart from the inherent hunger, I can become the master of that will. I can always increase it, always fill it with pleasure, and always bestow it upon you by receiving pleasure.

Host: Won’t you lose that will when it is filled, just as you lost your hunger?

Guest: No, because I can always create within me a greater impression of you. I can always create new desires to bestow upon you, and by receiving from you I will carry out these desires. That process can go on indefinitely.

Host: What does it depend on?

Guest: It depends on constantly discovering new virtues in you and sensing your greatness.

Host: That means that, for constant self-indulgence – that even when receiving selfish pleasure the hunger will not cease but rather increase by that reception – a creation of a new hunger must be formed: the will to feel the giver.

Guest: Yes, in addition to receiving pleasure (the delicacies), the receiver will develop a sense of the giver’s greatness. The discovery of the host and the delicacies therefore becomes the same. In other words, the pleasure itself creates an awareness of the giver. The giver, the food and the attributes of the giver are one and the same.

Host: SoIt turns out that what you initially wanted, subconsciously, was for the giver to be revealed. For you this is, in fact, a filling up and nothing else.

Guest: In the beginning I didn’t even understand that this was what I wanted. I only saw the food and thought that that was what I wanted.

Host: I did it on purpose, so that gradually you would develop your own independent will that you would supposedly create yourself, so that you would fill it by yourself. You would be taking the place of both guest and host simultaneously.

Guest: Why is it all built like that?

Host: For the purpose of bringing you to completeness. So that you will want each thing in totality and will attain maximum fulfillment. So that you can enjoy each desire to the fullest and so that the pleasure would be unbounded.

Guest: So why didn’t I know about it to begin with? All I saw around me were objects I desired, without suspecting that what I really wanted all that time was you.

Host: It’s specifically done so that while you might be in a situation in which you weren’t feeling me. You would come to me by yourself and would create that inner will on your own.

Guest (bewildered): But if I can create that will within me, where are you in the picture?

Host: It is I who created the simple egotistical will in you to begin with, and I continue to develop it by constantly surrounding you with new objects of delight.

Guest: But what is it all for?

Host: For the purpose of convincing you that chasing pleasure will never satisfy you completely.

Guest: can see that: The minute I get what I want, the pleasure is instantly gone, and again I long for something, either bigger or altogether different. Thus, I’m on a constant pleasure hunt, but never quite attain it; the minute I get my hands on it, it slips away.

Host: And that is precisely why you should develop your sense of self and become aware of the futility of this type of existence.

Guest: But if you were to develop in me the picture of how things really are, I would understand the meaning and purpose of all that was taking place!

Host: That picture will be revealed only after you are totally convinced of the purposelessness of your egoistical existence, and become aware that a new form of conduct is required. You need to know your roots and the meaning of your life.

Guest: But that process lasts thousands of years. When does it end?

Host: Nothing is created needlessly. All that exists is there for the sole purpose of revealing to creations a different form of existence. That process is slow because every little desire needs to appear and be recognized as unworthy of use in its preliminary form.

Guest: And are there many such desires?

Host: A great many, and in direct proportion to the pleasure you will receive in the future. But the pleasure from receiving the food doesn’t change. You can’t eat more than one lunch a day. The capacity of your stomach will not change. Therefore, the amount that comes from me and is received by you doesn’t change.

But when you dine at my table in order to please me, that very thought creates in you a new will to eat and a new pleasure, apart from the pleasure for the food. That pleasure is measured in size and power, or in quantity and quality, according to the amount of pleasure you get from dining at my table in order to please me.

Guest: So how do I increase my desire to receive pleasure for your sake?

Host: That depends on your appreciation of, and respect for, Me. It depends on how great you consider me to be.

Guest: So how can I increase my appreciation of you?

Host: For that you simply need to know more about me – to see me in every action that I make, to observe and be convinced of how great I really am, and to be convinced that I am almighty, merciful and kind.

Guest: Then show yourself!

Host: If your request stems from a desire to bestow upon me, I will reveal myself. But if it stems from a desire to please yourself by seeing me, I will not only refrain from disclosing myself to you, but I will hide myself ever deeper.

Guest: Why? Is it not the same for you whichever way I receive from you? After all, you want me to enjoy. Why hide from me?

Host: If I disclose myself entirely, you will receive so much pleasure from the eternity, almightiness and wholeness of me, that you will not be able to accept that pleasure for my sake. That thought will not even cross your mind and you will later feel ashamed again. Besides, because the pleasure will be perpetual, it will, as we’ve seen before, eliminate your want, and again you’ll be left drained of will.

Guest (finally realizing): So that’s the reason that you hide from me, in order to help me! And I thought that it was because you didn’t want me to know you.

Host: My greatest wish is that you’ll see me and be near me. But what can I do if then you’ll not be able to sense pleasure? Wouldn’t that be the same as dying?

Guest: But if I am unaware of you, then how can I make any progress? It all depends on how much you show yourself to me.

Host: Indeed, only the feeling of my presence creates in you the ability to grow and to receive. Without that sense, you just swallow everything up and immediately stop sensing any pleasure. That’s why, when I appear before you, you feel shame, the sensation of one who gives, and a will to receive the same attributes as the giver.

Guest: So reveal yourself to me as soon as possible.

Host: I will, but only to the extent that you will benefit from it, although I’d always like to show myself to you. After all, I hid myself on purpose to create conditions of free choice for you. In this way, you can be free to act and choose how to think independently of my presence. There will be no pressure on the part of the host.

Guest: So how do you reveal yourself to me?

Host: I do it slowly and gradually. Each degree of disclosure is called a “World,” from the most hidden degree to the most exposed.

The End

From here it follows that our main objective is to elevate the importance of the Creator in our own eyes, i.e., to acquire faith in His greatness and might. We must do this because this is our only possible means of escaping from the prison of personal egoism and entering into the higher worlds.

As mentioned earlier, we can experience extreme difficulty when we decide to follow the path of faith and to abandon all concern for the self. We then feel isolated from the whole world, suspended in nothingness, without the support of common sense, reason or prior experience to support us.

It is also as if we have abandoned our own environment, family, and friends for the sake of being united with the Creator. These sensations arise when we lack faith in the Creator, when we cannot sense Him, or His presence, or His rule over all creation. At these times, we can feel an absence of the object of faith.

However, once we begin to sense the Creator’s presence, we are ready to submit fully to His power and to follow the Creator blindly, always prepared to nullify ourselves completely to Him, disparaging our own intellect almost instinctively. For this reason, the most important problem confronting us is how to perceive the presence of the Creator.

Therefore, whenever such doubts arise, it is worthwhile to dedicate all our energy and thoughts for the sake of the Creator. We must immediately aspire to cling to the Creator with every fiber of our being. This feeling about the Creator is called “faith.”

The process can be accelerated if we make this an important objective. The more important it is to us, the faster we can achieve faith; i.e., our awareness of the Creator.

Furthermore, the more importance we assign to perceiving the Creator, the stronger the perception will be, until it becomes part of our being. Luck (mazal in Hebrew) is a special manner of Providence that we cannot influence in any way. But it is dictated from Above that we, as individuals, are responsible for trying to change our own nature.Afterwards, the Creator will evaluate our efforts in this direction, and eventually He will alter our nature, as well as elevate us above our world.

Therefore, before we make any efforts, we should realize that we cannot expect the Upper Forces, luck, or some other special treatment from Above to intervene on our behalf. Rather, we must begin by fully recognizing that if we ourselves do not take action, we will not arrive at what we desire.

However, once we complete a task, or engage in study, or exert any other effort, we should reach the following conclusion:

Everything that we have achieved as a result of our efforts would have come about anyway, even without exerting any effort, since the result has been predetermined by the Creator.

Thus, if we yearn to comprehend true Providence, we must early on try in every undertaking to assimilate these contradictions in ourselves.

For instance, in the morning we should start our daily routine of study and work, leaving behind all thoughts of the Creator’s divine rule over the world and over its inhabitants. Each of us must work as if the final result depended only on us.

But at the end of the day, under no circumstances should we allow ourselves to imagine that what we have achieved is the result of our own efforts. We must realize that even if we stayed in bed all day, we would still arrive at the same result, because that result has been pre-determined by the Creator.

Therefore, one who wishes to live a life of truth must, on the one hand, obey the laws of society and of nature just like everyone else, but on the other hand, must also believe in the Creator’s absolute rule over the world.

All of our deeds can be divided into good, neutral or evil. Our task is to elevate our neutral deeds to the level of good ones.

We can accomplish this by being aware that, even as we are performing the deeds, ultimately, the will of the Creator shall rule. For example, when we are ill, while we are aware that a cure is completely in the hands of the Creator, we should take the medication prescribed by an established physician and believe that the doctor’s skill will help us overcome our condition. But when, after taking the medicine in strict accordance with the doctor’s orders, we recover, we must believe that we would have recovered anyway because it was in the Creator’s plan.

Therefore, instead of thanking the doctor, we must thank the Creator. In this way, we are converting a neutral act into a spiritual one, and by repeating this procedure in regard to all our neutral acts, we can gradually “spiritualize” all of our thoughts.

The examples and explanations given above are important because they may actually become serious stumbling blocks that can impede our spiritual elevation. The problem sometimes escalates because we think we understand the principles of Divine rule. We will concentrate our energies, artificially, on strengthening our belief in the omnipresence of the Creator, instead of working hard on ourselves.

Often, in order to demonstrate our faith in the Creator, or simply out of laziness, we assume that we need not work on ourselves, since all is in the Creator’s power. Or, we may close our eyes and rely on blind faith alone, at the same time eluding vital questions about real faith.

However, by avoiding answering these questions, we rob ourselves of the possibility of spiritual progress. It is said of our world, “Thou shall earn thy bread by the sweat of thy brow.” Yet, once we have earned something, it is hard for us to admit that the result did not result from our hard work or abilities, but was instead the work of the Creator.

We must strive by the sweat of our brow to strengthen our faith in the Creator’s absolute rule. But in order to grow and experience new spiritual sensations, we must make an effort to understand and accept the contradictory nature of Divine rule (which only appears contradictory due to our blindness).

Only then will we know exactly what is required of us and can grow to experience new spiritual sensations.

Nullifying Our Personal Interests

Prior to creation, the Creator alone existed. The process of creation begins when the Creator singles out a certain part of Himself in order to endow it, in the future, with certain different characteristics. By endowing this part with a sense of its own self, the Creator essentially “ejects” it from Himself.

This endowed part constitutes our “I.” The distance of the endowed part from the Creator is the disparity in characteristics between the Creator and this part; it is perceived as “concealment of the Creator.” Since this part cannot sense the Creator, there is a void between it and Him, generated by the part’s egoistic characteristics.

If the Creator wants to bring the separated part closer to Himself, then the dark void between the Creator and the part will bestow a sense of hopelessness on the part. If, on the other hand, the Creator does not want to draw the part closer to Himself, then the void is not felt at all. It is merely the distance between the part and the Creator that is not perceived. The Creator Himself is not sensed by the part, which, at most, can only imagine how it feels to perceive Him.

The dark void, which is perceived by the part, is experienced as our normal suffering, caused either by materialistic difficulties, or ailments, or family troubles.

However, just as the Creator built the surrounding environment of the part, He is also able to influence it.

How and for what purpose does He do this? To show us that, to save ourselves from suffering, we must rid ourselves of all egoism, the Creator brings us to a state of such unbearable misery through our environment, children, work, debts, illnesses, or family troubles, that life seems to become a burden beyond all endurance.

We perceive that this miserable condition comes about as a result of our ambitions and our attempts to attain things. Then, a singular desire awakens in us – the desire not to want anything. In other words, we no longer have any personal interests, since they bring us only suffering.

Consequently, we have no other choice but to beg the Creator to save us from egoism. This forces us to strive to overcome all of our problems, which brings us further suffering.

For this reason, Rabbi Ashlag writes in his “Introduction to Talmud Esser Sefirot” (Paragraph 2), “But if you listen with your heart to one very famous question, I am sure that all your doubts as to whether you should study the Kabbalah will vanish without a trace.”

This is so because this question, coming straight from one’s heart rather than from one’s intelligence or knowledge, is a question about many things: the meaning of our lives; the meaning of our suffering (which is many times greater than our pleasure); the difficulties of life, which often make death seem an easy deliverance. And finally, the fact that there is no end to the whirlpool of pain until we depart from this life, worn out and devastated.

Who benefits from this, or more precisely, whom do we benefit? What else should we expect from this life? Although each of us is subconsciously bothered by this question of the meaning of our lives, sometimes it hits us unexpectedly, driving us insane, rendering us incapable of doing anything, shattering our minds, plunging us into a dark chasm of hopelessness and reflecting back to us our own insignificance.

In response, we choose to go on drifting with the stream of life, without pondering the question too deeply. This is a question no one even wants to think about. Nonetheless, the question remains before us with all its strength and bitterness.

Occasionally, we blunder into it, and it pierces our minds and knocks us flat. We continue to trick ourselves by drifting unthinkingly through the stream of life, as before. But the Creator imparts such sensations to us so we will gradually realize that all our misfortunes, and all our anguish, arise from the fact that we have a personal, vested interest in the outcome of our actions.

It is our egoism, our nature and essence, that makes us act for the sake of “our own good.” And, since our desires are never fulfilled, we will continue to suffer.

However, if we were to nullify all our personal interests in everything, we would immediately break the chains of our bodies and would experience our world free of pain and distress.

The method to break free from the slavery of egoism can be found in Kabbalah.

The Creator purposely placed our world, with all its misery, between Himself and us. He did this to help us realize that we must get rid of egoism, since it is the cause of all our suffering. To remove suffering and to sense the Creator, the source of all pleasure, is only possible if we sincerely desire to rid ourselves of all egoism.

In the spiritual worlds, desires are tantamount to actions, since genuine and sincere desires immediately lead to performing them. In general, the Creator brings us to a firm and final resolution to rid ourselves of all personal interests in any situation in life.

He does this by making us suffer so greatly, we will have only one desire – to stop the suffering. This is possible only if we have absolutely no personal or selfish interest in the outcome of any daily matters that arise in our lives.

But where, then, is our free will? Where is the freedom of choice to decide which road to take, or what to choose in life? The Creator pushes us to choose a certain solution by placing us amidst such misery that death seems preferable to life.

Yet, He does not give us the necessary strength to end our miserable existence and thus escape the suffering. Rather, the Creator suddenly gives us a glimpse of the only solution, which comes like a ray of sunshine through heavy clouds.

The solution is not in death, nor is it in escaping from our lives. It is in freeing ourselves from having a personal interest in the outcome of the mundane. This is the only solution that can bring us peace and rest from unbearable suffering.

There is no freedom of choice in this process; we are forced into this in order to escape our suffering. Free will is when we attempt to advance further by fortifying ourselves, choosing to focus all our actions on the Creator alone. We have learned that living for our own sake brings nothing but suffering. The constant process of correcting ourselves and controlling our thoughts is called “the process of refining.”

The feelings of suffering caused by egoistic interests should be so acute that we should be prepared to “live on a bite of bread and a sip of water, and to sleep on the bare ground.” Thus, we should be prepared to do anything necessary to rid ourselves of egoism and personal interests.

Once we reach the condition described above and feel comfortable in it, we can enter the spiritual realm known as “The World to Come” (Olam HaBa). Thus, suffering can lead us to decide that renouncing egoism would be beneficial to us. As a result of our efforts, by constantly remembering past suffering, and by upholding and strengthening this resolution in our hearts, we can reach a state where the aim of all our actions would be to benefit the Creator.

As to ourselves, apart from bare necessities, we would be afraid even to think of personal benefit and pleasure, for fear of once again experiencing the unbearable suffering brought about by personal interest.

If we have managed to oust all selfish thoughts from our minds, even thoughts about the most essential things, we are said to have reached the final stage in forsaking our own needs.

In our normal lives, we have become used to not thinking at all about ourselves, our interpersonal relationships, our families, our work, in all of the deeds we perform in this world. Outwardly, we will appear no different from anyone else in our surroundings. But within our bodies, because habit becomes second nature, nothing will remain of our personal interests.

From this point on, we can pass to the next stage of our spiritual lives and can begin to enjoy pleasing the Creator. However, this delight is no longer for us, but only for the Creator, for we have “killed” all need for personal pleasure.

For this reason, the new pleasure is infinite in time and unfathomable in magnitude, for it is not limited by our personal needs. Only at this point can we see how kind and magnificent the Creator is, for having given us the opportunity to attain the extraordinary bliss of uniting with Him in eternal love.

Let the Kabbalah Be Your Guide

In order for us to reach this goal of creation, there are two successive stages in a person’s path. The first entails suffering and ordeals until a person frees self from egoism. But once we have passed that first stage and gotten rid of all personal desires, once we are able to direct all thought to the Creator, then we may begin a new life, one full of spiritual joy and eternal tranquility, as originally conceived by the Will of the Creator at the beginning of creation.

We need not follow a path of complete self-denial to the extent of being satisfied with a slice of bread, a sip of water and a rest on bare earth as if to accustom our bodies to renouncing egoism. Instead of forcibly suppressing our physical desires, we have been given Kabbalah, the Light of Kabbalah, which can help each of us get rid of egoism, the root of all misfortune.

The Light of Kabbalah possesses a certain force that enables us to transcend the desires of one’s body. But the spiritual force contained in Kabbalah can affect us only if we believe that it will help us, and that it is necessary in order to survive, rather than perish while experiencing unbearable suffering. It will help us only if we believe that studying Kabbalah will lead us to our goal and help us obtain the anticipated reward: freedom from selfish desire.

Those of us who feel this as a vital goal are constantly seeking ways to liberate ourselves. While studying Kabbalah, we are seeking direction as to how to break out of our prisons of self-interest. We can determine the depth of our faith in Kabbalah by our impetus to study and search.

If our thoughts are constantly occupied by the search for freedom from egoism, it can be said that we have complete faith. This is possible only if we truly feel that failing to find an escape from our condition is worse than dying, because the suffering caused by personal interest is truly immeasurable.

Only if we truly seek relief with determination will the Light of the Kabbalah help us. Only then will we be given the spiritual strength that will enable us to pull ourselves out of our own egos. And only then will we be truly free.

On the other hand, for those who feel no such urgent necessity, or no necessity at all, the Light of the Kabbalah turns into darkness. As a result, the more they study, the deeper they sink into their egoism, for they do not use Kabbalah for its sole true purpose.

When we begin learning Kabbalah and open one of the books by Rashbi, Ari, Rabbi Yehuda Ashlag or Rabbi Baruch Ashlag, our goal should be to receive a reward from the Creator – the power of faith – allowing us to succeed in finding the way to change ourselves. We should acquire confidence that even in our egoistic situation, we can still receive such a gift from Above, for to have faith is to have a bridge to an opposite state of being.

And even if we have not yet undergone all of the suffering that would force us to give up all our personal interests in life, nonetheless Kabbalah will help us; instead of suffering, we will receive another way to navigate our paths.

5. The Purpose of Studying Kabbalah

The Light that emanates from the writings of the great Kabbalists will help us overcome two challenges: our stubbornness and our tendency to forget the suffering caused by our willfulness. Prayer is the pathway to all correction, which the Creator will see in our hearts.

When we engage fully in prayer, we will attain whatever relief we seek; whatever correction we require.

But in order to achieve correction, we must give ourselves over completely to this effort – in body, mind and spirit. True prayer and the response to it, i.e. relief, come only on the condition that one has engaged one’s utmost effort, giving oneself entirely over to this effort, both quantitatively and, most importantly, qualitatively.

It is only by learning Kabbalah properly, however, that we can learn how to eradicate our egos and thus achieve personal redemption. Our yearning for relief must be so strong that we commit to our studies completely, unable to be diverted for a moment from the search for ourselves in the wisdom of Kabbalah.

However, if we have not yet been cornered by suffering, like the frightened beast in his cage, and still yearn for pleasure in the deepest corners of our hearts, then we will not realize that egoism still lives within us. Egoism is the enemy we must vanquish.

Until we do so, we will not be able to reach through our anguish and make a total effort to find in Kabbalah the strength and the way to escape the confines of our own egoism. Freedom will not be ours until we vanquish the ego that lives within.

However, although we may be filled with determination for this sole purpose when we begin studying, our enthusiasm may inadvertently escape us during the course of our studies. As mentioned before, our desires determine our thoughts, and our minds act as supporting instruments. The mind merely seeks the means to fulfill the will and desires of our hearts.

What is the difference between studying Kabbalah and other systems? The answer is simple: it is only by studying Kabbalah that we can find the strength to liberate ourselves from the chains of egoism.

While studying Kabbalah, we are able to examine at first hand descriptions of the Creator’s acts, His characteristics, our own characteristics, and their disparity from those of the spirit. Kabbalah tells us of the Creator’s goal for His creation, and of the ways we may correct our egos.

We may see the Light of the Kabbalah, the spiritual force that helps us defeat egoism, only when we study Kabbalah. The other elements of these teachings merely draw us, against our will, into a discussion of material actions and legalistic matters.

Some may study Kabbalah merely to expand their knowledge; if so, they will be able to approach it only as a direct narrative. They will not be able to extract the Light of the Kabbalah from its pages. Only those who study Kabbalah for self-improvement will receive this benefit.

Kabbalah is a study of the system of our spiritual roots. This system emanates from Above. We may study it in accordance with strict laws which, when merged, point toward a single supreme purpose: “the revelation of the Creator’s greatness, so that His greatness may be comprehended by the creations in this world.”

Kabbalah, the perception of the Creator, consists of two parts: the written work of the Kabbalists, who have already perceived the Creator; and the body of knowledge that is perceived only by those who have acquired the spiritual vessels and the altruistic yearnings into which they can receive spiritual sensations, or the perceptions of the Creator.

If, after reaching a spiritual elevation, we sink to impure desires, then the good desires that we had during our spiritual elevation will join with the impure desires. The accumulation of impure desires gradually decreases and continues to do so until we are able to remain permanently in the elevated state of solely pure desires.

Once we have completed our work and revealed to ourselves all of our desires, we will receive a Light from Above so immense that it forever brings us out of the shell of our world to dwell permanently in the spiritual world. Yet, those around us will not even be aware of this fact.

The “right line” denotes a condition in which the Creator is always correct in our eyes; we will justify the Creator’s supervision in everything. That state is called “faith.” From our earliest attempts at spiritual development and elevation, we must try to act as if we have already attained complete faith in the Creator.

We should imagine that we can already feel, with all our essence, that the Creator rules the world with utmost benevolence, and that the whole world receives only goodness from Him. Yet, after examining our own situations, we may see that we are still deprived of all that we desire. Looking around, we may see the entire world suffering, each person in his or her own way.

Despite this, we must tell ourselves that what we are seeing is a distorted image of the world, as seen through the magnifying glass of our own egoism, and that the true picture of the world will be revealed to us only when we reach a state of complete altruism. Only then will we see that the Creator rules over the world with this purpose: to lead His creations to perfect enjoyment.

In such a state, when our faith in the Creator’s absolute goodness prevails over what we see and feel, we are experiencing a state called “ faith above reason.”

Spiritual Progress

Just as we are incapable of correctly assessing our own true condition, neither can we discern whether we are in a stage of spiritual ascent or descent. For although we may feel we are in a spiritual downturn, in fact it might be the Will of the Creator, showing us our true state. This demonstrates that without self-indulgence, we are incapable of functioning and are immediately given to despair. Even depression and anger may result if because our bodies are not receiving enough pleasure from such an existence.

But, in fact, this lack represents a spiritual ascent, for at that moment we are closer to the truth than before, when we were happy in this world. It is said that, “one who increases knowledge also increases sorrow.” Conversely, a feeling that one is experiencing spiritual ascent may simply be a misinterpreted state of self-indulgence and complacency.

Only one who already perceives the Creator and His Divine Providence over all creations can correctly determine one’s spiritual condition. Based on the above, it is easy to understand that the further we advance along the path of self-improvement in an effort to correct our egoism, and the more effort we make to improve ourselves and to study, the more we grow to understand our own characteristics.

With each attempt, with each passing day, with each turn, we will become more and more disillusioned in our own abilities to achieve anything. The more we despair in our attempts, the greater grow our grievances toward the Creator. We then demand to be taken out of that black abyss, that dungeon of physical desire in which we find ourselves.

In this manner, events progress until, having exhausted our own potential, and having done everything that is in our own power, we recognize that we are unable to help ourselves. We must turn to the Creator, who places these obstacles in our path to compel us to turn to Him for help and to arouse in us a desire to establish a bond with Him.

But for this to happen, our pleas must come from the depths of our hearts. This is not possible to achieve until we have exhausted all possibilities and realize that we are helpless.

Only a plea coming from the depths of our whole being, one that has become our only wish – for we have understood that only a miracle from Above can save us from our greatest enemy, our own egos – will be answered by the Creator. He will then replace the egoistic heart with a spiritual one, “a heart of stone with a heart of flesh.”

Until the Creator rectifies our condition, the further we progress, the worse we begin to feel about ourselves.

In truth, we were always this way, but to a certain extent, having grasped the attributes of the spiritual worlds, we have begun to feel how hostile are our personal wishes to entering those worlds.

However, despite feeling tired and hopeless, we can still regain control over our own bodies, Then, having thought carefully and concluded that there is seemingly no way out of our state, we may understand the true cause of such emotions, and force ourselves to feel buoyant and optimistic.

By doing so, we attest to our trust in the fairness of the management of the world, and in the Creator’s kindness, and in His rule over the world. Then, by doing so, we will become spiritually fit to receive the Light of the Creator, because we are basing our entire perspective of our surroundings on our faith, elevating faith above reason.

There is no moment more precious in the life of the seeker who is spiritually advancing than when one realizes that all powers have been exhausted, all efforts have been made, and the goal has still not been achieved. For only at such an instant can one sincerely appeal to the Creator from the bottom of one’s heart, because it is now clear that one’s own efforts will be no help at all.

But before recognizing defeat, the seeker is still certain that no other help will be required to achieve the desired objective. Still unable to beg for help sincerely enough, the seeker falls prey to the deceptive voice of the ego, which urges that, rather than ask for help, it is better to make an intensified effort should be made to accomplish the objective.

Finally, the seeker will realize that, in the struggle against the ego, the ego is the stronger of the two combatants, and that help is needed to overcome this enemy. Only then does one realize one’s insignificance and inability to conquer the ego, and become ready to bow to the Creator and implore Him for help.

Faith: Believing in the Oneness of the Creator

Faith in the Oneness of the Creator implies that we see the entire world, including ourselves, as vessels in the Creator’s hands. And conversely, if we think ourselves capable of influencing events, it reveals that we believe in the presence of many different powers in the world, rather than only in the Will of the One Creator.

Therefore, by destroying our egos, we can bring ourselves into accord with the true condition of the world, where nothing exists but the Creator’s Will. Until then, however, we will not have the merit to act as those who believe in the Oneness of the Creator, and thus, our spiritual progress remains idle.

The only way we can become convinced of the Oneness of the Creator is by working hard on ourselves, and by cultivating appropriate aspirations in ourselves. Only after achieving absolute unity with the Creator in all our perceptions, having risen to the highest level of the worlds, can we understand His Oneness. Only then can we proceed to act in accordance with this accurate view of reality.

Before achieving this condition, we must act in accordance with the level that we are on, and not the level about which we fantasize and dream. In order to genuinely improve on our present level, we must combine confidence in our own powers at the start of the work, with the belief that what we achieve as a result of our own labors would have happened anyway.

We must realize that the entire universe develops according to the Creator’s plan, and according to His idea of creation. We may say that all goes according to the Creator, but only after we have put forth our best efforts/

It is beyond human comprehension to understand the essence of such spiritual qualities as total altruism and love.

This is simply because human beings cannot comprehend how such feelings can exist at all, as everyone seemingly requires an incentive to perform any act.

In fact, without personal gain, people aren’t prepared to extend themselves. That is why a quality such as altruism can only be imparted to us from Above, and only those who have experienced it can understand it. But if this quality is awarded to us from heaven, why then, should we try so hard to attain it? Won’t our labors fail to yield any results by themselves, until the Creator helps us and consigns to us new qualities and new natures?

The fact is, we must pray from below and request these changes. We must, express a strong desire for the Creator to change our qualities, for only if the desire is really and truly strong will the Creator grant it. We must also put great effort into making this desire strong enough for the Creator to grant it.

While we are trying to accomplish this goal, we will gradually realize that we have neither the desire nor the ability to achieve it on our own. Then we will have a real demand of the Creator: to free us from the constraints of our old qualities and to grant us a new characteristic—a soul.

But that cannot possibly happen unless we first attempt to apply all our powers and abilities to change by ourselves. It is only after we have become convinced that these efforts bring no result and cry for help, from the depths of our hearts, that the Creator will answer us.

We can utter this cry for help to change our qualities only after we have found that neither our desires nor a single limb of our bodies agrees to this change of nature to the extent that we will unconditionally hand ourselves over to the Creator. In fact, we are equal in our desires to remain a slave to our nature, and to become a slave to altruism.

Only after we realize that there is no hope of our bodies ever agreeing to such a change can we appeal to the Creator for help from the bottom of our hearts. Only then will the Creator accept our plea and respond to it by replacing all of our egoistic qualities with their opposite, altruistic ones, so that we may draw closer to Him.

If we consider that we must work unwillingly in this world, then what is the result of our efforts at the end of our days? What is the point of our efforts in this world? When we consider these questions, we will conclude that working to change ourselves is not as difficult as we might have thought.

And when we have achieved change, our changed qualities will have revealed to us great pleasures as a result of our inner efforts. The pleasure arises when we see what we are working for.

Therefore, we see our efforts not as troublesome, but as bringing joy. The greater our efforts, the happier we are to receive these new qualities, since we immediately feel a great and everlasting reward for each of them we now possess.

Even in our world, we can see how excitement and exaltation make it easier for us to expend strong efforts. If we feel great respect for someone, and that person is the most exalted person in the world in our eyes, then everything we do for someone so worthy of our esteem will be done with joy and gratitude – simply to have the opportunity to serve such a person.

The greatest effort will seem a pleasure. Just as we may love to dance or exercise, our exertion is not considered as work, but rather, pleasure. For this reason, one who feels and recognizes the greatness of the Creator feels joy at the opportunity to please Him.

Thus, what at first seemed to be slavery actually turns into a freedom full of pleasures. Consequently, if our spiritual aspirations come to us with difficulty, and if we must make a formidable effort to attain the spiritual, this should indicate to us that the Creator is not yet great enough in our eyes or our perception, and that our attention is being drawn to other goals than attaining the spiritual.

As long as we pursue these other goals, we will receive no support from the Creator and will only be moving farther and farther away from our primary goal.

But even when striving toward the Creator, we will not receive His spiritual support immediately.

For if we received immediate inspiration and joy from our efforts, then our egos would certainly rejoice, and we would continue to make the effort only because of the resulting pleasure.

However, we would have lost the opportunity to transcend our egoistic natures and rise to pure altruism. Ideally, we should only be interested in the pleasures derived from spiritual self-improvement, which are greater than any others.

7. Our Perceptions

When someone performs a particular kind of work, that person gradually develops a special insight concerning the objects and language surrounding that work. Therefore, there is nothing in the world that we cannot begin to experience as a result of habit, even without prior understanding of the particular object.

We are, however, operating under a vital limitation to our perception and understanding: we see ourselves as separate from objects we perceive.

There is the one who perceives and there is the perceived–the object that is perceived by the person. Similarly, there exists the person who comprehends, and separately, the object of comprehension.

A certain contact between the perceiver and the object of perception is necessary for perception to occur: it is a bond, something that unites them both, something that they have in common during the perception. We can grasp all that surrounds us only through our perception. What we perceive is considered to be truthful and reliable information.

However, because we are incapable of seeing all that surrounds us objectively, we assume that the pictures our senses create for us is true. Yet, we do not know what the universe is like beyond our senses, or what it would appear to be like for beings with a different set of senses than our own. This is because we acquire our sense of reality from how we perceive our environment; we assume that our senses are accurate and we accept as true the picture of reality that we perceive through them.

If we proceed from the assumption that nothing exists in the universe but the Creator and His creations, we can say that our pictures and perceptions are the means by which the Creator appears to our consciousness. At every stage of spiritual elevation, this picture grows closer and closer to the true one. Finally, at the last stage of elevation, we can perceive the Creator and nothing but the Creator.

Therefore, all the worlds, as well as everything that we believe to exist outside of us, in fact exist only in relation to us. That is, they exist in relation to one who perceives reality in this particular manner.

If we do not perceive the Creator or the Creator’s domain over us at the present moment, then it can be said that we remain “in darkness.”

Nevertheless, we cannot determine an absence of sun in the universe because our perceptions are subjective. Only we construe reality in this manner.

However, if we realize that our negation of the Creator and Divine rule are purely subjective and prone to change, then we can still begin our spiritual elevation by an effort of will and with the help of various texts and teachers. Moreover, once we begin our spiritual ascent, we may realize that the Creator made the condition of darkness for the sole purpose of compelling us to develop a need for His help, and in order to draw us closer to Him.

Indeed, the Creator made such conditions specifically for those individuals whom He desires to draw closer to Him. Thus, it is important to realize that the elevation of an individual from the state of darkness brings delight to the Creator, since the greater the darkness from which a person has emerged, the clearer the recognition of the Creator’s greatness, and the greater the appreciation of one’s new spiritual state.

But even while perceiving the darkness, being blind to the Creator’s rule and lacking faith in Him, by using one’s will power, we can try to find a way out of the darkness with the help of a book or a teacher, until we can perceive at least a tiny ray of Light, a weak perception of the Creator.

Then, by making this ray of Light stronger and stronger by cultivating constant thoughts of the Creator, we can escape the darkness and enter into the Light. Going even further, if we realize that these states of darkness are necessary for spiritual advancement, and are even desirable, and sent to us by the Creator Himself, then we will welcome them.

We will recognize that the Creator has offered us the gift of perceiving shadows, or the incomplete darkness, so that we may seek the source of the Light.

However, if we do not use the opportunity to cross into the Light, then the Creator will conceal Himself from us completely.

Absolute darkness will prevail, bringing with it a sensation of the absence of the Creator and His rule. Then, we will no longer understand how and why spiritual goals were ever entertained, and how reality and personal reason could have been ignored.

This complete darkness will continue until the Creator again shines upon us a tiny ray of Light.

Structure of Spirituality

A person’s desires are called vessels, and these can hold spiritual Light, or pleasure. However, in their essence, one’s desires must be similar to the qualities of the spiritual Light. Otherwise the Light cannot enter them, according to the Law of the Equivalence of Form of Spiritual Objects.

The activity of spiritual objects – whether close, or distant, or merging and unifying – is always based on the principle of the similarity of properties.

The Creator will bestow upon a person that which the person wants – to return to the Creator.

Therefore, a person’s heart, or vessel, will be filled with the perception of the Creator to the same degree that egoism has been ejected. This is in accordance with the Law of the Equivalence of Qualities Between the Light and the vessel.

We can, in fact, begin our spiritual ascent from any condition that we are in. We must simply realize that of all possible conditions, ranging from the highest to the lowest, the Creator has chosen this particular one as the best situation for us to start on the path of spiritual advancement.

Therefore, there can be no other frame of mind, mood, or external circumstances better suited or more beneficial to our progress than our present circumstances, however hopeless or dismal they may seem. Realizing this, we can rejoice in the opportunity to appeal to the Creator for help and to thank Him, even if we are in the most wretched of situations.

Something is considered “spiritual” if it is eternal and will not disappear from the universe, even upon reaching the ultimate goal. On the other hand, egoism (all the original inborn desires and the essence of a human being) is considered to be merely material because once corrected, it disappears.

Our essence remains until the end of correction, when only the form is changed. If our desires are corrected and become altruistic, then even our negative inborn qualities will enable us to comprehend the Creator.

The existence of a spiritual place is not related to any actual space. All those who reach this state after correcting their spiritual qualities can see and perceive the same things.

The ladder of the Creator has 125 levels. These levels are divided evenly between five spiritual worlds. These worlds are:

The World of Adam Kadmon

The World of Atzilut

The World of Beria

The World of Yetzira

The World of Assiya.

Each level provides a different perception of the Creator, depending on each level’s particular properties. Therefore, those who have acquired the properties of a specific level see the Kabbalah and the Creator in a completely new way. Everyone who attains a particular level of the spiritual world receives the same perception as everyone else on the same level.

When the Kabbalists said, “Thus said Abraham to Isaac,” it indicated that the Kabbalists were situated on the same level as Abraham. Thus, the Kabbalists understood how Abraham responded to Isaac, since in their spiritual state they were like Abraham.

In his lifetime, the Kabbalist Rabbi Yehuda Ashlag reached all 125 levels. From this exalted place, he dictated the Kabbalah, which we are now able to enjoy in this generation. From this level, he wrote his commentary to the Zohar, the master text of Kabbalah.

Each of the 125 levels exists objectively; all those who perceive each of them see the same things, just as all those who inhabit our world see the same surroundings if they are in the same place.

As soon as we attain the smallest altruistic desire, we can embark on a path of spiritual ascensions and descents: At one moment, we are ready to nullify ourselves completely before the Creator, but the next moment we will not give it a single thought. Suddenly, the idea of spiritual elevation becomes absolutely alien to us and is thrust from our minds.

This is much like the way a mother teaches her child to walk. She holds it by the hand so that it feels her support, and then she suddenly withdraws, letting go of it. When the child feels totally abandoned and lacking all support, it is compelled to take a step toward the mother. Only in this way can it learn to walk independently.

Thus, though it may seem to us as if the Creator has suddenly abandoned us, in fact He is waiting for us to take a step on our own.

It is said that the Upper World is in a state of complete rest. The word “rest,” in the spiritual world, implies no changes in desire.

However, the desire to bestow good never changes. All acts and movements, in both our inner emotional (egoistic) world and in the spiritual (altruistic) world, are involved in replacing a former desire with a new one.

If no such change has taken place, then nothing new has happened and no movement forward has occurred. This applies even if the original, constant desire may in itself be very vivid and very intense, giving us no peace.

But if that desire is invariable and consistent, then there is no movement.

Therefore, when it is said that the Upper Light is in a state of absolute rest, this means that the Will of the Creator to benefit us is unwavering and constant.

We exist in the Sea of Light. But that point in us which we call our “I” is encased in a shell of egoism. In this state, we are incapable of enjoying the Light and are merely floating.

False Pleasures

The pleasures of our world as seen by society can be divided into several types: status symbols (wealth, fame), natural (family), criminal (pleasures experienced at the expense of others’ lives), illegal (pleasures experienced at the expense of others’ property), amorous (romantic pleasures), and more. All of these are understood by society, even though some of them are condemned and punished.

But there is a certain type of pleasure, unacceptable in any type of society, that always evokes protest. It causes enormous funds to be spent on attempts to combat it, even though the damage it causes society is, perhaps, the least significant.

For example, drug addicts are, as a rule, unpretentious people who are deeply absorbed in their inner sensations. Why, then, do we not allow our fellow human beings to engage in pleasures that pose only a small threat to society? Why not just give them a chance to enjoy their unassuming, peaceful pleasures, which don’t harm others, unlike criminal, illegal and other pleasures?

The answer is that false pleasures divert us from our true goals. They cause us to forget ourselves, and propel us to spend all our lives chasing them as if we were dazed.

Is it then true that all objects that attract us are false pleasures? Instead of seeking true pleasure and turning to spiritual things, we seek satisfaction in forever changing fashions, in improving our lifestyles, and in manufacturing new articles.

It is as if we were in a race to perpetuate attractive bearers of new pleasures, lest we feel life will not give us sufficient enjoyment.

As soon as we attain what we have been striving for, we must immediately set the next goal, because what we have attained soon loses its attraction.

Yet, without hope for new pleasures, without seeking and chasing them, we seemingly have no incentive to live. Therefore, can’t it be said that all of our fashions and our lifestyles, all that we constantly pursue, are but another kind of drug?

What is the difference between a drug addict’s pleasure and the pleasure derived from the mundane and the material? Why does the Creator, the Divine Supervisor, oppose the pleasures derived from drugs? Why does He cause us to pass anti-drug legislation in this world? Why do we not extend the same approach to all other material pleasures derived from the common objects of this world?

Drugs are prohibited in our world precisely because they allow us to escape reality. They make us incapable of facing the blows and beauty of life, which are caused by the absence of egoistic pleasures. These blows are, in fact, a means of reforming us, since only a small part of the population turns to religion and to Kabbalah in order to change.

Paradoxically, we turn to the Creator in times of hardship, when we are shaken by grief. It is odd that we do not turn away from the Creator during the hard times, since it was He Who sent us our suffering.

Drugs are a source of false pleasure and are therefore prohibited. Those who fall under the influence of drugs are under an illusion of pleasure that bars them from finding the path to true spiritual pleasure. For this reason, drugs are subconsciously seen by society as the most dangerous addiction, although they present no immediate hazard to other people.

A Plea for Help

The only thing that the Creator created in us is our egoism. If we can nullify the effects of our egoism, then we will once again perceive only the Creator, and the egoistic element will no longer exist.

When working on ourselves, we should try to cultivate both a sense of our own inferiority in relation to the Creator, and a sense of pride in the fact that as human beings we are the center of creation. We are accorded this position if we fulfill the purpose of all creation; otherwise, we are no more than animals.

As a result of experiencing these two contradictory states, we will develop two responses toward the Creator. The first is a plea for help. The second is an expression of gratitude for the chance to be elevated spiritually.

The principal means by which we can progress spiritually is by pleading for help from the Creator and asking Him to increase our yearning for spiritual development. This request for the gift of strength will help us overcome our fears of the future. Furthermore, by opposing inclinations of our egos, we should increase our faith in the greatness, the power, and the Oneness of the Creator.

Therefore, we must plead with our Creator to give us the ability to suppress our continuous urges to act in accordance with our own reason. Some of us will begin to dwell on various intentions during our prayers (kavanot), pleas or even certain actions).

However, the Creator does not listen to the words that we utter, but instead reads the feelings in our hearts.

Therefore, it is senseless to spend energy on uttering beautiful phrases that have no inner, heartfelt meaning, or to read obscure symbols or kavanot from Kabbalistic prayer books. The only thing required of us is to strive toward the Creator with our whole being, to understand the essence of our desires, and to ask the Creator to alter them. Most important, we should never stop communicating with the Creator!

In Memory of the Kabbalist Rabbi Baruch Ashlag

Not only does the Creator act upon us through the people around us, but He uses everything that exists in our world. The structure of our world is such that the Creator can influence us and draw us nearer to the goal of creation.

We rarely feel the presence of the Creator in the daily situations we need to face. This is because our attributes place us opposite the Creator and make it impossible for us to feel Him. As soon as we acquire attributes similar to those of the Creator, we will begin to feel Him proportionately.

Therefore, when hardships befall us, we need to ask ourselves, “Why is this happening to me?” and “Why is the Creator doing this to me?” Punishments, as such, do not exist, although many are mentioned in the Bible (which includes the Five Books of Moses, the Writings and the Prophets).

There are only “incentives” that force us to progress towards our selfish desires. Our awareness of things is only an ancillary mechanism that helps us properly understand what we feel.

Whenever we picture our lives, we should think of a gigantic classroom with the omniscient Creator acting as a teacher and lavishing on us the knowledge we are prepared to receive. This progressively awakens in our newborn spiritual sensory organs the feeling of the Creator.

The Creator has made a ladder for our ascension. It is a moving ladder. This ladder appeared in Jacob’s dream and was described by Baal HaSulam Rabbi Yehuda Ashlag and his son Baruch Ashlag.

Often, we turn our backs on the source of knowledge symbolized by this ladder, and only through great effort will we manage to turn around and start moving towards the Creator. This is why He sends us teachers, books, and study companions.

Students who follow the teachings of Kabbalah live in the physical world, but are overburdened by their selfishness. This is why they cannot properly understand the sages who are physically close to them, but who also evolve in the spiritual worlds.

Those who can leave aside reason and opinions, and follow the ways of writers of authentic books of wisdom, will be able to bond unconsciously with the spiritual. It is because we do not see or feel the Creator in our world that we cannot selfishly surrender our consciousness to Him.

The thoughts of teachers or masters can penetrate their students and induce faith in them. This corresponds with the teacher’s spiritual AHP: Awzen (ear), Hotem (nose), Peh (mouth), representing the vessels of reception, coming down to the GE (Galgalta ve Einayim), representing the vessels of bestowal of the level below (i.e., the student’s level).

Rising to the level of the master’s AHP means bonding with the master’s wisdom and thoughts. Likewise, if students delve into the AHP of a text of wisdom, they rise temporarily and the spiritual is revealed to them.

Whenever we read the works of such Kabbalists as the Baal HaSulam, Shimon Bar Yochai, we bond directly with them through the surrounding Light. We are then enlightened, and our vessels of reception purified.

It is important when reading to bear in mind the stature of the author, whether alive or dead. We can always bond with the author through our feelings as we study the work.

There are many paths leading to the Creator, and He uses many means to act upon us. Any difficulty or obstacle on the student’s path, in particular the death of a master, may be considered an opportunity for transformation at an individual level.

10. Counteracting the Desire for Self-Gratification

Our sense of hearing is called “faith,” because if we wish to accept what we hear as true, we must believe what we have heard. Eyesight is called “knowledge,” for we do not have to take anything on trust, but can see for ourselves. However, until we have received altruistic qualities from Above, we are unable to see, since whatever we see, we perceive with our egoistic senses.

This makes it all the more difficult for us to break away from egoism. Therefore, at first we must walk blindly, while conquering what our egos tell us to do. Then, having acquired faith, we will start acquiring higher knowledge.

In order to replace our egoism with altruism, and our reason with faith, we must truly appreciate the greatness and grandeur of the spiritual, as compared to our pitiful, material, temporary existence. We must realize how insignificant it is to serve ourselves compared to serving the Creator.

We must also see how much more beneficial and enjoyable it is to please the Creator than to please our insignificant egos (our bodies). The ego, in fact, can never be satisfied and can show appreciation only by awarding us fleeting pleasure.

When we compare the human body to the Creator, we must decide for whose sake we should work, whose slave we should become. There is no other alternative. The more we understand our own insignificance, the easier it will be for us to choose the Creator.

There are four aspects of a desire to receive: inanimate, organic, animate and speaking.

The aspect of inanimate nature represents completeness. The sense of perfection originates in the surrounding Light coming from afar, and this distant Light shines on those of our world, even though the qualities of this world are opposite to those of the Creator.

In the same way, one who is spiritually inanimate maintains one’s existence as is. This individual has the same desires as others who are similar. This person is incapable and unwilling to make any spiritual effort of his own.

Just as the organic world is built upon the foundation of inanimate nature, the spiritual world also requires a prior inanimate base. A person has no other choice but to begin with the inanimate level.

However, those who wish to ascend from the spiritually inanimate level must find a new reason to replace what previously motivated them to commit their actions: force of habit, upbringing, and environment.

A person who wants to grow further, to come alive spiritually, to make spiritual strides independently, refuses to blindly follow others, but moves forward irrespective of the opinion of others, or the habits or education of society.

This decision to stop performing mechanical acts gives rise to the root of a new,organic spiritual state. Just as a seed must first decompose in the soil in order to grow, so, too, must a person cease to feel any spiritual life among the inanimate masses. Instead, an inanimate life should be perceived as death. This sensation will in itself constitute a prayer for change.

In order to become organic and capable of individual spiritual growth, we must perform several kinds of work on ourselves, starting with “tilling” the inanimate soil. Spiritual progress can be made only by counteracting our desires for self-gratification.

Therefore, if we aspire to advance toward the Creator, we must regularly check our own desires and decide which pleasures we can accept. Since the Creator wishes to please His creations, we must accept certain pleasures.

However, we must exclude all pleasures that are not for the sake of the Creator. In the language of Kabbalah, this can be described in the following way: Our willpower, a screen located in the mind (peh de rosh), calculates the amount of pleasure that we can experience in order to bring joy to the Creator, and in accordance with our exact amount of love for Him. We can experience precisely this amount. However, any other amount of pleasure we experience that is not meant for the sake of the Creator is not out of fear of upsetting the Creator.

Thus, our actions should be determined by our desire to please the Creator, rather than by our desire to advance closer to Him, or out of fear of being distanced from Him. The latter two are considered to be egoistic aspirations, as compared to selfless unconditional love.

The desire to please the Creator or the fear of upsetting Him represent altruistic yearnings. We experience strong emotions such as joy, grief, pleasure and fear with our whole bodies, rather than with some part of them. If we wish to check our desires, we must determine if every part of our bodies agrees with our thoughts.

For example, when praying, we must make sure that all of our thoughts, desires, and body organs are in agreement with what we are saying. We must also be aware of whether we are simply uttering words automatically, without paying attention to their meaning.

A “mechanical reading” occurs when we wish to avoid the discomfort from a conflict between our bodies and the meaning of prayer. It can also arise from a lack of understanding of how prayer can be of benefit when derived from mechanically uttered pleas from the prayer book.

It is worthwhile to ask our hearts what they want to pray for.

A prayer is not what our lips say mechanically, but what the whole body and reason desire.

Thus it is said that “a prayer is the work of the heart,” meaning that the heart is in absolute agreement with what the lips are saying.

Only if we work with the entire body will we receive a response from it, signifying that not a single organ desires to rid itself of egoism or to ask the Creator for help in this endeavor. Only then will we be able to direct a sincere prayer to the Creator, asking for redemption from our spiritual exile.

We must strive to make the reason for an act correspond to the actual mechanical act of carrying out the Creator’s Will. Just as the body acts as a robot, carrying out the Creator’s Will without understanding the reason for it, or without seeing any immediate benefit from it, so must the reason for observing His Will be “because such is the Will of the Creator.”

There is an easy way to check the motivation behind an individual’s act. If it is “for the sake of the Creator,” then a person’s body is incapable of making even the slightest movement. Yet, if it is for one’s own benefit in this or the world to come, then the more one thinks of one’s reward, the more energy is expended for taking action.

All the above makes it clear that it is our motivation (kavana) that determines the quality of our acts. An increase in the number of our acts does not necessarily improve their quality. All that happens occurs under the influence of upper spiritual forces. And we, down here in our world, have been observing the cause-and-effect relationship of spiritual forces for centuries.

A person who can see the consequences of events in advance, and therefore predict and avert undesirable consequences, is called a “Kabbalist.” Our world is the world of consequential manifestations of the spiritual forces, whereas the actual arena of interaction between these forces is situated above and beyond our perceptions.

Only a Kabbalist has the ability to foresee events before they manifest themselves in this world, and possibly even prevent their manifestation.

However, since all these events are sent in order to allow us to correct ourselves, and since we need this correction in order to reach the ultimate goal of creation, no one can help us in this endeavor but ourselves.

The Creator does not send us suffering, but rather sends the means we need to accelerate our spiritual progress. A Kabbalist is not a wizard who performs miracles, but is one whose mission is to help people in general, to assist us in elevating our consciousness to the level necessary to initiate the process of self-correction.

Finally, the Kabbalist is there to help people individually if they desire it.

We have no power whatsoever over our hearts, no matter how strong or intelligent or capable we might be. Therefore, all we can do is mechanically perform good deeds and implore the Creator to replace our hearts with new ones. (The word “heart” usually denotes all of our desires).

All that is required of us as individuals is to have one great desire, rather than numerous desires. The desire that an individual perceives in the heart is a prayer. Thus, a great, wholehearted desire leaves no room for any others.

We can create this great desire in our hearts only by persistent, continuous efforts. In the process, we must overcome numerous obstacles. We must proceed even though we clearly realize that we are far from our goal, and that our study of the Kabbalah is for our personal benefit and not for the sake of the Creator.

The obstacles to be overcome include: the body’s arguments that it is weak; the conflict between spiritual and egoistic efforts; the belief that, when the time is right, the Creator will bring the desired result, just as He brought a person to this particular state, and the theory that one must test one’s achievements, as should all work be tested.

They also include the belief that things have worsened since study of the Kabbalah began; the belief that others’ studies are going more successfully than one’s own and thus ad infinitum—complaints, reproaches, accusations, coming both from one’s own body and from one’s family.

Only by overcoming these difficulties will a person develop a true desire for spirituality. There is but one way we can overcome these obstacles: by “knocking out” egoism as the Kabbalah prescribes.

We can either ignore the ego’s demands, or reply: “I am going ahead without any explanations or tests, for those could only be based on egoism, which I must leave behind. And since I do not yet have any other senses, I cannot listen to you, but only to those great sages who have already entered the higher worlds and know how a person should act. And if my heart is becoming even more selfish, it means that I have made progress and thus deserve to have a little more of my true egoism revealed to me from heaven.”

In response, the Creator will reveal Himself to us, so that we will feel His greatness and will involuntarily become His slave. At that point, we will no longer experience any temptations of the body. This process signifies the replacement of the “stone” heart, which is aware only of itself, with a “flesh” one that is aware of others.

Inner Motion and Development

In this world, we advance physically by using our organs of motion – the legs. Once we have moved forward, we then use our organs of acquisition – the hands.

In contrast, spiritual organs are opposite to ours: we can ascend the stairs only if we have consciously rejected all support of reason. In addition, we can attain the purpose of creation only by opening our hands and giving, rather than taking.

The purpose of creation is to bestow pleasure upon us. Why, then, does the Creator lead us to this goal by such a painful path? Let us try to find the answer.

First, the Creator has, in His perfection, created human beings.

One attribute of ultimate perfection is the state of rest, for movement is induced either by a lack of something, or by an attempt to reach that which is considered desirable.

Human beings also like to rest, and will only sacrifice it when they are lacking something vital, such as food or warmth, etc.

The more they suffer from the lack of what they want, the readier they are to make greater and greater efforts in order to obtain it. Therefore, if the Creator makes people suffer from the lack of the spiritual, they will be compelled to make an effort to reach it.

Once they have attained the spiritual, which is the purpose of creation, people will experience the pleasure that the Creator prepared for them. For this reason, those who wish to advance spiritually do not consider the suffering the ego brings as punishment, but only as evidence of the Creator’s good Will to help them.

Therefore, they view their suffering as a blessing, rather than a curse. Only after having achieved the spiritual will they understand what it really is and what pleasures are found in it. Until then, they will only suffer from the lack of it.

The difference between the material and the spiritual is that our lack of material pleasures causes us to suffer, while our lack of spiritual pleasures does not. Therefore, in order to bring us spiritual pleasures, the Creator imparts to us a sense of suffering from our lack of spiritual sensations.

On the other hand, when experiencing material pleasures, we will never reach the complete, infinite fulfillment that is present even in the smallest of spiritual pleasures. As soon as we begin to acquire a taste for the spiritual, there is a danger that we might receive pleasure from perceiving the spiritual as an egoistic desire, and will consequently move further away from the spiritual.

The reason for such a turn of events is that we begin to pursue the spiritual after we find much greater pleasure in this pursuit than we had previously experienced in our entire distasteful lives. We now see that we no longer have a need for faith – the basis of all spirituality– for it has become clear that pursuing the spiritual is worth doing for our own benefit. But the Creator uses this approach only with beginners, in order to attract and then correct them.

Each of us feels that we know better than anyone else what we should do and what is good for us. This feeling stems from the fact that in an egoistic state, we perceive only the self and nothing else. Therefore, we see ourselves as the most wise, since only we know what we desire at each moment of our lives.

The Creator rules our world in strict accordance with the material laws of nature. Therefore, it is impossible to get around these laws or to counteract them: if we jump off the cliff, we will fall to our death; if we are deprived of oxygen, we will suffocate, and so on.

The Creator has confirmed such laws of nature in order to make us understand that survival requires effort and caution. In the spiritual world, where we cannot foresee the consequences of events and do not know the laws of survival, we must at the very outset understand the principal law. This law cannot be evaded, just as the laws of nature in our world cannot be evaded.

The principal law states that we cannot be guided by sensations of pleasure, since it is not pleasure, but altruism, that determines whether a spiritual life is beneficial or harmful:

Light– that which emanates from the Creator and is perceived by us as immense pleasure. Comprehending the pleasure or perceiving the Creator (which is, actually, one and the same, for it is not Him we perceive but the Light reaching us) is the purpose of creation.

Faith – the power that gives an individual confidence in the possibility of attaining a spiritual life, coming alive after being spiritually dead. The more clearly we realize that we are spiritually dead, the more strongly we feel a need for faith.

Prayer – effort made by an individual, particularly in the heart, to perceive the Creator and implore Him to grant the individual confidence in the possibility of attaining a spiritual life.

Any work, any exertion of effort, and any praying is possible only if the Creator is concealed from human beings. A genuine prayer asks the Creator to grant one the strength to counter egoism with closed eyes – without the Creator revealing Himself to the person, since this is the highest reward. Our level of spirituality is defined by our willingness to proceed selflessly.

When we gain confidence in our own altruistic strength, we can gradually begin to experience pleasure for the sake of the Creator, for by so doing we are pleasing the Creator. Since it is the Creator’s Will to bestow pleasure on us, this congruity of wishes brings the Giver and the receiver closer together.

Apart from the pleasure we receive by perceiving the Light of the Creator, we also experience infinite pleasure from perceiving the Creator’s stature, that is, from our union with the Ultimate Perfection. Attaining this pleasure is the purpose of creation.

Since egoism – our desire to receive – is our essence, it predominates on all levels of nature, from the atomic-molecular to the hormonal, animal, and higher levels.

Egoism extends all the way up to the highest systems of human reasoning and the subconscious, including our altruistic desires. It is so powerful that we are incapable of deliberately opposing it in any situation.

Therefore, if we want to escape the power of the ego, we must fight it. We must act contrary to the desires of our bodies and our reason in everything relating to our advance toward the spiritual, even if we cannot see any benefit to ourselves.

Otherwise, we will never transcend the limits of our world. In Kabbalah, this principle of work is known as, “Force him until he says ‘I want.’”

Once the Creator helps us by imparting to us His Own Nature, our bodies will themselves want to function in the spiritual realm. This condition is called “the return” (teshuvah).

The transformation of our egoistic essence into an altruistic essence happens as follows: In His wisdom, the Creator generated a desire for self-gratification and implanted it in human beings. This desire represents egoism, a black point in one’s essence. It is black as a result of the contraction of Light (tzimtzum), which took place when the Light of the Creator departed from it.

The correction of the egoistic essence takes place with the aid of a screen (masach), which transforms egoism into altruism.We are incapable of understanding how such a miraculous transformation can take place until we experience it ourselves. It seems incredible to us that the general law of nature would change so that we were suddenly able to act where previously we could not.

In the end, we will discover that our actions have remained the same as before, and that there is nothing we can give to the Creator, since the Creator is perfect and His only desire is to fill us with His perfection.

In return for the immense pleasure that we receive from the Creator, we are incapable of giving anything back to Him except the thought that, although we continue to perform the same acts as before, now we are performing them because doing so pleases the Creator, rather than us.

But even this thought is not for the Creator, but for us. This allows us to receive unbounded pleasures without being ashamed of getting something for nothing. We may become more like the Creator by becoming altruists. When we do so, we are able to receive infinitely and experience pleasure, since altruism is not for the self.

Although we can force ourselves to commit a specific physical act, we cannot change our desires at will, because we cannot do anything that is not for the self. Kabbalists say that a prayer without the right motivation is like a body without a soul, for actions pertain to the body and thoughts to the soul.

If we have not yet corrected our thoughts (soul), for the sake of which we perform an action (body), then the action itself can be said to be spiritually dead. Everything is comprised of both the general and the particular. The general, the spiritually dead (domem), demonstrates that for most people, there can only be a general movement, but not a particular spiritual movement, for they have no inner need for it.

Therefore, there is no particular, individual growth, but only general growth in accordance with the general Providence from Above. For this reason, the masses always perceive themselves to be right and perfect.

Being spiritually organic(tzomeach) means that individuals possess a unique degree of inner movement and development. At this point, a person becomes known as Man, or Adam, as written in the Bible: “Adam – a tree in a field.” Since spiritual growth requires moving forward, and movement can only be caused when one senses a shortage of something, Man is constantly aware of those shortcomings that compel him to seek ways of growing.

If Man stops at any level of spiritual development, then he is pushed down in his perceptions. This is intended to urge him to move, rather than to stand still.

If, subsequently, he rises again, it is to a higher level than before.

As a result, one either ascends or descends, but one cannot stand still, for this state is not characteristic of Man. Only those belonging to the masses stand still and cannot fall off their levels; thus, they never experience falling down.

Let us mentally divide space with a horizontal line. Above the line is the spiritual world. Below the line is the egoistic world. Those who prefer to act contrary to their reason can exist above the line.

These individuals reject earthly reason, even if it gives them an opportunity to know and to see everything. They prefer to proceed with their eyes closed, by means of faith, and to pursue the spiritual (altruism instead of egoism).

Every spiritual level is defined by the measure of altruism present within it. We occupy the spiritual level that corresponds to our spiritual qualities. Those of us who are above the line are able to perceive the Creator. The higher above the line we are, the stronger the ability to perceive.

Higher or lower positioning is determined by the screen within each of us. This screen reflects the direct egoistic pleasure that can be derived from the Light of the Creator. The Light above the line is called “Torah.” The screen, or the line separating our world from the spiritual one is called a “barrier” (machsom).

Those who pass this barrier never again descend spiritually to the level of our world. Below the line is the realm of egoism, while above the line is the realm of altruism.

Advancing toward Altruistic Pleasure

Atzilutis the world of complete perception of, and unification with, the Creator. An individual gradually rises to the world of Atzilut, acquiring altruistic qualities. When one has reached this world, having fully acquired the ability to “give,” even standing on its lowest step, one starts “receiving for the sake of the Creator.”

We do not destroy our desire to experience pleasure, but rather alter our essence by changing the reason for which we are seeking the pleasure. By gradually replacing egoism with altruism, we can rise accordingly until we receive everything to which we are entitled, in accordance with the root of our soul (shoresh neshama), which originally was a part of the last level (malchut) of the world Atzilut.

As a result of corrections we make to ourselves, our souls will rise to a state of complete unification with the Creator, and in the process we will receive 620 times more Light than what our souls possessed prior to entering the human corporeal body.

All the Light, the entire pleasure that the Creator wants to impart to His creations, is known as the “common soul” of all the creations (Shechina). The Light allotted to each of us (the soul of each of us) is part of that common soul. Each of us should receive this part as we correct our desires.

We can perceive the Creator (one’s own soul) only after we have corrected our desire for pleasure.

This desire is known as the “vessel of the soul” (kli). That is, the soul consists of the vessel and the Light, which comes from the Creator.

When we have totally replaced the egoistic vessel with an altruistic one, then this vessel will merge completely with the Light, for it has acquired its characteristics.

Thus, we can become equal to the Creator and absolutely merge with His qualities, experiencing everything that exists in the Light and fills it.

There are no words to describe this state. For this reason, it is said that the sum total of all pleasures in this world is but a spark from the infinite fire of the joy that the soul experiences during its unification with the Creator.

We can ascend on the spiritual ladder only in accordance with the law of the middle line (kav emtzai). This principle can be briefly described as: “One who is happy with what one has is considered rich.”

We should be content with as much as we understand of what we study in Kabbalah. Most important, we must realize that, by learning Kabbalah, we begin doing good deeds before the Creator. When we carry out His Will, we will feel as if we have carried it out to the utmost.

This sensation will award us immense happiness, and we will feel as if we have received the greatest gift in the world. We have this feeling because we are placing the Creator as King of the Universe, far above ourselves. Therefore, we are happy to have been singled out from among billions by the Creator Who, through books and teachers, informs us of what He wants from us.

This spiritual state is known as “the longing to give” (hafetz hesed). In it, a person’s qualities can coincide with the qualities of the spiritual object, known as Bina. But this state does not represent human perfection, for we do not use our reason during such a process of self-correction.

Thus, we are still considered to be “poor in knowledge” (ani be da’ at), because we are not aware of the correlation between our actions and their spiritual consequences. In other words, we act without knowing what we are doing, guided only by faith.

In order to commit spiritual acts consciously, we must invest a lot of effort into realizing that our thoughts need to be “for the sake of the Creator.” At this point, we may begin to feel that we are not ascending spiritually. Yet, in truth, every time we observe something, it becomes evident that we are farther than ever from possessing the appropriate intention – to please the Creator to the same extent as the Creator desires to please us.

However, we must not criticize our state further than the level that allows us to remain content with perfection. This state is called “the middle line” (kav emtzai). As we gradually build up our knowledge with the left line (kav smol), we then can achieve total perfection.

Once again, let us analyze the work that takes place in the middle line. We must begin our spiritual ascent by being in accordance with the right line, which represents a sense of perfection in the spiritual, happiness with our lot, and our desire to carry out the will of the Creator selflessly and sincerely.

We must ask, “How much pleasure do we derive from our spiritual quest? We consider any amount sufficient, because we are convinced that the Creator controls everything in the world, and whatever we feel during our spiritual quest, it must be so desired by the Creator.

Whatever our condition may be, it must ensue from the Creator. Thus, the mere realization of Divine rule and spiritual perfection is sufficient to make us happy, to give us a sense of our own perfection, and to induce us to thank the Creator.

But this state lacks the left line, in which we check our own condition (heshbon nefesh). This inner task is opposite to the work done in the right line, where the main focus is on glorifying the spiritual and the Creator, irrespective of oneself or of one’s own condition.

When we begin checking how serious our attitude is toward the spiritual, and how close we are to perfection, it becomes obvious that we are still immersed in petty egoism and cannot lift a finger for the sake of others or the Creator. Having discovered the evil in ourselves, we must strive to oust that evil, and must apply our utmost efforts to this task.

We must also pray to the Creator for help as soon as it is clear that we are unable to transform ourselves without assistance. Thus, there become two opposite lines in a person. Alongside the right line, we feel that all is in the power of the Creator and, therefore, all is perfect. So we do not wish for anything and are, therefore, happy.

By the left line, we feel no interest in the spiritual; we have no sense of spiritual progress, and we sense that we are still encased in the shell of our ego, just as before. Furthermore, we do not ask the Creator for help to escape from this state. Having discovered the evil within, we decide to dispense with our common sense because it tries to dissuade us from our efforts to pursue the hopeless task of correcting our egoism.

At the same time, we should continue to thank the Creator for our present state, sincerely believing that this state is truly the perfect state. We should also continue to be just as happy as we were prior to checking our state.

If we can manage to follow this, we will advance along the middle line. Thus, it is crucial to avoid becoming too critical of ourselves by excessively following the left line.

It is also important to remain in the content state of the middle line. Only then will we be able to enter the spiritual realm with “both feet,” so to speak.

There are two levels of human development: animal and human being. (These are not to be confused with the four levels of desires). As we can observe in animal nature, an animal continues to live in the same state as it was born. It does not develop. The qualities that were accorded to an animal on the day of its birth are sufficient for the entire duration of its existence.

The same can be said of a person who rests on this level of development – one who remains the same as during one’s upbringing. All changes that take place in the life of such a person are quantitative in nature.

However, this cannot be said of the “human being” type. In this state, a person is born as an egoist. At some point, this person will discover that egoism rules, and in response, aspires to correct this flaw. If a person truly wishes to earn the revelation of the Creator, then the following must be so:

This must be the person’s strongest desire, so that no other desires exist. In addition, this desire must be permanent, for the Creator is eternal and His will to bestow good is constant. Thus, one who wishes to come closer to the Creator must resemble the Creator in this quality as well, i.e., all desires must be constant. They cannot change depending on circumstances
One must acquire altruistic desires, and devote all thoughts and desires to the Creator. This level is called hesedor katnut. Eventually, one will come to earn the Light of faith, which will bestow the gift of confidence upon the person.
One must earn the complete and perfect knowledge of the Creator. The consequences of one’s actions are determined by one’s spiritual level. However, there will be no difference between the spiritual levels if the Light of the Creator shines upon an individual. Since the Creator bestows the vessel and the Light of the soul simultaneously upon the recipient, the person perceives the received knowledge to be perfect. Usually, we are in total accord with our bodies; the body dictates its desires to us, and repays us for our labors by letting us experience pleasure. Pleasure, in itself, is spiritual, but in our world it must be connected to some material carrier (e.g., food, sex, music) to enable us to experience it. Even though within ourselves we feel pure pleasure, we are incapable of detaching it completely from its carrier.

Different people enjoy different things and different types of pleasure carriers. But pleasure, in itself, is spiritual, even though we experience it in our brains as an effect of electrical impulses. Theoretically, it is possible to fully simulate a wide range of pleasures by applying electrical impulses to the brain. Since we are accustomed to receiving various pleasures in the form of their material carriers, this pure pleasure will recreate the images of various carriers in a person’s memory, so that the mind will create music, the taste of food, ad so on.

The above makes it clear that we and our bodies service each other. Therefore, when our bodies agree to work, they expect to be rewarded with some form of pleasure.

Escaping from disagreeable sensations can also be considered a kind of pleasure. Any correlation between the work performed and the pleasure received (reward) is a definite indication that the person has performed an egoistic act.

On the other hand, if a person feels that the body is resisting and is asking, “Why work?” it means that the body does not foresee a greater degree of pleasure in the future than it already possesses now. At the least, there is enough increase in pleasure to overcome the propensity to remain in a state of rest. Thus, it does not see any benefit in altering its state.

But if a person decides to abandon the considerations of the body and elects to concentrate on improving the condition of the soul, then the body will refuse to make even the slightest move unless there is the prospect of some personal benefit. The individual will be unable to force the body to work.

Thus, only one solution will be open – to appeal to the Creator for help in moving forward. The Creator does not replace a person’s body, nor alter one’s nature. He doesn’t make miracles to change the fundamental laws of nature.

However, in response to a true prayer, the Creator gives a person a soul – the power to act on the principles of truth.

When we receive egoistic pleasures, it implies that someone else will not be happy while this is occurring.

This is because egoistic pleasures center not only on what we have, but also on what others do not have, since all pleasures are comparative and relative.

For this reason, it is impossible to build a fair society on the basis of reasonable egoism. The erroneous nature of such utopias has been proven throughout history, particularly in ancient communities, in the former USSR and in other attempts to build socialism.

It is impossible to satisfy each and every member of an egoistic society because individuals always compare themselves with another. This is best seen in small settlements.

Thus, the Creator, Who is always willing to award everyone boundless pleasure, set down one condition – that this pleasure should not be limited by the desires of the body. Pleasure would be received only in the desires that are independent from the desires of the body. These are known as “altruistic” (ashpa’ah).

The Kabbalah is a sequence of spiritual roots proceeding from one another in accordance with immutable laws, merging and pointing toward their single common purpose – “the comprehension of the Creator’s greatness and wisdom by the creations of this world.”

Kabbalistic language is closely related to spiritual objects and their acts. Thus, it can only be studied while examining the process of creation. Kabbalah touches upon certain issues, which are then revealed to those seeking spiritual perception: There is no concept of time, but only of a cause-and-effect chain, where every effect becomes, in its turn, the cause of the next effect – the creation of a new act or object.

In principle, what we take for time, even in our world, is actually our perception of inner cause-and-effect processes. Even science maintains that time, as well as space, are relative concepts. A place, or space, is a desire for pleasure. An action is either the receiving of pleasure or its rejection.

“In the beginning,” that is, prior to the creation, nothing existed but the Creator. He cannot be denoted by any other name, for any name implies a certain perception of the object. But the only thing that we perceive in Him is the fact that He created us. Thus, we can only address Him as our Creator, Maker, etc.

The Creator transmits Light. The Light represents His desire to generate a creation and endow this creation with a sense of being pleased by Him. Only this single quality of the Light that issues from the Creator gives us a basis by which we can judge Him.

To be more precise, the perception of the Light does not permit us to make judgments about the Creator alone, but only about the perceptions that He wants to inspire in us. For this reason, we refer to Him as we would to Someone Who wants to please us.

This pleasure is not derived from the Light alone, but is produced in us by the effect of the Light on our “organs of spiritual sensations.” Similarly, a piece of meat does not, in itself, contain the pleasure that one feels when one tastes it. Only by coming in contact with the sensory organs can an object produce in us related sensations of pleasure.

Any act, either spiritual or physical, consists of both a thought and an action that embodies the thought.

The thought of the Creator is to bestow pleasure on His creations. Consequently, He awards us pleasure.

This act is called “giving for the sake of giving.” It is called a simple act because its purpose corresponds to its direction.

The creation was generated to be egoistic in nature, meaning that we have no other goal but to attain pleasure. We can either engage in receiving or in giving as part of the pursuit for what we desire, but our ultimate goal always remains to receive, even if we also give something physically to another.

If the act is characterized by the same direction as the goal, that is, if the result of an action is to receive, and the result of the goal is to receive, then such an action is referred to as “a simple act.” If, on the other hand, the direction is to give but the purpose is to receive, then the act is referred to as “a complex act,” because its purpose and its direction diverge in their intentions.

We are incapable of imagining the desires and the realms of our desires’ effects beyond space. Therefore, we can only imagine the Creator as a spiritual Force that fills a space. The Kabbalists say that the Creator originally designed human beings with the ability to engage only in simple acts; however, we have since complicated the original design.

The higher we ascend on the spiritual ladder, the simpler the laws of creation become, as the basic, fundamental categories are simple, not complex.

But because we fail to perceive the source of creation, and instead see only its remote consequences, we view the laws of creation in our world as being comprised of conditions and limitations, and thus complicated.

Since authentic Kabbalistic books contain hidden Light, which emanates from the authors in the course of writing their books, it is vital to have the right intention while studying such works; namely, the will to perceive the Creator. It is also very important, while studying, to pray to receive the spiritual intellect and understanding that the author possessed. In this way, we may forge a bond with, and can address, the author.

Thus, it is also essential to refrain from reading the works of other authors, especially those who also deal with the spiritual worlds. The reason for this is that these authors may influence the reader, as well. If we wish to acquire spiritual knowledge, we must establish a special daily routine and shield ourselves from extraneous influences, irrelevant news, and harmful books.

We must also avoid contact with other people, except when it becomes necessary for work or for study, without deliberately shunning them, but keeping our thoughts continuously in check. When necessary, we can think of our work. The rest of the time we should devote to contemplating the purpose of life.

Attaining the purpose of life depends more on the quality of the effort made than on the quantity: one person can pore over the books for days on end, and another can only devote an hour a day to one’s studies, due to the demands of work and family.

Any effort can be measured only in relation to one’s free time, and by determining how much one suffers because of a lack of time to devote to the spiritual. The result is directly proportional to the intensity of the person’s intentions: discovering is the objective of devoting one’s time to study and self-correction.

There are two methods of feeding a child. One method is by force. It brings the child no pleasure, but still provides the nourishment necessary for growing and building up strength. In Kabbalah, this kind of spiritual nurturing of a person is known as “on account of the Higher One.”

However, the “child” may wish to grow spiritually by taking spiritual nourishment independently. This may occur after having if developed an appetite for it (realizing the necessity or experienced the pleasure from the Light). Then, not only does one grow spiritually, but one also enjoys the process of living, that is, of developing spiritual perception.

An acute sensation produced in us by the awareness of good and evil is known in Kabbalah as “the process of nurturing”: just as a mother raises her infant to her breast and gives it food, so a Kabbalist is given the Light contained at an Upper Spiritual Level so that one clearly sees and feels the gulf between good and evil.

And then, just as the mother takes the infant away from her breast, so a Kabbalist loses the bond with the Higher Source, as well as the clear distinction between good and evil. This process is designed to induce a person to pray to the Creator to acquire the same capabilities for perceiving (kelim) the good and evil as are possessed by the Higher Source.

We receive both egoism and altruism from Above. The difference is in the fact that human beings receive egoistic desires upon birth, while one must persistently ask for altruistic desires.

First, we must reach a state in which we want “to please the Creator,” the same way as the Creator pleases us, irrespective of our egoistic desires (ascending the levels of the worlds BYA). Then, we should determine what will please the Creator.

Consequently, we will see that we can only please the Creator by experiencing pleasure. This is called “receiving for the sake of the Creator,” and denotes the level of the world (Atzilut).

Attaining the different degrees of intensity of the desire to give selflessly to the Creator is called “the steps of the worlds BYA” (Beria, Yetzira, Assiya). Acquiring the power to receive pleasure from the Creator for His sake is known as “reaching the level of the world” (Atzilut).

Beit midrash is the place where we learn to demand (lidrosh) spiritual strength of the Creator and the spiritual strength. There we also learn to demand the perception of the goal of creation, as well as the perception of the Creator. Since we (our bodies, our egoism) strive naturally toward all that is larger and stronger than ourselves, we must pray for the Creator to reveal Himself to us and let us see our own insignificance, as compared to His greatness. Then, we will strive toward Him naturally, as toward the greatest and the strongest.

What matters most for us is the importance of our pursuits. For instance, rich people may work hard simply to make others envy them. But if wealth were no longer important, they would not be envied anymore, and thus, they would have no more incentive to work.

Therefore, the most important thing is to realize the importance of perceiving the Creator. There will never come a time when an individual will be able to reach the spiritual realm without any efforts, for these efforts are the vessels for the Light.

Before the kabbalist Ari introduced his corrections in this world, it had been somewhat easier to attain the spiritual. However, after Ari opened the way to comprehend the spiritual, it became much harder to give up the pleasures of this world.

Prior to Ari, the spiritual ways were closed, and there was no actual readiness from Above to confer the Light on creations. Ari slightly opened the source of the Light. This made it harder for people to battle their egoism; in fact, the egoism became stronger and more sophisticated.

This can be schematically illustrated by the following example. Let us suppose that prior to Ari’s time, one could obtain 100 units of comprehension. Each effort amounting to 1 unit would yield 1 unit of perception. Today, after the corrections were introduced into the world by Ari, one can obtain 100 units of perception for just 1 unit of effort, but it is incomparably harder to carry out this 1 unit of effort.

Rabbi Yehuda Ashlag (Baal HaSulam) has introduced such corrections into the world that now an individual cannot deceive oneself, thinking that one is perfect, but must follow the path of faith above knowledge. Though the path has become somewhat clearer, this generation is incapable of making the required quantity and quality of effort, the way the previous generations could. This, despite the fact that the perception of individual shortcomings is clearer than before.

But this generation does not elevate the spiritual to the level it deserves, that is, above the material, the way previous generations did, when the majority of people were willing to do anything for the sake of spiritual ascent.

A significant correction was introduced into the world by the Kabbalist Baal Shem-Tov. Even the masses could feel a slight increase in the amount of the spiritual in the world. For a while, those who desired it found it even easier to reach the spiritual.

In order to select worthy students for his Kabbalistic group, Baal Shem-Tov instituted admorut – a division of Jewish society into sections, with each section having a Kabbalist as its own spiritual leader. These leaders (admorim) selected individuals whom they deemed to be worthy of studying Kabbalah in their heder (room) classes. Here they engaged in raising the next generation of Kabbalists and leaders of the people.

But the effect of the correction introduced by Baal Shem-Tov has passed, so not all leaders of our generation are Kabbalists and are able to perceive the Creator. After the departure of Baal Sulam, our world has been in a state of spiritual degradation, which always precedes an approaching elevation.

Perceiving ourselves as beings that were created means perceiving ourselves as being separate from the Creator. Since our egoistic nature causes us to instinctively withdraw from anything that causes us suffering, the Creator uses this to lead us to the good. He removes pleasure from the material world that surrounds us and awards us pleasure only through altruistic acts. This is the path of suffering.

Eradicating Egoism

The path of Kabbalah is different from other paths. Even though there are pleasures in our world, we can break away from egoism by having faith (above reason) in the purpose of creation. In this way, we may go beyond listening to what our bodies and our reason tell us.

When we do so, we start experiencing love for the Creator, as well as feeling His love for us. This is the path of peace and joy, and of faith in the fact that the long way is, in fact, the short way without suffering. When we are not capable of receiving the Light into the self – the inner Light (Ohr Pnimi) – our spiritual development will take place only under the influence of the surrounding light (Ohr Makif).

This path of spiritual development is called “the natural way” or “the way of suffering” (Derech B’ito).This is the path of all humanity.

Another alternative for our spiritual development is to establish a personal bond with the Creator, characterized by the work in three lines. This way is called “the way of the Kabbalah” (Derech Kabbalah, Derech Ahishena). It is much shorter than the way of suffering.

Thus, the Kabbalists say that an individual who wishes to go directly toward the Creator shortens the time of correction. Although it is difficult to have faith if suffering does not force us to do so, it is very important for us to believe that the results of our work depend only on our efforts.

That is, we should believe in the Divine rule by reward and punishment. The Creator rewards an individual by awarding good thoughts and desires. We should obtain faith from fellow students and from books.

However, once we have attained faith – the perception of the Creator – we must convince ourselves that it was given to us by the Creator. The Upper Spiritual

Power may be a medicine of life if it provides strength and the will to work. However, it is considered poison if we believe that all is determined from Above and nothing depends on our efforts.

The principal effort should be the preservation of the lofty aspirations given to us from Above. First, we are sent spiritual sensations from Above. Then, we are elevated, followed by a time of hard work, and of constant effort to remain on that particular spiritual level by our own strength. We should concentrate on appreciating the value of our spiritual elevation.

As soon as we begin to disregard what we have acquired, or derive self-gratification from it, we begin to lose the attained spiritual level. All that falls under the power of egoism is situated in the central point of creation (Nekuda Emtzait).

Everything that does not wish to gratify the self is placed above that point. Thus, it is said that the line that represents the descent of the Light (Kav) makes contact (thus imperceptibly reviving the creation) and does not make contact (does not fill the creation with the Creator’s Light) with the central point.

It is said that one who aspires to advance spiritually is helped by being given a soul – a part of the Creator – the Light. As a result, one begins to feel like a part of the Creator! How does the Light of the Creator generate the desire to derive joy from Him?

For example, in our world, if a person were given unexpected honors, which were then taken away, that person would crave the familiar pleasures derived from those honors. The desire to get back the taken pleasure is known as a “vessel” (Kli). The Light gradually makes the vessel grow in order to fill it with pleasure (from the Light.

Abraham asked the Creator: “How can I be sure that You will save my descendants? How can I be sure that my children will be able to break away from egoism with the help of the Kabbalah? Why give them the Light if they have no yearning for it?”

The Creator answered that they would be given a sensation of enslavement by their egoism, and so, for contrast, they would be given a sensation of the Light. In attempting to overcome our desires, we need to recognize that our bodies do not understand the dimensions of time, and thus do not perceive the past or the future, but only the present.

For instance, if it is crucial to exert an effort for five minutes in order to be able to rest afterwards, the body will still resist putting forth that effort because it is unable to grasp the benefit that will follow shortly.

Even when we remember the pleasure we previously attained after hard work, our bodies will still withhold the necessary strength to complete the task. This can be similar to a case where a person gets paid for work prior to its completion, and does not truly want to put forth a good effort to finish the job.

Therefore, it is important not to delay the struggle against the body, but instead to use every opportunity at a given moment to counter the body with loftier thoughts.

Since we are all 100% egoists, we will never voluntarily wish to form a bond with the Creator. Only when we are convinced that this bond will bring a certain benefit will we desire connection.

Thus, we can conclude that simply seeing our own evil and understanding that only the Creator can send help is still insufficient impetus to seek help from the Creator. Only by realizing that coming closer to the Creator, and forming a bond with Him, will bring redemption will we have the incentive to seek help.

Kabbalah offers us its path, rather than the path of suffering. Time changes the conditions around us: two thousand years ago, only a precious few searched for a connection with the Creator, as in the time of Rabbi Shimon.

In the times of Ari and Ramchal, small groups were already engaged in the study of Kabbalah. In the times of Baal Shem-Tov, the number of groups grew to dozens.

Finally, in the times of Baal Sulam, the numbers increased even further. In our times, the barrier that separates the masses from Kabbalah has been obliterated altogether, and there is hardly any resistance to the teaching. If in the past only those of very strong character could attain the connection with the Creator, today beginners –and even children – can reach the same results simply by studying Kabbalah under the proper supervision.

We are unable to separate the good from the evil, just as we are unable to discern what is good for the self and what is detrimental. Only the Creator can help us in this respect by opening our eyes. Only then do we begin to see everything, which means “to choose life.”

But until we come to realize our absolute necessity for the constant connection to the Creator, He will not open our eyes. In this way, He will induce us to ask for compassion.

Inside the internal sensations of the Kabbalist exist a part of the Higher Level, of the future state (AHaP). One who perceives a Higher Spiritual Level as an unattractive vacuum, rather than a state full of Light, does not receive from the Higher level.

Even though the Higher Level is full of Light, the lower level perceives the Higher only to the degree that the lower qualities permit one to do so. Since the present qualities are not sufficient to receive the Higher Light, the individual does not perceive it.

The concealment of the Creator causes each of us to put forth a tremendous effort to attain the level of existence customarily accepted by our society. We blindly move forward, guided by the quiet internal whispers of our egoism. Acting as the ego’s blind tools, we rush to carry out its commands to avoid being punished through suffering, thus propelling us to accept the ego’s will against our own will, consequently carrying out its wishes without thinking twice.

Our egoism is rooted so deeply inside us that we have begun to accept it as a basic part of our nature, one that represents our true desires.

It penetrates all the cells of our bodies and forces us to evaluate all our perceptions in accordance with its desires. It also forces us to plan our actions in accordance with its design, thus increasing its benefit from our actions.

We do not even imagine that we can shed the influence of egoism, and cleanse ourselves of it. But it is possible to expel the egoistic cloud that takes the form of our body, penetrates us, and garbs itself with our flesh. Once we have been left without these desires, the Creator will accord us His altruistic aspirations.

As long as the egoistic presence remains within us, however, we are unable to imagine any benefit that would make us want to eradicate it. Moreover, altruistic thoughts and desires appear to us as unacceptable, silly, not serious, and certainly unable to form the basis of our society, much less that of the universe.

But this takes place only because our thoughts and desires remain under the influence of egoism. In order to be objective about our own condition, we must attempt to consider egoism as something outside of our essence, as an enemy who tries to pass itself off as a friend.

We must try to see egoism as something foreign to us, which was placed in us by the Will of the Creator. Such actions are considered to be our attempts to recognize the evil that stems from the ego. But this is possible only to the extent that we can sense the Creator’s existence and perceive His light, since everything is understood merely in relation to other objects, by the perception of opposites.

Thus, rather than concentrating all our energy on the search for the evil within us, we should make the utmost effort to perceive the Light of the Creator. All creations, with the exception of human beings, operate according to the laws of altruism.

Only human beings and the world surrounding us (our world, Olam hAzeh) are created with the opposite, egoistic qualities. If by chance we got a glimpse of the Creator and of all the spiritual worlds, we would immediately understand how minute our world is in comparison to the spiritual worlds. Therefore, the egoistic laws of nature operate only in a tiny, pea-sized world.

Why, then, did the Creator conceal Himself, after placing us deliberately in a world that is full of darkness, insecurity and sadness? When the Creator was creating us, His goal was to bestow on us an eternal existence together with Him.

However, we must reach this state by our own means, in order not to feel ashamed for having unjustly acquired eternal pleasure. Thus, the Creator generated a world that was opposite to Him in nature, and that epitomized the one quality opposite to His essence: the desire to gratify oneself, or egoism.

Therefore, He endowed us with this quality. As soon as a human being is influenced by this quality, that human is born into this world, and immediately stops perceiving the Creator. The concealment of the Creator exists in order to give us the illusion that we possess free will to choose between our world and the world of the Creator – the Upper World.

If, despite our egoism, we were able to see the Creator, naturally we would prefer His world over ours, since the first contains all pleasure and no suffering.

However, freedom of choice and free will can only exist in the absence of our perception of the Creator while He is in concealment. But if, from the moment of birth, we are so strongly dominated by the ego that we cannot distinguish between the self and the ego, how can we choose to be free of the ego’s influence?

Also, what choice can there truly be if our world is full of suffering and death, whereas the world of the Creator is full of pleasure and immortality? What is left for human beings to choose?

In order to allow us to have free will, the Creator gave us two options:

At times, He reveals Himself to one of us to enable that person to see His grandeur and Providence and, as a result, to experience calmness.
He gave us Kabbalah – the study of which (assuming that one truly wants to come out of the present state and perceive the Creator) brings forth a hidden, surrounding, spiritual Light (Ohr Makif).The process of our connecting with the Creator, starting from the lowest level (where we live) and extending to the highest level (where the Creator dwells) can be compared to climbing the steps of a spiritual ladder.

All the steps of this ladder exist in the spiritual worlds. The Creator resides on the highest step, whereas the lowest step comes down to our world. Human beings are situated below the lowest spiritual step, since our initial egoistic level is not connected with the first spiritual state, which is completely altruistic.

We can perceive an Upper Spiritual Level when our qualities and those of the spiritual state coincide. Then, our degree of perception will be proportional to the degree of congruence between our qualities and those of the spiritual.

We can perceive the Upper Level because all the spiritual steps are arranged sequentially from lowest to highest. Moreover, the subsequent states overlap with one another; the lower half of the higher state is situated within the upper half of the lower state (AHaP of Upper falls into GE of Lower).

Thus, the lowest part of our UpperState is always present within us, but is usually not felt by us. The UpperState above us is referred to as “the Creator” because it functions as the Creator for us.

It gives birth to us and it gives us life and guidance. Since we do not have a perception of this Higher State, we often insist that the Creator does not exist.

But if we are in a state in which we clearly see the Creator’s Upper Domain over all the creations in this world, then we lose the possibility to choose freely.

We can see only One Truth, only One Force, and only One Will that operates in everything and in everyone.

Since the Will of the Creator is to grant each human being a free will, then the concealment of the Creator from His creations is necessary. Only if He is hidden can we argue that we can aspire of our free will to attach ourselves to the Creator – to act for His sake, without any trace of self-interest.

The entire process of self-correction is possible only when the Creator is concealed from us. As soon as He reveals Himself to us we immediately become His servants and fall into the control of His thought, grandeur and power.

At that point, it is impossible to determine what our true thoughts are. Thus, in order to allow us to act freely, the Creator has to conceal Himself.

On the other hand, to give us a chance to break free from the blind slavery of egoism, the Creator must reveal Himself. This is so because a human being obeys only two forces in this world: the force of egoism – the body – and the force of the Creator – altruism.

It follows, then, that alternating the two states is necessary. These states are the concealment of the Creator from us when we perceive only ourselves and the egoistic forces governing us, and the revelation of the Creator when we feel the power of the spiritual forces.

In order for one who is still under the influence of egoism to perceive the closest Upper Object (the Creator), the Creator must equalize some of His qualities with those of the lower being – the person seeking a connection with the Creator.

He will endow some of His altruistic qualities with egoistic attributes, and can then come into balance with the person seeing connection with Him.

The Upper Part elevates the Malchut-Midat Hadin to the level of His Galgalta ve Eynaim. As a result, His AHaP acquires egoistic qualities. In this manner, His AHaP “descends” to the lower part (the spiritual level of the seeker) and comes into a state of equivalence with the qualities of the lower part.

Initially the lower part was not able to perceive the UpperSpiritualState. However, because the Creator hid His highest altruistic qualities behind egoistic ones, He was able to descend to the level of the person so that the person was able to perceive Him.

Because we perceive higher qualities as being egoistic, we are unable to truly grasp their essence. It appears that there is nothing positive in the spiritual that may bring pleasure, inspiration, confidence, or tranquility.

It is precisely at this point that we have an opportunity to exercise our willpower. We may, instead, declare that the absence of pleasure and taste in the spiritual and in Kabbalah is because of the Creator’s deliberate concealment for our own sake. Because we do not yet possess the necessary spiritual qualities, it is therefore impossible for us to perceive the Upper spiritual pleasures; rather, all our earthly desires are governed by egoism.

It is crucial for beginners to understand that they are given depression and distress in order to overcome them.

They may direct their pleas for relief to the Creator, they may study, or they may do good deeds. The fact that such people do not experience pleasure or vitality from spiritual aspirations is directed from Above.

This gives them the free will to conclude that their lack of pleasure comes from a lack of appropriate altruistic qualities in themselves. Hence, the Upper One must hide His true qualities from them.

Therefore, we must remember that the first stage of perceiving the spiritual is the feeling of spiritual deprivation. If the lower part is capable of realizing that the Upper One is concealing Himself because of their incongruity of qualities, and if that lower part asks for help to correct its own egoism by raising a prayer (Ma’N), then the Upper Part partially reveals Himself (lifts His AHaP) and displays His true qualities, which prior to this moment, were disguised beneath egoism.

As a result, spiritual pleasure also becomes apparent. Thus, the lower part begins to experience the grandeur and the spiritual pleasure felt by the Higher Being, Who possesses spiritual altruistic qualities.

Because the Upper Part elevated His altruistic qualities in the eyes of the individual, He thus elevated the individual to the middle of His State (He lifted GE of the lower together with His own AHaP).

This spiritual state is known as a person’s “lesser spiritual level” (Katnut). The Upper Part, in a way, elevates the lower part to His own spiritual level by revealing both His grandeur and the grandeur of altruistic qualities. By seeing the magnificence of the spiritual and comparing it to the material, we may spiritually rise above our world.

When we perceive the spiritual, regardless of our will, our egoistic qualities are changed into altruistic ones, that is,into the qualities of the Creator. In order to allow the lower part to take complete possession of the higher first level, the Upper Part wholly reveals Himself and all His qualities to that lower part; meaning He reveals his Grandeur, makes Gadlut.

At this point, the person perceives the Upper Part as the One and Only Absolute Sovereign of everything in the universe. At the same time, the lower part grasps the highest knowledge of the purpose of creation and of the Upper’s dominion.

It becomes clear to the lower part that there is no other way to conduct oneself than in the way prescribed by Kabbalah. Thus, the lower part’s reason now requires proper action. As a result of this clear awareness of the Creator, one must deal with the contradiction between faith and knowledge, between the right and the left lines.

Now, having acquired altruistic qualities (Katnut), the lower part prefers to proceed only by means of faith in the strength of the Creator. This serves as an indication of the seeker’s sincere desire to come closer to the Creator.

However, the Creator’s revelation of His grandeur (Gadlut) now obstructs one from advancing by faith. Consequently, the individual must willingly dispense with the acquired knowledge.

When one pleads to proceed blindly, relying only on one’s faith in the magnificence of the Creator, rather than by realizing His power and grandeur, and only by using reason in proportion to one’s faith, the Creator is compelled to limit His disclosure. When such an action compels the Creator to diminish His disclosure of His general dominion, His omnipotence, and His Light (Ohr Hochma), this is called “the screen of hirik.”

Through this screen, we are able to diminish the revelation of the Upper reason (the left line) to the point at which this revelation can be balanced with faith, the right line. The correct correlation between faith and knowledge is called a “spiritual balance, “ or the middle line.

We, as individuals, determine the state we desire to be in. Once the correct correlation of faith and knowledge is in place, we can then attain perfection. This is known as “the middle line.”

The part of revealed knowledge (the left line) that we can use in proportion to our faith (the right line), by proceeding by faith above reason (the middle line), is added onto those spiritual qualities that we possessed before, in the state of Katnut. The newly acquired spiritual level is known as Gadlut, meaning big and complete.

After the first complete spiritual level has been attained, we will become equal in qualities to the very first (the lowest) state of the spiritual ladder. As was mentioned earlier, all the states, or steps of the ladder, overlap with each other.

Having reached the first level, we may discover the presence of a higher level within us. Using the same principle as when advancing to the first level, we can proceed step by step to the goal of creation – complete unification with the Creator on the highest level.

An essential part of our spiritual ascent is a special process that requires that, on discovering a greater evil within us, we ask the Creator to grant us the strength to overcome that evil. We then receive strength in the form of a greater spiritual Light.

This continues until we actually reach the original level and size of our souls: at that point, our egoism is completely corrected and filled with Light.

The Search for the Creator

When we are distracted by outside thoughts, we feel that thoughts obstruct us from ascertaining the spiritual, because our strength and minds are wasted on extraneous concerns, while our hearts become filled with petty desires. At times like this, we lose faith in the fact that only the Kabbalah contains the true life.

Once we overcome this condition, we come out of our state and move into the Light, receiving a higher Light that helps us ascend further. In this manner, our extraneous thoughts work to help us in our spiritual advancement.

We can overcome obstacles only with the help of the Creator. We can only work on something if we perceive some personal benefit in the task. However, our bodies, hearts and intellects do not understand what benefits can result from altruism.

Therefore, as soon as we try to make even the slightest altruistic move, we lose all strength of the mind, heart and body. We are left with nothing else but to turn to the Creator and ask Him for help. In this way, unwillingly and without any free choice, we advance toward the Creator until we merge with Him completely.

We should not complain of having been born insufficiently smart, strong or courageous, or lacking qualities that others possess.

If we do not advance on the right path, what difference does it make if we are endowed with the best abilities and potential?

It may be that a talented person can become a great scientist, but without a connection with the Creator, this person’s purpose will not be achieved, and will fail just as the majority of people do.

It is crucial to attain the level of a righteous person; only then can we use all of our potential for the right tasks, rather than squander our strength in vain. Even the weakest and most trivial abilities given to us by the Creator should be used for the sake of the loftiest goals.

If we are in a state of spiritual descent, it is useless to try to convince us to cheer up, or to subject us to listening to the learned wisdom of others. Nothing that others will say can help us. The stories of what other people lived through and their advice will not enliven us when depressed, because we have lost all faith in everything, including the achievements of others.

However, if we repeat to ourselves what we used to say and feel when in a state of spiritual exhilaration and full of life, as opposed to being spiritually dead as at present. If we remember our own goals and spiritual progress, then we can grow to regain our good spirits.

By remembering that at some point we had faith and advanced in life by means of faith above reason, we can help ourselves emerge from the state of spiritual death. For this reason, we should always rely on our own recollections and experiences. Only these will motivate us to forsake the state of depression.

The task of one who has reached a certain spiritual level is to make a selection from the myriad of pleasures that arise, immediately discarding all those pleasures that cannot be balanced by faith, since they are not fit for use. In Kabbalah, that part of pleasure that a person receives for the sake of the Creator, for the sole purpose of strengthening one’s faith, is considered “food.”

On the other hand, the other part that one is unable to receive is considered “refuse.” If a person is incapable of distinguishing between the two and wants to devour the entire portion (in Kabbalistic terms, “”to become drunk from the excess of pleasure””), then that person loses everything and is left with nothing. In Kabbalah, such a person is known as a “pauper.”

All of us are “prescribed” in what we can and cannot do. If we decide to ignore the “prescription,” then we are punished.

If we are unaware of the pain and suffering that may result from breaking the law, then we are bound to break the law, since as a result we will receive pleasure. Consequently, we will receive the punishment as well, in order that we realize that in the future we should not act in this particular manner.

For example, there exists a law that one is not permitted to steal money. But if a person possesses a strong pull toward money and knows where the money can be stolen, the crime will be committed. This is so even if there is no doubt that a theft will be followed by a punishment; the potential thief will still be incapable of realizing the full extent of the suffering that will follow the transgression.

Therefore, the person will decide that the pleasure from acquiring the money will exceed the suffering from the punishment that will follow. But when the suffering actually arrives, the thief then realizes that the suffering far exceeds expectations, and is certainly greater than the pleasure procured by the theft. At that point, the thief becomes ready to follow the law.

Once a person becomes free, a warning is given that the punishment for the next transgression will be much greater. This is done so that one does not forget the suffering that was experienced.

Thus, when the desire to steal arises again, one is reminded of both past suffering and the warning that the next punishment will be much more severe than the previous. This provides some incentive to hold oneself back from engaging in theft.

From the above example, and from many others that surround us every day, we can see that suffering directs a person to a path that otherwise would not be chosen if one were to follow the ego. It is always easier to steal than to earn, to rest than to think or to work, and to receive pleasure rather than suffer.

A person who decides to learn Kabbalah should know that it is for one’s own good. In other words, a person should realize that the ego will benefit from such actions. None of us can take upon ourselves the burden of work that is completely selfless, that does not yield money, honor, pleasures, or hope for a better future.

Moreover, we are incapable of engaging in work that does not yield any results or any fruits; that does not bestow anything upon another; that does not result in any benefit being conferred upon another, or that appears to produce only senseless efforts in empty space.

It is natural that our egoistic reason and bodies are not prepared for such a task, because they have been designed by the Creator to receive pleasure.

We are forced to feel and act “altruistically” because of the suffering we receive in our daily lives, the complete loss of any delight or desire in life, and our strong conviction that we are incapable of receiving even the smallest pleasure from our surroundings.

Thus, we try altruism in the hopes that we will find redemption on this new path. Although this new approach to life cannot be considered to be ultimate altruism, since the goal of our actions is personal well being and salvation, this approach nevertheless approximates altruism.

It allows us to proceed gradually to the desired state, under the influence of the Light that is concealed in our actions. By behaving altruistically, but still benefiting because we are giving in order to receive, we begin to perceive the Light (pleasure) that is concealed in our actions. The nature of this Light is such that it corrects us.

We can observe similar events in nature. For instance, it can rain extensively, but not in the places where the rain would yield the greatest benefit. Thus, the rain may fall in the desert, where it produces little effect, rather than in the fields, where even the slightest precipitation can give rise to a variety of crops.

Similarly, a person can be engaged in the constant reading of spiritual texts, but the fruits, the spiritual understanding of the Creator that should result from these efforts, may be elusive. On the other hand, it is possible that by investing a much smaller effort in studying the right portions of Kabbalah, one may reap a greater harvest from one’s efforts.

The same can be applied to the study of Kabbalah. If the entire process of studying is dedicated to the search for the Creator, rather than to the mere accumulation of knowledge, then the whole life-bearing effect of Kabbalah is rendered in the proper place.

But if the person is studying only to receive greater knowledge or, even worse, to display and take pride in the intellect, even Kabbalah will not yield the right results. In this case, it can, however, reveal the proper goal of studying, and thus help focus efforts in the right direction.

This process of correcting the direction of one’s thought occurs while one constantly studies Kabbalah, since every human being’s task is to steer thoughts and deeds in the right direction. By doing so, they will commune uniquely with the goal of creation. This is especially important while studying Kabbalah, since there is no stronger means of coming closer to the spiritual.

In the Bible, Egypt symbolizes the supremacy of our egoism (it is thus known as Mitzraim, from the words mitz-ra, the concentration of evil). Amalek represents the tribe that waged war against Yisrael(derived from yisra – yashar, straight, and el – Creator, that is, those who want to steer themselves directly to the Creator).

Amalek personifies our egoism, which under no circumstances wants to permit a person to become free of its power. Egoism is displayed (attacks) only in the desires of a person who attempts to depart from the Egyptian captivity (egoism). Even if one is situated at the very beginning of one’s path, Amalek will immediately bar that idividual’s passage.

A sudden increase in perceiving one’s egoism is sent only to those who are distinguished and chosen by the Creator. Only those who are selected in order to attain a higher understanding of the Creator are sent the Amalek. This is intended to invoke in these people a real need for the Creator, rather than a mere need to improve their personal qualities, or simply to “become good people.”

An individual, so chosen, begins to experience great difficulties in the realm of self-improvement. The desire to study, which was so strong in the past, suddenly wanes. The body becomes heavy when faced with actions it must take. The struggle with the body (the intellect, our “I”) focuses on the body’s desire to understand who is the Creator, where the body should go and why, and whether the body will benefit from each of the efforts.

Otherwise, without any benefit, neither the mind nor the body will give any energy or motivation to do something. And in this they are correct, since it is silly to carry out actions without knowing, in advance, the outcome. There is no way to transcend the limitations of our human nature and enter into the spiritual meta-world, other than by acquiring the intellect and the desires common to that meta-world.

These desires are opposite in nature to those of our world, since everything that we perceive and sense, and everything that creates the picture of “our world,” is the product of our egoistic intellects and our egoistic hearts. Thus, only through the process of replacing the existing notions with opposite notions (faith replacing reason, and ‘’giving” replacing “taking”), can we enter the spiritual world.

But since we only possess those tools that we were originally created with, intellect and egoism, and since our intellect works only for the benefit of our egoism, we cannot produce the different tools of reason and perception internally. These must be obtained from the outside, from the Creator.

For this reason, the Creator draws us to Himself, showing us in the process that we are unable to alter ourselves without His help. Even though the body refuses it, we must search for, and foster, a bond with the Creator, because only this bond will facilitate our spiritual redemption.

We should not ask the Creator for the ability to see and experience miracles, falsely believing that this experience will help us overcome the self and bring an appreciation of the grandeur of the spiritual, rather than simply being overtaken by blind faith.

Kabbalah warns against such thinking when it tells the story of exodus from Egypt: When Amalekattacked the people, Moses defeated them only by raising up his hands and asking for the power of faith.

In the process of spiritual ascent, we constantly acquire a higher reason that increases with each attained level.

As a result, we must constantly increase the power of our faith, so that it is always greater than the power of the intellect; otherwise, we may once again come under the influence of egoism.

This process continues until we are clinging only to the Creator. In the final stage we attain the ultimate understanding, the utmost reception of Light (Ohr Hochma) without any gradations. It is described as “the Light that was created in the first day of creation, in which (light) the first man saw from one end of the world to another end;” and in the Kabbalah, it is said: “at the beginning of creation, everything was engulfed in the highest Light.”

In other words, when the Light shines on all, without distinguishing the levels, then everything becomes clear. There is no beginning or end to this Light, there are no shades, and everything is absolutely comprehensible.

The Way of Kabbalah

The way of Kabbalah is a long, difficult period of reevaluating one’s goals in life, of reassessing the self, clearly defining the direction of one’s desires, truthfully assessing the motivating forces of one’s actions, attempting to overcome the desires of the body and the demands of reason, as well as completely grasping the power of one’s egoism. The way of Kabbalah is, at the same time, a hard, prolonged period of suffering to search to satisfy one’s desires; it is a period of disappointment that one is unable to find a genuine “focus” of one’s aspirations; it is the time of realizing that the only escape from the ultimate source of suffering (egoism) is the shift to altruistic thoughts, which will exclude any thoughts about the self, and will gradually lead to thoughts about the Creator. The latter will, in turn, bring about such pleasant feelings of serenity that one will not want to think about anything else.

Only after we have passed through all the stages of initial spiritual development – the way of Kabbalah – do we begin to perceive the Upper Light – the Light of Kabbalah – which shines more and more strongly upon us as we ascend the steps of the spiritual ladder that lead to our ultimate merging with the Creator.

Thus, our entire path is comprised of two parts: the way of Kabbalah and the Light of Kabbalah.

The way of Kabbalah is a period of preparing for new thoughts and desires, during which we experience feelings of suffering. But once we move over this bridge that leads to the dwelling of the Creator, we enter the world of spirituality, the kingdom of Light. At this point, we reach the final goal of creation – the ultimate perception of the Creator.

The generation of the flood is called “a period of work of the heart,” whereas the generation of building the BabylonianTower is regarded as “the period of working with one’s intellect.”Each of us strives to satisfy every desire from the first moment of life up to the very last moment.

The difference between us is in the object from which we want to receive pleasure, whereas the pleasure itself is always spiritual. Only the outer shell creates the illusion of a material nature of pleasure. For this reason, subconsciously, we strive to change the outer “garments” of pleasure, hoping to receive pleasure in the pure form of the bare Light of the Creator.

However, since the difference between us is in our aspirations to different outer casings of pleasure, we judge people in accordance with the different names of these casings. Those casings, or “garments” of pleasure assumed to be “normal” are widely accepted, such as the love for children, for food, for warmth, etc. Other “garments” are much less acceptable, such as drugs, murder, or theft, so we must conceal our aspirations for these kinds of pleasure.

However, all of humanity accepts that within certain set boundaries, egoism can be utilized without any shame. Moreover, the acceptable boundaries within which egoism can be used constantly vary, as does the fashion that dictates which boundaries are better.

Each of us, in the course of our lives and under the influence of age, meaning under the general Providence of the Creator from Above – nature, also changes the “garments” we use to satisfy our need for pleasure.

Even from one individual to another, the change from one casing to the next is dramatic. For instance, a girl receives pleasure from a doll, but is not able to receive pleasure by caring for a real baby. On the other hand, her mother cannot receive any pleasure from a doll, just as she is unable to convince her daughter to find joy in taking care of a real child.

From the girl’s point of view, formed in accordance with her own perceptions, her mother works very hard looking after a real baby, and gets no pleasure from it. In the girl’s mind, no pleasure can be derived from a real child because it is not a doll. She is convinced that her mother will be compensated for her hard toil in the world to come, whereas the girl desires to receive pleasure in this world, and, thus, opts to play with the doll.

A child thinks in this manner, and one is not going to disagree with her because she is not of the age when she can derive pleasure from the real objects in this world. Therefore, she derives it from toys – from illusory, unreal objects.

All of us, being godly creations, only aspire to pleasure that emanates from the Creator. All of us can have a desire only for Him, and we all perceive life only in this aspiration.In this, we are no different from our souls prior to their descent into this world, when they garbed themselves with our bodies.

Nor are we different from our souls after they passed all the cycles of life, and finally returned to the Creator.

We are created so that we desire to be gratified by the Light that emanates from Him, and this cannot be changed, nor should it be changed!

All that is required of us is that we change the outer “garments” of our pleasure and that we replace the doll with the real baby, and thus attain real pleasure! A human being is like a child during feeding time, wishing to receive only what is desired. We humans will exert a certain effort if convinced that pleasure will follow as a result of the effort.

But if we want to engage in self-improvement and study Kabbalah, then the body immediately poses the question: Why is this necessary?

There are four answers to this question:

In order to spite others. This is the worst of all possible reasons because it aims to cause suffering to another.
In order to receive a good position, honor, and money; to find a promising match for oneself. This goal is better than the first because it will bring something useful to others. This is regarded as “working for others,” since other people will compensate the person expending the effort.
In order to let only the Creator know about one’s studies and efforts to improve oneself, but to keep it secret from others, thus avoiding being honored by others. Only a reward from the Creator is desired. This is regarded as working for the Creator, because one awaits the reward only from the Creator.
In order that the Creator will accept all the fruits of one’s labors, while the laborer expects no reward in return. And only in this case will egoism pose the question: “What will you get for this?” There is no reasonable answer that can be given to oneself, so the solution is to proceed contrary to one’s reason and feelings; that is, above one’s reason and feelings.

In this manner, one’s entire task comes down to a single effort to separate reason and feelings from the process of critically evaluating one’s own state. Consequently, one places complete trust in the Creator.

All personal efforts should involve concentrating all thoughts and feelings on the Creator and on the grandeur of spiritual life. But should the inner voice of reason challenge one, advancing arguments for refocusing on the issues of daily life, that person should answer. “All that is required is indeed being fulfilled.”

At the same time, every thought and desire should be for the benefit of the Creator. Moreover, one must refuse to accept the whole criticism of this inner voice, even when one finds oneself as if suspended in midair, without any concrete rational and mental foundation. Such a state is known as being “above reason and feelings” (lema’la me ada’at).

The greater the pleasure received from a certain possession, the more valuable one considers that possession. The more one values something, the more one fears losing it.

How can a person arrive at the realization of the importance of the spiritual without having experienced spirituality? This realization comes to one precisely while in the state of a spiritual vacuum, when one is troubled by the lack of even the smallest perception of the grandeur of the spiritual. That is, one feels far removed from the Creator; and unable to change oneself.

The efforts of one in such a state, regarded as one’s “daily work,” give rise to the importance of attaining spiritual perception, known as the Sabbath. This is a time when one no longer needs (and is actually forbidden) to work on oneself, but is only obligated to observe the Sabbath, so as not to lose this gift of the Creator.

If an individual has a personal stake in something, then that person can no longer objectively judge anything connected to it. For this reason, if one person attempts to tell another person directly that certain behavior is wrong, it is unlikely that the person will agree with these insights, since the behavior in question is convenient, and thus one is convinced that one is acting properly.

However, if that person agrees to behave in accordance with instructions from others, time will reveal that the truth lies not in one’s past actions and thoughts, but in the behavior that is suggested at present.

Since the goal of the Creator is to benefit His creations (meaning us, since everything else is created by Him only for auxiliary purposes), then until a person discerns the quintessence of receiving pleasure and stops seeing deficiencies in quality, level, etc., that person still has not attained the goal of creation.

But in order to receive pleasure, which is the goal of creation, one must first undertake the correction of one’s own desire to be gratified. One must be gratified simply because the Creator desires this.

We need not worry about receiving pleasure, since as soon as this correction is made, we will immediately feel the pleasure. Thus, we should concentrate on the task of correcting our desire to receive pleasure – our vessel.

This can be likened to the process of acquiring an apartment. We should not worry about how to get it. The concern should be how to pay for it, and how to earn the money needed for it. As soon as the financial aspect is arranged, we will own the apartment.

Therefore, all the efforts should be concentrated on the money, not on the apartment. The same can be applied to perceiving the spiritual. All efforts should be directed towards creating the conditions necessary to receive the Light, not on the Light itself. When we focus on cultivating altruistic thoughts and desires in ourselves; then we will feel the spiritual pleasure immediately.

The benefit of the progress of humanity, despite the fact that humanity appears to err constantly and never seems to learn from its own mistakes, is in the process of amassing suffering, which takes place in the eternal soul, as opposed to the temporal bodies. In this respect, not a single act of suffering is lost. It will eventually lead, in some cycle of life in this world, to realizing the necessity for turning to spiritual elevation in search of salvation from suffering.

It is correct to denote the Higher Spiritual Worlds as “anti-worlds” in relation to us, since in our world all the laws of nature are built on the basis of egoism, on striving to grab and to understand.

In contrast, the nature of the Higher Worlds is absolute altruism – the striving to give and to have faith. The foundations of the spiritual and the material natures are so diametrically opposed that there is no similarity between them.

Thus, all our attempts to imagine what takes place in the other world will not yield any result. Only by converting desires of the heart from “to grab” into “to give,” and changing the desires of the intellect from “to understand” into “to believe” contrary to reason, will we receive the spiritual perceptions.

Both desires are connected to each other, even though the desire to grab is found in the heart and the desire to understand is found in the brain. This is because the foundation of both is egoism.

Kabbalah explains that the birth of the spiritual object is initiated when “the father takes the mother outside” in order to give birth to a son; the perfection “displaces” reason from analyzing the surroundings in order to receive a new, higher reason that will be independent of any desires, and, therefore, truly objective.

Mere faith in the Creator is not sufficient. This faith has to exist for the sake of the Creator, rather than for an individual’s personal benefit. A prayer is regarded as turning to the Creator in order to arouse a desire in Him to help the seeker, through prayer, attain a feeling of reverence for, and the grandeur of, the Creator.

It is only such turning towards Him that makes the Creator react by elevating the praying person to the highest world, and by revealing to this person His whole grandeur. In this way, one can receive the strength to rise above one’s own nature.

Only by receiving the Light of the Creator, which enables having sufficient strength to overcome one’s own egoistic nature, does a person have the sensation of having reached eternity and certainty.

Nothing can now change in the person. In fact, there can be no return to egoism, but instead, there will be eternal existence in the spiritual world. For this reason, such a person will perceive the present and the future as equal, thus producing the feeling of having attained eternity.

The Desire To Receive Pleasure

Since the Creator always remains in the state of absolute rest, we, as His creations, also strive to attain the state of rest in order to reach that which is desired. The Creator has created two forces for the sake of our development: the force that pushes us from behind – the suffering that forces us to escape from the unbearable state we are in; and the force of attraction, which draws us by the pleasures anticipated ahead.

But only the combination of these two forces, rather than each one of them separately, can advance us. Therefore, under no circumstances should we complain that the Creator has endowed us with laziness, thus implying that it is the fault of the Creator that it is so difficult for us to start advancing.

On the contrary, the fact that we are lazy means we do not impulsively and thoughtlessly follow every little temptation in life, but instead evaluate whether the object of temptation is worth the effort needed to follow it. And we do not attempt to escape suffering immediately. First, we attempt to assess the purpose of any suffering we have received, and learn how to avoid it in the future, as suffering coerces us into action and motion, which we are trying to resist.

In all situations in life, we would prefer to use our entire egos. However, people around us prevent us from acting in this manner. The rules of social conduct are built on everyone’s tacit agreement to use egoism in a manner that causes others minimal damage.

This arrangement results from the fact that we expect to receive maximum benefit from any social contact that we engage in. For instance, the seller would prefer to receive money without parting with the object of sale. On the other hand, the buyer would like to receive the goods for free. An employer dreams of free laborers, while the laborers want to get paid without working.

Our desires can be measured only by the degree of suffering resulting from the absence of the desired. The greater the suffering from a lack of the desired, the greater the desire for that object.

It is said: “The Creator desires to dwell in lowly creations.” Our goal in life, as well as the purpose of creation, is to create in ourselves the right conditions for the Divine to dwell within us.

Idol worship (avoda zara) is the adherence to the egoistic desires of the body. In contrast, spiritual work (avodat Hashem, avodat haKodesh) follows from the adherence to altruistic desires or goals, if desires do not yet exist.

”Spiritual attachment” results when the qualities of two spiritual objects are completely similar. “Spiritual love” is the feeling of complete attachment of two opposite qualities: a human being and the Creator. If human beings do not have the desire to regain the power to return to rule their own desires, then they have attained true love of the Creator, rather than a mere subordination to Him.

The congruence of qualities implies that just as the Creator experiences joy from having a positive influence on His creations, so human beings experience joy from recognizing that it is possible to give something back to the Creator.

The return, teshuva, implies our return, while living in this world, to the spiritual state of existence at the time our souls were created, that is, to the state of the first Adam prior to his Fall.

We have two sources of action and two beginnings: the intellect and the heart, the thought and the desire. Both should undergo a transformation from their egoistic foundation into an altruistic one.

All our pleasures are experienced through the heart. Therefore, if we can refuse any earthly, or selfish, pleasure, then we deserve to receive the real pleasures from Above, because we no longer use our egoism.

On the other hand, the intellect does not receive pleasure from understanding what it is doing. If we can engage in a particular action from sheer faith, rather than from our own understanding, and can proceed contrary to the arguments of reason (go “above reason”), then we have eliminated egoism in the mind and can follow the Creator’s reason, rather than our own understanding.

The Light of the Creator permeates all creations, including our world, even though we do not feel it.

This Light is called “the Light that invigorates the creation.” It is due to this Light that the creations and the worlds exist. Without it, all life would cease, and the material dimension of the world would disappear.

This life – giving Light displays its effect in various material “garbs” of the objects and in different phenomena of our world that take place before our eyes. Everything that surrounds us, including ourselves and the crudest of the creations, is nothing else but the Light of the Creator.

We perceive it as many objects, since we respond to the outer shells, to the garb of the Light. In reality, it is the one and only force that acts within each one of the creations – the Light of the Creator.

The majority of people do not perceive the Light of the Creator, but only the external garb. There are people who perceive the Light of the Creator, but only in Kabbalah.

But there are also those who see the Light of the Creator in everything that surrounds them. This latter group perceive that everything surrounding us as the Divine Light, which emanates from the Creator and fills everything with itself.

The Creator decided to place a human being in this world so that the human being would rise spiritually from the depth of the original state to the level of the Creator, and thus become like the Creator. For this reason the Creator created the quality of egoism – the desire to receive pleasure.

In the beginning of creation, the Light (pleasure) filled the entire created expanse (egoism). It also completely filled all kinds of desires to receive pleasure. These were created as part of the conceived egoism.

Then, the Creator restricted the progression of Light and concealed it. In place of the Light, which existed in the creation, in the desire to receive pleasure, and in egoism, there came pain, emptiness, darkness, sorrow, and everything else imaginable when pleasure is absent.

In order to maintain in one a minimal desire to live, and to prevent suicide from lack of pleasure, the Creator endowed human beings with the desire to be gratified with a small portion of Light (ner dakik), This is enclosed in different objects of our world to which we aspire.

Therefore, subconsciously and automatically, we persist in the constant pursuit of the Light of the Creator, and are slaves to this natural aspiration. We must believe that the concealment of the Creator, and the feeling of hopelessness that results from the lack of pleasure, are purposely given to us by the Creator for our benefit.

If the Light of the Creator filled our egoism, we would lose the opportunity to exercise our free will, no longer able to act freely and independently. Instead, we would become slaves to the pleasure that fills us.

Only when separated from the Light of the Creator do we experience His concealment, causing us to perceive ourselves as entirely independent, self-sufficient beings. This allows us to make decisions with regard to our actions. But even this kind of independence demonstrates itself only in certain circumstances, because despite the fact that the Creator concealed Himself from us, we still possess egoism, which directs all of our thoughts and feelings.

Therefore, true freedom will arise only when: 1. An individual does not experience the bestowal of the Creator, and 2. An individual can act independently from the desires of the body.

An opportunity to exercise our free will exists only in the earthly life, which is precisely why we exist here.

Every individual must believe that there is nothing else in the world but the Creator.

One perceives in one’s “I” a certain degree of independence only because the Creator endowed our perception with egoism. However, if we were to rid ourselves of this quality, we would once again become part of the Creator.

We must believe that the Creator is concealed only because we cannot perceive Him, and that this concealment was designed only for our benefit. Thus, until we are ready to face the truth, we must believe that the truth is very different from the way we perceive it.

The truth can only be grasped gradually and only to the degree that we have been able to attain perfection. Hence, any spiritual work is possible only as long as the pleasure of the spiritual realm is concealed from us. Only then will we be able to say that our loathing towards the spiritual was purposely sent by the Creator, and that, in fact, nothing is more perfect than the spiritual.

If, contrary to feelings of gloom, depression and emptiness, and contrary to the arguments of reason, we can search for the perception of the Creator and proceed above our own reason in accordance with the principle of “faith above reason,” then the Creator will reveal Himself to us, since in all states of being, we await that revelation.

A true desire to perceive the Creator is born in us in the manner described above, and this constitutes a necessary condition for the revelation of the Creator. The power of faith in the ability to perceive the Creator is measured by the depth of our spiritual fall, from which we can call out to the Creator.

However, we must understand that without proper preparation to perceive the Creator, we will unwillingly gain egoistic pleasure from experiencing such unworldly phenomenon. Thus, we must ask the Creator: 1. For preparation for the experience of higher pleasure. 2. For the necessary strength to retain faith above reason, even after the revelation of the Creator.

There are two kinds of obstacles deriving from the impure forces (klipot) that operate in us: restraint (ahizat klipot) and drawing nourishment (yenikat klipot). When we experience no pleasure from learning or from self-improvement, and advance forward with great difficulty, then the klipademonstrates to us various shortcomings of the spiritual existence.

As a result, we feel that there is no value in the spiritual. Thus, the klipa receives an opportunity to hold us back from our studies, since we see no greatness in the spiritual. Such a state is known as “the revelation of the Creator in ashes” (shchinta be afra).

But if, with the power of the will, we persist in advancing, then we begin to receive the taste of working on ourselves. At that point, the klipa begins to feed off our spiritual accomplishments. It wants to appropriate everything that we have earned from our efforts (the pleasure from the spiritual).

The klipa achieves this goal by instilling in us the desire to continue to work, However, the motivation behind this work is personal pleasure, rather than the fact that this work is desired by the Creator. If we acquiesce to this tendency, then the entire pleasure is surrendered to one’s ego. This is known as “the drawing nourishment” of the klipot. In such a case, we must ask the Creator for help in withstanding the temptation of harmful thoughts.

In conclusion, at first we must ask the Creator to provide pleasure from the Kabbalah, and then we must implore Him that this pleasure should not be absorbed by egoism. The protestations of the body against the spiritual work, which brings no pleasure for the body and gives no assurance that a reward will follow in the future, is known as “a mean tongue.”

In order to escape the temptation, we must pretend to be blind and deaf to the calls of the body, as well as to imagine that the Upper Light exists, but is invisible. Only then will the Creator open our eyes and ears to be able to perceive His Light, and be able to hear what the Creator is telling only to us.

The efforts that we allot to every task of perceiving the spiritual gradually add up to a sufficient quantity to form the vessel (kli) or the garment (levush) needed to receive the Light of the Creator – our spiritual souls.

Revelation and Concealment

There is nothing else in the world except the Light (the Creator) and that which was created by the Light (the person, who remains inside this Light). A person can perceive this Light when there is a correspondence between the qualities of the human being and those of the Creator. If the qualities do not correspond, then the person will be unable to perceive the Light – the Creator.

At first, we are placed in the conditions of an explicit and complete domain of egoism, known as “our world.” Only by means of our own efforts can we gradually bring up and cultivate within ourselves such a desire and necessity to perceive the Creator (create a vessel for the Light of the Creator) that we will begin to perceive Him.

Our efforts should focus on an attempt to correct ourselves with all the strength we possess until it is obvious that all efforts to attain the desired goal will be futile. Then, it is time to turn to the Creator with a prayer, asking for help in finding redemption from egoism and in uniting with Him.

This process can take months, and even years, if we undertake this effort under the guidance of a teacher-Kabbalist; or it can take several lives or reincarnations (gilgulim), if such efforts are undertaken on our own, by way of suffering.

Only the right efforts in the correct direction will produce the vessel of the soul, within which the Creator will reveal Himself to us. In Kabbalah, the reasons behind our actions are known as “the fathers,” whereas the consequences of actions are known as “the sons” (the correct spiritual acts).

One is not born because of one’sown will. Spiritually, one is forced to be born (to receive a soul – the Light of the Creator) by the Creator through suffering. But one has the capacity to be born independently by means of the Kabbalah.

One does not live because of one’s own will. If one does not act (live) in accordance with one’s egoistic will, then a true eternal spiritual existence will be the reward, which can actually be called “life.”

One does not die because ofone’s will. If one does not want to die (spiritually) or to be in the state of spiritual death (without the soul; without the Light of the Creator) then one should not act in accordance with one’s own will.

The work in the middle line of the soul begins with the work in the right line: since its use is prohibited (restriction, tzimtzum), the Light of wisdom (Ohr Hochma) shows egoism as bad (aviyut);one feels that there is no worse act than to work for the sake of the self.

But the person still possesses neither the desire nor the strength to work for the sake of others, that is, to give. Therefore, there is a need for the left line, which gives us altruistic desires and strength.

The spiritual organs of perception, just like our five senses (sight, hearing, smell, taste, and touch), operate in accordance with a particular set goal. The effect of the Light of wisdom causes us to realize that there is no personal benefit in using the five senses; that is, there is no point in working for our egoism.

In the absence of the desire to gratify ourselves, which normally induces the five senses to operate, we experience a complete lack of energy to perform any act, leading to lethargy and inaction. At this stage, we have not realized that the goal of our efforts can be the “giving,” that is, our actions can be altruistic.

For this reason, we need the influence of another spiritual quality, known as the “red light,” the left line (“malchut memuteket be Bina”). This second quality is required to convince our desires to agree to work altruistically (qualities of Bina). Once we receive the spiritual energy and the altruistic motion has begun, we begin to act with a combination of the qualities both from the right and the left lines.

As a result, we receive the Light of the Creator into our new desires (the middle line), and thus continue receiving pleasure from the perfection. If we are ready to receive the powers of faith and altruism, then eventually we will be able to receive the highest reason.

The principle of rejecting self-gratification, which was adopted by one of the world’s major religions, and the principle of attaining pleasure, which was chosen by another, both stem from the impure (egoistic) forces (klipot) of the right and the left lines of the spiritual ascent. Thus, where the Kabbalah discusses the subject of placing limitations on oneself, it implies a preliminary stage of working on the self: making an attempt to reject the idea of self-gratification using one’s own willpower.

The roots of all different types of faith, of all spiritual tendencies, of all groups, and of all religious philosophies can be traced to the various klipot.These surround the left and the right spiritual pure lines, which are sustained through the process of seizing-grasping (ahiza) or through drawing nourishment (yenika).

But the goal of any task is to attain the middle line, to rise to the infinite that has no end or boundary, thus attaining the perception of the Creator, unlimited by particular human qualities.

In spiritual vocabulary, a desire is regarded as a “place.” The absence of desire is considered to be “the absence of a place.” This is similar to a situation when a person declares that no place exists in the stomach for food, since there is no more desire to eat.

A spiritual place, or the desire of an individual to perceive the Creator, is known as “the vessel” (kli)of the soul, or Shechina. This vessel receives the Light of the Creator or the revelation of the Creator, also known as “the soul” of the person. The Creator Himself is known as the Shochen.

Since all our desires are permeated with our egoism (desire to receive), the Light of the Creator is concealed. As egoism is gradually ejected from our desires, a greater place becomes available. An uncorrected desire is known as “egoism.” A corrected desire is called “Israel.”

Once a “place” is vacated as a result of a corrected desire, the Light of the Creator is revealed, but the Creator still continues to operate in a manner concealed from us. After we have corrected and purified our desires (places, vessels), we perceive the process of the revelation of the Creator as the appearance of the Light. In reality, however, no motion takes place, but rather, as in the process of developing a negative, the Light gradually appears in our perception.

Since we do not perceive the Light itself, but only its effect on our vessel, we address the Creator by the name associated with His revelation: Shechina. However, we can only determine His Essence by the sensations and feelings that He invokes in us. For this reason, the revelation of the Creator is known as Shechina.

If the Creator conceals Himself, then it said that “the Shechina is in exile”; or that “the Creator is hidden.” But if an individual has earned the revelation of the Creator, then it is known as “the return from the exile.”

The varying degree to which the Creator reveals Himself to us is called “the soul” (neshama).

As soon as we are able to correct at least one of our desires into an altruistic one, we receive an immediate perception of the Creator. Thus, it is said that the human soul is part of the Creator.

Once we reach the final stage of correction, the Creator will fill all our desires, that is, He will reveal Himself to the ultimate degree to which He planned to reveal Himself in His creations. All our desires were designed for this ultimate purpose at the very beginning of creation.

Shechina is the root and sum of all individual souls. Each soul is a part of the general revelation of the Creator. When the Creator reveals Himself, He is expressing His desire to please His creations. This is the understanding of those who attain the perception of the Creator.

We are unable to answer the question of what caused the Creator to wish to create us in order to please, because this question deals with the process that took place prior to the creation. We can only comprehend those things that can be revealed to us, that is, those things that developed after the creation.

The initial stage from which we begin to comprehend the creation is the perception of pleasure that emanates from the Creator. For this reason, the goal of creation – “the desire of the Creator to please” – refers only to those creations that already perceive Him.

All the questions that concern issues beyond this level are above our ability to understand them. We must always remember that all human understanding and knowledge are derived solely from personal perception.

The only thing that we are comprised of is our desire to be pleased.

All our physical and mental potential, all our capabilities, and all our progress are for the sole purpose of letting us receive pleasure from various objects, which we continue to invent, find, and consider necessary, fashionable, or acceptable. This is done for the sole objective of being able to constantly receive pleasure.

We cannot complain about the unlimited forms of the desire to receive pleasure. It was sufficient for the Creator to generate but a single desire in order to induce human beings to feel like independent (desiring) beings, able to behave independently on the basis of a single instinct – that of maximizing our personal pleasure.

This process takes place with the aid of all our faculties: intellectual, subconscious, physical, ethical, and many others. It also includes all levels of memory, ranging from the molecular and biological to the highest levels of our intellect.

Here is a simple example: a man loves money, but is willing to give up his entire fortune to a mugger when threatened with death. In this manner, he exchanges one pleasure source (money) for an even greater pleasure (staying alive).

We are incapable of performing an act unless we are sure that, as a result of this act, we will be in a more advantageous position. It is irrelevant how the benefit will be conferred. What is crucial is that the resulting level of pleasure will exceed the initial level. Only then will we act.

What, then, is the difference between the pleasure received from egoism (from getting) and the pleasure received from altruism (from giving)? The significant difference is in the fact that, when we receive pleasure from egoism, our feeling of pleasure is invariably accompanied by a feeling of shame. But if we receive for the sake of the giver, then we have no feelings of shame and our pleasure is absolute.

The original spiritual being, known as “the common soul” or “the first man” was unable to undergo such a transformation of thought when it received the tremendous pleasure from the Creator. Therefore, it was divided into 600,000 parts (souls).

Every part, every soul, receives a small portion of the burden of egoism, which it must correct. When all the parts are corrected, they will once again unite to form “a common corrected soul.” When such a state is reached, the corrective process known as gmar tikkun will be completed.

For example, in our world a person can refrain from stealing a small amount of money because it represents an insignificant amount of pleasure. The fear of punishment, combined with feelings of shame, prevails over the desire to steal.

However, if the amount is sufficiently great, then the pull toward gratification is much stronger than the ability to withstand it. In this way, the Creator generated the conditions for freedom of choice that we require to overcome our egoism.

He divided the soul into a multitude of parts, and then separated every part into many successive stages of corrective phases (where each phase compels the part to garb into a human body). He then broke every state of a human being into a number of ascents and descents required for the quest to alter one’s nature.

If we feel love for the Creator, we must immediately attempt to adjoin in ourselves feelings of fear as well, in order to be sure that our feeling of love is not egoistic. Only if both fear and love are present is our aspiration to come closer to the Creator in perfect form.

Those who experience a yearning for spiritual perception, but do not perceive the Creator, are filled with spiritual confusion and panic. Though given the desire to grasp the Creator from Above, such individuals are not ready to take the independent step forward toward the desired end.

Instead, they choose to wait to be sent a very strong desire from Above. This will serve as a thrust forward. It will permit these individuals to realize that every feeling and circumstance is filled with the Creator’s desire to attract their attention to Him, and to prompt them to move closer to Him. Then it is possible to detect the Creator’s address.

It is for this reason that each of us sees the world in a very personal way and uniquely interprets all that takes place around us. The rule that “there are as many points of view as there are people” underscores the fact that each of us is unique. By paying attention to our own feelings, we can begin a dialogue with the Creator according to the principle that “every person is a shadow of the Creator.”

Just as the shadow moves with the motion of the individual, and all the motions of the shadow just repeat the motions of an individual, similarly, our inner motions – our desires, aspirations, perceptions, spiritual essence, and outlook on life – repeat the motions (the desires) of the Creator.

Thus, if a person suddenly experiences a desire to perceive the Creator, that person must immediately recognize that this desire did not result from any particular actions, but rather from the fact that the Creator took a step forward toward this person, creating a pull and an attraction to Him.

At the beginning of the path, the Creator uses every appropriate opportunity to communicate with us by arousing in us both a longing and anguish for the spiritual perceptions. But every time the Creator grants us a pull toward the spiritual, He expects an equal reaction from our side.

Therefore, if we understand that the vigor with which we yearn to perceive the Creator is just as strong as the vigor with which the Creator wants to bring us closer to Himself, we should try to develop and strengthen in ourselves these feelings. In this way, we can advance toward the Creator until we can finally cleave to Him in all desires and qualities.

But when we are still at the beginning of the path, we neither sense nor understand the Creator. After making a number of unsuccessful attempts to advance towards Him, it suddenly appears to us that while we want to draw close to the Creator, He disregards us.

In response, instead of increasing our yearning to the degree required to attach ourselves to the Creator, we begin in our hearts to blame Him for ignoring us. We become angry and completely forget that the Creator wants us, to exactly the same extent, and for this reason gave us such yearnings toward Him.

As long as we lack complete faith in the oneness of the Creator, we will inevitably repeat our mistakes time after time, until the Creator makes us realize that all of our desire for Him comes from the Creator Himself, and that He will accept all the efforts we require, and will help us by revealing Himself to us by showing us the full true picture of the worlds and of Himself.

We can only attach ourselves to the Creator by joyfully directing all of our yearnings, and this is called “with all of the heart”. This even includes those desires not required to be brought into an equivalence of form with the Creator.

If we can completely suppress all the egoistic desires unveiled in us before, while feeling happiness in our hearts, we establish conditions conducive to fill our hearts with the Light of the Creator.

The most important aspect of the task of self-improvement is reaching a point where we find a joy in actions that gratify the Creator, because all that is done for our sakes brings us away from the Creator. Therefore, all of our efforts must focus on achieving pleasantness in addressing the Creator, and towards acquiring sweetness in thoughts and feelings about Him.

When we feel empty, it is an appropriate time to search for the grandeur of the Creator and to find support in Him. The more lowly we feel about ourselves, and the greater we perceive the Creator, then to this degree we can rise after requesting that the Creator to save ourselves and alleviate the present situation.

The Creator brings about this elevation after revealing His greatness in order to offer the strength to move forward. In such a condition, we need the Creator and His help, since our reason is pulling in a completely different direction. Therefore, the feelings of emptiness are given precisely in order that we feel them, with the perception of the Creator’s greatness, called “faith.”

A righteous person is the one who, in all that is felt, be it bad or good, justifies the actions of the Creator, regardless of the feelings experienced by body, heart and reason. By justifying all sensations received from the Creator, it is as if one takes a step forward towards the Creator, called the “right” step.

Under no circumstances should we ignore our true state and feelings, regardless of how unpleasant they may be. Even if such difficult situations as these are required, nonetheless we should not try to annul them. By acting in this manner, we would take a “left” step forward.

Perfection in spiritual growth consists of the fact that we constantly advance forward, alternating the two aforementioned conditions.

An absolutely righteous person is the one who justifies all actions of the Creator, both towards self and towards all other creations.

An individual who has attained the possibility to perceive all sensations outside the limitations of egoistic wishes has already separated from them, and wants only to be happy in giving. In such a state, a person cannot experience spiritual downfalls, since every event is not evaluated from the position of personal gain.

Thus, anything that happens, happens for the good. However, since the goal of the Creator in the creation is not in this, but rather in that the created beings should benefit specifically in their own feelings – the achievement of the level of a righteous person – this is not the final state for man.

Therefore, after a person achieves the level of the righteous, it is time to begin gradually restoring the egoism that was destroyed upon achieving this level. That same egoistic desire that the righteous person returned to himself can be added to the desire to make theCreator happy, which was acquired through spiritual work.

Because of this, not only can one give pleasure, but this person can also receive pleasures in the returned egoistic desires, always with the intention to give happiness to the Creator. This situation can be compared to an altruist of this world who longs to do good for others, since these qualities were present at birth.

In fact, the altruist did not receive them from the Creator as a reward for work on the self. Indeed, it is as if the altruist wants nothing, since enjoyment from bestowing good on others fills the ego. The altruist is unable to act differently.

This is reminiscent of a situation where a person is a guest at a friend’s house. The greater the guest’s appetite and pleasure for what is offered, the more satisfaction is received by the host. This pleasure would not be received if the guest were not hungry.

But since the guest may feel shame at all the pleasure being received, he or she may decline further offerings. By declining often enough, the guest will begin to feel that when the offered delicacies are accepted, the host is receiving a favor. Then, all feelings of shame will vanish, and the guest will experience pleasure to the full extent.

In spiritual sensations, there is no self-deception, such as a pretense that a righteous person does not want to receive pleasure for one’s own sake. In earning levels of righteousness, one will, with the help of the Creator who replaces our egoistic nature with an altruistic one, truly refuse all egoistic pleasure and aspire only to benefit the Creator.

But when a righteous person realizes that the Creator receives pleasure only when His creations are delighted by the pleasures emanating from Him, pleasures that are not belittled or destroyed, that person is once again forced to turn to egoism. This time, however, there is a different goal: to experience pleasure for the sake of the Creator.

In the end, the Creator and the individual completely converge in their ntentions and actions as each party attempts to gratify the other, and through this gains pleasure. There are no limits to p receiving pleasure in this manner.

On the contrary, the higher the experienced sensation of pleasure, the higher the spiritual level attained. There is also pleasure from the recognition of infinite strength, power and mightwithout any concern for self.

Therefore, the level of a righteous person is not sufficient to fulfill the goal of the creation. Receiving pleasure from the light emanating from the Creator is crucial for the correction of our intentions: “the reasons for which we seek pleasure.”

The attainment of the level of the righteous only permits us to rid ourselves of the feelings of shame that we experience when we receive pleasures from the Creator. As much as egoism constitutes our nature in this world and altruism is considered to be a utopian notion, they are perceived as opposite by those who occupy the realm of the spiritual world.

The difficulties arise from the concealment of the Creator. We receive pleasures only when we fulfill our desires. But Kabbalah teaches that this is evil, and not good for us. We do not understand why this is so, since we can perceive no pleasure in suffering, and yet we must still believe that suffering is good for us. Thus, our every action or thought produces a multitude of deliberations.

Moreover, the closer we are to the entrance of the spiritual world (machsom), the more complex the situation becomes. Only one truth becomes evident: “There are many thoughts in the heart of a person, but only the advice of the Creator will be established.”

The difference between a person who wants spiritual elevation (that is, to acquire spiritual characteristics like those of the Creator), and a person who fulfills His Will for a payment (as a result of the education received), is this: the latter has faith in rewards and punishment, and for this reason fulfills the Will of the Creator.

The Creator is like an employer who pays a salary; the person is like a worker who does not care about the employer, but rather the salary: reward and punishment in this world, or in the world to come. This gives the “employee” the strength to observe the commandments without asking the question, “Why am I fulfilling the Will of the Creator?” The answer is, because the employee believes in rewards.

However, one who seeks to carry out the Will of the Creator without receiving payment in exchange constantly asks, “Why am I doing this?” and “If this is the Will of the Creator, why does the Creator need this? He is perfect and complete, so what do our actions add to Him?”

It would appear that these questions are just for the person in question, who then would begin to wonder: “What do I gain from fulfilling the Will of the Creator?” Little by little the person comes to realize that the reward for fulfilling the Will of the Creator is one’s own self-correction, until one receives from Above the Neshama (soul) – the Light of the Creator.

The Kabbalah teaches that evil inclination (egoism) appears to sinners as a wisp of hair (a small obstacle), while to the righteous person it appears as a high mountain.

The Kabbalah must be applied as if it were just referring to one person, in whom the characteristic thoughts and desires are called by various names of our world.

Therefore, under the categories of “sinners” and “the righteous” are described the states of one individual. Concealment refers not only to the concealment of the Creator, but also to the concealment of a person from oneself. We do not really know ourselves or our true characteristics. These are revealed to us only to the degree to which we are able to correct them. (In this matter, a person is comparable to a container of garbage: the more one searches within oneself, the greater is the stench perceived).

For this reason, the Creator shows those who are only at the beginning of the path, the sinners, that their egoism is not so formidable that it cannot be overcome. This is so they will not give up hope at the sight of work that is not appropriate to the task.

For those who are already on the path, the Creator reveals a greater measure of the evil (egoism) within them. This is done to a degree appropriate to the feeling of the importance of the correction, and the power of resistance to egoism that they have acquired.

Finally, to those who desire to be righteous, the Creator reveals the full magnitude of their egoism. Consequently, it appears to them as a high, unsurpassable mountain.

Thus, as a person progresses, the evil within is revealed more and more, in amounts that are correctable. Because of this, if a person suddenly becomes aware of something new within that is negative, this indicates that it is now possible to correct it. Rather than falling into despair, one should ask the Creator to correct it.

For example, when we begin to work on ourselves, we can only feel

10 grams of pleasure from all the pleasures of the world that surrounds us, and we are able to dispense with them. Afterwards, the Creator gives us a taste for 15 grams of pleasure.

In the beginning of our work, because of our additional taste for the pleasures, we feel ourselves more lowly (from the feeling of being drawn to things that did not previously attract us), and weaker (because of the difference between the strength of our attraction to the pleasures and the power of our own resistance to them).

However, in a situation like this, we must tell ourselves that since the Creator added 5 grams of pleasure to the taste of the pleasures we receive from the world around us, yet we are unable to correct ourselves, we must request strength from the Creator. But when we receive the strength to overcome 15 grams of pleasure, afterwards we receive an additional 5 grams of taste for the pleasure, and once again we feel that we are weaker and lowly, and this process continues.

Transforming Egoism to Altruism

One who wants to experience the true taste of life must pay special attention to the spiritual point found in one’s heart. Everyone has a point in the heart. However, it does not generally show signs of life and does not illuminate, and because of this, we are not aware of it.

In such a situation it is called a “black point.” This point is a seed of a soul. The characteristic of this point is altruistic, because it is a seed of the future vessel of the soul and its Light, a portion of the Creator.

However, in its initial state it is hidden from us, since we do not appreciate it, and for this reason this state is called “Galut (exile) of the Shechina” (the Divine Presence). Such a state of the soul is called a “point.”

If we elevate the importance of that point above our own “I,” above our heads, like the crowns above the letters, in this way we make it comparable to a crown on our heads, rather than dust at our feet. Then Light is emitted from the center into the body, and from this potential center it becomes the source of strength for our spiritual elevation.

Hence, instead of all our appeals for help from the Creator, our only prayer should focus on realizing the importance of perceiving the Creator as a means to our improvement for His sake.

The ability to perform acts of goodness (altruistic acts) is not a means, but a reward for a person who wishes to resemble the Creator.

The sequential order of the process by which a person shifts away from egoism and towards the spiritual world can be found in the Bible as the exodus from Egypt. The appearance of vessels of bestowal in a person is called “the exodus from Egypt.”

However, altruistic desires (vessels of bestowal) mean that a person would rather follow the path of faith than the path of knowledge. To exit from egoism is only possible when we feel spirituality, perceive the Creator; and the Light of wisdom splits the yamsuf (Red Sea) in the middle. At this point, one passes over the boundary between two worlds.

In order to do this, the Creator performs a miracle. He gives us the Light of wisdom (ohrhochma), despite the fact that we do not possess the appropriate vessel to receive the Light. With the help of this Light, we can break the barrier (machsom). Afterwards, when the miracle passes, those who have entered the spiritual world do not return to the level of our world.

In the next stage, we must acquire a vessel for receiving the Light of wisdom, and this is accomplished on the difficult path of advancement in the spiritual desert until we merit receiving the Light of the Creator by ascending onto “Mount Sinai.” In this state, we observe the commandments by virtue of faith above knowledge, when we place our own thoughts and wishes below the faith.

A so-called lesser state, katnut, that is, Malchut in this case, connotes only the center or Keter(“crown”). In such minimal presence, our evil egoistic dispositions cannot sway us because we have placed faith above knowledge and perception.

This is considered to be a lesser state because in it we do not take into account egoism, since we have no strength to counter it. This situation can be compared to a case in which we are unable to consume only a small amount of food, and refuse the entire portion altogether.

However, a bond with the Light of the Creator can only transpire if we are able to receive that Light into ourselves; that is, to work altruistically with our own egoism. As we transform our egoism into altruism, the altered vessel will be filled with the Light of the Creator.

That state of our spiritual vessel (of corrected egoism, kli) is called “the greater state, gadlut.” Malchut descends from Keter to the level at which we can withstand the pull towards self-gratification and be able to receive, but not for the sake of our own pleasure.

To fully receive the Light of the Creator, to perceive the Creator to the full extent of one’s ability, to completely cling to Him, is possible only by fully utilizing our egoism for the service of altruism. Such a state is known as “the end of the correction process,” and is the goal of creation.

All our perceptions are strictly subjective, and the view of the world open to us depends entirely on our inner spiritual and physical states, our moods, etc. But in spiritual perception, sensations comprise reality itself, since we understand the present in accordance with our spiritual position.

Our world is considered to be our immediate sensation. The future world is that which will be felt in the next instant. There is no dimension of time, but only a change of sensations. If we perceive everything by faith above knowledge, then we live entirely in the future.

For example, in ordinary life, if we own a business, we systematically assess the outcome of our work and our profits. If we see that our expenses and efforts are not justified, that is, the profit is less than the investment, then we close down the business and open a new one, because the anticipated profit stands before our eyes.

Under no circumstance do we deceive ourselves, but clearly assess our benefits in the form of money, honors, fame, tranquility and so on – in whichever form we want our profit to be.

One might ask, why don’t we sum up the general outcome of our lives, for instance, once a year, and consider for what purpose did we live and spend the year? Yet, if we deal even slightly with our spiritual development, then why do we need to ask ourselves about every single moment?

Our world is a world of falsehood.

As a result, our bodies do not want to face these questions because they cannot provide the answers. In truth, what can our answer be as the year comes to an end, or as the end of life itself approaches?

All is passed, the good and the bad, and what are we with? Why have we worked for the needs of our own bodies? There is no answer, because there is no reward for the life that passed. Because of this, the body does not permit us to ask these questions.

Spirituality, on the other hand, since it is true, and the spiritual reward is eternal, poses to us the question of our spiritual reward with the aim of arousing us to receive even greater benefits from our efforts. In this way, we will correct ourselves to a greater degree and will receive a greater eternal reward.

Why, then, does the Creator give us false preoccupations with life in this world? The process of creating a spiritual vessel is very complex and lengthy. We believe that we must experience the entire spectrum of worldly egoism, to experience it all, in all of its lowliness, and to taste all of its false pleasures, down to its lowest levels (of egoism).

During our work, as we approach the boundary between the physical and spiritual realms, we accumulate experiences until we reach the spiritual realm. This process of gaining experience does not occur in one single revolution of life in this world. All information is stored in our souls and exhibited at the appropriate moment.

But until then, the process of acquisition is hidden from us, and we only experience our present state. Since our entire essence centers on our desire to gain pleasure, the Creator gives “life,” known as “falsity,” to those who are not yet ready for spiritual ascent, so that they will have a source of strength in order to live.

There is a Light that brings the lessening of the desires vessel, and there is a Light that brings knowledge and pleasure. In essence, it is one and the same Light of the Creator, but we ourselves extract from the Light the particular quality we want to use for our spiritual aims.

“Abandon evil and do good.” The first stage of the correction is called “the realization of evil,” since as soon as we become convinced that egoism is our most dangerous and deadly enemy, we will hate it and abandon it. A situation like this has now become unbearable.

However, it is not necessary to run away from the evil, but just to feel what the evil really is, and afterwards we will instinctively separate from the harmful. Our realization of what is evil occurs precisely while under the influence of doing good acts – while observing the commandments and learning the Kabbalah, because when we are under their positive influence, we begin to long for spiritual perfection and to sense what exactly is preventing us from experiencing a spiritual life.

The concealment of the Creator from us, which is experienced as suffering, questions about the Divine Providence, lack of confidence and trust in the Creator, and interfering thoughts – all of these are called “night.” The revelation of the Creator to the person, which is experienced as pleasure, trust in Divine Supervision, a sense of being connected to the eternal, understanding of the Upper Sources of all the laws of nature – all of these are called “day.”

While the Creator is still in a state of concealment, we must work towards acquiring faith in the fact that such a state is to our benefit, because in all states the Creator does only what is most useful and beneficial for us.

If we were ready to receive the Light of the Creator without harming ourselves, undoubtedly the Creator would reveal Himself to us.

But since we are unable to control pleasures that we already feel, the Creator does not give such immense pleasures as these from His Light, since we would immediately become a slave to them, and would never be able to escape from the chains of our egoism. For this reason, we would become even further distanced from the Creator.

Each new generation and its majority determine the value and beauty of things, objects, events and categories. Each generation rejects the norms of the previous one. Therefore, there are no absolute norms; rather, the majority in each group of people and each generation dictates its own norms, so that the rest can follow them.

For that reason, there always exist new trends and new role models to which one can aspire. Therefore, all that is dictated by the majority is considered to be beautiful, while those who uphold these values receive respect and honors. Consequently, one is willing to devote great effort in order to attain that on which the society places great value.

As a result, it is difficult to acquire spiritual qualities, since the majority does not hold this aim in high esteem as they do the current trends. In truth, is it so very important to perceive the spiritual? In fact, spirituality is exceedingly important.

Yet, if this is so, why does the Creator keep it hidden? The answer is, in order that we should not spoil it, He created a special “trick” called “concealment.” This prevents all of the greatness of the spiritual world from being seen, since we cannot control feelings we have already felt, as explained above.

And since it is now hidden from us, we are only able to rely on faith concerning the immense importance of perceiving the Creator. However, according to the majority opinion, the value of spiritual appreciation amounts to zero; thus, it is loathed practically by everyone.

This process occurs despite the fact that clearly the standards of beauty, order of priorities, norms of behavior, and laws of society are determined by contemptible personalities who constantly change their principles, thus proving that they lack substance and that their norms are groundless and false.

15. Gradual Spiritual Correction

Faith above reason allows us to perceive our greatest enemy (the one who stands in our way of attaining goodness) precisely by reason. We can sense and perceive evil only to the degree that we believe in spiritual pleasure above reason. Objectively, there is nothing else but the Creator, but this realization occurs on the highest level of Kabbalistic perception.

Until that time, however, we perceive ourselves in this world as well. In the process of gaining perception, we come to understand what is: (1) the Creator (2) the First creation (3) creations (4) the pleasure that the Creator wishes to bestow upon His creations

The entire progression, naturally, unfolds in accordance with the chain of “cause and effect,” rather than in accordance with time. The Creator exists. The Creator wishes to bring forth a creation in order to gratify it. The Creator generates the desire to be delighted precisely by that pleasure (both in quantity and in appearance) that He wishes to give.

The first created being is called Malchut. The first perception of the Light of the Creator by the created being is known as the “World Without End.” The term, “Without End” is used because in that state, Malchut received the Light of the Creator without limiting the amount of Light it received.

The created being gained much enjoyment from receiving the Light. However, while receiving enjoyment, it also sensed the Creator Himself – His desire to bestow. Since Malchut longed to be similar to Him, Malchut eventually rejected receiving the Light, and the Light then departed.

This action of Malchut is called “restriction” (the restriction of the reception of the Light – tzimtzum). The Creator has no lack, so Malchut cannot give to the Creator in the same way as the Creator gives to Malchut.

How can Malchut “give” to the Creator? By complying with the Creator’s Will, which is to bestow good to the created beings, and receiving from the Creator, thus pleasing the Creator. This is considered “giving” on the part of the created being.

Malchut can only change the form in which it receives. This change can be achieved by adding to the act of receiving, the intention of pleasing the Creator.

The first stage required to reach this new form is the restriction – having the Light leave. The restricted Malchut later became divided into many, many parts – souls, in which each one separately must correct its egoism.

These small portions of Malchut, devoid of the Creator’s Light, are then put in the condition and situation that we call “our world.” After this, little by little, these portions abandon the desire to receive for themselves, and acquire the desire to bestow while still in “our world.”

The force that aids the soul to depart from egoistic inclinations is known as the “salvaging” one, the Messiah. The levels of gradual spiritual correction are called the “spiritual worlds,” while the inner gradations are known as sefirot.

The aim of correction is the return to the original state, before the restriction, at which pleasure is received not for one’s own sake, but for the sake of the Creator. Such a condition is known as “the end of correction.”

All the thoughts and questions that arise in us about the goals of creation and the goal of one’s efforts, such as, “Is it necessary?” and “in any case, the Creator will act according to His own plan and desires, why does He require anything of me?” etc., arise because they are sent directly by the Creator. So one more question occurs to us: “What for?”

If all the questions that arose in us concerning the creation strengthened us on our way to the spiritual, then the meaning of the questions would be clear. But in those who first embark on this journey, there are constant thoughts about the difficulties, the hopelessness and the disadvantages of this path.

There is no other force and desire other than the Creator, and all is created by Him to gain an understanding of the purpose of creation, including, of course, the “disruptive” questions, thoughts and forces that hinder our progress to Him.

The Creator put many obstacles on the path that He decided should be followed for spiritual elevation, precisely in order that we should fear not reaching our goal of perceiving the Creator’s grandeur, instead remaining forever in our lowly state. This perception can convince our hearts to want altruism.

We must understand that only the Creator can open our eyes and our hearts so we can recognize the greatness of the spiritual. Disruptive questions arise specifically so we can feel this necessity.

One of the most fundamental questions that beginners ask can be phrased in the following manner: “If the Creator wanted, He would reveal Himself to me; and if He did so, then I (my body – egoism – my present dictator) immediately and automatically would agree to replace my egoistic acts with altruistic ones, and the Creator would become my dictator.

“I do not want the freedom to choose my own actions. I believe that the Creator is correct, that the best thing for me is not to think about my own gain. Only then will I truly deserve. But I cannot change myself. So let the Creator come and do that for me, since He created me in this manner, and only He can correct what He has done.”

The Creator could certainly give one a desire and feeling for the spiritual, the so-called “awakening from Above.” However, if the Creator did so, then we would never be able to escape the dictatorial rule of the egoistic desire to gratify ourselves, and then we would be forced to work for the sake of pleasure without a free choice.

Such work is not considered to be done for the sake of the Creator, but instead for the sake of receiving pleasure. The goal of the Creator is to induce us to choose the right path in life of our own free will, thus justifying His actions in creation. We can understand this only when we are completely free from egoism, regardless of personal pleasure.

For this reason, the Creator formed a condition essential to spiritual elevation: the acceptance of faith in Him and His fairness as our Supervisor. Given the above, our task amounts to the following:

To believe that there is a Ruler to the world
To recognize that, although for us faith may not be important, the Creator specifically chose this path for us
To believe that we must follow the path of “giving,” and not the path of “receiving”
To believe, while working “for the sake of the Creator,” that He accepts our work despite how it may look in our eyes.
To pass through, during the process of self-development, two categories of “faith above reason”: a) proceeding with faith above reason because we have no other alternative; b) choosing to follow the path of faith above reason, even if we become sufficiently knowing so that we no longer need to rely on faith above reason.
To know that if work is done within the grounds of egoism, then the fruits of all success, which in our imagination we hope to reach, go towards our own pleasure. However, when a person loves the Creator, all benefits will be joyously handed over to Him, and all the fruits of his efforts to others.
To thank the Creator for the past, because on this depends the future, since one’s degree of appreciation for the past, for which one thanks the Creator, is equal to one’s appreciation for what is received from Above. We are then able to preserve and retain the help received from Above.
To carry out the primary work – which is mainly in advancing along the rightline– with a feeling of completeness. The individual is happy even with a small connection that exists with spirituality.

One is happy to have deserved to receive the desire and abilities to do even the slightest in the spiritual realm before the Creator.

To advance also in the left line. However, thirty minutes per day are sufficient in order to reflect on how much one prefers the love of the Creator over self-love.

To the degree that the person recognizes any lacks, to this measure one is required to pray to the Creator about these feelings, that He should draw one closer on the true path that specifically combines the two lines.

In the work itself, we must concentrate our thoughts and desires in a specific order:

To learn the ways of the Creator and the secrets of Kabbalah, so that this knowledge can assist in fulfilling the Creator’s will. This is the individual’s main goal.
To long to completely correct one’s soul, and to return it to its root – the Creator.
To long to recognize the Creator, and to cling to Him with the recognition of His perfection.

The Creator is in a state of absolute rest, as is the person who achieves the goal of creation. It is clear that this state of rest can only be appreciated by someone who has previously been in conditions of movement, toil and work. Since what is being referred to here is “spiritual rest,” clearly the intention is that the person’s movement, toil and work is also spiritual in nature.

Spiritual work consists of striving to bring pleasure to the Creator.

All our work begins precisely when our body (desire to receive) opposes the work, which is without any self-benefit. This is because it (the body, egoism) does not understand the implications of altruistic work, and does not feel any reward in it.

Great efforts are required from us to withstand the justifiable (in principle) complaints of the body. For a long time, we torture ourselves in an effort to gain some understanding of the spiritual.

What do we receive in return? Do you know anyone who has excelled in this task? Is it possible that the Creator wants us to suffer in this manner?

Learn from your own experience. What have you achieved? In your present state of health, can you abuse yourself as you are doing? Think of yourself, your family, your growing children.

If the Creator so desires, He will continue to lead us further in the same manner that He has brought us to Kabbalah, since in everything only the Creator rules and leads! All these complaints and many other similar ones (often heard from relatives, who are also related to the concept of the body) are absolutely justified, but there are no answers to give them.

Indeed, answers are not needed, because if we desire to exit from the boundaries of our bodies, we simply must not accept these arguments, and not pay attention to them.

Instead, we should say to ourselves: “Our bodies are right, the arguments are logical, its complaints are true. However, I want to exit my body, or in other words, exit from its desires. Therefore, I will follow the path of faith, and not the path of common sense. Only in our world is my reasoning considered to be logical.

“However, in the spiritual world, even though I don’t understand this, since I don’t yet have spiritual vision or spiritual intellect, everything works according to a different law, which at the moment appears strange to me, since it is not founded on the basis in physical reality.

“All functions by the law of the omnipotence of the Creator and by the complete and voluntary surrender to Him, both in mind and in spirit, in complete faith in His help, contrary to the body’s desire to receive and its protestations.”

This work on ourselves is called “to bestow for the sake of bestowing;” that is, a purely altruistic act, represented by the right line. We give all, simply because we desire to give. The pleasure we receive from such work emanates from our resemblance to the Creator, since one only gives, like the Creator. This is called “the light of faith or mercy,” or ohrhassadim.

If one attempts to behave in this manner, then the Creator opens to this person the feeling of His infinite grandeur and power. Faith gives way to knowledge; the body begins to feel the importance of the Creator and is ready to do everything for His sake, because it has now perceived the importance of the Great One and His acquiescence to receive anything from us.

This is accepted as the attainment of pleasure.But in this case, we once again feel that progress with the body is being made. It is not the greatness of the Creator, but the pleasure and the degree of personal confidence in the work done for the sake of the Greatest One that determines ours actions. Thus, once again we have fallen to the bosom of egoism and personal gain.

Our complete inability to perceive the Creator allows us to insist that we have undertaken all actions for His sake, both altruistically and spiritually. The revelation by the Creator that is represented by the left line is known as “the knowledge of the Light of wisdom.”

Therefore, the revelation of the Creator makes it necessary for us to apply strict restrictions on acquiring knowledge, management and perception of His grandeur. This balances the faith and the knowledge, the absence of perception and the delight in the Creator in a proportion that would ensure that we not fall prey to egoism again.

By adding a small portion of egoism to the original state, we can use that small portion and still proceed as if we had learned nothing, just as in the original state. By balancing the right line with a small amount of the left line, we create a middle line.

The part of the left line in the middle line determines the elevation of our spiritual level. The spiritual state itself is considered to be that of the “Greater One.”The following progression leads up to the final and highest level, our merging with the Creator in our qualities and desires.

This occurs by the gradual, alternating increase of the right and then the left lines. The balancing of both lines takes place at each level of the spiritual ladder. In the state of the right line, we must be happy without any reason, but only from the thought that the Creator exists in our world. We do not require any other conditions for happiness.

Such a state is known as “being happy with what one has.” If nothing can bring us out of this condition it is considered to be absolute. But if we begin to test our spiritual state, we will see that we do not in any way get closer to the Creator. Since we have also experienced the fact that we cannot correct ourselves, we ask the Creator for help. The Light of the Creator that helps us overcome the egoism of the body (desire to receive) is known as “the soul.”

The most assured way to determine if an act is altruistic or egoistic is to see if we feel that we are ready to disregard any outcome, be it pleasure of payment, regardless of the immense drive to gratify ourselves as a result of our own work. Only in this case, having received pleasure, can we still insist that we did it for the sake of the Creator, and not for ourselves.

The entire path of spiritual ascension is a gradual refusal to receive greater and greater pleasures: first, the pleasures of our world, and then from the real spiritual pleasures, in particular the perception of the Creator.

The Creator concealed Himself in order to allow us to gradually adjust to this task. Therefore, the concealment of the Creator should be viewed as an aspect of our correction and we should ask Him to reveal Himself to us, since as soon as we are able to perceive Him without any harm to ourselves, He will immediately reveal Himself.

If we could feel the pleasure of perceiving the Creator in our initial egoistic state, we would never gather enough strength to part with our egoism, to ask the Creator to grant us the willpower to withstand the pull of gratification. Like the night butterflies that rush toward the light that kills them, so we would perish in the flames of pleasure, but still would not be able to resist them.

Only those of us who have experienced the lack of strength in the face of great pleasure understand that we would not be capable of stopping ourselves from deriving pleasure if the enjoyment were greater than the power of our will and our recognition of evil.

The Creator hides from us specifically for our own good in order that we should not be overwhelmed by pleasures and in this way make it possible for us to go in the path of faith, and to acquire vessels of bestowal. If we want to do something that is not for our benefit, then immediately our bodies (egoism) demand an exact accounting as to whether it is worthwhile to do this.

For without a goal, without the reward of pleasure, we are not capable of working, and seek all different kinds of shortcomings, spiritual desires and defects in our spiritual goal or aims. Our bodies first ask, “For what purpose do we need to be involved in this?”

In this situation, the body is called “the evil inclination.” In the stage after this, it disturbs us from accomplishing what we have planned. In this situation it is called “satan” (in Hebrew satan is derived from the verb listot, which means to veer) because it wants to cause us to veer from the path.

After this, it kills our spirituality by taking away all of the feelings of spirituality from our learning and our involvement in Kabbalah, and specifically gives pleasures dressed in the garments of this world – in this situation, it is called “the angel of death.”

There is only one answer to all grievances of the body: “I proceed forward despite what you say to me, on the strength of faith, because so the Creator requires.”

This condition of the Creator is known as “the law of the worlds beyond.” We do not have the strength to hold ourselves back from receiving pleasure unless we first convince ourselves that it is harmful to us. That is to say, we set our minds against our hearts.

However, even in this case, it will take no more than a simple calculation of what is for our good: immediate pleasure and subsequent suffering, or avoiding the pleasure and remaining in our current situation. Whenever we reject pleasure, we must give our bodies an exact account why it is not worthwhile for us to derive pleasure from that which came to us.

Thus, we can answer our bodies in the same language that the body understands: either in the language of pleasure, that it is worthwhile to get rid of foolish and occasional pleasures now for the sake of pleasures in the afterworld, or in the language of suffering, to say that it is not worthwhile to have pleasure now, but afterwards endure the suffering of hell. In this manner, we must build the line of defense against our bodies.

We must be aware, however, that in doing this the craving for pleasures can prevent a sensible accounting, and paint a false picture of the correlation between pleasures and suffering. The only sure solution is to tell the body that we have decided to work on spirituality without any gain to ourselves.

In this case, we cut off all the connections between the action and the body, and the body can no longer interfere with its calculations or whether it is worthwhile or not to work. This answer is called “the work of the heart,” since the heart longs for pleasures.

Inner Qualities and Outer Aspects

The answer to the intellect must be in this manner: “I believe that the Creator listens to all of my requests and prayers for help.” If we are able to stand firm on our answers to both intellect and heart, then the Creator will reveal Himself to us, so that we will see and sense only the Creator.

Within each of us are seventy fundamental desires. These are called “the seventy nations of the world.”Therefore, our souls correspond to the partzuf of Zeir Anpin in the world of Atzilut, which includes 70 sefirot. After we begin to seek more closeness with the Creator, and receive the Light of the Kabbalah, we are given feelings and desires that we never imagined existed.

The seventy desires derive from two sources, since we move forward in combinations of the two lines – the right and the left. Our actions in accordance with the right line are countered by our evil (egoistic) inclinations (the husk, klipa) against the work of the heart, which is called Klipat Yishmael.

The work in the left line is countered by an evil force against the work of the intellect, called the Klipat Eisav. However, when we progress further in our work, we see that in order to enter into the spiritual realm we must rid ourselves of both klipot.

This is because they do not want to receive the laws of the spiritual realm – just as it is mentioned in the Bible that the Creator offered the Torah, the laws of the spiritual realm, to Eisav and Yishmael before he gave it to Israel, but they did not want to receive it. Only after we see that we are not able to receive the altruistic-spiritual laws with either the right or left force, do we carefully progress to the middle line, which is called “We will do, and then we will hear,” which is called “for the sake of bestowal,” and is then called Israel.

Since all of us, along with our thoughts, intentions and desires, are entirely immersed in our egoism, we are unable to think independently, objectively and non-egoistically. Thus, we are unable to criticize ourselves.

In general, we have no need to criticize ourselves, since we already know that everything we do is based on our egoistic desires. However, in working on ourselves,, doing work which goes against our desires, when we invest efforts to develop spiritual yearnings, we needs to examine our situation. We ourselves must examine the situation, not the Creator, who already knows what our situation is.

The surest way to test our true spiritual state is to see whether we feel joy when we work for the sake of the Creator. If so, we see that the test is not to determine if we exert great physical or emotional strength, but rather to examine our inner state. Do we retain the same joy regardless of whether we receive from the Creator what we imagine is necessary for us, or not?

Kabbalah speaks of an individual as being like a whole world, since inside each of us is to be found everything around us: the universe, the nations, gentiles, the righteous people of the nations of the world, Israel, the temple and even the Creator Himself – the point that is in our hearts.

In the first place, Kabbalah teaches of our inner qualities, and then proceeds to the outer aspects that are considered consequences of the inner qualities, and thus are designated with respective names. In addition, the spiritual state of the inner qualities directly affects the spiritual state of the outer aspects and the influence of the latter upon us.

As human beings, our initial spiritual state is egoism. One who begins to strive for closeness with the Creator is known as “a righteous person of the peoples of the world.” How can one verify if one is, in fact, already at this level? Since Man possesses only egoistic desires, everything that is missing from the gratification of the ego is perceived to have been taken away, as if what was desired had been possessed, and then stolen from the individual.

We have this feeling because of our spiritual “past”: on previous spiritual levels, our souls were completely filled with good, but with our spiritual descent into this world, all of it was lost. Therefore, the moment we feel a desire for something, it is equivalent to being filled with complaints towards the Creator about what was taken away, or was never given – that for which one longs.

Thus, if we are able to say from our hearts that everything the Creator did is for the good of all of us, and feel joy and love towards our Creator, as if we had, indeed, received from Him everything we could possibly imagine for ourselves, and justify everything the Creator supervises, then we have successfully completed the test of our intentions (kavana). One who has succeeded in this way is known as a “righteous person of the peoples of the world.”

If, with the help of the Creator, we work further on correcting our desire to receive, then the object of verification is no longer our thoughts, but our actions. The Creator gives us everything that we ever desired, but we must be prepared to return everything, while at the same time receiving only the part that we are capable of receiving for the sake of the Creator.

In many situations, we experience the tests as a choice between two possibilities: we feel as if half of our desires draw us to one side, and the other half draws us to the second side. In general, we do not feel within us any struggle between the opposing forces of good and evil, as only the forces of evil rule within, and the problem that continues to arise is which force will deliver the maximum benefit to us.

When the opposing forces are equal, we cannot choose or prefer one over the other, as we feel we are between two forces that are influencing us. At this point, our only solution is to turn to the Creator, so that He should draw us to the good side.

Thus we are obligated to consider everything that happens to us as if it were a trial from Above.

When we do so, we will speedily rise to the goal of creation. To understand the Creation in general, and the particulars of what has happened to us, we must understand the creation’s final goal. Then we will understand the actions of the Creator, since all of them depend on and emerge from the final goal.

This is similar to our world, where, if we do not recognize the future result, we are incapable of understanding anyone else’s actions. It is said: “Don’t show something completely in the middle of its work.”

The Creator represents the entire creation, the Light. His goal is to please us with this Light. Thus, the only thing that He must create is the desire to be pleased . All that exists represents the Light and the desire to be pleased. All else created besides us has only one purpose – to aid us in reaching the final goal of creation.

We exist within the Creator, in the ocean of Light that fills everything with itself. But we can perceive the Creator only to the degree to which we are comparable to Him in qualities. The Light can enter only those desires we hold that are similar to those of the Creator.

To the degree that we differ in qualities and desires from the Creator, we do not perceive Him, because His Light does not penetrate us. If all our qualities are opposite to His qualities, then we do not perceive Him at all, and imagine ourselves to be the only ones in this world.

The Creator strives to give us pleasure through His quality of “the desire to give.” For this reason, He created all the worlds and their inhabitants with the opposite quality, “the desire to receive.”

The Creator generated all of our egoistic qualities; thus, our lowly state is not our own fault. But the Creator wishes for us to correct ourselves and thus become like Him.

The Light gives life to all substances: inanimate, plant, animal, and human. In our world, the Light is obscured and thus we cannot feel it. As we swim in the ocean of the Creator’s Light, if a part of that Light enters us, it is called “the soul.”

Since the Light of the Creator brings life, emits vital energy and pleasure, then those who do not receive the Light, but only obtain an insignificant glow to sustain their physical existence, are considered spiritually dead and lacking a soul.

Only a few in this world, known as Kabbalists (Kabbalah deriving from the word lekabbel: “to receive the teaching about the way to acquire the Light”) gain the ability to acquire the Light. Each of us starts from our original state, during which we are completely unaware of the ocean of Light in which we “swim.”

We must, therefore, attain a complete replenishment of Light. Such a state is known as “the goal of creation” or “the final correction.” In addition, this state must be reached during one of our earthly lifetimes.

Spiritual Gradations

When we are gradually filled with the Light of the Creator, the stages of this process are called “spiritual gradations” or “worlds.” Life’s trials and tribulations force us to move towards the goal of creation. However, if instead of pleasure the ego experiences great suffering, it is willing to forfeit the desire to “receive” in order to end the suffering, since receiving nothing is preferable to receiving torment.

Various afflictions pursue us until we forgo the urge “to receive” and want only “to give.” The only difference between people is the kind of pleasure that each hopes to receive: animalistic (bodily pleasures, also found in animals), human (fame, honor, power), and cognitive (discoveries, achievements).

In everyone, the drive towards each of these pleasures is composed of proportions unique to the specific person. The human intellect presents itself merely as a tool to help us achieve our desires. While these desires may change, the intellect helps to find ways to attain a variety of goals.

When the ego begins to suffer, it abandons the desire for enjoyment and becomes inclined to “give.” The period necessary to completely eradicate the ego is said to be 6,000 years. However, this number has no relationship to our concept of time.

Egoism is known as the “body.” When we are under its influence, we sense that it is spiritually dead. Thus, we “kill” the body by departing from it in five stages, from the simplest stage to the most egoistic stages.

For those egoistic desires we manage to resist, we receive the Light of the Creator. In this manner we sequentially receive five types of Light: nefesh, ruach, neshama, haya and yehida.

The stages of our spiritual elevation include:

The pursuit of the egoistic pleasures of this world. We may finish our lives without leaving this stage, unless we begin to study Kabbalah. Then we will proceed to Stage 2.
The recognition of egoism as harmful to us, and evil, followed by our renunciation of its use. Precisely at the center of our egoistic desires is the source, or seed, of our spirituality.

At a certain moment in our lives, we begin to feel a desire and longing for an understanding and sensing of spirituality. If we behave in accordance with these desires and develop and cultivate them, rather than suppress them, these desires will begin to grow.

Later, by adding the proper intention acquired from our teacher’s guidance, we begin to sense for the first time, the spiritual Light in our new spiritual desires. Its presence helps us attain the confidence and strength we need to further correct our egoism.

The attainment of the state in which we desire only to please the Creator with our every action.
The correction of the newly acquired desire to “give” into desires “to receive for the sake of the Creator.” To do this, we must use our desires for pleasure, but with an intention “for the sake of the Creator.”

The commencement of this task is called the “revival of the dead.” In this state, we transform the rejected egoistic desires into the opposite, thus winning doubly. We are able to both enjoy the Creator and our likeness to Him. The conclusion of the process of changing egoism into altruism is known as “the end of correction.”

Every time we correct a part of our desires, we receive a part of our souls, and this Light allows us to continue until we completely alter ourselves and regain our souls. The amount of Light, that part of the Creator, corresponds exactly to our prototypical egoism, as was created by the Creator.

By completely transforming our egoism into altruism, we can wholly eliminate any remaining barriers to receiving the Light of the Creator. We may now fill ourselves with the Creator, fully merging with the Creator by perceiving the entire ocean of Light around us and by enjoying it.

We have repeatedly been made aware of our limited potential to understand the world.

The less we understand ourselves, the less we can understand the Creator.

All our perceptions are the result of subjective sensations, the reactions of our bodies to external stimuli.

In other words, we receive and perceive only the amount of information that is selectively sent to us, in accordance with the quality and quantity, or depth, of our potential to perceive it.

Four Fundamental Outlooks

Because we lack concrete information about the structure and function of higher, elusive notions we cannot feel, we permit ourselves to philosophize and argue about how they might be constructed and how they might function. This is similar to children’s arguments over who is right about some completely unknown subject.

When religious, secular, scientific and pseudoscientific philosophies try to define “soul” and “body,” they all focus on four fundamental outlooks:

Religious

All that “exists” in any object is its “soul.” Each soul differs from another by its qualities, known as the “spiritual qualities” of a person. Souls exist independently of the body before the body’s birth, before being garbed in the body, and after the body’s death. The latter is a completely biological process of albumen breaking down into its parts. (The notion of a “believer” is not the same as the notion of one who is religious”).

Thus, the death of the physical body does not affect the soul itself, but only serves to separate the soul from the body.

The soul represents something eternal, since it is not composed of materials from this world. By its nature, the soul is undivided. It does not consist of several parts, and therefore cannot be divided, cannot disintegrate and, ultimately, cannot die.

The physical, biological body is the outer “clothing” of the soul. It is the garment in which the soul dresses and, acting through the body, displays its intellectual and spiritual qualities, as well as its character. This can be compared to when we drive a car, displaying our own wishes, character and intellect in the way we operate the car.

In addition, the soul gives the body life and motion, and protects the body to such an extent that, without the soul, the body lacks life and movement. The body itself is dead material, just as it appears to us after the soul leaves it at the moment of death.

We call the moment of death “the departure of the soul from the body.” As a result, all signs of life depend on and are determined by the presence of the soul.

Dualistic

As a result of scientific developments, a new outlook on the physical body has emerged: the belief that our bodies can also exist without any kind of spiritual component to invigorate them.

In fact, the body can exist absolutely independently of the soul. This has been proven with the use of biological and medical experiments that are now able to revive the body or its parts.

But the body in a state like this is no more than an independently existing biological object, composed of albumen substances. The factor that determines various personal qualities is the soul, which descends into the body from Above, as in the first approach. The difference between the Dualistic approach and the Religious point of view centers on the fact that the Religious approach proposes that, just as the soul endows the body with life, it also bestows upon it intellectual and spiritual qualities.

The Dualistic point of view argues that the soul bestows only spiritual qualities on the body, since it is evident from experiments that the body can exist by itself, without the help of any additional upper powers. Thus, the soul’s only function is to be the source of all of the good qualities that are “spiritual,” but not material.

Moreover, this approach maintains that, despite the body’s ability to exist independently, it is nevertheless the product of the soul. The soul is seen as primary, since it is responsible for the birth and maintenance of the body.

Non-Believer

A non-believer is one who denies the existence of any spiritual structures, as well as the presence of the soul in the body. The non-believer only recognizes the existence of material substances and their properties.

Thus, it is reasoned, since there is no soul, the human intellect, as well as all other properties of the human being, is the result of the body that generated it. The view is that the body is a system that controls its characteristics by sending commands through electrical signals via nerve conductors. (A non-believer is not the same thing as non-religious).

Non-believers say that all the sensations of the body occur by the interaction of nerve endings equipped with outer stimulators. The sensations pass via the nerve conductors to the brain, where they are then analyzed and classified as either “pain” or “pleasure.”

The mind reacts to a particular organ in response to whether it perceives it as painful or pleasurable. In addition, it is believed that everything is constructed as in a mechanism with sensors, whereby signals are transmitted to, processed and emitted by the brain device.

They are also controlled by means of reverse feedback. The brain operates according to the principle of distancing itself from pain, and coming closer to pleasure. The pain vs. pleasure signals will determine the person’s attitude towards life, and one’s consequent actions.

We perceive reason as a reflection of our physical processes, similar to a photograph. The main difference between a human being and an animal is the fact that the human brain is so well developed. In fact, all the processes taking place in human beings are condensed into such an exhaustive picture that we perceive these processes as reason and logic. But our entire intellect is the result of our physical perceptions and awareness.

Undoubtedly, of all the approaches to understanding the problem, this approach is the most logical, scientific and understandable, since it relies solely on experience, and hence concerns itself only with our bodies, rather than some ephemeral notion known as “the soul.” Thus, this approach is most reliable in that it deals with our bodies.

However, the flaw of this approach is that it is unsatisfactory and repellent – even to non-believers. This concept presents human beings as robots in the hands of blind nature (predetermined qualities of character, laws of social evolution, demands of our bodies to sustain life and search for pleasure, etc.) All these deprive us of the status of reasoning beings.

Thus, if a human being is merely a mechanism, forced to act in accordance with data initially prepared in it, and with the accepted norms of society, then this theory negates the whole idea of free will and the right to choose our actions (objective thinking).

Though human beings are created by nature, we consider ourselves to be wiser.

As a result, this view cannot be accepted even by those who do not believe in the Upper Intellect, since people appear to be completely governed by blind nature that lacks any design or goal, simply toying with people (with reasonable beings) without any purpose, giving no reason for their life or for their death.

In order to somehow soften such a scientifically logical, yet spiritually unacceptable, approach to the question of our existence, in our time humanity has gradually adopted a “modern” outlook on itself.

Modern

It has become fashionable, especially today (despite our tendency to accept the previous, materialistic approach to creation as the most scientifically reliable and understandable). It is also fashionable to concede that something eternal, undying and spiritual in us exists that drapes itself in the material bodily casing. Specifically, this is our spiritual essence, known as the soul, whereas the body is only the garb.

Still, the adherents to this view cannot explain how the soul becomes clothed by the body, the relationship between soul and body, the source of the soul, and the essence of the soul. Thus, closing their eyes to all these questions, human beings resort to an old, tested method of complacency: they forget about all their concerns in the torrent of daily petty burdens and delights, living today just as they did yesterday.

Who can understand such questions as: What is the body and what is the soul? What is the relation between them is? Why do we perceive ourselves as being comprised of two parts, the material and the spiritual? In which of these two can we find ourselves, our eternal “I?” What happens to our “I” before our birth and after our death? Does it remain the same “I” as we perceive now? Is it the same as the one felt within our body and outside of it, before birth and after death?

Most important, we use our physical intellect to analyze all these questions and possible alternatives. This is how we assess how our souls are transformed and circulated, and how our bodies became material.

Are these images true, or are they merely the products of our imagination, produced by our material minds. The mind creates pictures of the spiritual world, of the path from that world to ours and the return from ours to the spiritual, in accordance with its earthly understanding and lack of any other information.

The mind can operate only on the basis of how it perceives the world imprinted in it, and thus produces our fantasies and assumptions.

Similarly, we cannot conceive of an extraterrestrial being that is completely unlike us in all aspects and has no elements of our physical make-up.

We are then faced with the question, “What if all that we are able to imagine, which is the basis of our theories of life, is nothing more than our minds’ attempt to grasp something beyond our capacity to grasp?

If we accept as truth the notions that our minds produce, based on our experiences in this world (lacking any better alternative), then we must ask if, within our abilities to perceive in this world, there exists an answer to the question, “What are the soul and the body”?

I have already mentioned in other parts of the book the issue of our limited ability to understand. To the degree that we cannot truly see, perceive or examine any object in this world, we also cannot truly judge our souls or, for that matter, our bodies.

Given the four categories of how we understand an object – its material composition; its outer form; its abstract form, and its essence – we can only perceive the outer form of the object as it appears to us and, after examining it, the material of which it consists. But we have no understanding of the removed form of the object, that is, its non-material qualities (its essence).

Merging with the Creator

Kabbalah is called “the science of the hidden” because it reveals to the one who learns it that which was previously hidden. The true picture of existence is revealed only to the one who apprehends it, as is written in the poem by Rabbi Ashlag:

The miracle truth will radiate,

And the mouth will only utter that truth,

And all that will be revealed in confidence

You will see, but no other!

Kabbalah is the teaching of that which is secret, since it is hidden from the average reader and becomes revealed only under very special conditions. Those who study it will find these secrets gradually become clearer from the teachings themselves, along with special guidance to direct the reader’s desires and thoughts.

Only the one for whom Kabbalah ceases to be hidden teaching and becomes revealed can see and understand the construction of the world and the so-called “soul” and “body” can only be seen and understood by those for whom Kabbalah ceases to be a hidden teaching, and becomes revealed. Yet, even they are unable to transmit their perceived views of creation to anyone else, having no right to pass on this information, with one exception: During one’s gradual spiritual ascent, one learns the truth of creation: There is nothing except the Creator!

The sensory organs we were created with are able to perceive only a small part of the entire creation, known as “our world.” All the mechanisms we have invented widen the range of our sensory organs. We are unable to imagine which sensory organs we lack because we do not feel any deprivation from their absence.

This can be compared with not feeling the need for a sixth finger on one’s hand. Since we don’t have the senses required to perceive other worlds, we cannot sense them. Therefore, despite our being surrounded by such a rich environment, we are able to see only a small fragment of it. In addition, even the fragment we perceive is quite distorted, since we can only grasp a small portion of it.

However, using what we perceive as a foundation, we create our views of the whole of existence. Like those who see only in x-ray mode, where all is perceived as a skeletal picture obstructing the x-rays, we, too, have a distorted view of the universe. Just as we cannot receive a true picture of this universe according to x-ray vision, neither can we fathom the true picture of creation through our limited senses.

No amount of imagination can compensate for our lack of ability to perceive, since even our fantasies are built on past experiences. Despite all this, let us try to create a simple concept of the so-called “other world,” which exists on the other side of our conception, the one beyond the range of our sensory organs.

First, imagine that you are in a vacuum. Before you stretches a road. Along the road at certain intervals are markings from zero, where you stand now, to the end. These markings divide the road into three parts.

We do not move along the road by the alternate advancement of our feet, but by alternate changes in desires.

In the spiritual world, place, space or motion do not exist as we understand them. The spiritual world is the world of emotions that exist outside the realm of physical bodies.

Objects are emotions. Motion is the change of qualities. Place is a certain quality. Place in the spiritual world is defined by its characteristics.Therefore, “motion” is defined as “the change of one’s emotions, similar to the concept of spiritual motion in our world, the movement of emotions, but not physical movement.

Thus, the path we are trying to understand is the gradual alteration of our inner qualities, our desires.

The distance between spiritual objects is defined and measured by the difference in their qualities. The more similar the qualities are, the closer the objects are considered to be. The closeness or distance of objects is defined by the relative change in their properties. If two objects are identical, then they will merge into one. However, if a new quality appears in one of the spiritual objects, that particular quality separates from the first one, and in this manner a new spiritual object is born.

At the end of the path before us is the Creator Himself. His attribute – the complete Will to bestow – determines His distance from us. Since we are born into this world with only egoistic characteristics, we are as distanced from the Creator as east is from west. And the goal the Creator places before us is to attain His qualities while living in this world, that is, to spiritually merge with Him.

Our path is to lead us to a gradual alteration of our qualities until they are exactly like those of the Creator. The only quality of the Creator that defines His essence is the complete absence of any trace of egoism.

This is followed by the lack of any thought about oneself, or one’s condition and power – a lack of all that comprises the essence of our thoughts and our aspirations. But since we exist in this world in a specific outer covering, we must care for the bare essentials to maintain this casing. This is not considered to be a sign of egoism.

In general, we can determine whether a thought or a desire of the body is egoistic by a simple test: If we want to be free from a thought, but our survival depends on it, then such a thought or action is considered to be involuntary, not egoistic, and thus does not separate us from the Creator. The Creator advances us towards our goal in the following manner: He endows us with a “bad” desire or with suffering, which can be compared to moving forward with the left foot.

If we find within us the strength to ask the Creator for help, then the Creator will give us a “good” desire or pleasure, which can be compared to the forward movement with the right foot. Once again, we receive from Above an even stronger bad desire or doubts about the Creator, and once again, with an even greater effort of the will, we must ask Him to help us.

The Creator will help by giving us an even greater good desire, and so on.

In such a manner, we move forward. There is no backward motion. The purer the desires, the farther a person is from the initial point of absolute egoism. The motion forward can be described in many ways, but it is always an alternating advancement through all the feelings.

After a feeling of something spiritual, a subconscious sensing of the existence of the Creator, it is followed by a feeling of trust, which then brings about a feeling of joy. Afterwards, this feeling begins to fade away, indicating that we rose to another step of spiritual ascension, which we cannot perceive because of our lack of sensory organs with which we could fully experience it. Since we have not yet achieved the next level through suffering, toil and work (have not built the appropriate vessels), the perception of the next level has not yet been born.

The new sensory organs for the next stage (the desire for pleasure, and the feeling of suffering due to the lack of this pleasure) can be developed in two ways:

The Way of Kabbalah: Here, we begin to perceive the Creator, then lose our connection. In its place appears suffering because we cannot feel pleasure.

The suffering is necessary in order for us to eventually feel pleasure.

In such a manner, then, are born new sensory organs to allow us to perceive the Creator at each consecutive stage. As in our world, without a desire for a goal or object, we are not able to experience pleasure from it .

The differences between people, and between man and animal, are determined by what they choose to bring them pleasure. Therefore, spiritual advancement is not possible without first feeling a lack. We must suffer from the lack of what we desire.

The Way of Suffering: If one were unable through effort, studies, appeals to the Creator, and entreaties of friends to elevate oneself to new desires to love and fear the Creator; if one displayed shallowness of thought, disrespect for the spiritual, and a pull towards base pleasures, then that person would descend to the level of evil powers.

In this case, the person would step along the left lane in the corresponding levels of the evil (egoistic) worlds ABYA(Azilut, Beria, Yetzira, Assiya). However, the suffering would become a vessel into which a new perception of the Creator can be received.

Progress made through the way of Kabbalah differs from the way of suffering, in that we are given the Light of the Creator. This is a feeling of the Creator’s presence, which is then taken from us.

When we lack this pleasure, we begin to long for the Light. This longing is the vessel, or new set of sensory organs, through which we can try to receive a perception of the Creator. These goals pull us forward until we receive the desired perceptions.

When we advance by means of suffering, we are pushed from behind by the suffering, unlike the path of Kabbalah, where we advance by way of the desire for pleasure. The Creator directs us in accordance with His plan – to bring us, to transfer each and every one of us and all of mankind, in this life or in coming lives, to the final point of this path at which He is found.

This path represents steps we will take to draw closer to Him as we take on more of His characteristics. Only by merging our qualities with those of the Creator will we gain a true perception of the creation of the world and see that nothing else exists but the Creator.

All the worlds and their inhabitants, all that we feel around us, as well as we ourselves. comprise only a part of Him. More precisely, we are Him. All of our thoughts and actions are determined by our desires. The intellect only serves to help us achieve that which we desire.

When we receive our desires, they are bestowed upon us from Above, and only the Creator Himself can change them.

The Creator did this intentionally in order for us to understand that everything that happened to us in the past, present, and future in every area of life is absolutely dependent upon Him. Our situations can only improve if He so wishes, since only He is the cause of what happened, happens and will happen.

This is necessary in order for us to recognize and feel the need for a connection with Him. We can trace this process from the original lack of desire to recognize Him at the beginning of the path, until the end of the path, when we have become fully attached to Him.

If someone suddenly experiences a desire to come closer to the Creator, a desire and pull towards the spiritual, then this is the result of the Creator drawing that person closer to Him by instilling these feelings in the individual. In a reversed situation, we see that by “falling” in one’s aspirations, or even in one’s material, social or other status, through failures and deprivations, we gradually begin to understand that this is done intentionally by the Creator.

In this way, the individual can feel dependent on the Source of all that occurs, creating an understanding that “only the Creator can help, otherwise one will perish.” The Creator does this purposely to arouse in us a firm need for Him, so we will encourage Him to change our spiritual state. In this way, we crave more closeness with Him, and He can, in accordance with our wishes, bring us closer to Him.

From this, we see that the Creator helps save us from (a spiritual) sleep or a situation where we are content with our present state. In order for us to progress to the goal specified by the Creator, He sends us suffering and failure, both physical and spiritual, through our surroundings, family, friends, colleagues and acquaintances.

We have been created so that we perceive that anything pleasant is a result of our drawing close to Him. We also feel the opposite: that everything unpleasant is caused by our being distanced from Him. For this reason, our world is constructed in such a way that we depend on health, family, and the love and respect of those surrounding us.

For the Creator, all these serve as messengers, so that He can exert negative influences that would force us to search for solutions to these pressures, finally recognizing that all the world depends only on the Creator. Then, with sufficient strength and patience, we can become worthy to associate all that happens in life with the desire of the Creator, rather than with some other cause, or even with our own actions and thoughts in the past. In time, it will be clear that only the Creator is the cause of all that happens.

The path presented above is the way for each of us, as well as of humanity in general. Starting from the initial point at which we find ourselves in accordance with our present desires (”our world”) until the final destination to which we must arrive even against our will (“the world to come”), our path is divided into four stages or states:

Absolute lack of perception (the absolute concealment) of the Creator.

The consequences of this state are: absence of belief in the Creator and in Divine Supervision from Above; belief in one’s own power, in the power of nature, of circumstances; and of chance.

All of humanity is at this stage (at this spiritual level). When we are at this stage, our lives become a process of accumulating experiences in our souls through various sufferings sent to us.

The soul accumulates experiences through repeated returns of the same soul into this world in different bodies.

Once the soul acquires a sufficient amount of experience, the person is able to perceive the first spiritual level.

Unclear perception of the Creator.

The consequences of this state are a belief in punishment and reward, and a belief that suffering is a result of distance from the Creator. Pleasure is seen as the result of closeness to the Creator.

Under the influence of these great hardships, we might return to a previous stage. However, as we accumulate experience, unaware of this process, we continue to learn until we realize that only our complete awareness of the Creator’s management will give us strength to progress.

In these two situations, we have the ability to believe in the Upper Supervision. If we attempt, despite all the disturbances sent from Above, to strengthen our faith and work to perceive the Creator’s Management in His world, then after a specific number and intensity of efforts, the Creator will help us by revealing both Himself and the picture of existence.

Partial revelation of His Management in the world.

Here, we are able to see the reward for good actions and the punishment for bad deeds. Therefore, we are incapable of doing other than good and refraining from bad, just as each one of us is unable to refrain from doing good or harming ourselves.

However, this stage of spiritual development is not the final one, since at this stage all our actions are involuntary, as a result of our awareness of reward and punishment. Thus, there is one more stage of spiritual development – gaining the perception that all that is done by the Creator is done with absolute and eternal love for His created beings.

The revelation of the complete picture of the Creator’s Management of the world.

This offers a clear perception that the management of the world by the Creator is based not on reward and punishment for a person’s deeds, but is instead based on His unbounded love for His creations. We attain this stage of spiritual development

when we see clearly that in all circumstances, with all the creations in general and with each in particular, without judging whether their actions are good or bad, the Creator always manages and supervises them only with absolute and unbounded love.

When we sense this Upper Spiritual Level, we already perceive everyone’s future state. We can perceive the situation of those who have not yet reached this state, along with those in the past and in the present who have already reached it; we also apprehend the knowledge to experience the same stage, both as individuals and as a whole.

This apprehension is a result of the Creator revealing the entire design of creation and His relation to every soul in every generation, for the entire duration of the existence of all the worlds. These worlds were created for a single purpose – to give pleasure to His created beings. It is the sole purpose that determines all the actions of the Creator towards His created beings.

This continues from the beginning to the end of creation, so that all of them together, and each one separately, may experience an unbounded pleasure from their attachment to Him. As a result, when we can clearly see that the Creator’s actions are only to do good and benefit His created beings, there becomes formed within us the deeds of the Creator towards His creations.

We are consequently imbued with a feeling of boundless love for the Creator, and as a result of similarity of feelings, the Creator and the person merge into one entity. Since that stage represents the end goal of creation, the first three stages comprise preliminary steps necessary to attain the fourth one.

All the desires of an individual are as if lodged in the heart, because they are felt there in a physiological form. Therefore, our hearts are considered representative of all of the desires of the body, and of our essence. The changes in one’s heart’s desires reveal the changes in one’s personality.

From our birth, that is, from the time we appeared in this world, our hearts are occupied only with worries of the body; and only the desires of the body concern it. The heart is filled only with the desires of the body, and from them it lives.

But deep inside the heart, in the depth of all the desires, is a point that is hidden behind all the petty and temporary desires and is not perceived by us. It is the need for spiritual sensation. This point is a part of the Creator Himself.

If we consciously, through the power of our efforts to overcome and leap over the indifference and laziness of the body, seek in Kabbalah the ways to draw closer to the Creator, this point gradually becomes filled with pure and good desires. Thus, we gain the perception of the Creator on the first spiritual level, the level of the world Assiya.

Then, passing in his perceptions all the stages of the world Assiya, we can begin to perceive the Creator on the level of the world Yetzira, and so on, until we reach the highest level – the perception of the Creator on the level of the world Atzilut.

Every time, we experience all our perceptions in the same inner point of our hearts. In the past, when our hearts were under the influence of the desires of the body, so the inner point in the heart received absolutely no perception of the Creator. We could only think about the desires that the body forced us to think about, and desire only that which the body forced us to desire.

Now, if we fill our hearts with pure and altruistic desires through prayers and requests and demands to the Creator for our spiritual redemption, we will begin to perceive the Creator. Then, we will be capable of thinking only about Him, since there have been born in us thoughts and desires related to that spiritual level.

Consequently, we always desire only that which we are forced to desire by the spiritual influence that we receive, in accordance with the stage at which we find ourselves.

Given the above, it becomes clear that we should not strive to alter our own thoughts, but must ask the Creator to alter them, since all our desires and thoughts are merely consequences of what we receive, or more exactly, of the degree to which we perceive the Creator.

In regard to the entire creation, it is evident that all derives from the Creator, but the Creator created us with a certain degree of freedom of will. The ability to direct our desires appears only in those who reach the stages of ABYA. The higher we ascend spiritually, the higher our degree of freedom.

For the sake of clarification, we can compare the process of our spiritual development with the development of the material nature of our world. All of nature and the universe represent but a single desire for self-gratification. This exists in each individual to a varying degree, and as this desire increases, more advanced beings come into our world, because the desire induces the mind to work and develop the intellect for the satisfaction of one’s needs.

Our thoughts are always a result of our desires. They follow after them and are directed only towards the attainment of these desires, and nothing else. Along with this, thoughts possess a special role – with their help, we can increase our desires.

If we constantly deepen and expand our thoughts about something, and strive to constantly return to this thought, gradually this desire will begin to increase with respect to the other desires. In this way, we can alter the correlation of our desires. With constant thoughts about a small desire, we can increase it into such a large desire, it will overshadow all the other desires and determine our essence.

Phases of Revelation

The lowest level on the scale of the spiritual resembles the inanimate part of nature, similar to bodies in space, or minerals, and so on. This inanimate level is also called “not alive.”

The inanimate level in the spiritual (or someone who is found there) is not capable of acting in an independent fashion. Nor can it reveal characteristics of its own, since the desire to have pleasure within it is so small that it is defined as merely guarding its characteristics and not furthering their development.

Lack of individuality at that level of creation is pronounced in the fact that it possesses nothing independent. It focuses on its function blindly, automatically carrying out the desires of its Creator, since it cannot conceive of anything else because it has no individual desires.

Since the Creator wanted inanimate objects to behave in precisely this manner, He gave them the lowest level of desires, which did not require these objects to develop. Thus, having no other desires but those originally implanted in them by the Creator, these objects blindly perform their tasks, caring only for their needs of a spiritually inanimate nature, not sensing their surroundings. Similarly, in people as yet spiritually inanimate, there is also a lack of any individual desires. Only the desires of the Creator guide them, and because of their nature they must follow this guidance meticulously and subconsciously, in accordance with the program implanted in them by the Creator.

Therefore, in spite of the fact that the Creator devised human nature in this manner for His own purpose, in this spiritual state people cannot perceive anything but themselves. Consequently, they cannot do anything for others, but can only work for their own benefit. Thus, this level of spiritual development is called “inanimate.”

A higher degree of development can be found in the nature of plants. Since the Creator conferred on this group of objects a greater desire for pleasure than given to inanimate objects, plants require certain movement and growth in order to satisfy their needs.

But this movement and growth is an attribute of a group, not an individual aspiration. In people who belong to the vegetative level of desire, there appears a certain level of spiritual independence from the Creator who sets the program. Since the Creator constructed all of nature on the basis of absolute egoism (the desire for self-gratification), on the vegetative level these individuals begin to develop inclinations to distance themselves from the desires already implanted in them.

Consequently, they begin to act out of consideration for others, that is, as if against their nature. However, regardless of the fact that the plants in this world grow in all directions and possess a certain freedom of movement, their movement is still considered to be a collective movement. After all, no one plant is capable, due a complete lack of appropriate desire, even to fathom the possibility of individual movement.

Similarly, a person belonging to the vegetative level of desires is not capable of aspiring to individual endeavors that diverge from the norms of the collective, society and one’s upbringing. On the contrary, this person aims to preserve and to obey all the norms and the laws of its “vegetative” environment. This is comprised of a similar group of people belonging to the “vegetative” level of development.

Therefore, just like the plant, the person at this level has no individual, separate life, but lives as part of a community, residing among numerous others who are similar in nature.

Among all the plants and among all the people at this level there can be found only one common life, rather than an individual life for every being. All the plants in general can be compared to a single vegetative organism, in which each plant can be likened to a separate branch of this body.

The people belonging to the “vegetative” spiritual level can also be compared to this example. Though they do sometimes deviate from their egoistic natures, nevertheless, because their spiritual development is minor, they remain confined by the laws of society and by their surroundings. They have no individual desires or strength to oppose society or their upbringing, even though in some matters they already go against their own basic nature and act for the benefit of others.

On the spiritual gradation of development, the vegetative level is followed by the animal level. This is considered higher because desires, allotted by the Creator to this level, develop those at this level to such a degree that they find satisfaction in the ability to move independently of others, and think independently for the purpose of satisfying their desires, much more so than at the vegetative level.

Each animal has an individual character and feelings irrespective of the surrounding environment. Consequently, a person at this stage of development possesses a greater ability to function contrary to egoistic inclinations and for the good of others.

But even though a degree of independence has been gained, from the collective, leading to a personal individual life not shaped by the opinions of the community, feelings for the self are still paramount.

Those who exist on the human (“speaking”) level of development are already capable of acting against their nature and contrary to the collective (unlike the plant).

These people are completely independent from society in the choice of their desires.

They can feel for any other being and can thus care for others. They can help them in their quest to better themselves by identifying with their suffering. Those on this level, unlike the animals, can sense the past and the future, and can, thus, act, being guided by the recognition of a central purpose.

All the worlds and the stages ascribed to these worlds can be seen as a sequence of screens that conceal from us (the Light of) the Creator. As we acquire the spiritual strength to overcome our own natures, each of its forces, each consecutive screen, disappears as if dissolved.

The following tale illustrates the progression of our spiritual quest to dissolve the screens and live as one with the Creator.

18. The Omnipotent Magician Who Could Not Be Alone

Do you know why only old folk tell stories and legends? Because legends are the cleverest thing in the world! Everything in the world changes, and only real legends remain. Legends are wisdom and in order to tell them, one needs to have great knowledge, and to see things others do not.

For that, one needs to have lived a lot. That is why only old people know how to tell legends. As is written in the greatest, oldest magical book, “An old person is someone who has acquired wisdom.”

Children love to hear legends because they have the imagination and brains to envision everything, not just what others see. If a child grows up and still sees what others do not, he becomes wise and clever, and “acquires wisdom.”

Because children see what others do not, they know that imagination is real. They remain as a “wise child,” as is written in the greatest, oldest magical book, “The Zohar.”

There once was a magician, great and noble and goodhearted, with all the attributes usually given in children’s books. But because he was so goodhearted, he did not know who to share his goodness with. He did not have anyone to pour his affections on, to play with, to spend time with, to think about.

The magician also needed to feel wanted, for it is very sad to be alone.

What should he do? He thought he would make a stone, just a small one, but beautiful, and perhaps that would be the answer.

“I will stroke the stone and feel there is something constantly by my side, and we will both feel good because it is very sad to be alone.” He waved his wand and in an instant there was a stone exactly as he wanted.

He began to stroke the stone, to hug it and talk to it, but the stone did not respond. It remained cold and did nothing in return. Whatever he did to the stone, it remained the same unfeeling object.

This did not suit the magician at all. How can the stone not respond? He tried creating some more stones, then rocks, hills, mountains, land, the Earth, the Moon and the Galaxy. But they were all the same… nothing.

He still felt sad and all alone. In his sadness, he thought that instead of stones, he would make a plant that would blossom beautifully. He would water it, give it some air, some sun, play it some music, and the plant would be happy. Then they would both be content, because it was sad to be alone.

He waved his wand and in an instant there was a plant, exactly as he wanted. He was so happy be began to dance around it, but the plant did not move. It did not dance with him or follow his movements. It only responded to what the magician gave it in the simplest terms.

If he gave it water, it grew; if he did not, it died. It was not enough for such a good-hearted magician who wanted to give with all his heart.

He had to do something more, because it is very sad to be alone. He then created all sorts of plants in all sorts of sizes, fields, forests, orchards, plantations and groves. But they all behaved the same way as the first plant, and again he was alone in his sadness.

The magician thought and thought. What should he do? Create an animal! What sort of animal? A dog? Yes, a cute little dog that would be with him constantly. He would take him for walks and the dog would jump and prance and run along.

When he came home to his palace (or rather, being a magician, his castle), the dog would be so pleased to see him he would run to greet him. They would both be happy, because it is very sad to be alone. He waved his wand and there was a dog, just as he wanted. He began to take care of the dog, fed it, gave it to drink, and stroked it. He even ran with it and washed it and took it for walks.

But a dog’s love is summed up in being next to its owner, wherever he is. The magician was sad to see that a dog cannot reciprocate, even if he plays with him so well and goes everywhere with him. A dog cannot be his true friend, cannot appreciate what he does for it, does not comprehend his thoughts and desires, and how much effort he makes for it.

But that was what the magician wanted. So he made other creatures: fish, fowl, mammals, all to no avail – none of them understood him. It was very sad to be so alone.

The magician sat and thought. He then realized that in order to have a true friend, he must be someone who would look for the magician, would want him very much, would be like the magician, able to love like him, understand him, resemble him, be his partner. Partner? True friend?

It would have to be something that was close to him, that understood what he gave him and could reciprocate by giving him everything in return. Magicians also want to love and be loved. Then they would both be content, because it is very sad to be alone.

The magician then thought about creating a man. He could be his true friend! He could be like the magician. He would merely need help to be like his creator. Then the two of them would feel good, because it is very sad to be alone.

But in order for them to feel good, man must first feel lonely, and be sad without the magician. The magician waved his wand again and made a man in the distance. The man did not feel there was a magician who had made all the stones, plants, hills, fields and moon, rain, winds, etc. He did not know that he had made an entire world filled with beautiful things, such as computers and football that made him feel good and lacking nothing.

The magician, on the other hand, continued to feel sad that he was alone. The man did not know there was a magician who had made him, loved him, was waiting for him and said that together they would feel good because it is very sad to be alone.

Yet how would a man who feels content, who has everything, even a computer and football, who does not know the magician, want to find him, get acquainted with him, become close to him, love him, be his friend and say, “Come, we will both feel good, because it is very sad to be alone, without you.”

One knows only one’s surroundings, and does what everyone else nearby does, speaks as they speak, wants what they want, tries not to offend, asks nicely for presents, a computer, football. How can the person possibly know there is a magician who is sad to be alone?

But the magician is goodhearted and constantly looks out for man, and when the time is ripe, he waves his wand and calls to the man’s heart very quietly. Man thinks he is looking for something and does not realize it is the magician who is calling him, saying, “Come, we will both feel good, because it is very sad to be alone without you.”

Then, the magician waves his wand again and the man feels his presence. He begins to think of the magician, to think that it will be good together, because it is very sad to be alone, without the magician.

Another wave of the wand and the man feels there is a magic tower full of goodness and might in which the magician waits for him and that only there will they feel good, because it is very sad to be alone.

“But where is this tower? How can I reach it? Which is the way?” he asks himself, puzzled and confused. How can he meet the magician? He keeps feeling the wave of the wand in his heart and he cannot sleep. He constantly sees magicians and mighty towers and cannot even eat.

That is what happens when a person wants something very much and cannot find it, and is sad to be alone. But in order to be like the magician – wise, great, noble, good-hearted, loving and a friend – a wave of the wand is not enough. One must learn to make wonders oneself.

So the magician secretly and subtly, gently and innocuously, leads man to the greatest, oldest magical book, the Book of Zohar, and shows him the way to the mighty tower. The man grasps it so he can swiftly meet the magician, meet his friend, and tell him, “Come, we will feel good together, because it is very sad to be alone.”

Yet there is a high wall surrounding the tower, and many guards repel the man, not letting him and the magician be together and feel good. The man despairs, the magician hides away in the tower behind locked gates, the wall is high, the guards vigilantly repel, nothing can pass.

What will happen…? How can they be together, feel good together because it is sad to be alone?

Every time the man weakens and despairs, he suddenly feels a wave of the wand and he rushes to the walls again to try to circumvent the guards, no matter what! He wants to break into the gates, reach the tower, climb the rungs of the ladder and reach the magician.

And every time he surges forward and moves nearer the tower and the magician, the guards become more vigilant, stronger and arduous, mercilessly flaying him. But with each round the man becomes braver, stronger and wiser. He learns to accomplish all sorts of tricks himself, to invent things only a magician can.

Every time he is pushed back, he wants the magician more, feels his love for him more, and wants more than anything else in the world to be with the magician and see his face, because it will be good to be together. Even if he is given everything in the world, without the magician, he will feel alone.

Then, when he can no longer bear to be without him, the gates of the tower open, and the magician, his magician, rushes towards him and says, “Come, we will be good together, because it is very sad to be alone.”

And ever since, they are faithful friends, closely acquainted, and there is no finer pleasure than that which is between them, forever into infinity. They feel so good together that they never remember, even occasionally, how sad it was to be alone.

The End

The sequence of the screens conceals the Creator from us. These screens exist in ourselves and in our souls. However, The Creator is everything outside of ourselves and our souls with their interfering screens,We can only perceive that minute part of the outer surroundings that can permeate our screen.

Everything that is outside of us is completely lost to our perception. In the same manner, in this world we see only those objects that are reflected on the inner surface of the eye, once they fall within the range of our vision.

Our knowledge of the spiritual worlds comes from the perceptions and sensations gained by the souls of the Kabbalists, which are passed on to us.

However, their achievements are restricted by the range of their spiritual vision. Hence, all the spiritual worlds known to us exist only in relation to these souls.

Given the aforesaid, the entire creation can be divided into three parts:

The Creator

We cannot discuss Him due to the fact that we can only judge those phenomena that fall within the range of our spiritual perception after passing through the interfering screens.

The Purpose of Creation

This is our starting point, from which we can begin to explore the Creator’s intention. While some argue that its essence centers on pleasing His creations, we cannot say anything else about the Creator’s relation to us for lack of information.

The Creator wished that we should feel His influence upon us as Pleasure, and so He created our sensory receptors in such a way as to permit us to sense His influence upon us as Pleasure. But since all perception is accomplished by the soul, it is senseless to talk about the other worlds without connecting this subject to those who perceive these worlds. Without the soul’s ability to perceive, the other worlds do not exist.

The interfering screens that stand between us and the Creator actually present these worlds. Olamderives from the word alama, which means ”concealment.” The worlds exist only for the purpose of transmitting even a small part of the pleasure (light) emanating from the Creator to the soul.

Souls

These are entities generated by the Creator that perceive themselves as existing independently. This feeling is highly subjective and essentially translates into the soul, that is our individual self, having been specifically made in this manner by the Creator. However, in reality we are actually an integral part of Him.

A person’s entire path of development, from the initial stage to the final stage at which one completely merges with the Creator in all his qualities, can be divided into five stages. Each of these can in turn be divided into five sub-stages that are, in turn, further comprised of five sub-stages.

In total, there are 125 stages. Every person at a particular stage experiences the same feelings and influences as every other person at the same stage. And every person possesses the same spiritual sensory organs, and hence can feel the same as everyone else at the same stage.

Similarly, every person in our world possesses the same perceptual organs that yield identical perceptions, but do not allow the perception of other worlds.

Therefore, the books on Kabbalah can be understood only by those who reach the stage of the author, since then the author and the reader will have common experiences. This also applies to the readers and authors who describe the events of this world.

From the spiritual worlds, the soul receives the awareness of the Creator’s closeness, as well as spiritual gratification and the enlightenment that accompanies unification with Him. The soul also receives, from the understanding gained of His wishes and the laws of His dominion, the so-called “Light of the Creator,” or the ability to perceive Him.

As we advance on our spiritual path, we gradually perceive that we are being drawn closer to the Creator. That is the reason for gaining a new perspective on the revelation of the Creator at every phase of our journey.

For those who can grasp only our world, the Bible appears as a collection of laws and historical events that describe the behavior of human beings in this world. However, those who are more advanced along their spiritual path begin to perceive the spiritual actions of the Creator behind the names of objects and actions of our world.

From all the above, it becomes clear that in creation there are two participants: the Creator and the human being, who was created by the Almighty. All the other visions that arise before us, whether our perception of our world or even our perception of higher worlds, are only the different phases of revelation and disclosure of the Creator on His way to coming closer to us.

19. Spiritual Levels

The entire creation can be described as a function of four parameters: time, soul, world, and source of existence. These are regulated from the inside by the Will and the Wishes of the Creator.

Time: a cause-and-effect progression of events that takes place with every single soul and with all humanity in its entirety, similar to the historical development of humanity.

Soul: everything organic (live), including human beings.

World: the entire inorganic (lifeless) universe. In the spiritual worlds, this corresponds to the inorganic level of desires .

Source of Existence: the plan for the development of events. This occurs with each of us and with humanity in general, and is the plan for governing the entire creation and bringing it to the initially predetermined condition.

When He decided to create all the worlds and the human beings in them to bring them closer to Him, the Creator gradually decreased his presence by diminishing His light in order to create our world. The four phases of gradual (from above downwards) concealment of the Creator’s presence are known as “the worlds.” These are:

Atzilut: a world in which those present are completely unified with the Creator.

Beria: a world in which those present have a connection with the Creator.

Yetzira: a world in which those present perceive the Creator.

Assiya: a world in which those present almost completely or completely do not perceive the Creator. This level includes our world as the last, the lowest and the most removed from the Creator.

All the above worlds have emerged one from the other and, in a way, are replicas of one another. Each lower world, the one further removed from the Creator, is a cruder version, yet an exact replica, of the previous one.

Interestingly, each world is a replica in all four parameters: world, soul, time, and source of existence. Thus, everything in our world is the direct result of processes that have already taken place in the past in a higher world, and all that has taken place there is the result of what took place even earlier, and so on, up to the point where all four parameters – world, time, soul, and the source of existence – merge in a single source of existence, in the Creator!

This “place” is known as Atzilut. The clothing of the Creator in the garments of the worlds Atzilut, Beria, Yetzira (His appearance to us by means of illuminations of Light through screens which weaken these worlds) is known as the Kabbalah. The clothing of the Creator in the garment of our world, the world of Assiya, is known as the written Torah.

In truth, however, there is no difference between Kabbalah and the Torah of this world. The source of everything is the Creator.

In other words, to study and to live according to the Torah, or to study and to live according to the Kabbalah, is determined by the spiritual level of the student. If one is on the level of this world, then one sees and perceives this

However, should the student move to a higher level, a different picture will emerge. The sheath of this world will vanish and what will be left are the sheaths of the worlds, Yetzira and Beria. Then the Torah and all reality will appear different, as it does to those who reach the level of the world, Yetzira.

At that point, the Bible, with all its stories about animals, wars and the objects of this world, will be transformed into Kabbalah – the description of the world, Yetzira.

If the person elevates self even further into the world of Beria or Atzilut, then an entirely new picture of the world and of the mechanism that governs it will appear, in accordance with one’s spiritual state.

There is no difference between the events of the Bible and Kabbalah, the Bible of the spiritual world. The difference is in the spiritual level of those who are involved. In fact, if two people were reading the same book, one would see in it historical events, and the other, the depiction of the dominion over the worlds, which is clearly perceived from the Creator.

Those from whom the Creator is in complete concealment exist in the world of Assiya. That is why, in the end, all appears to them as not good: the world appears as full of suffering, since they cannot perceive it otherwise due to the concealment of the Creator.

If they do, in fact, experience pleasure, it appears merely as pleasure that follows suffering. It is only when one attains the level of Yetzira that the Creator partially reveals Himself and allows a person to see His governing by reward and punishment; thus is born love (dependent on the reward) and fear (dependent on punishment) in that person.

The third step – unconditional love – appears when one realizes that the Creator has never caused one harm, but only good. This corresponds to the level of Beria. When the Creator reveals the entire picture of creation and His dominion over all the creations, then there arises in one an absolute love for the Creator, since His absolute love towards all His creations is now visible.

This understanding elevates one to the level of the world, Atzilut. Therefore, our ability to understand His actions depends only on the degree to which the Creator will reveal Himself to us, since we are created in such a way that the conduct of the Creator affects us (our thoughts, our qualities, our acts) automatically. Thus, we can only ask that He alter us.

Regardless of the fact that all acts of the Creator are inherently good, there are forces, also originating from the Creator, that appear to operate contrary to His desires. These forces often invoke criticism of His acts and thus are known as “impure.”

At every step, from the first to the final points on our path, there exist two opposing forces. Both were created by the Creator. These are pure” and “impure.” The impure force deliberately invokes in us mistrust and pushes us away from the Creator. But if, ignoring this impure force, we nevertheless strain ourselves in our plea to the Creator to help us, then we strengthen our bond with Him and instead receive a pure force. This elevates us to a higher spiritual level, and at that moment the impure force stops affecting us, since it has already performed its role.

The impure force of the world, Assiya (Step 1)

This force aspires to instill events through the denial of the existence of the Creator.

The impure force of the world, Yetzira (Step 2)

This force aspires to convince us that the world is governed not through reward and punishment, but by means of arbitrariness.

The impure force of the world, Beria (Step 3)

This force aspires to neutralize our perception of the Creator’s love for us, which in turn invokes our love for the Creator.

The impure force of the world, Atzilut (Step 4)

This force aspires to prove to us that the Creator does not always act in accordance with absolute love towards all His creations, thus attempting to prevent our feelings of absolute love towards the Creator.

Thus, it becomes clear that our elevation to each consecutive spiritual level, the revelation of the Creator and the attainment of pleasure from getting closer to Him, requires our overcoming the corresponding opposite forces. These arise in the forms of thought and desire. Only when they are overcome can we ascend to the next level and take another step forward on our path.

From the above, we can conclude that the range of spiritual forces and senses of the four worlds, Assiya-Yetzira- Beria-Atzilut, has a corresponding range of opposite and parallel forces and senses from the four impure worlds of Assiya-Yetzira-Beria-Atzilut. Movement forward is an alternating process.

Only after overcoming all the impure forces and obstacles sent to us by the Creator, and then asking the Creator to reveal Himself, thus endowing us with the strength needed to withstand the power of impure forces, thoughts and desires, can we reach the pure stage.

From birth, each of us is found in a state where the Creator is absolutely concealed from us. In order to begin the advance on the described spiritual path it is necessary to:

Perceive our present state as unbearable.
Feel, at least to some extent, that the Creator exists.
Feel that we depend only on the Creator.
Recognize that only the Creator can help us.

By revealing Himself, the Creator can immediately alter our desires and form within us an intelligence with a new essence. The appearance of these strong desires immediately awakens within us the powers to fulfill them.

The only thing that defines our essence is the combination and collection of our desires.

Our reason exists solely to aid us in attaining these desires. In truth, reason serves as nothing more than an assisting tool.

We advance along our path in stages, moving forward step by step, alternately being influenced by the impure (left) egoistic force and by the pure (right) altruistic one. By overcoming the forces of the left with the help of the Creator, we will acquire the characteristics of the right.

The path, then, is like two rails: the left and the right, like two forces repelling from and attracting to the Creator, similar to two desires: egoism and altruism. The farther we move away from our starting point, the stronger the opposing forces become.

By becoming more like the Creator in both desires and love, we will move forward, since the love of the Creator is the only divine feeling towards us, from which emerge all other feelings. The Creator desires to do only good for us, to bring us to the ideal state, which can only be a state resembling that of the Creator.

This is the state of immortality, filled with limitless pleasure from feeling infinite love of the Creator, Who emits a similar feeling. Since attaining this state is the purpose of creation, all other desires are considered to be impure.

The Creator’s goal is to bring us to the state of likeness to his own state. This goal is imperative for each of us and for humanity in general, whether we want it or not. We cannot possibly desire this goal simply because we can only perceive all pleasures, and find redemption from all suffering, by unifying with the Creator.

The suffering is sent by the Creator Himself to push us forward, to force us to change our environments, habits, actions and outlook, since we are instinctively ready to free ourselves from suffering. Furthermore, we cannot experience pleasure without first experiencing suffering, just as there can be no answer if there were no question; no satiation if there were no hunger.

Thus, in order to experience any sensation we must first experience its opposite. Therefore, to experience the drawing power and love for the Creator, we must experience the exact opposite feelings, such as hatred and alienation from ideas, habits and desires.

No feeling can be born out of a vacuum; there must be a definite desire to attain that feeling. For instance, a person should be taught to understand, and thus to love, music. An uneducated person cannot grasp the happiness of the educated one, who after strenuous efforts discovers something new that was being sought for a long time.

The desire for something is known in the terminology of Kabbalah as a “vessel” ( kli), since specifically the feeling of lack is a necessary condition for pleasure to fill it. The magnitude of the pleasure one will receive in the future depends, of course, on the magnitude of the vessel.

Even in our world, we can see that it is not the size of the stomach, but the desire, the sensation of hunger, that determines how much pleasure will be derived from food. The level of suffering from the absence of what is desired determines the size of the vessel, and this in turn determines the amount of pleasure to be received.

The pleasure that fulfills the desire to be gratified is known as Light,” because it endows the vessel with a feeling of fulfillment and satisfaction.

Therefore, a desire must exist that is so strong that one suffers by its lack. Only then can it be said that the vessel is prepared to receive the abundance that the person so waited for.

The purpose of the creation of impure forces (desires), known as klipot, is to create in a person a desire of infinite magnitude. If not for the desires of klipot, we would never experience the urge for more than the basic needs of the body.

Thus, we would remain on the child’s level of development. It is the klipot that compel us to search for new pleasures, since they constantly create new desires that require fulfillment and that force us to develop.

The attainment of the qualities characteristic of the world, Atzilut, is known as “the resurrection of the dead,” since in this manner we transform all the impure (dead) desires into pure form. Prior to the world of Atzilut, a person, as if moving on two rail tracks, can only alter the desires to opposite ones, but cannot transform all the desires into pure ones.

Upon entering the world of Atzilut, we can correct past desires, thereby reaching higher stages of spiritual elevation. This process is known as “the resurrection of the dead” (desires).

Of course, resurrection in this case does not refer to our physical bodies. They, like those of all other creations that populate this world, will disintegrate once the soul departs from them, and have no value without the presence of the soul.

If, as a result of working on self, we are no longer controlled by impure desires, yet are still distracted by them, and unable to connect with the Creator, this situation is called Shabbat (the Sabbath). But if our thoughts and longings for the Creator were diverted either by us, or through the influence of others’ thoughts, and we allowed these foreign thoughts or desires to enter (“desecration of the Sabbath”) then we do not consider these thoughts as foreign, but consider them as our own,

We are certain that they are the correct thoughts, rather than those that previously brought us directly, without doubts on our path, towards the Creator.

If a great man who is expert in a certain field joins a group of others from the same field who are second rate, and they convince him that it is better to work halfheartedly than with all of one’s soul, then this great expert will gradually lose his talent.

If, however, such an expert is found amidst mediocre workers, but comes from a different field of expertise, then that person will not be damaged, since there is no association between that person and the other workers. Therefore, one who truly desires to succeed in a particular field of expertise should strive to become part of an environment of experts who treat their jobs as an art.

Apart from this, the most remarkable difference between an expert and a common worker is that an expert derives pleasure from the work itself and its results, rather than from the wages for that work. Consequently, those who truly desire to elevate themselves spiritually should carefully check the environment and those who surround them.

If it is an environment of people who lack faith in the Creator, then those who seek spiritual elevation are like experts amongst specialists in a different field. The goal of the expert is to grow spiritually, whereas the goal of the specialists is to acquire the greatest pleasure from this world.

Therefore, the specialists’ opinions pose no great danger. Even if for an instant one were to adopt the other point of view, in the next moment it would become apparent that this point of view originated from non-believers. At that point, it would be discarded and the original goals would be restored.

However, one should beware of others who believe but do not pay proper attention to the correct reasons for fulfilling the commandments.

These people anticipate the reward that awaits them in the world to come, and observe the commandments for that purpose only. They should be studiously avoided.

One should be especially cautious of those who call themselves “Kabbalists” or mystics, and move as far away as possible from them. These people can cause damage to one’s newly acquired abilities in this area.

Kabbalah presents the creation as consisting of two components: the Creator and His desire to be gratified with closeness to Him. This desire for such gratification, as the source of infinite, absolute pleasure, is known as “the soul.” It is similar to all our desires but exists without physical form.

The cause and goal of creation is the Creator’s desire to gratify our souls. The desire of the soul is to be gratified by the Creator. The desire of the Creator and the desire of the soul are resolved as each approaches the other and they unify. When qualities and desires concur, the result is unification and closeness.

Similarly, in our world we consider another person to be close to us because of the feeling of closeness we experience, rather than the person’s proximity to us. As in our world, the greater the initial distance of separation, the greater the obstacles standing in the way of the desired, and the greater pleasure we receive from attaining that for which we strive.

For this reason, the Creator places the soul in a condition that is most distanced and opposite from Him: He absolutely conceals Himself as the source of all pleasures and plants the soul in a body with the desire to derive pleasure from everything that surrounds it.

Despite the concealment of the Creator and the obstacles set up by our body’s desires, we may develop a desire within to draw close and cling to the Creator. Then, precisely because of these obstacles caused by the opposition of the body, we will feel a much greater desire to receive pleasure from the Creator than was possible prior to the encasing of our souls into our bodies.

The method or instruction on how we can cling to the Creator is known as Kabbalah, derived from the verb “lekabel” – to receive pleasure from the Creator. With the help of words and descriptions of our world, Kabbalah relates to us the experiences of the spiritual world.

According to the Kabbalah, all that is said in the Bible (which includes the Five Books of Moses, the Writings and the Prophets) is said to teach us how to achieve the goal of creation.

Kabbalah sees this meaning in the following words: “In the beginning” (in the beginning of working on oneself, in the beginning of drawing closer to the Creator) “our forefathers” (the initial state of a person’s desires) “were idol worshippers” (all personal desires were directed towards deriving pleasure) “And afterwards, the Creator chose one of them” (from all of one’s desires, we choose one desire, which is to unite with the Creator) “and commanded him to separate from his land and people and to settle in a different place” (in order to perceive the Creator, we must raise one desire above allothers0 – the desire to perceive the Creator – and to distance ourselves from other desires).

If we can choose just one of the desires, cultivate it and live by it alone, that is the desire to unite with the Creator. Then, it is as if we pass on to a different life, a life of spirituality. If we want to move forward, or are already on the path directly towards the Creator, then we are called “Israel,” derived from the words yashar (directly), le’ El (to the Creator).

The creation of the world, including its conception and management, enables the world to exist and advance according to the pre-determined plan towards the end for which it was created.

The Return to the Creator

In order to implement the Divine Supervision, and thus allow free choice in man’s actions, two systems of governing were created. Opposite each positive, pure force there is always an opposing, negative, impure force. Four worlds of ABYA de kedusha (positive) were created, opposed by four negative, impure worlds of ABYA de tum’a (impurity).

In our world, the difference between the pure and the impure powers is not apparent, just as there appears to be no difference between one who is spiritually ascending towards the Creator and one who does not develop spiritually. We ourselves are not capable of knowing the truth as to whether we are progressing or remain static, and cannot determine whether a positive or a negative force is acting upon us. Therefore, an awareness and confidence that our paths are true and correct is extremely deceptive, and often we may not have chosen correctly.

But if we are at the very beginning of our spiritual journey, how can we advance correctly in order to achieve the goal of creation and the goal of our existence? Without a definite understanding of what constitutes good and evil for our final destination and for our true and eternal well being – rather than for the illusory and ephemeral gratification – how can we find the right path in this world?

All of humanity is wandering lost, as in a forest, creating mistaken theories of life’s essential goal, and how to achieve it.

Even those of us at the beginning point of the proper path have no milestones and are incapable of determining whether our thoughts and desires are correct or not.

Is it possible that the Creator would have created us without preparing us with any help for our hopeless and unsolvable state? Common sense says that it is not reasonable to create something with a clear goal and afterwards to abandon the process to the hands of such weak and blind creatures as we.

Certainly, the Creator would not have acted like this. Thus, presumably in all situations, He gave us a way to find the proper path. In fact, the only way is to go above reason. In all our paths, we experience failures and learn how not to go. We do not succeed in an action unless we first stumble. When we feel we have reached a state of despair, we need the Creator.

In fact, there exists one very important confirmation of the correctness of the chosen path, and that is the help of the Creator! Those who choose the way of the impure and egoistic ABYA do not reach their spiritual destination, lose all their strength in the process, and finally reach the barrier of ultimate despair, since they do not earn the Creator’s disclosure of the entire picture of creation.

On the other hand, those who follow the ways of the pure worlds ABYA are rewarded by the awareness and understanding of the entire Creation is given as a blessing from the Creator. These people are able to reach the highest spiritual state.

Therefore, this is the only test in our world (in our state) as to which path we should take, how we should act, and which thoughts we should choose that will help us achieve our goals, regardless of the thoughts and desires we receive from both the pure world of Assiya and the impure world of Assiya.

The difference between those who follow the right path and those who err is that the Creator will reveal Himself to the former and draw them closer, unlike the latter.

Thus, if we see that the secrets of Kabbalah do not become apparent to us, then we must conclude that this path is incorrect, though enthusiasm, strong conviction and imagination may point to another direction and indicate that we have already reached certain spiritual heights. Such an end is common among those involved in amateur studies of Kabbalah and “mystical” philosophies.

Our entire path of spiritual ascension along the stages of the worlds ABYA can be described as an alternating exertion of force, emanating from each consecutive stage at which we find ourselves at any given moment. Each of these forces is denoted by a particular letter of the Hebrew alphabet. That is, each letter symbolizes a spiritual force that governs a certain stage in the worlds ABYA. But only one force is able to save us and free us from the domain of egoistic desires. That force is the blessing of the Creator, denoted by the letter bet.

There is no opposite corresponding force in the impure worlds of ABYA, since the blessing originates from the one and only Creator, and there can be nothing equal to Him in any impure world of ABYA. Therefore, the world exists only through the blessing of the Creator, and only this blessing can illuminate the distinction between good and evil, or more precisely, between that which brings good to a person and that which works to the person’s detriment.

Only with the Creator’s blessing can one distinguish pure forces from impure forces, and overcome the impure along one’s entire life path towards the end of creation. This clearly demonstrates whether one is deceiving oneself, or is truly moving into the spiritual worlds.

Every force in the realm of impure forces of evil exists only because it receives sustenance from a force corresponding to, but opposite the one existing in the realm of pure forces. The only exception is the force derived from the blessing of the Creator.

Thus, this world could not have been created with any force except the One springing from the blessing of the Creator. Without being diminished in the process, this Force emanates from the Creator and permeates the entire spectrum of the worlds, reaching all the way down to the lowest stage of the worlds – ours.

This Force is able to rectify the creations, giving them the strength to improve themselves and begin to ascend spiritually. It is with the aid of this Force that the universe was created; therefore impure egoistic forces can neither diminish its power nor use it to their own advantage, since the impure forces have an effect only where the pure forces are weak.

Hence, the ultimately pure Force helps us distinguish between pure and impure thoughts, since as soon as our thoughts are directed away from the Creator, the power of the Force of the blessing disappears.

The sounds of the letters (nekudot) symbolize the outpouring of Light, the perception of the Creator. Any perception of the Creator, any spiritual sentiment comprises ten sefirot. Starting from the highest of these ( Keter), the sounds correspond to the following gradation: 1 – kamatz; 2 – patah; 3 – segol; 4 – tseireh; 5 – shva; 6 – holam; 7 – hirek; 8 – kubutz; 9 – shuruk; 10 – without sound, that is, corresponding to Malchut – the last stage of perception, which never becomes filled.

Sometimes, in the process of advancing towards the goal to draw closer to the Creator, we suddenly feel weak, since we lack knowledge of the Kabbalah and are unable to perform any unselfish acts. Instead, our thoughts are only concerned with our success in this world.

We then fall into despair and tell ourselves that the ability to draw close to the Creator was given to special people with special powers from birth, as well as qualities, thoughts and desires appropriate to this goal, and whose hearts yearn for Kabbalah and for self-improvement.

But afterwards another feeling arises – the awareness that everyone has a place prepared for them beside the Creator, and that everyone, sooner or later will merit spiritual pleasures by clinging to the Creator. We will then rise out of our despair, and become aware that the Creator is “All Able” and plans the path of every one, knows what each one of us feels, leads us, and awaits our turning towards Him with a request to draw closer to Him.

Afterwards, we will recall that more than once we had said this to ourselves, but nothing had changed. In the end, we remain immersed in thoughts of our despicable weakness and insignificance. Later, we come to realize that this feeling was sent to us by the Creator in order that we can overcome it.

We then begin working on improving ourselves, using all the will we possess. Suddenly, we receive from the future condition to which we aspire. This means that the Light of the future state is shining from afar, since it cannot shine from within as long as our desires remain egoistic in nature. The Light (spiritual pleasure) cannot enter and shine (please us) in such desires.

As creations, we are a concentrated essence of egoistic desires, and are known as human beings.

The Creator, on the other hand, is totally removed from anything egoistic. Therefore, returning to the Creator, clinging to Him, and becoming aware of Him, all come as a result of becoming equivalent in form to Him. Such a return to the Creator is called a “higher return.”

This is the reason that a return to the Creator, a merging with the Creator, an awareness of the Creator can be considered as nothing other than concurring with Him in certain qualities. It is this return to the Creator that is known as tshuva.

One can determine that such a return has been achieved only if the Creator Himself “testifies” to it. What is this testimony? It is that one now has the ability to constantly feel His presence, which makes it possible to be with the Creator in all thoughts.

In this manner, one can tear oneself away from the desires of the body.

Only we as individuals can feel whether indeed we have returned to the Creator.

The strength gained when one perceives the Creator enables us to gradually return to the Creator completely, and to alter all the egoistic desires to altruistic ones.

The more “bad” desires we possess at the beginning of our path, the more self-improvement we can undertake, and consequently, the closer we can come to the Creator. This is why we should never lament our bad qualities, but rather ask for their correction. We should turn to this way of thinking every time thoughts of worthlessness come to mind.

All of these thoughts are awakened in us as a result of feeling distant from the Creator, and the Creator sends these feelings to us, and not to others, but only if we are ready to receive them. Others don’t consider themselves wicked, and don’t perceive their egoism. On the contrary, they are convinced that they are righteous.

These thoughts are not sent by the Creator to make us suffer or fall into despair, but rather to encourage us to call out to the Creator, demanding to be liberated from ourselves and our weaknesses.

Every time we again feel worthless and weak – having already experienced the same feelings in the past – we will remember that we need not return to those feelings of failure and defeat. We must be reminded that each time we go through this process, we undergo new corrections, which accumulate until the Creator Himself gathers them together.

All of these negative feelings of ours concerning our distance from the Creator, our dissatisfaction with our spiritual path, our complaints about the many deadlocked states – we experience all of these to the degree required for us to merit the awareness of the Creator and the pleasures emanating from Him. It is then that the “gates of tears” are flung open, and it is only through them that we can enter the halls of the Creator.

Even if we become overwhelmed by the powerful reactions and stubbornness of our egos, we should not decide that the Creator did not give us sufficient strength to cope with them, or that we were born lacking talent, patience, equanimity and sharpness of mind. Nor should we lament that the Creator did not give us the appropriate conditions for correcting ourselves, thus being unable to accomplish that which someone else could have done.

It is also forbidden for us to decide that these sufferings are a result of our former sins, or that this is “our lot,” or that actions in a previous incarnation have led to this state. We are also forbidden to give up hope and do nothing, since if we properly use the minimal strength and talents that we have, we will be very successful.

We will need every trait that the Creator gave us, even the most lowly, both today and in the future, to accomplish our goal: the correction of the soul. This process is similar to planting a seed. If it is planted in fertile soil and is properly cared for, then the seed will sprout, grow, and bring forth its fruit. Therefore, we need both a good mentor and good soil (environment) in order that all of our traits should develop and balance, with each and every trait combining to create a proper relationship to help us achieve our main goal.

Every question that is awakened in us is sent by the Creator, Who awaits the correct answer from us. The answer to the questions of the body and the mind, the egotistic questions such as “What for?” and “What do I gain from it?” have only one answer – an answer that the body does not understand: “It is the Will of the Creator that I should reach Him in this way.”

All the words of Kabbalah and all the advice it provides are concerned with only one issue: how we can reach the Creator and unite with Him. All our deficiencies stem from our inability to sense the greatness of the Creator. Having just begun to aspire to come closer to Him, we already want to experience Him in our senses.

But this is impossible until we have a screen (masach) that refuses the Light of the Creator. This exists as long as we do not have vessels of bestowal. And as long as we do not have these qualities of bestowal, we are only able to have a feeling of the Creator from afar, which is called “surrounding Light,” which can shine from afar on who is still distant in qualities from those of the Creator.

The surrounding Light is always greater than the inner Light, which is gained through the help of a screen, given that one possesses certain altruistic qualities. The Surrounding Light is the Creator Himself, while the inner Light (the soul) is only that “part” of the Creator that an individual can acquire after improving one’s own qualities to a certain degree.

So how can we receive the Light of the Creator when we have not yet repaired our dispositions? The answer is simple: only by intensifying the illumination of the Surrounding Light. In other words, we will achieve this only by increasing the exaltedness and importance of the Creator in our eyes by constantly yearning to sense the Creator as the source of all existence and everything that is done.

We must understand that everything that happens to us is an act of God, and that there is nothing in the world other than Him. All of our efforts should be concentrated on this: to not think that what happens to us is through chance, or fate, or a consequence of our prior actions, or the will of others. We must exert ourselves not to forget the Creator.

Under no circumstance should we interpret the text of any section of the Bible (The Five Books of Moses) according to our own perceptions, likening the description of events to the events in our own world.

For example, as I have written in my previous books, “the evil Lavan” mentioned in the Bible is the highest level of the soul being filled with the light of the Creator. “Pharaoh” is a symbol of the totality of our egoism.

Another example can be found in the Bible where it tells how a certain person by the name of Ptachia came into a city and gathered around him empty people, and all of them went with him to the desert. The name Ptachia derives from the verb “liftoach” (to open) – a person who opens people’s eyes.

He gathered all the “empty” people – people who feel emptiness in their lives. “He took them from the city to the desert” – he opened up the desert in their lives in order, as it is written in the Bible: ” Lech acharai ba midbar.”

“Lech” (Go) says the Creator to the person, “acharai ba midbar” (after me in the desert) – with the feeling that your life without perception of the spiritual is like a desert without a drop of water, that the small spark of redemption from the feeling of emptiness will seem to you like “a cool spring on your exhausted soul.”

A further example can be found in the Passover Haggada (story) on the exodus from Egypt, from the spiritual captivity of Pharaoh – our egoism. “Pharaoh died” – finally the person sees that his egoism is not for his good, that it kills him, and obligates him to serve it all of his life. This principle now, in his eyes, “dies.” And as long as he does not recognize that his egoism is his sole enemy, he thinks that his life and servitude in Egypt (captivity to the desires of the body) was a good and favorable condition. And even afterwards, occasionally (during spiritual downfalls) he cries for the “plates of meat and bread” that he had in Egypt, namely, that served his egoism in abundance.

As long as Pharaoh (the egoism in the heart of a person), the king (who ruled over all the thoughts and desires of a person) of Egypt was alive, he dictated against the person’s will what all of the person’s desires and actions would be. This person is said to be found “in the exile (imprisonment) of Egypt,” captive to various egoistic desires (mitsraim deriving from the words mitz-ra – “a concentration of evil”).

We, ourselves, are not able to understand that the nature that rules over us is bad. And this is only as long as the Creator has not yet created good for the person of “And behold, Pharaoh died.”

He gives us those life experiences that allow us to recognize that egoism is our enemy. Only then will this symbol of evil die, and we will feel that we are incapable of existing as we once did, working for nothing.

And “the sons of Israel groaned because of the servitude and they cried out” – they did this only after realizing they were not even able to move without some egoistic benefit for themselves, and had not yet gained a spiritual, altruistic nature.

“And their cry for help from their servitude rose up to God, and God heard our voice” – this occurs only if one truly cries out from the very depths of the soul, and this is possible only if the person reached the outermost limits of patience and suffering.

Only then does the Creator send help, and this help always arrives unexpectedly. An individual can never know in advance which tear will be the last one; all tears should be shed as if they were the last. As for the help of the Creator – “yeshuat haShem keheref ay’in” – it appears suddenly and always unexpectedly!

The Zohar is considered by many to be a moral teaching based on the Kabbalah, since it is written in the language of the commandments, prescribing what an individual should do. It is clear that by defining the book of Zohar in such way, people attempt to deny its mystical, concealed essence.

The authors of the Zohar have written this book, which deals only with the composition and the operation of the spiritual worlds, in a deliberately scholastic and legalistic language. This was intended to leave no doubt in the readers’ minds that the main purpose of Kabbalah is not the wisdom itself, but the “dispenser of the wisdom.” In fact, the main purpose of Kabbalah and of the spiritual laws is to develop our need for the Creator, and for us to wish to come closer to Him in the qualities of the soul.

All the obstacles that we encounter in our path towards the Creator, in order to enter the spiritual realm, are actually signs of our drawing closer to the Creator, to the gates of the spiritual. This is because there is no situation that is further removed from the Creator than when we do not think at all about the existence of the spiritual realm, or are incapable of wanting to experience it.

When we feel distant from the spiritual realm, this is because the Creator has let us become aware of our true state, and in this way awakens in us a desire for closeness to Him. And if these feelings of distance from the Creator were not awakened within us, we would have no chance whatsoever to begin to draw close to Him.

Therefore, these feelings of distance are a sign of beginning to draw closer. And so it goes throughout the entire path of one’s advance towards the Creator: we constantly experience all types of obstacles. In reality, these obstacles are nothing other than the Creator helping us by awakening in us feelings of anger and dissatisfaction with our present state, to cause us to request Him to change it.

All of the obstacles that we must overcome in drawing closer to the Creator are necessary for getting used to following the path of being distanced – recognizing our egoism and separation from the Creator. Still, this feeling should not really alter our actions.

Instead, we should recognize in advance that this feeling reveals our true state, and that the previous state was no better than the present one, although there was no awareness of this fact at the time. And so it goes, until we stop focusing on our concerns about our condition, and replace them with thoughts and desires concentrating on a single desire: to care only about how the Creator looks upon us.

This desire should determine all our actions and thoughts. And what the Creator wishes to see in each of us becomes clear as one studies Kabbalah and follows all the directions of the spiritual laws in order to reach this ultimate goal. Then all the spiritual laws become a tool for unification with the Creator.

Until we begin to measure all of our actions and thoughts against the desires of the Creator, we are actually measuring all the actions against the desires of others who impose their will upon us, thus defining our thoughts and actions. Never are we free to act on our own.

Either we are influenced by others who determine our behavior and actions, or our thoughts and actions are dictated by the will of the Creator. Never can we act in absolute freedom. The concealment of the Creator from us is done for our own benefit.

Just as in our own world every object not fully explored attracts us more than an object thoroughly examined, so the veiling of the spiritual world is indispensable to induce us to heighten our desire to nurture a sense of importance of attaining the understanding of the spiritual world.

We are never truly able to comprehend the greatness of the Creator and the spiritual worlds that constitute a partial revelation of the Creator. But precisely due to His concealment, or the extent to which the Creator grants us a sense of concealment and distance, our desire to perceive the Creator becomes aroused, as well as how important it is to strive to understand that which is concealed.

On the other hand, the degree of concealment is determined by a particular person’s need to attain that which is hidden. Thus, one gradually becomes aware of how important it is to reach that which is concealed, until one begins to feel removed from the object of one’s passionate desire .

The path to attaining what is hidden through Kabbalah is unlike any other experience in this world. For example, when one is honored, this fills the ego and consequently causes great damage to the soul. The damage is considered to be so great that prominent righteous people who gained immense popularity and acquired followers considered that such fame had actually been a punishment from the Creator.

On the other hand, there are those great ones whom the Creator wishes to protect so that they do not forfeit even the slightest amount of their spiritual level. To these, the Creator sends not only followers but also those who hate them, envy them, oppose their views, and are ever ready to slander them. Thus the Creator balances the praise and honor received by these great ones with the suffering they experience at the hands of their contemporaries.

It is difficult for one who has not yet entered the spiritual realm and has not yet perceived spiritual strength and desires, to sustain actions and thoughts in the right direction. In contrast, it is easy and natural for a person to act in accordance with the nature of the spiritual worlds if that person has received spiritual strength and entered the spiritual realm, thus acquiring a higher disposition.

At the time of a spiritual decline, all former spiritual achievements disappear.

The wish to serve the Creator and to reunite with Him, the wish to battle with oneself and to remain only in the state of spiritual ascent – all these disappear. Even the memory of these spiritual achievements disappears, as well as the awareness that a desire for spiritual ascent can exist.

One feels that, if these things truly exist, it is only by lofty and exalted thoughts that they can be maintained, while shielding oneself from the multitude of petty and minor pleasures of this world. But most ordinary people, to whose ranks one feels that one belongs at such a time, have other worries and aims in this world besides spiritual yearnings.

And how can a simple person such as myself, one asks, even dream of having a bond with the Creator, not to mention a close attachment with Him? The possibility itself seems absurd and remote.

It is of moments like these that it has been said: “Where you find the greatness of the Creator, you will also find His modesty,” since the Creator gives to each of His creations the possibility to unite with Him. And after the passage of some time, when those who were dejected soar spiritually once again, they must never forget this state of moral decline, so that they can truly appreciate the highly spiritual state of aspiring to unite with the Creator – the personal, individual gift from the Creator.

In such a case, there will be no need to experience this state of spiritual decline ever again, because through constant work on oneself, through an elevation of faith over reason, through learning and the observance of an established order of actions and thoughts, a person will thus create a spiritual vessel for a gradual spiritual ascent.

The Path of the Kabbalah

The desirable path of spiritual ascent is the path of the Kabbalah. The path of suffering awaits us only if there is no other way to prompt us to reach perfection. As was stated earlier, the path of the Kabbalah is an opportunity given from Above to each of us to create in ourselves the desires necessary for spiritual growth, demonstrating through spiritual ascents and declines that the spiritual Light is pleasure and its absence is suffering.

In this way, we begin to desire the Light and spiritual ascent and the perception of the Creator. Without first receiving the upper spiritual Light and then having it taken away, we cannot feel a desire for the Light.

The greater the Light initially sent us by the Creator, and then “taken away,” the greater will be our desire to receive that Light once again. This path is known as “the path of the Kabbalah,” or the path of the Light. But there is also “the path of suffering,” when one searches for a way to escape from unbearable suffering constantly in one’s life, and not from a desire to have lost pleasures restored.

With the path of Kabbalah, there awakens a desire to become filled by the spiritual Light as the vitalizing source of redemption. Both paths lead to one goal, but one draws by the pleasure and the perfection that lie ahead, and the other pushes from behind, prompting an escape from pain.

In order for a human being to be able to analyze external factors and internal sensations, two means of perception are given: the bitter and sweet – perceived by the heart, and the false and true – perceived by the intellect.

Spiritual attainment cannot be appreciated by the heart, since it is absolutely contrary to the heart’s true nature . This is why this attainment is always perceived as bitter, while any personal pleasure is perceived as sweet. For this reason, work on oneself in redirecting one’s desires is considered to be the work of the heart.

The work of the mind is of a completely different nature, because we cannot rely on our own minds and logic to analyze the surrounding events. In such a case, we are forced, in spite of ourselves, to rely on the egoistic, natural mind.

We are unable to break away from it because each of us was created in this manner by the Almighty. That is why there is only one path: to completely turn away from the typical inclination to analyze one’s surroundings and instead to accept the advice of the sages, expounded in the books of Kabbalah and explained by teachers who have reached the spiritual level of awareness.

If we are capable, with the Creator’s help, of making even the slightest attempt to analyze through faith, rather than by reason, and to discern with our hearts the bitterness of egoism, we will immediately be sent a spiritual understanding of the attained level, which comprises both spiritual Light and strength (screen).

The Creator then reveals the next lower stage of egoism, which was previously hidden because if we immediately grasped the entire extent of our own egoism, we would not have had the strength to overcome it. Instead, we would surely have become despondent from the overwhelming task lying ahead.

However, we should realize that this mountainous ego was always there within us from the beginning, but was hidden and is revealed gradually, as the Creator gives us the ability to correct it and the strength to do so. That is why those who ascend the spiritual levels, gradually overcoming “our own” reason, feel increasingly more perplexed and dense in relation to the guidance of the sages in the Kabbalistic books and of the Kabbalist instructors.

But to the degree that we diminish the significance of our “own” understanding, we are granted a higher understanding. In the end, rather than becoming more baffled by turning away from this world’s egoistic logic, we become incomparably wiser.

If we have not yet reached a higher understanding, or altered our way of analysis, begun to feel the sweetness, rather than the bitterness, of non-egoistic thoughts, or have not begun to see the truth of faith compared to the falseness of the intellect which is bound by the nature of our world, we can still progress through an already amended method of analysis derived from our teachers, by listening and following the example of the teacher in all things. Therein lies the counsel of the sages: If only a single Kabbalist, possessing the true spiritual understanding of the mind and heart, leads humanity, everyone can reach the goal of creation not by the path of suffering but by the easy and painless path of Kabbalah!

On the other hand, misfortune and constant failures will be our lot if those who were chosen to travel this path first, with whom the Creator first settles all accounts, and from whom the most is demanded, have chosen as their leaders those who do not understand His higher purpose or the design of His dominion.

Only during wars, catastrophes, or other great misfortunes, when it seems that our problems cannot be resolved, do we all clearly see the hand of the Creator and His help. But this transpires only during critical moments in which we find ourselves, since we refuse to acquire and use Kabbalistic knowledge to recognize the Divine Providence in the world.

Why are people born with different capacities to perceive the subtler forces around us, as well as with different capacities to prudently and logically grasp the nature of things? And whose fault is it that a person was not created in the same manner as were geniuses, those of deep thought and deep emotions? Why is it that when we are born, we receive from the Creator unequal mental and spiritual desires and capacities?

Individuals born with grand aspirations, with big hearts, and with sharp minds, are referred in the Bible as “the intelligent” because they are capable of receiving the highest understanding. On the other hand, those born with limited mental and spiritual capacities in the Bible are referred to as “foolish people.” But since every soul has its own special purpose for which it has “descended” into this world, no one should be ashamed of the particular inclinations with which one was born.

Nor should we be ashamed of our bad thoughts, since they, too, were sent to us by the Creator.

However, we should pay special attention to and be conscious of how we react to bad thoughts, whether we fight them or follow them blindly, whether we correct ourselves – each to the extent of the capacities that we were born with, and what we do towards correcting ourselves.

It is this that each of us should be ashamed and it is for this that each will have to answer to the Creator. But still, how can a foolish person reach spiritual heights? The Creator has said: “I have created the wise, and I have created the foolish. And I have placed the wise in every generation, to help the foolish, so that having fastened their hearts to the ones ascending, they could also reach a complete union with Me.”

Why are foolish people needed in this world? After all, compared to the few wise men of the world, there is an overwhelming multitude of fools!

The reason lies in the fact that every spiritual quality requires its own separate carrier. Those people with limited spiritual capacities are the carriers of egoism. The wise, on the other hand, desiring to ascend infinitely in their service to the Creator, and having corrected their own egoism, need to help the foolish work on their egoism.

To continue ascending, the wise must continuously absorb “extraneous” egoism and correct it. Thus, both the foolish and the wise need each other.

But because the masses can give the wise only their own insignificant egoism consisting of a desire for the petty, transitory pleasures of our world, for every wise person in this world there are billions of fools.

Nevertheless, if the foolish ones act in accordance with the directives of the wise, consciously following the wise in all they do, everyone can still reach the goal of their existence: absolute unity with the Creator.

Even though the spiritual work of raising altruism above egoism is carried out within the heart, while that of raising faith over the assertions of the intellect is carried out within the mind, both are contingent upon our rejection of the intellect that was given to each of us at birth, as well as upon the rejection of self-gratification and self-affirmation.

This is because, even while working towards altruistic aims, one still prefers to see and know to whom one gives and who receives the fruits of one’s labor – and in such a case one has nothing but the faith in the existence of the Creator and the faith that He is accepting the fruits of one’s work.

Here we find the notion of the oneness of the Creator, in accordance with the principle that “there exists nothing but the Creator.” We must recognize the Creator as the One sending everything that we sense and perceive in our minds, bringing us to a particular line of thought, which in turn leads us to certain decisions and resolutions.

Only after we acknowledge all of the above can we gain a proper perspective on everything that transpires. Then, we can correct our desires and thoughts in accordance with the design of the Creator.

The Kabbalah in its entirety concentrates on the Creator and on His actions. For this reason, Kabbalah is called by the names of the Creator. Similar to an individual’s name indicating who is being referred to, so every word of Kabbalah is a name of the Creator, since it expresses His action and indicates what He is sending us at any given moment.

Kabbalah speaks about us as being a part of the Creator that He distanced from Himself, having bestowed egoism upon us. For this reason, our souls are comprised of two opposing parts. The first of these is the divine part, which exhibits its own desire to perceive the Creator (in some of us), thus causing people to begin searching for something spiritual in order to be fulfilled internally. At the same time, the pleasures pursued by others around us no longer satisfy to those seeking spiritual fulfillment.

The second part of the soul is that specially created egoistic nature that people experience in full measure: the desire to possess everything, to know everything, to do everything, to see the result of all their actions, that is, to see a part of the “self” in all one’s surroundings. The egoistic part of the soul is the only part that was created, since the altruistic part of the soul is a part of the Creator Himself. Having taken His desire from within Himself and having endowed it with egoism, He thereby distanced this part from Himself and it became the soul, a creation separate from Him.

The soul is considered a creation precisely because it contains a part of something new – its egoism – a quality that had not existed before, as nothing of the kind exists within the Creator. It is the notion of the soul, which consists of a part of the Creator and a part of the newly created egoistic feeling “to receive everything into oneself, that the Kabbalah deals with. It is the soul, rather than the body, that is discussed in the Bible, because the body, consisting of flesh and bone, is like the flesh and bone of the animals, and its end is decay and a return to the elements of this world.

We sense ourselves as bodies because we do not perceive our souls.

But as we begin to perceive the soul, the sense of the physical body, of its desires and of its pains, diminishes, when the soul asserts itself more and more. When we are further advanced on the spiritual path, we do not sense the desires of the body altogether, because we pay attention only to the soul – the part of the Creator within us.

Thus, the “body” begins to represent the spiritual desires, rather than the desires of the flesh and bone, which one almost doesn’t sense any longer.

The Bible tells not of our physical bodies, the mass of flesh and bone, but of the two aspirations of the soul – of the desire of the divine part to perceive the Creator and to unite with Him, and of the desire of the egotistical part towards self-gratification, self-satiation, and a perception of oneself instead of the Creator.

Both of these aspirations are known in Kabbalah as “the “body.” This refers to both the egoistic body and the physical body, i.e., the body of our world, since only our world is characterized by ego, and the spiritual body, since altruistic desires are the desires of the Creator, characteristic of the spiritual world.

In all instances, the Bible describes how our souls are affected in various settings and circumstances. It also deals with our desires, focusing on how the Creator alters them, and on how each of us can alter them, or rather, how we can ask Him to alter them, since we ourselves are incapable of changing them.

But the beginner’s main challenge is to hold on by willpower and to concentrate upon the fact that in spite of one’s multitude of thoughts and desires, all of these emanate from the Creator; all these thoughts and desires, so vastly different, and at times so low, are sent by the Creator.

The Creator does this so that, in spite of all obstructions, the individual persistently continues to uphold the bond with the Creator by preserving one’s faith that all these thoughts and desires are sent by the Creator. Thus, struggling with them should strengthen our faith that all emanates from the Creator.

As we strengthen this conviction within ourselves, we can reach such a level that this sense will always be present, despite the ever-increasing obstacles that will be sent by the Creator. These are intended to further strengthen this very sense.

Then, our constant faith in the omnipresence of the Creator will combine with the feeling of His presence within us, and the Creator will be “robed” in us, thus determining all of our thoughts and desires. At this point, we will become part of the Creator.

We must come to the realization that the very feeling of being distanced from the Creator is specifically the means by which we will be able to perceive the Creator. These two senses are known in Kabbalah as kli (vessel) and or (light). The first of these is a desire to experience the Creator, which is gradually born in us while experiencing obstacles (thoughts and desires).

These deliberately distract us from thoughts of the Creator and His oneness, and make us increase our power of faith by exerting our willpower and thus retaining our thoughts of the Creator.

Light is itself an answer to our desire to receive the perception of the Creator. When the Creator garbs Himself in this desire of a person, the Light enters the vessel, and the order of spiritual growth is such that a person awakens to the desire for the spiritual, to the perception of the Creator, to the need to discover oneself, only under the effect of the Light, to the immense feeling of life, to inspiration derived from becoming closer to spiritual sensations, to the feeling of wholeness.

But then the individual is invariably visited by extraneous thoughts. Through their influence a descent begins from the level one had achieved back to the level of ordinary desires and thoughts. And then, after a while, one begins to regret these transitory and petty cares and thoughts.

This in turn brings about bitterness and anger on oneself, and sometimes even on the Creator, Who sends that person such thoughts and desires that cause a turning away from the spiritual. It is as a response to this bitter feeling of regret about one’s own spiritual state that one receives the Light from Above, the feeling of coming closer to the One above.

And then arises the willingness to give up everything for that sense of the Creator, for the feelings of security, self-confidence, eternity that one feels when drawing nearer to the eternity and perfection conveyed from the Creator. At that moment, all shame in one’s former thoughts is gone, along with fears of anything in this world.

When one perceives the soul as a part of the Creator and therefore immortal, and agrees with the Creator in everything and justifies everything that the Creator does with His creations, and is ready to deny his own intellect and to follow his Creator, the individual is filled with the Light of the Creator, and becomes a willing servant of the spiritual perceptions.

But once again, after a passage of time, one is visited by an extraneous thought. And so, gradually, after many cycles of disturbing thoughts and spiritual ascents, such a steadfast feeling of spiritual need arises that one finally receives the ever-present Light of the Creator.

Rabbi Baruch once asked his grandfather, the Baal Shem Tov: “It is known that in ancient times, those desiring to experience the Creator were constantly subjecting themselves to restrictions of all sorts, but you have annulled this according to the saying that if anyone voluntarily submits to privations, one transgresses the spiritual laws and must be held responsible. So what then is the most important thing in the work that an individual must do on oneself?”

The Baal Shem Tov answered, “I have come into this world to show the other path; a person must strive to master three things: love of the Creator, love of the people, and love of the spiritual. Then there is no need for voluntary privations.”

The capacity to thank the Creator is already a goodness bestowed by the Creator.

The benevolence of the Creator is in the fact that we can love Him. His strength is in the fact that we can fear Him.

Why, then, does an individual who strives to approach the Creator and senses that he is coming closer to Him suddenly feels distant?

The Baal Shem Tov answers this as follows: “This is like teaching a toddler to walk; while the toddler is being supported he makes several steps towards the father, but the father, wishing to teach the child to walk independently, moves away until the child learns to walk on its own.”

The Baal Shem Tov said: “An individual’s work on oneself consists of a constant struggle with egoism, a struggle to the very last breath that should result time after time in the replacement of egoism with the Creator.

“The Creator, like a great ruler, sits at the center of His palace. He has erected many walls and obstacles around Himself. He has scattered within the walls of His palace a great wealth and He gives out honors and titles to those who overcome the obstacles. Upon receiving the latter from the Creator, a person becomes content. But only the one who rejects everything, desiring to be with the Creator Himself, earns the right to enter into His presence.”

In nature, there is a transitory state between the seed and the sprout, when the complete decay of the seed, its absolute disappearance, is necessary. Similarly, until we reach the state of complete denial of the “self,” we cannot receive the new spiritual nature.

The Creator has generated the human “self” from “nothing,” and because of this, we must return from the state of the “self” into the state of “nothing” in order to unite with the Creator. This is why it is said that the savior (Messiah) was born the day of the destruction of the Temple.

Therefore, every time we reach the state of complete despair, we realize that all is “dust and vanity of vanities.” Precisely from this state arises a new step in our spiritual ascent, because at this point we can forsake everything.

The Maggid of Mezrich, a great Kabbalist of the previous century, proclaimed: “There are ten rules of spiritual work. Three of these rules can be learned from an infant and seven of them can be learned from a thief.”

The infant:

is happy for no reason,
does not rest even for a minute,
demands what he wants with all his might.

The thief:

works at night,
attempts to gain this night what has not been gained the previous night,
is loyal to his comrades,
risks his life to gain even the most insignificant things,
does not value that which was stolen, and sells it for pennies,
is beaten, but does not turn from his path,
sees the advantages of his occupation and does not wish to change it.

He also added: There is a key to every lock, but if the lock does not give, a courageous thief will break it. The Creator loves a person who breaks his own heart to enter the house of the Creator.”

When we learn the spiritual levels, only then do we become insignificant in our own eyes, and can then bow before the Creator, sensing that we have no need of anything: not our own spiritual redemption, nor any spiritual ascent, nor eternity, but only the Creator.

During the time of a spiritual decline, it may appear that the Creator is concealing Himself, and it is difficult for us to sustain faith in His existence and His Providence. But if we indeed feel that the Creator conceals Himself, then we are not truly experiencing the concealment of the Creator, but rather a condition in which the Creator expects us to make an effort to advance toward Him.

The Creator is considered to be The Place ( HaMakom), precisely because one should enter Him with one’s whole being, so that the Creator should surround one and be one’s dwelling place. (As was already noted, we dwell in an ocean of the Light of the Creator, and we should become aware of this fact.)

During the time of prayer, we should constantly control where we are directing our attention and efforts: to the reading of the text and to the following of a strict order of the text fragments in a particular prayer book; to the in-depth examination of the meaning of names and of letter combinations; to the distinct pronunciation the words; to the strict following of the mental intentions (kavanot) in a particular prayer book; or to the most important – directing one’s heart towards an attachment with the Creator.

Most important is our intention: a prayer to perceive the Creator! Those who pray acknowledge the existence of the Creator, but those who pray for the ability to perceive the Creator, experience Him!

Correcting Egoism

The entire spiritual body of law is intended to help us overcome our egoism. Therefore, the spiritual law, “love thy neighbor as thyself” is a natural result of attachment with the Creator. Since there is nothing else besides Him, when a person understands this, all the creations, including our world, merge in our perception of the One Creator.

Thus it becomes clear how our forefathers were able to obey all the spiritual laws long before they were actually passed down. A consequence of spiritual elevation is found when we begin to love our worst enemies and the foes of all the nations. Thus, the greatest work can entail praying for our enemies.

When Rabbi Levi Yitzhak of Berdichev was attacked for his extensive work in teaching the correct manner of serving the Creator, the rumors of this reached Rabbi Elimelech of Lizhensk. He exclaimed, “What is there to be surprised about! This happens constantly! If this did not occur, not a single nation could ever enslave us.”

There are two stages of battle against egoistic desires: First, we pursue them. Then, we attempt to escape them, only to realize that these desires continue to pursue us.

Those of us who deny the oneness of the Creator do not yet sense that He and all that happens in the world, including all that happens to each individual, are one and the same. Rabbi Yichiel Michal (Maggid mi Zlotchiv), a Kabbalist of the last century, lived in great poverty.

His students asked him, “How can you recite the blessing to the Creator for having given you all the necessary things when you have so little?” He answered, “I can bless the Creator who gave me everything, because apparently it is poverty that I need to come closer to Him, which is why He gives it to me.”

There is nothing that denies the rule of the Creator more than depression. Notably, every person arrives at this feeling for different reasons: suffering, a feeling of personal helplessness, absence of what is desired, etc. It is impossible to feel joy over the blows one receives unless one realizes their necessity and immense value; then, every blow can be taken as medicine.

A person’s only worry should be why one is worrying. “One should not consider suffering to be bad,” explained Rabbi Moshe of Kovrin, “since there is nothing bad in the world, but rather that it is bitter, because medicine is always bitter.”

The most earnest effort should be made to “cure” the feelings of depression, because the consequence of faith is joy, and only by increasing one’s faith can one save oneself from dejection. For this reason, when it is said in Mishna that, “A person must be grateful for the bad,” the Talmud immediately adds: “And must receive it with joy,” because there is no evil in the world!

Because we perceive only what actually enters our senses and not what remains outside us, we can grasp the Creator only to the degree that He acts upon us. Hence, we need our senses to deny the oneness of their source; they are specifically in order for the person to ultimately sense and reveal the oneness of the Creator.

It is said that after the crossing of the Red Sea, people believed in the Creator and began to sing. Only faith allows one to sing out. If an individual feels that through self-improvement he will be able to correct himself, he should examine his attitude towards the belief in the omnipotence and the oneness of the Creator, because only through the Creator, through prayer for change, is it possible to alter something in oneself.

It is said that the world was created for the delight of the created beings. Olam (the world) derives from the word he’elem or ha’alama – meaning “concealment.” It is by experiencing the opposing tendencies of concealment and revelation that a person experiences pleasure. And this is the meaning of the expression, “I created a help against you” ( ezerke– negdo).

Egoism was created as an aid to humankind.

Gradually, while struggling against it, each person acquires all the senses necessary to experience the spiritual. For this reason, each person should look upon all obstacles and suffering with a full consciousness of their purpose, that is, to induce one to ask for the Creator’s help in receiving redemption from that suffering. Then, egoism and other unpleasant aspects transform into “help against you” – which is actually against egoism itself.

It is also possible to offer an alternative rendition. Imagine egoism standing “opposite us,” instead of the Creator, screening and covering the Creator from us, as if saying: “I stand between the Creator and you.”

Thus does the “I” or “self” of a person stand between that person and the Creator. For this purpose, there is a commandment first to “remember what was done” to us by Amalek, and then to “erase all memory” of Him.

We should not search within ourselves for thoughts that serve as obstacles, but rather should take the first thing that arises in our hearts and minds from the moment of awakening, and tie it to the Creator. This is how “obstacles” help us return our thoughts to the Creator. From this, we see that the worst thing is when we forget about the Creator.

To the extent that egoism pushes us to sin, it also pushes us to be exceptionally “righteous. In both cases, it tears us away from the truth. To the same extent that we can pretend to be righteous before others, so sometimes, without realizing we are deceiving ourselves, we begin to believe that we are truly righteous.

Rabbi Jacob Yitzhak of Lyublin (Hoseh mi Lyublin) said, “I have more love for sinners who know that they are sinners, than for the righteous who know that they are righteous. But sinners who think that they are righteous will never find the right path, because even on the threshold of hell they think that they have been brought there to save others.”

A true Kabbalist wants students to fear and respect the Creator more than they fear and respect their teacher. So, too, are they encouraged to depend on and trust the Creator more than they depend on and trust their teacher.

When Rabbi Nahum of Ruzhin, a Kabbalist of the last century, found his students playing checkers, he told them of the similarity between the rules of the game at hand and the rules of spirituality: first of all, you cannot make two moves simultaneously; secondly, you can move forward but not backward; thirdly, one who reaches the end can move as one likes, according to one’s desires.

If we believe that someone is talking about us, we become interested in what they are saying. That which is desired but is concealed is known as a “secret.” If we read the Bible and feel that it is talking about us, then we are considered to have begun studying the hidden wisdom of Kabbalah, where we will read about ourselves, although we are not yet aware of this.

As we progress on the spiritual path, we will realize that the Bible speaks about us, and then the Bible will transform from being concealed to being revealed. Those who read the Bible without posing questions about themselves cannot discern in the Bible either the hidden or the revealed parts; to those individuals, the Bible appears simply as a historical account or a collection of legal statutes.

For those who study Kabbalah, it is said the Bible speaks only of the present. From the point of view of egoism, there is nothing more strange and unnatural, unreal and absurd, then “selling” oneself into slavery to the Creator, to erase in oneself all thoughts and desires, and to enslave oneself to His will, whatever it may be, without knowing in advance what it is.

All spiritual demands seem equally pointless to one who is distant from the Creator.

And conversely, as soon as one experiences spiritual ascent, one agrees to that state of being without resistance or critique of reason. Then, one is no longer ashamed of one’s thoughts and aspirations directed towards committing oneself to the Creator.

These contradictory predicaments are given to us specifically to help us realize that our redemption from egoism is above nature, and is awarded only by the Will of the Creator. Until then, we exist in a state of dissatisfaction, because we either compare our present state to that of the past, or we compare our present with our hopes for the future, and thus suffer from the absence of the desired experience.

If we had only known great pleasures we could receive from Above, and were not actually receiving them, we would suffer immeasurably more. However, it can be said that in regard to spiritual pleasures, they are kept from our awareness, and we remain in a state of unconsciousness and do not perceive their absence.

Thus, it is vital for us to feel the Presence of the Creator. If we were to subsequently lose that perception, it is already clear that we would once again yearn for it. As it is said in Psalms, number 42, “As a deer pants for streams of water, so my soul cries out for You, God.”

The desire to perceive the Creator is called “the aspiration to ’lift’ the Creator’s Presence from the dust,” that is, from the lowest state in our understanding, when everything in our world appears to us more precious than being able to sense the Creator.

Those who keep the commandments due to their upbringing (which in itself is a manifestation of the Creator’s desire) do so in the same manner as those who aspire to grasp the Creator. The difference lies in the perception of the individual in question. This is of primary importance, since the desire of the Creator is to benefit His creations by giving them the feeling of His closeness.

Thus, in order to forsake the habitual observance of commandments and become freely acting, we must clearly understand what we received as a result of our upbringing and from society, and what we now aspire to as independent individuals.

For instance, consider someone who received an upbringing in accordance with the system of “Mussar,” which teaches that our world is nothing. In such a case, the spiritual world is perceived as only slightly greater than nothing. On the other hand, Kabbalah teaches that this world, just as it is perceived, is full of pleasures. However, the spiritual world, the world of sensing the Creator, is incomparably more beautiful.

Hence, the spiritual emerges not as simply more than nothing, but as greater than all the pleasures of our world. It is impossible to force oneself to benefit the Creator in the same way as the Creator benefits us, because such inclinations are not found in human beings.

Nevertheless, we should be clear about “to whom” we must aspire. When we seek the truth behind our desire to approach the Creator, we should keep in mind that, when we sincerely desire the Creator, all other thoughts and desires disappear, just as the light of a candle is overwhelmed by the light of a torch.

Until we have perceived the Creator, each of us feels as if we were alone in the world. But since only the Creator is One and Unique, and since only He is able to give, and gives to all of the world, and as we are absolutely opposite to this characteristic of giving, immediately upon receiving the perception of the Creator we acquire, if only temporarily, these same characteristics, as explained above in the analogy of a candle in front of a torch.

By living in accordance with the laws of the spiritual world, we are able to accomplish everything that we need to while still in this world.

When we believe that everything, even the bad that we experience, was sent by the Creator, we remain continuously attached to Him.

There is the Creator and the creation – the human being that is not able to perceive the Creator but can only “believe” in His existence and oneness, and in the fact that only the Creator exists and holds the domain over everything (the word “believe” is placed in quotation marks because, in the Kabbalistic sense, faith refers to one’s perception of the Creator).

The only thing that one desires is to receive pleasure. Such was the design of the Creator. Such was also the aim of the creation, the will of the Creator. However, one should experience pleasure in the same manner as the Creator. Everything that has ever happened, is happening, or will happen to each of us, everything both good and bad, is predestined and sent to us by the Creator.

At the end of the correction, it will become perfectly clear that all that happened was necessary for our benefit. But while each of us is on the path of rectification, to each of us this path appears to span many thousands of years, to be extremely long, bitter, bloody, and extraordinarily painful. No matter how prepared we may be for the next blow, as soon as we perceive a trial approaching, we forget that it comes from that Singular Power in the world from which everything derives.

We forget that we are merely instruments in the hands of the Creator, and begin to imagine ourselves to be independently acting units. Consequently, we believe that unpleasant circumstances are caused by other humans, rather than recognizing them as instruments of the Creator’s Will.

Thus, the most important concept we need to understand should go beyond mere acceptance that everything comes from the Creator. It should also focus on the idea that we must not succumb to harmful feelings and thoughts during our most difficult moments.

Nor should we suddenly begin to think “independently” and fall into believing that the events in our lives at that moment are in any way caused by other human beings, rather than by the Creator; nor should we even consider that the outcome of any phenomenon is determined by other people or circumstances, rather than by the Creator.

It is possible to learn this through our own experiences alone, but while we are learning we tend to forget why events in our lives occur. Everything that happens in our lives is in order to develop and prompt our spiritual growth. If we forget this, we may fall into a false belief that there is a lack of Divine Supervision and a complete concealment of the Creator.

This process occurs in the following manner: the Creator gives us the knowledge that only He, the Creator, rules the world, and then He places us amidst frightening and unfortunate events that bring about various disagreeable consequences. The disagreeable feelings grip us so strongly, we forget from Whom they were sent, and for what purpose these harsh blows are delivered.

From time to time during the course of this “experiment,” we are given the understanding of why this is happening to us, but when these dreadful occurrences increase, our understanding disappears. Even when we suddenly “remember” Who sends us such sufferings and why they are sent, we are incapable of convincing ourselves to attribute them to the Creator, and appeal to Him for help.

Rather, at the same time we realize that everything originates from the Creator, we still attempt to help ourselves. We can visualize this process in the following manner:

On our path to the Creator stands an impure, distracting force or thought, which compels us to break through it in order to cling to the Creator;
When we are close to the Creator, we are like a child held by our mother, but the extraneous thoughts/forces try to tear us away from the Creator to keep us from sensing Him and feeling His rule;
It is as if the Creator bestows on us something important to guard us from our enemy. Then, the enemy attacks and we valiantly struggle against that enemy.
When the struggle is over, it becomes very clear that we were merely struggling against obstacles sent by the Creator in order to attain understanding and elevation.

In the end, we acquire knowledge about ourselves and about the Creator’s Divine management, as well as cultivate love for the Creator, finally understanding why He sent us all the obstacles.

Our upbringing should not be one that forced or suppressed us, but rather should help us develop the skills necessary to form a critical perspective on our own internal states and desires. Proper upbringing should include instructions on how to develop the skills to think and analyze, while traditional upbringing, on the contrary, usually attempts to instill in us automatic actions and reactions that we can draw upon in the future.

In fact, the entire goal of upbringing should center on establishing a habitual practice to constantly and independently analyze and appraise our independent actions. These are actions freely chosen, and not those into which we have been coerced by an outside force, nor influenced by our upbringing.

How can we reach the truth when the ego perceives trust as bitterness or pain? Who is prepared to undergo such an ordeal willingly?

We receive vitality and energy from passion, honor, and envy.

For example, if we are dressed in shabby clothing, we are ashamed because others are better dressed. But if others are also dressed poorly, then we are left with only half of the unpleasant feeling. For this reason, it is said that “a shared misfortune is half the consolation.”

If we receive pleasure only from one of these three sources, we could never advance in our spiritual development. For example, if we possessed only the drive for pleasure but not for honor, we would walk naked in hot weather because we would feel no shame. The yearning for honor and for high standing in society can decrease if people moderate their needs, as they do during significant ordeals or wars.

But in the desire to receive pleasure or to decrease one’s suffering, we have little dependence on the opinions of others, just as one’s toothache does not lessen because someone else also experiences a similar pain. Thus, the work “for the sake of the Creator” should be based on pleasure, not honor; otherwise, one can become content and stop in the middle of the way.

It is said that “the envy of the scholars increases wisdom.” Even if one has no desire for honor, one will still wonder why someone else is honored, rather than oneself. For this reason, people devote great efforts to science to ensure that others will not receive greater honors than they do.

Such efforts do expand knowledge, and a similar pattern can be observed among new students. One sees that others rise before sunrise to study, so one forces oneself to also rise early, even if deep down there is a strong desire not to do so.

But if we realize that every thought is truly not our own but actually comes from the outside, then it becomes easier to withstand these thoughts. Society affects people in such a way that they accept all thoughts and desires impressed upon them by others as their own. Thus, it is crucial that we choose an appropriate environment for ourselves that will be characterized by proper goals and aspirations.

If, however, we wish to be influenced by and to receive thoughts from a particular circle of people, the surest method to achieve this goal is to place ourselves among them; moreover, to serve and assist them, since the process of receiving takes place from the higher one to the lower one. Thus, in a study group, it is crucial to perceive everyone else as more knowledgeable than oneself.

This is known as “acquiring from the authors,” because this is gained through communication with others. Moreover, when we are among others at work and at home, it is desirable that we mentally remain on the level of our peers. This will ensure that no extraneous thoughts should enter us unwittingly, thus causing us to reason in the manner of our neighbors, spouse, or colleagues.

Yearning for Spiritual Qualities

It is utterly impossible for a beginner to distinguish a true Kabbalist from a false one, because each one champions the same truths about the necessity of improving oneself and renouncing egoism.

But these words, like the Light of the Creator that shines over everything, can be compared to a Light without a vessel, that is to say, one might utter the most profound words, but unless one possesses kelim – the vessels for containing the sense of that Light – the speaker may not comprehend the internal meaning. It is much more difficult to receive ideas and notions from the books of a Kabbalist writer, the process known as “mi sfarim,” [lit. from books] than to acquire knowledge directly from a teacher. This is due to the fact that if one wishes to absorb the thoughts of the author, one must believe that the author is a great Kabbalist.

The greater respect one has for the author, the more one will be able to absorb from the author’s books. From the thousands who have perceived the Creator, only Rabbi Shimon Bar Yochai (Rashbi), Rabbi Ashkenazi Yitzhak (Ari) and Rabbi Yehuda Ashlag (Baal HaSulam) were granted permission to write about Kabbalah in a language understandable to those who had not yet acquired the perceptions of the spiritual levels.

Other Kabbalistic works use imagery that is understandable only to those who have already entered the spiritual realms, and therefore cannot be used by beginners.

By relying on one’s choice of companions and one’s choice of books as the source of knowledge – an individual may gradually gain the ability to think independently. Prior to this stage the individual remains in the state common to all human beings in this world, that is, in the state of desiring to be independent, but unable to do so.

It is said that envy, pleasure, and a yearning for honor take a person out from this world. This simply means that these three human desires induce a person to act. Though not considered good desires, they nevertheless motivate a person to change, grow, and wish to attain more and more, until one acquires an understanding that the real gain is the gain of the spiritual kind, and decides to leave this world for the spiritual one.

Thus, it is said of these three desires that they “take” a person from this world and into the spiritual world to come. As a result of the accumulation of knowledge and intelligence, an individual begins to discern what is most valuable in this world, and to understand that one should attempt to reach that most valuable goal. In this manner, one moves away from the desires “for oneself” and reaches the desires “for the sake of the Creator.”

The entire creation can be viewed as the yearning to receive pleasure, or the suffering caused by the absence of the pleasure that emanates from the Creator. There are two conditions that are necessary to feel pleasure:

The pleasure should appear and disappear, leaving an impression, a memory (reshimofromro’shem – an imprint).
One must attain the necessary knowledge and strength to break through the outer shell and thus become worthy to partake of the fruit.

There are several types of impure, distracting forces that are known as klipot, meaning “shells” or “peels.” Their name reflects their purpose. These forces (1) protect the spiritually pure forces (the fruit in the shell) from piercing elements that damage the spiritual realm – the unenlightened who could harm both themselves and others after gaining the spiritual and (2) create obstacles for those who truly desire to possess the fruit.

Consequently, by struggling with them, one gains the necessary knowledge and strength to break through the outer shell and thus becomes worthy of partaking of the fruit. Under no circumstances should one feel that any thoughts against the Creator, against the path, and against faith, emanate from a source other than the Creator.

Only the Creator, the singular Force encompassing a human being, acts in the entire creation, whereas a human being is accorded the role of an active observer.

In other words, human beings are left to experience the full range of forces acting upon them, and to struggle against believing that that these forces came from a source other than the Creator. In fact, unless the Creator confers such obstructive thoughts to block one’s study of Kabbalah and self-improvement, one cannot move forward.

The main klipot are the klipat mitzraim (Egypt), which turns one away from the desire to continue on the spiritual path, and klipat noga, which gives one the false sense that everything is fine the way it is, and that there is no need to move forward. In this case, one feels as if in a slumber, although the heart does not agree with this condition (“aniyeshena ve libi er” – I sleep, but my heart is awake).

True Kabbalistic texts, especially the texts of Rabbi Yehuda Ashlag, are written in such a way that the one who delves into them can no longer derive pleasure from the false glow of the klipat noga, once an understanding of the goal of creation has become clear.

Those few who are chosen by the Creator to be brought closer to Himself are sent the suffering of love (isurei ahava). This is suffering intended to induce these people to overcome the difficulties of their condition and move closer towards the Creator.

This internal striving of the individual, which one feels to be one’s own, is called “the pressure from within” (dahaf pnimi). When we act, this is considered to be “revealed,” since it is available for all to see and cannot be subjected to various interpretations.

On the other hand, our thoughts and intentions are considered to be “concealed.” They can differ greatly from the way others perceive them, and can even differ from our owns perception of our intentions. Sometimes, we are not aware of exactly what prompts us towards this or that action.

Our true inner intentions that motivate us are often concealed from us, as well as from outside observers. For this reason the Kabbalah is known as the hidden part of the Bible, the hidden wisdom, since it instructs us about intentions and how to direct them towards the Creator.

Thus, this knowledge should be concealed from everyone, sometimes even from the individual in question. It is imperative to believe that everything in this world happens according to the Will of the Creator, is governed by Him, sent by Him, and controlled by Him.

There are those who maintain that our sufferings are not sufferings, but rewards.

This is true only with respect to those righteous people who can relate all circumstances and all ensuing consequences to the rule of the Creator. Only in such cases when people can live by their faith in the ultimate justice of the Creator’s rule, despite great trials and suffering, will curses be transformed into blessings.

However, those trials that we cannot overcome by going beyond our reason’s limitations bring us a spiritual decline, since only in maintaining faith above reason can we find support. Once we have fallen out of faith and back to our dependence on reason, we must then wait to be saved.

On the other hand, those who can withstand these trials will ascend, since the suffering and trials increase the strength of one’s faith. It is in these cases that the trials and the suffering will transform into blessings.

A real plea to the Creator must come from the depths of one’s heart, which means that the entire heart must be in agreement about that which it wants to say to the Creator. The plea must be said not with words, but with feelings, since only that which takes place in the person’s heart is heard by the Creator. The Creator hears even more than one might prefer, because He understands all the causes and all the feelings that He, Himself, sends.

Not a single creation can avoid the predestined goal – to begin yearning for spiritual qualities. But what should be done by a person who feels a lack of sufficient desire to part with the pleasures of this world? How can one deal with the idea of parting with relatives, family, and the entire world so full of life and of small delights, with all that the egoistic desires so vividly paint in that person’s mind? What should one do if, even while asking for the Creator’s help, one does not truly wish the Creator to hear and grant this plea?

To help and support those in this position requires special preparation and the realization how vital it is to acquire altruistic qualities. Such a realization develops gradually as one realizes how remote one is from the spiritual joys and inner peace that attract that person from afar.

This can be likened to a host who must appease the appetite of his guests with appetizers so they will enjoy the meal that lies in store for them. Without first being prepared for the meal, the guests will never experience true delight from it, no matter how delicious or plentiful it may be. This approach is also effective in arousing an appetite for such unnatural and unfamiliar delights, such as receiving pleasure from altruism.

Our need for closeness with the Creator is gradually born in us when under the influence of our efforts inspired during times of extreme remoteness from spiritual redemption. These include times of severe deprivation and darkness, when we need the Creator for personal salvation, so that the Creator delivers us from the hopeless situations in which He placed us.

If we are truly in need of the Creator’s help, then this can be considered as the sign that we are ready to receive this help, since we have developed an “appetite” for accepting the pleasures prepared for us by the Creator.

The degree to which we have experienced suffering will parallel the degree to which we will be able to receive pleasure. However, if we must go through suffering, and receive joy from Above to the same degree that we have suffered, then this is the path of suffering, not the path of the Kabbalah.

In addition, a question arises: is there really a need to ask the Creator for anything at all? Maybe one should experience suffering to the point that the body desires complete redemption and cries out to the Creator with such strength that He will save it.

The answer is simple: a prayer, even if does not spring from the depths of one’s heart, still prepares the individual for salvation.

In a prayer, we promise the Creator that after we receive spiritual strength, we will concentrate all our efforts on returning the spiritual aspirations that are presently lacking. In this lies the great power of the prayer.

The Creator accepts a plea of this kind, and as a result, we will advance by the path of Kabbalah, rather than by the path of suffering. For this reason, we should never agree to the path of suffering, even if we are certain that the suffering is being sent by the Creator; and even if we firmly believe that everything that is sent by the Creator is sent for our benefit.

The Creator does not want us to passively accept suffering. On the contrary, He expects us to prevent suffering, to avoid the condition in which He must push us from behind by suffering. He wants us to strive by ourselves through the means of faith, and ask for this opportunity to move forward.

Even if we do not yet possess a true desire to attain the right state, we should still ask the Creator to grant the true desire and faith through the power of prayer. That is, we should ask the Creator to give us a desire to ask, which is now lacking.

Our souls, the “self” of each of us, exist in a perfect condition from the moment the Creator decided how they should exist. This condition may be described as “the condition of absolute peace” (since every action is initiated by the desire to gain a more perfect state), and the condition of absolute happiness (since all the desires created in us by the Creator are absolutely fulfilled).

In order to reach this state, we must acquire the desire to reach it. That is, we should resolve to transform our present aspirations to perfect, altruistic ones. There is no other alternative: “Thus says the Creator: ’If you will not make the right choice of your own accord, then I will place cruel rulers over you, who will force you to return to Me.’”

Every individual simultaneously possesses two perfect states: the present and the future. At any given time, we experience only the present, but a transformation to the “future” state can be achieved in an instant by altering our natures from being egotistical and materialistic, to being altruistic and spiritual.

The Creator is able to perform such a miracle within each one of us at any given moment, since both states exist simultaneously. The difference is in the fact that we can perceive one state immediately, but not the other perfect state, which exists parallel to the first one, despite our existence in both states simultaneously.

The reason for this occurrence can be explained by the fact that our qualities-desires do not coincide with the qualities of the perfect unperceived state. As the Creator declares, “It is impossible for Me and for you to exist in the same place,” as we are opposite in our desires.

For this reason, each of us possesses two conditions, or, as is referred to in Kabbalah, two bodies. Notably, there is the physical body, which we occupy at the present moment and which in Kabbalah is known as “the material sheath.”

On the other hand, it is our desires and our qualities that are considered to be the body in the Kabbalistic sense, since in them is found our souls, which is a part of the Creator. If in our present state, our bodies consist of entirely egotistical desires and thoughts, then only a microscopic particle of our souls, the so-called nerdakik, can penetrate into us as a spark of the greater Light, which gives us life.

The second body, which exists parallel to the first one, is the spiritual body, which we do not yet sense. It consists of our future altruistic desires and qualities that constitute our absolute soul, that is, that part of the Creator which will be unveiled in the future, once the correction process is complete.

The qualities of both the egoistic and the altruistic bodies, and their life-giving forces, are divided into feelings and intellect, which we perceive with our hearts and our minds. The egoistic body desires to receive with the heart and to grasp with the mind, whereas the altruistic body desires to give with the heart and to believe with the mind.

We are not able to alter either of these two bodies. The spiritual one cannot be changed because it is completely perfect, and the present one is completely immutable and cannot be corrected at all because it was designed as such by the Creator.

But there exists a third body, which serves as a connecting link between the other two. The middle body, directed from Above, consists of constantly changing desires and thoughts, which we should strive to correct ourselves and to ask the Creator for their correction. It is in this way that we connect the middle body, known as klipat noga, with the spiritual body.

When we become able to link all the constantly emerging desires and thoughts with the spiritual body, our egoistic body will then depart and we will acquire a spiritual body. At that point, the Creator will alter all the qualities of the egoistic body to become opposite ones, and the entire innate egoism will transform into absolute altruism.

In all the situations that face us in life, we should strive to see everything as coming directly from the Creator, and to see His point of view as if it were ours. We should assert that “it is He who stands between everything else and me; it is through Him that I look upon everyone in this world, including myself. All that is perceived by me emanates from Him, and all that emanates from me goes only to Him. For this reason all that surrounds us is He.” As it is said, “You are both before me and behind me, and You have placed Your hand on me.” “All that is in me,” one should say, “all that I think and feel, comes from You, and is a dialogue with You.”

The most horrifying feeling is our perception of the endless abyss.

This strikes us when a sudden void seems to open up right beneath our feet; a void characterized by hopelessness, fear, lack of any support, and a complete departure of the surrounding Light that has given us a sense of the future, of tomorrow, of the next moment.

All variations of this dreadful negative feeling stem from the greater original sensation and, actually, can be considered aspects of it. All of them are sent to us from the same source, Malchut, the empty soul put forth by the Creator so that each of us will fill each part of that soul with Light.

All the sensations of darkness we experience emanate from this empty soul nd can be overcome only by faith in the Creator, by perceiving Him. It is for this reason that all suffering is sent by the Creator.

King David, the embodiment of our souls, describes the condition of the soul in every line of his psalms, depicting all its impressions as it ascends the various levels. It is astonishing how much we must bear before we have the understanding, the awareness, and the way to the right path. No one can tell us what the next step should be.

Only by necessity, having stumbled on the previous step, will we choose the right action. The more we are spurred on by hardships, the faster we can grow spiritually. Thus, it is said, “Happy is the one who is afflicted by the Creator.”

We should not know our next step, or our future; the prohibition against fortune-telling in the Bible should not be taken lightly.

Spiritual growth occurs only through the growth of faith. This is supported by the fact that everything we live through at a given moment, and everything that we will live through in the next moment, emanates from the Creator and can be overcome only by attaining closeness with Him. This occurs by necessity, since our nature refuses to admit that He has domain over us.

The knowledge of our future state, or merely our confidence in our knowledge of it, takes away our opportunity to close our eyes, keep quiet, and accept any sudden manifestation of the Higher Rule as true and just. This is possible only when we come closer to the Creator.

The Bible describes all of our progressive states of spiritual ascent in the everyday language of our world. As we already know, there are only two qualities in all creation: altruism and egoism, the quality of the Creator and the quality of His creations. Kabbalah, on the other hand, describes the stages of spiritual ascent in the language of direct feelings, as is done in this part of the book, or in the language of sefirot, the physics-mathematical description of spiritual objects.

This language is universal, compact, and precise. Its external form is discernable by beginners.It also helps us to understand others and be understood by them, since it focuses on abstract spiritual objects and on events that, to a certain degree, are removed from us.

When we have moved to the spiritual stages, we can use this “scientific” language to describe our own actions and feelings, because the Light that we perceive already carries the information about the action itself, the name of the action, and the spiritual level.

However, a Kabbalist can convey feelings and sensations about a particular spiritual level only to one who has already experienced that level, since another person will not understand these concepts. Similarly, in our world, an individual who has not undergone a particular sensation and who does not know it through an analogous sensation will not be capable of understanding it.

There are two consecutive stages of correcting egoism. The first stage is not to use it at all, but to think and act only with the desire to “give,” without any thought to possible gain from the results of one’s actions. When we are capable of acting in such a way, we then proceed to the second stage: we begin to gradually employ our egoism by gradually incorporating it into our altruistic actions and thoughts, thereby correcting it.

For example, a person gives away everything to others, without getting anything back in return; this is the first step of development. If one is truly able to act in this way in all cases, then, in order to be able to give even more, the rich will provide this individual with even more.

Riches will thus pass through that individual in order to be given away to others. The amount of wealth that will be received from others will depend on whether one can give away everything that was received without being tempted by such bounty. In such a case, egoism will be employed for a noble cause: the more one receives, the more will be given away. But can one give away everything?

The amount of wealth passing through one’s hands determines the level of one’s correction.

The first stage is known as “the correction of creation” (of egoism), and the second stage is known as “the goal of creation,” or one’s ability to use egoism in altruistic actions, for altruistic goals.

The Kabbalah centers on these two stages of spiritual development. However, the desires and pleasures mentioned in the Kabbalah are billions of times greater than all the pleasures of our world combined.

These two steps are also in constant conflict with one another, because the first completely rejects the use of egoism and its correction, while the second uses it in small quantities, determined by the strength of one’s ability to counteract it for one’s correction. Thus, the actions in these two conditions are opposite to one another, even though both are altruistic in purpose.

Even in our world, an individual who gives away everything is opposite in action to the one who receives, even in order to give away. In this light, many of the contradictions and conflicts depicted in the Bible become more understandable.

For example, the conflict between Saul and David, the arguments and the contradictions between the schools of Shamai and Hilel, the conflict between Mashiach Ben-Joseph (the Kabbalist Ari) and Mashiach Ben-David, and other, almost all of the contentious issues and wars, which are interpreted by those who are not in the spiritual realm as the conflicts between nations, tribes, families, and egoistic individuals.

After a period of undertaking intense work on ourselves, learning and striving for spiritual perception, we will feel a desire to see some results. It will seem that, after all the work we have done (especially compared with the work done by others around us) we have earned the right to experience the revelation of the Creator, to see a clear manifestation of the spiritual laws we studied so ardently, and to perceive the pleasures of the spiritual worlds.

In reality, however, all things appear to be exactly opposite to our expectations: we might feel that we are regressing, rather than progressing, in comparison to others who do not study Kabbalah. We might feel that instead of perceiving the Creator, and instead of the Creator hearkening to us, that we are moving further and further away from the Creator.

Moreover, the increasing hiatus from spiritual achievements and our lowering of spiritual aspirations would appear to be the direct result of our studies. Thus, a legitimate question arises: looking at those studying the Bible in a simple, ordinary manner, we can see that they come to feel their superiority over others, while we who study Kabbalah grow more discontented, seeing how much worse we have become in our desires and thoughts, and how much further away we have moved from the good spiritual desires which led us to Kabbalah in the first place!

Perhaps it would be better not to start engaging in the study of Kabbalah at all! Maybe all the time devoted to these studies will be spent in vain! On the other hand, we may already feel that only here can we find the truth and the answers to the questions within us.

This feeling only adds to the building pressure: we cannot abandon Kabbalah because it is the truth, but we seem to have nothing in common with it and, thus, we are moving further away from it, with the perception that our desires are much lower than those of our contemporaries.

It seems to us that if another were in our place, the Creator would have answered that person long ago and would have brought that person closer to Himself. Another would not have complained and become embittered because the Creator was inconsiderate towards them, or possibly, not reacting to their actions at all.

However, in essence, these emotions are experienced only by those who are in the process of true spiritual work on themselves, rather than by those who merely pore over the study of Bible, only to learn its simple meanings and to keep the commandments.

This is because those who aspire to ascend will strive to attain a spiritual state in which all personal aspirations, thoughts, and desires are devoid of personal interests. For this purpose, the quintessence of one’s true thoughts and motivations is revealed from Above.

We can prove that we can endure our testing after having gone through suffering, having found within ourselves the enormity of our egoism, and having seen the great distance between the self and even the most insignificant spiritual quality. We will prove ourselves worthy of glimpsing the spiritual worlds, however, if we can still, in spite of everything we have endured, silence the heart, and express love for the Creator without demanding a reward for one’s efforts and suffering.

And if, despite all that has been endured, these conditions are dearer than animal pleasures and tranquility.

In general, whenever we begin to do real work on ourselves, we immediately begin to see the obstacles on our path to the perception of the spiritual.

These obstacles appear as various extraneous thoughts and desires, as the loss of confidence in the correctness of the chosen path, as discouragement in the face of our real desires.

All these obstacles are sent to us to test us from Above. They will determine whether we really possess a thirst for the truth, no matter how contradictory it is to our own egoistic nature, or how distressing it is to give up our own comforts for the sake of the Creator.

On the other hand, ordinary people are not being tested, and feel very comfortable with the accustomed way of life, even thinking that a place in the next world is guaranteed because these people keep the commandments of the Bible.

Thus, such individuals feel that both this world and the world to come are assured, and so rejoice at the thought of the future reward, feeling that it is well deserved because they are carrying out the Will of the Creator, and thus have earned compensation both in this world and in the world to come.

That is, the egoism of the observant person increases many times in comparison to the egoism of the nonobservant person, who expects no reward from the Creator in the spiritual realm.

But the Creator tests us not to find out where we stand spiritually. The Creator knows this without testing, because it is He who gives a particular position to every person. He tests us to make usaware of our own spiritual state. By creating in us the desire for earthly pleasures, the Creator pushes away those who are unworthy, and gives those whom He wants to approach Him the opportunity to come closer to the gates of the spiritual world by overcoming all obstacles.

In order for the chosen individual to feel hatred towards egoism, the Creator gradually reveals one’s realenemyand shows the real culprit standing in the way of one’s entering the spiritual realms, until the feeling of hatred develops to such a degree that one manages to tear away from it completely.

Everything that exists outside one’s “self” is the Creator Himself, since the foundation of the creation is the perception of the “self” by each of us. This illusion of the personal “self” constitutes the creation and is felt only by us alone. But outside of this sense of the personal “self,” only the Creator exists.

Thus, our attitude towards the world and everyone around us reflects our attitude to the Creator. If we grow accustomed to such an attitude towards everything, we thereby reinstate a direct bond with the Creator. But if there is no one except the Creator, then what is this “self”? The “self” is the sense of “I,” the sense of our own being, which does not actually exist.

However, in accordance with the wishes of the Creator, the soul (which is a part of Himself), feels this way because it is removed from the Creator. The Creator conceals Himself from the soul, but as that part of the Creator senses the Creator more and more, the “self” begins to feel increasingly that it is a part of the Creator, rather than an independent creation.

The stages of our gradual perception of the Creator are known as “the worlds,” or Sefirot.

Usually, we are born without any sense of the Creator, and perceive everything around us to be “reality.” This condition forms “our world.”

If the Creator wishes to bring us closer to Him,’we will at times begin to sense a vague existence of an Upper Force. We do not yet see this Force with our inner sight, but we sense that from afar, from the outside, something illuminates, bringing us feelings of confidence, of spiritual elation, and of inspiration.

But the Creator can once again become distant and imperceptible. In such a case, we feel this to be a return to our original state, and somehow manage to forget that at one time we were certain of the Creator’s existence, and even perceived Him.

The Creator may also distance Himself in such a way that we feel the departure of a spiritual Presence, and as a result become despondent. This feeling is sent by the Creator to those whom He wishes to bring even closer to Himself, because a sense of yearning for the wonderful feeling that disappeared makes us attempt to bring that feeling back.

If we make an effort and begin to study Kabbalah, and find ourselves a true teacher, then the Creator alternatively either reveals Himself to a greater extent through our spiritual ascension, or conceals Himself, prompting us to find a way out of our state of downfall.

If, by exerting our willpower, we are capable of overcoming this unpleasant state of the concealment of the Creator, then we will receive help from Above in the form of spiritual uplift and inspiration. On the other hand, if we do not try to move out of that state through our own strengths, the Creator might approach us Himself, or He might leave us entirely (after prompting us several times to make an independent effort to advance towards Him), although we are still unable to perceive Him.

22. Spiritual Development

All that we desire to know about our world can be defined as the result of creation and His Providence, or as scientists refer to it, as “the laws of nature.” Humankind in its inventions attempts to replicate some details of the creation and utilize its knowledge of the laws of nature. That is, it tries to replicate the actions of the Creator on a lower level and with baser materials.

The depth of humankind’s understanding of nature is limited, though the boundary is gradually expanding. Still, to this day, one’s body is equated with one’s material body. But such a perspective does not differentiate between people, since the individuality of each person is determined by one’s spiritual strengths and qualities, rather than by the forms of one’s body.

Thus, it can be said that all bodies, irrespective of their multitude, form only one body from the perspective of the creation, since there is no individual difference between them to differentiate one from the other. From this perspective, in order to understand others and the entire world around us, and to understand how to relate to what is outside our own bodies, it is enough for us to look within and to understand the self.

In fact, this is how we behave, since we were created to grasp that which enters us from the outside, that is, to react to outside forces. Thus, if we do not differ from others spiritually, and all our actions are standard and within the framework of the various animal qualities of our material bodies, then it is as if we do not exist at all.

Without a distinct spiritual individuality, it is as if we were part of one common body that represents all our bodies. In other words, the only way that we can differ from another is by our souls. Therefore, if we do not possess a soul, we cannot be said to exist individually.

The more spiritual differences we possess, the more important we are, but if these differences do not exist, then we do not exist either.

But as soon as the first small spiritual distinction is formed within us, that moment, that spiritual state is called our birth, because for the first time something individual appeared in us, something that differentiates us from everyone else.

Thus, the birth of individuality occurs through our individual spiritual separation from the general mass. Like a grain that has been planted, two conflicting processes occur in sequence: the process of decay and the process of growth. There is a complete liberation from the previous form. However, until it is repudiated completely, until one’s physical form is shed, one cannot change from a physical body to a spiritual force.

Until all these states are passed (called “the procreation of the fruit from above to below”) the first spiritual force from below to above cannot be born within us, proceed to grow, and reach the level and form of the One who begat us.

Similar processes occur in inorganic, vegetative, animal and human natures, though they assume different forms. Kabbalah defines “spiritual birth” as the first manifestation within the individual of the lowest quality of the lowest spiritual world – the passage of the individual outside the boundaries of “our” world onto the first and the lowest spiritual levels.

But unlike a newborn in this world, a spiritual newborn does not die but continuously develops. A person can begin to comprehend himself only from the moment of self-awareness, but never earlier.

For example, we do not remember ourselves in our former states, such as the moment of conception, the moment of birth, or even earlier states. We can only grasp our development, but we cannot grasp our previous forms.

However, Kabbalah describes all the preceding states of creation, beginning from the state of the existence of only the Creator, to His creation of a general soul – a spiritual being. It then follows the gradual descent of the spiritual worlds from the highest to the lowest level, to the last state of the lowest spiritual realm.

Kabbalah does not describe all the following stages (how an individual of our world apprehends the lowest level of the spiritual realm, and then one’s further ascent from the bottom to the top, to one’s ultimate goal – the return to the original point of creation). This is because the ascent follows the same laws and levels as the descent of the soul, and everyone who seeks to understand must independently experience every stage of spiritual birth, up to the final spiritual level of completion.

But all souls, having reached, at the end of their growth, the absolutely corrected state of their original qualities, will return to the Creator and merge with Him into an absolutely indivisible state because of their complete similarity.

In other words, from the moment of one’s spiritual birth to one’s complete attachment with the Creator, the soul must ascend from the bottom to the top through the same 125 levels that it descended from the top to the bottom, from the Creator to us.

In Kabbalah, the first level from the bottom is known as “the birth,” the last, at the very top, is known as “the final correction,” and all the levels in between are designated either by the names of places or people in the Bible, by Kabbalistic symbols, the names of the sefirot or the worlds.

From all of the above, it becomes clear that we are incapable of completely comprehending the creation and ourselves without fully realizing the goal of creation, the act of creation, and all the stages of development up to the end of correction. Since we examine the world only from within, we can only explore that part of existence that we perceive. Thus, we cannot attain complete knowledge of ourselves.

Moreover, our understanding is limited because, in order to understand an object, we must explore its negative qualities, and we are incapable of seeing our own shortcomings. Despite any desires to the contrary, our nature automatically excludes them from our consciousness, because if we are aware of these shortcomings we will feel tremendous pain, and our nature automatically avoids such feelings.

Only the Kabbalists, working on the correction of their natures in order to attain the qualities of the Creator, gradually uncover the shortcomings of their own nature to the degree to which they can correct themselves. Since these characteristics are already undergoing correction, the uncorrected attributes are as if no longer belonging to the individual. Only then will the intellect and the nature of the Kabbalist permit recognition of these shortcomings.

Our tendency to see primarily negative qualities in others does not help us analyze ourselves. Because human nature automatically avoids negative sensations, we are incapable of transferring onto ourselves negative qualities we recognize in others. Our nature will never allow us to perceive in ourselves the same negative aspects.

In fact, we are able to detect negative qualities in others because it gives us pleasure!

A Kabbalist, on the other hand, grasps the full scope of a person’s nature, of its root, comprehending a person in the primary form, which is the soul.

In accordance with this, in order to gain a real understanding of creation, one must analyze it from above to below, from the Creator to our world, and then from below to above. The path from above to below is called “the gradual descent of the soul into our world.” This is the conception and development of the soul according to an analogy with our own world – the point at which the fetus is conceived in the body of the mother with the seed of the father.

Until the last lowest level manifests in a person, a level at which one is completely removed from the Creator, as the fruit of the parents, as a seed, which has completely lost its primary form, one cannot become a physically independent organism. But as in our world, so in the spiritual realm one continues to be completely dependent on its Source until, with the help of the Source, one finally becomes an independent spiritual being.

Having just been born spiritually, a person arrives at a spiritual level which is furthermost removed from the Creator, and gradually begins to master the levels of ascent to the Creator. The path from below to above, is known as “personal comprehension and ascent” in stages of spiritual growth in accordance with the laws of the spiritual realms. This parallels our world, where a newborn develops in accordance with the laws of this world.

The stages of one’s growth from below to above precisely correspond to the stages of the soul’s descent from the Creator into our world, from above to below.

For this reason, Kabbalah focuses on the descent of the soul, whereas the stages of ascent must be learned independently by each person making this ascent, in order to be able to grow spiritually.

Hence, under no circumstances should one interfere with one’s pupil, nor force upon that pupil any spiritual actions. The latter must be dictated by the pupil’s own awareness of the surrounding events in order to explore and correct all qualities in need of correction. This is also the reason why Kabbalists are prohibited from sharing with each other information about their own personal ascensions and descents.

Because the two paths – from above to below and from below to above – are absolutely identical, by comprehending the path from below to above, one can comprehend the path from above to below. In this way, in the course of one’s own development, a person arrives at the understanding of one’s prenatal state.

The program of creation descends into our world from above downward; the highest level begets the lower one, all the way to our world, where it is born in an individual of our world at a particular moment during one of the individual’s lives. From that moment the process reverses and forces one to grow spiritually, until one reaches the highest level.

But those who are growing spiritually must include their own efforts while they grow and adds their own personal actions into creation for its development and conclusion. These actions consist only of a complete reconstruction of the process of the creation, because a person cannot invent something that is absent from nature, whether it is physical or spiritual. In the same way, everything that we do is nothing more than ideas and patterns taken from nature. Therefore, the entire path of spiritual development consists only of the aspiration to repeat and reconstruct the spiritual realm that has already been implanted into the spiritual nature by the Creator.

As already indicated in the first part of this book, all the creations of this world and all that surrounds them were created in perfect correspondence to the conditions necessary for each and every kind. As in our world, nature has prepared a secure and appropriate place for the development of offspring, and the coming of the newborn stimulates in the parents the need to take care of it.

Similarly, in the spiritual world, until the spiritual birth of an individual, everything happens without the individual’s knowledge and interference.

But as soon as the individual grows up, difficulties and discomfort arise, requiring efforts to continue one’s existence.

As one matures, a greater number of negative qualities appear.

Likewise, in the spiritual world, with gradual spiritual growth a person’s negative qualities become more and more apparent. This structure is specifically created and prepared by the Creator through nature, both in our world and in the spiritual worlds. It brings us to the necessary level of development, so that we will realize through ceaseless privations that only through loving our neighbor as ourselves can we attain happiness. Only then will we discover anew the correspondence between the self and the acts of “nature” from above to below.

Therefore, any time we find “miscalculations” of nature or “incompletions” of the Creator, we can take that opportunity to complete our own natures and correct our attitude to the world around us.

We must love everyone and everything outside us as ourselves, in accordance with their descent from the spiritual levels from above to below.

Then, we will completely concur with the Creator, and thus, will attain the goal of creation – absolute pleasure and good. All this is within our reach, and in no case will the Creator deviate from His own plan, because He designed the plan for us with the Will to impart to us absolute pleasure and good.

Our task is merely to study the levels of spiritual descent from above to below, and to gain the understanding of how to conduct ourselves in our own ascent from below to above. The seemingly unnatural feeling of love towards others like us that the Creator demands of us (not those “close” to us, but those like us, because those close to us are already dearly loved), makes us feel an internal contraction of the “self,” just like any other altruistic feeling or any other denial of egoism will do.

But if we can relinquish, or contract, our own personal interests, then the spiritual space vacated by egoism can be used to receive the Upper Light, which will act upon the vacuum by filling and expanding it. These two actions together are called “the pulsation of life” or “the soul,” and are already able to bring about further actions of contracting and expanding.

Only in this manner can the spiritual vessel of a human being receive the Light of the Creator, and having expanded the soul, ascend. The contraction can be caused by an external force, or by the actions of the internal qualities of the vessel. In the case of contraction from the effects of the painful pressure of an external force, the nature of the vessel prompts it to raise the forces to withstand this contraction. It expands and thereby returns to its original condition, removing itself from this external pressure.

Should this contraction be caused by the vessel itself, then the vessel is incapable of expanding to its original state on its own. But if the Light of the Creator enters this vessel and fills it, the vessel is then enabled to expand to its previous state. And this Light is called “Life.”

Life itself is the attaining of the essence of life, which can be achieved only through the previous contractions, since one is unable to surpass the spiritual boundaries in which one was created. A person can contract for the first time only under the influence of an external force, or by having prayed to the Creator for the help of the higher spiritual forces, because until one receives the first help – life – into the soul, one is powerless to generate such an unnatural action of the soul.

While one depends on the external force and is unable to “contract” independently, one is not considered to be alive, because “live nature” is defined as having the ability to act independently.

The teachings in Kabbalah clearly describe the entire creation. Kabbalah divides everything in Creation into two concepts: the Light (Ohr) and the vessel (kli).

Light is pleasure, vessel is the desire to receive pleasure. When pleasure enters the desire to receive pleasure, it imparts upon this desire the specific urge to take pleasure in it. In the absence of Light, the vessel does not know what it wants to take pleasure in. Thus, the vessel itself is never independent, and only the Light dictates the type of pleasure it will receive – the thoughts, the aspirations, and all its qualities. For this reason, the spiritual worth of a vessel and its importance is completely determined by the amount of Light filling it.

Moreover, the greater the desire of the vessel to receive pleasure, the “coarser” it is, because it depends on the Light to a greater extent and is less independent.

On the other hand, the “coarser” it is, the greater the amount of pleasure it can receive. Growth and development depend precisely on great desires. This paradox occurs as a result of the opposing qualities of the light and the vessel.

The reward for our spiritual efforts is recognition of the Creator, but it is our “self” that screens the Creator from us.

Since it is the desire that determines an individual and not one’s physiological body, then with the appearance of each new will it is as if a new individual is born. This is how we can understand the concept of the circulation of souls, that is, with each new thought and desire a person is born anew, because the desire is new.

Thus, if the desire of the individual is animalistic, then it is said that one’s soul has become enclothed in an animal. But if the desire is elevated, then it is said that the person became a sage. Only in this manner should one understand the circulation of souls. The individual is capable of clearly perceiving within himself how contradictory his opinions and desires may be at various times, as if the individual were not one, but several different people.

But every time a person experiences certain desires, if these desires are truly strong, that person cannot imagine that there might be another condition, completely opposite to the one in which the person finds himself at the moment. This is due to the fact that the soul of a person is eternal because it is part of the Creator. For this reason, a person expects to l remain in any given state forever.

But the Creator alters one’s soul from Above, which constitutes the circulation of souls. Thus, the previous state dies and “a new individual is born.” Similarly, in our spiritual ascents, inspirations, and declines, in our joys and depressions, it appears inconceivable to us that we could shift from one state into the next, when in a state of spiritual elation, we cannot imagine how there can be any other interest but that of spiritual growth.

As the dead cannot imagine that there is such a state as life, so the living do not think about death. All this takes place because of the existence of the Divine, and hence, of the eternal nature of our soul.

Our entire reality has been especially created in order to distract us from perceiving the spiritual worlds. A thousand thoughts constantly distract us from our aim, and the more we try to concentrate, the greater the obstacles we experience.

The only remedy against all these obstacles is the Creator. This is His purpose in creating them – so we will turn to the Creator in search of the path for personal salvation.

Just as we attempt to distract young children with fairy tales while feeding them, so the Creator, in order to lead us to the good, is forced to embed the altruistic truth into egoistic causes, so that we will want to experience the spiritual. Then, once having experienced it, we ourselves will want to partake of this spiritual food.

The entire path of our rectification is constructed on the principle of uniting with the Creator, of connection with spiritual objects, so as to acquire from them their spiritual qualities. Only while in contact with the spiritual are we able to partake from it.

For this reason, it is very important to have a teacher and fellow classmates in pursuit of the same goal: even in daily contact, unnoticeable for oneself, and therefore without being impeded by the body, one can acquire spiritual desires. Notably, the more one strives to be with those who have elevated spiritual goals, the greater the chance that one will be influenced by their thoughts and desires.

Since a real effort is considered to be the one that is done against the desires of the body, it is easier to make the effort if there is a set example, and many are doing it, even if it seems unnatural. (The majority determines consciousness; where everyone is naked, as in a sauna or in a “primitive” society, it takes no effort to shed one’s clothing.)

But a group of friends and a teacher are only helpful tools. In the process of spiritual ascent, the Creator will still make certain that a person will be forced to turn for help only to Him.

Why is there both a written Torah, the written form of spiritual laws – like the Bible – and an oral one? The answer is simple: the written form gives us the descriptions of spiritual processes that are carried out from above to below. It relays only this process, though it employs the language of the narrative, of historical chronicles and of legal documents, the language of prophecy and of Kabbalistic learning.

But the main purpose for the giving of the spiritual laws is for the spiritual as cent of a person from below to above, to the Creator Himself, and this is an individual path for each person, a path determined by the qualities and particularities of the individual soul.

Thus, each person comprehends the ascent along the levels of the spiritual realms in one’s own way. The revelation of the spiritual laws from below to above to the individual is called the “oral Torah,”because there is neither need nor possibility to give a single version of it to every person. Each one should grasp it individually by praying to the Creator (orally).

All the efforts expended by us in studying and working on self-improvement are needed only so that we will realize our helplessness, and turn to the Creator for help. But we cannot evaluate our own actions, and call out to the Creator for help, until we feel a need for that help.

The more we study and work on ourselves, the greater our grievances against the Creator.

Even though, ultimately, help emanates from the Creator, we will not receive it without praying for it. Thus, the one who wishes to progress forward should exert one’s efforts in all possible actions, while the one who sits and waits is described as a “fool, who sits with arms folded and gnaws at himself.”

An “effort” is defined as anything that the individual does against the desires of the body, irrespective of what action it is. For example, if an individual sleeps in spite of the desires of the body, this is an effort. But the main problem lies in the fact that an individual always anticipates a reward for efforts made. To overcome egoism, one must strive to make an effort without being compensated for it.

One should, therefore, ask the Creator for strength to do so, because the body cannot work without a reward. But just as a master who loves his craft thinks only of his craft while working, and not the reward, so one who loves the Creator desires strength to suppress egoism. In this way, one would be closer to the Creator because the Creator wishes it, and not because, as a result of the closeness, the person will receive unbounded pleasure.

Should an individual not strive for reward, that person is constantly happy, because the greater the efforts one can exert with the help of the Creator, the more happiness there is both for himself and for the Creator. In a way then, it is as if such an individual is constantly rewarded.

For this reason, if an individual feels that self-improvement is still very difficult and that no pleasure is derived from it, this is a sign that egoism is still present. The individual has not yet made the transition from the masses of society to those few in this world who work for the Creator and not for themselves.

But the one who feels how difficult it is to make the smallest effort not for one’s own sake, but for the sake of the Creator, is already midway between the masses and the Kabbalists.

The masses, however, cannot be educated properly, because they are incapable of accepting the concept of working without reward. The education of the masses is built on the foundation of rewarding egoism. For this reason it is not difficult for these people to observe the commandments in the strictest sense, and even to seek additional difficulties.

However, a preliminary stage, to be simply a believer, is necessary for everyone. Accordingly, the great Kabbalist Rambam (12th century) wrote that at first everyone is taught as little children are taught. They are shown that observance should be kept for egoistic benefits, for the reward in the world to come. Later, when a few of them grow up, become wiser, and learn the truth from a teacher, they can gradually be taught how to depart from egoism.

Generally, that which one wishes to see as a result of one’s actions is called a reward, even as the actions themselves may be in many different areas. One cannot work without a reward, but one can alter the reward itself by replacing egoistic pleasure for altruistic pleasures.

For example, there is no difference in the pleasure extracted by a child from a toy, and the pleasure the adult receives from the spiritual. The difference is only in the outer form of pleasure, in its garb. But in order to change the form, just as in our world, one has to grow up.

Then, instead of the desire for a toy, one will have a desire for the spiritual, thus, the egoistic form of desire will be replaced by an altruistic one. It is, therefore, completely incorrect to maintain that Kabbalah teaches one to abstain from pleasure. It is just the opposite: according to the laws of Kabbalah, a person who denies himself several kinds of pleasure must bring a sacrifice as a kind of a fine to atone the sin of not using everything that the Creator awarded to human beings.

The goal of creation is precisely to delight the souls with absolute pleasure, and such pleasure may be found only in an altruistic form. Kabbalah is given to us so that with its help we can be convinced that it is necessary to change the external form of our pleasure, so that the truth will seem sweet to us, rather than bitter, as it appears at the moment.

In the course of our lives, we are forced to alter the external clothing of pleasure because of our increasing age or because of our community. There is no word in our vocabulary to define pleasure. Instead, there are words describing the form, the garb, and the objects from which we receive pleasure: from food, from nature, from a toy. We describe our striving for pleasure according to its type, as in “I like fish.”

The preferred pleasure of those who study Kabbalah can be determined by the question: is it Kabbalah that is important to the person, or is it the One who Gives the Kabbalah? Is Kabbalah important because it emanates from the Creator? Is it the Creator who is important, or is the observance of the spiritual laws and the reward ensuing from that observance, the most important thing?

The complexity of the entire problem is in the fact that there is a short and easy path to the attainment of the spiritual condition, but our egoism does not allow us to take that path. As a rule, we tend to choose the difficult and tortuous path dictated to us by our egoism; we return to the initial point after much suffering, and only then do we follow the correct path.

The short and easy path is the path of faith, while the long and difficult one is the path of suffering. But just as it is difficult to choose the path of faith, so is it easy to follow it once it has been chosen.

An obstacle in the guise of a demand from our own lower intellect first to comprehend and only then to proceed, is called a “stumbling block” or a “stone” (even). Everyone stumbles on that stone.

Kabbalah talks only of one soul, the soul of any one of us, and about that soul’s ascent to the final stage. It is said in the Bible that when the arms (faith) of Moses (Moshe, deriving from the verb limshoch – to pull, to take oneself out of egoism) became weak, he began to lose the battle with the enemies (those he thought were his enemies were his own egotistical thoughts and desires).

Then the elders (his wise thoughts) sat him down (lowered his own intellect) on a stone (above egoism) and raised his arms (faith) and put a stone beneath them (lifted faith above the demands of the egoistic common sense), so that Israel would triumph (the aspiration to the spiritual ascent).

It is also said that the forefathers were idol-worshippers (the initial aspirations of a person are egoistic and are aimed to the benefit of one’s own body) and that they were escapees (Zion derives from the word yetzia, which tells us that through yetziot – escape from egoism – the Light is received).

In the world of a beginning Kabbalist, there are only two states: that of suffering or that of perceiving the Creator.

However, until an individual corrects one’s egoism, and can turn all personal thoughts and desires toward the benefit of the Creator, the world around him will be perceived only as a source of suffering.

But then, having sensed the Creator, one sees that the Creator fills the world with Himself, as the entire world consists of corrected spiritual objects. This picture of the world appears only if one gains spiritual sight. At that point, all former suffering begins to appear as necessary and pleasant because one has received a correction in the past.

Most important, an individual must know who is the Master in the world, and must realize that everything in the world transpires only in accordance with His wishes, despite the fact that the body, with the will of the Creator, continuously professes that everything in this world happens by chance.

Yet, in spite of the body, an individual must firmly believe that all actions in this world are followed by either a punishment or a reward. For example, if one suddenly feels a desire to elevate spiritually, it may seem to be by chance. After asking the Creator for help to act properly, no immediate answer is received and because of this, not enough importance is allotted to past prayer, which was forgotten. But the desire is the reward for former good deeds – the act of asking the Creator for help to act properly.

Or, if one declares that at the present stage, when one feels spiritually elevated, there are no other cares in life except the lofty ones, one must understand that (1) this state is sent by the Creator as an answer to earlier prayers, and (2) that by such an assertion, one proclaims the self capable of working independently.

This means the individual’s spiritual ascent depends on personal actions, rather than on those of the Creator. Moreover, if during one’s studies, one suddenly begins to perceive the object of learning, once again it must be reinforced that this is not accidental, but that the Creator sends one such a state.

Thus, while studying, we should place ourselves in a position of dependence on the Will of the Creator, so that we can strengthen our faith in the Upper Providence. Becoming dependent on the Creator, we thus form a bond with Him, which eventually will lead to complete attachment to the Creator.

There are two opposite forces acting upon us: the altruistic force, which professes that living the Will of the Creator should be the ultimate purpose in this world, and that all should be for His sake; and the egoistic force, which maintains that everything in this world is created for human beings and because of them.

Although, in all cases, the higher altruistic force prevails, there exists the long path of suffering. However, there is also a short path, known as the path of Kabbalah.

Every person should voluntarily strive to radically shorten the path and the time for self-correction, otherwise involuntarily one will be forced to accept the path of suffering in order to arrive at the same destination. The Creator will inevitably force one to accept the ways of Kabbalah.

The most natural feeling of a person is love of oneself, which is ultimately epitomized in newborns and in children. But no less natural is the feeling of love for another being born out of love for oneself, which provides countless themes for art and poetry. There is no scientific explanation for love and the processes that bring it about.

In our lives, we have all encountered the natural phenomenon, inherent to our lives, of mutual love, of the surge of this feeling, and then, oddly, of its decline. Precisely in the case of mutual love, the stronger the feeling, the quicker it passes.

Conversely, a faint feeling of one person often spurs a very intense feeling of the other, but a sudden return of emotion may very well lessen the original feeling of love. This paradox can be observed in the examples of various types of love: love between the sexes, between parents and children, and so on.

Moreover, it can be said that if one exhibits a great love for another, one does not give the other the opportunity to long for and to love the other more intensely. That is, the display of great love does not allow the loved one to respond to the full extent of one’s feelings, but, on the contrary, gradually transforms the feelings of love into hatred. This is due to the fact that the one who is loved stops fearing to lose the one who loves, experiencing the eternal unconditional love of the latter.

But if in our world, one rarely gets a chance to love another, even egoistically, it is not surprising that the feeling of altruistic love is completely foreign and unattainable for us. Since it is precisely this love that is bestowed upon us by the Creator, He conceals His feeling until we develop the qualities needed to answer Him with a full and constant reciprocity.

As long as we feel no love towards ourselves, we will accept any love. But as soon as we receive the love and are satiated with it, we begin to be more selective and to desire only the feelings of unusually great intensity.

And therein lies the possibility of a constant aspiration to increase the strength of one’s love for the Creator. An unwavering, constant, mutual love is possible only if it does not depend on anything.

For this reason, the love of the Creator is concealed from us, and is revealed gradually in the consciousness of the Kabbalist, to the degree that the latter is able to rid self of egoism, which is the sole cause for the waning of the feeling of mutual love in our world.

We have been created egoists in order to give us the capacity to expand the boundaries of our own feelings by allowing us to increasingly sense the Creator’s unveiling love. It is only by sensing the Creator’s love, by desiring to unite with Him, that we yearn to be freed of egoism – the common enemy. It can be said that egoism is the third in the triangle of creation (the Creator, us, and egoism), allowing us to choose the Creator.

Moreover, all the acts of the Creator, the ultimate goal of creation and all His actions, irrespective of the way we see them, are formed on the basis of this absolute and constant love. The Light that emanates from the Creator – which constructed all the worlds and which created us, a micro-dose of which is found in our bodies and constitutes our life, reminds us of what our souls will be after their correction. That Light is the feeling of His Love.

The reason for our creation is a simple desire to create good, a desire to love and to gratify, a simple desire of altruism (thus, not understandable for us), a desire that we, the objects of His love, should experience His love in its entirety and find gratification in this, as well as in our own feeling of love for Him. Only a simultaneous sensation of these two feelings, so contradictory in our world, awards that complete pleasure that is the goal of the Creator.

Our entire nature can be denoted by a single word – egoism. One of the most manifest expressions of egoism is the perception of one’s own “self.” An individual can tolerate anything except the feeling of personal humiliation. In order to avoid humiliation, a person is often ready to die.

In all circumstances, be it poverty, defeat, loss, or betrayal, we always attempt, and actually do, find extraneous causes and reasons beyond our control that are responsible for our condition. Otherwise, we would never be able to exonerate ourselves in our own eyes or in the eyes of others, which our nature will not permit.

It will never allow us to humiliate ourselves, because in that way a part of creation, perceived by us in the form of the “self,” will be destroyed and removed from the world.

For this reason, our destruction of egoism is impossible and can only be accomplished with the help of the Creator. It can be replaced voluntarily only by elevating the importance of the goal of creation in our eyes above all else.

23. Spiritual Work

The fact that we ask the Creator for spiritual perceptions, but do not ask Him to solve the various problems in our daily lives, indicates how weak is our faith in the omnipotence and omnipresence of the Creator. It also signifies our lack of understanding that all of our problems are sent to us with one purpose only: for us to try to resolve them ourselves.

At the same time, we should ask the Creator to help in resolving them, believing all the while that every problem is sent to us to strengthen our faith in His oneness. If we truly believe that everything depends upon the Creator, then we must turn to the Creator, but not in the hope that the Creator will resolve our problems.

Instead, we should use these problems as opportunities to become dependent on the Creator.

So as not to deceive ourselves regarding our personal motives, we must, at the same time, struggle with these problems on our own, as others around us do.

A spiritual decline is sent from Above to allow subsequent spiritual growth. Since it is sent from Above, it comes to us instantaneously, reveals itself in a flash, and thus almost always finds us unprepared.

But the exit from that state, the spiritual ascent, occurs slowly, like a healing from an illness, because we must fully grasp the condition of the decline and must attempt to overcome it by ourselves.

If, during our spiritual ascent, we are able to analyze our own bad qualities, to join the left line with the right one, then we will manage to avoid many spiritual declines, leaping over them, as it were. But only those of us capable of keeping to the right line, that is, capable of justifying the actions of the Creator in spite of egotistical suffering, will stay the course and avoid spiritual declines.

This is reminiscent of the rule outlined in the Bible concerning obligatory war (milhemet mitzva) and voluntary war (milhemet reshut): the obligatory war against egoism, and the voluntary war, if an individual is capable of and desires to exert personal effort.

Our internal work on ourselves, on the struggle to overcome egoism, on elevating the Creator above all else, on strengthening our faith in the Creator’s domain, all these we must conceal, just like all other spiritual states we pass through.

Also, we may not advise another with respect to how that other person should act. If we notice the other person exhibiting signs of egoism, that individual must be the one to interpret these signs since there is no one in the world other than the Creator. This implies that all that one sees and feels is the direct result of the Creator desiring that these aspects be seen and felt by the person in question.

All that surrounds us was created solely to make us realize that it is necessary to constantly think about the Creator, to ask the Creator to change the material, the physical, the social, and other conditions of creation.

Each of us possesses an infinite number of deficiencies, all of which stem from our egoism, from the desire to be gratified and to attain comfort under any circumstances. The collection of admonitions (mussar) relates to the way in which e should struggle with each deficiency, and scientifically explains its methods.

The Kabbalah, even for beginners, introduces us to the realm of the Higher Spiritual Forces, and allows each of us to understand the difference between ourselves and the spiritual objects. In this way, through oneself, one learns who one is and who one ought to become.

Thus, the need for secular upbringing disappears altogether, especially in light of the fact that it does not yield the desired results. Witnessing in ourselves the struggle between two forces – the egoistic and the spiritual – we gradually force the body to desire a replacement of our own nature with a spiritual one, of our own qualities with those of the Creator, without the external pressure of our mentors.

Instead of correcting each of our faults, as it is suggested by the mussar system, Kabbalah suggests that we should correct our egoism as the source of all evil.

We experience the past, the present, and the future in the present. In our world, all three are perceived in the present, but as three distinct sensations. These are produced as a result of our minds arranging these notions in accordance with their own internal time charts and, thus, yielding an impression of tense.

In the language of Kabbalah, this is defined as the difference in the effects of the “Light-pleasure.” The pleasure that is felt at a given moment is considered to be the present. If its internal, direct impact on us has already passed, if the pleasure is gone, gleams from afar and is sensed by us as being distant, then we perceive it as “in the past.”

If there was a cessation of Light when the pleasure left us, if we no longer receive it, then we completely forget about its existence. But if it resumes radiating Light from afar, then it becomes the forgotten past that we just remembered.

If we have not yet experienced a certain Light-pleasure, and it suddenly appears to our senses from afar, it will be perceived by us as in “the future” (“the Light of confidence”).

In other words, we perceive the present as an internal acquisition, as Light, as information, and as pleasure, whereas we perceive the past and the future as the result of the distant external glow of remembered or anticipated pleasure. But in any case, we do not live either in the past or in the future, but only at the present moment, perceiving the different types of Light, which are interpreted as the different times, or tenses.

If we do not experience any pleasure in the present, we seek the Source that can give pleasure in the future; we await the next moment, which will bring with it a different sensation. Our efforts in the sphere of self-improvement consist of drawing the distant external light into our present perceptions.

There are two forces acting upon us: Suffering pushes us from behind, and pleasures entice us and pull us forward.

Usually, one force alone is not sufficient; the mere anticipation of future pleasure is not enough to advance forward, since if we have to make an effort to progress, such factors as laziness or fear of losing what we already possess may come into play.

For this reason, it is necessary to have a force that works from behind – the sense of suffering in the present state. All blunders stem from one ultimate blunder – a desire to partake of pleasure.

Usually, those who commit these blunders do not boast of the fact that they could not withstand the temptation, the fact that they were weaker than the enticement. Only the pleasure from anger awards them a sense of open pride because it ascertains their righteousness. It is this pride that immediately brings them down. Thus, anger is the most forceful expression of one’s egoism.

When we experience material, bodily, or spiritual suffering, we should regret the fact that the Creator awarded us such a punishment. If we do not regret it, then it is not a punishment, since a punishment is a feeling of pain and regret for a condition we cannot overcome, whether it be health, material needs, etc.

If we do not experience pain from our condition, it means that we did not yet receive the punishment sent by the Creator. Since any punishment is the correction of one’s soul, by not experiencing it, we miss an opportunity for correction. But the one who experiences the punishment and is capable of praying to the Creator to alleviate the suffering, undergoes an even greater self-improvement than would be possible had the suffering been borne without prayer.

The reason for this can be found in the fact that the Creator allots punishment to us for completely different reasons than those that induce punishment in our world. Punishment is not given to us for acting contrary to His will, but in order to form a bond with Him, in order to force us to turn to Him and to come closer to Him.

Thus, if we pray to the Creator to relieve us from suffering, it should not be interpreted as our asking the Creator to be relieved of self-improvement. Offering a prayer to form a bond with the Creator is a step of incomparably greater progress than that allotted through suffering.

“You are coerced to be born, coerced to live, and coerced to die.” This is the way it happens in our world. But all that happens in our world is the result of the events that take place in the spiritual worlds. There is, however, no direct analogy or likeness between the two realms.

Thus, we are coerced (against the desires of the body) to be born (born spiritually, receive your first spiritual sensations), implying the start of our separation from our own “self,” a separation which the body never agrees to voluntarily. Having received from Above the spiritual organs of action and perception (kelim), we then begin to lead a spiritual existence and to understand our new world.

But even in this state, we go against the body’s desire to partake of spiritual pleasures, and so, “you are coerced to live.” Finally, “you are coerced to die” implies that we perceive being forced to take part in our mundane everyday life as a spiritual death.

In every generation, Kabbalists, through their efforts and books on Kabbalah, create better conditions for attaining the ultimate goal – coming closer to the Creator. Prior to the great Baal Shem-Tov, only a handful could reach that goal. After him, as a result of his work, even simply prominent scholars of the Kabbalah could reach the ultimate goal as well.

Furthermore, as a result of the work of Baal HaSulam, Rabbi Yehuda Ashlag in this world, today each person desiring to grasp the goal of creation can do so. The path of the Kabbalah and the path of suffering differ in that an individual travels on the path of suffering only until realizing that it is both faster and easier to take the path of the Kabbalah.

The path of the Kabbalah consists of the process by which we remember the suffering that we have already undergone and that may befall us again. Thus, there is no need to relive the same suffering, because the recollection of it is sufficient to realize and to choose the right path of action.

Wisdom lies in analyzing all that happens, and in realizing that the source of all our suffering is egoism.

As a result, we need to act in such a way as to avoid entering the path of suffering from egoism. Having voluntarily rejected the use of egoism, we must then accept the ways of the Kabbalah.

Kabbalists feel that the entire world was created solely for their use, in order to aid them in reaching their goals. All the desires that Kabbalists receive from those around them only help them advance, because they immediately reject the idea of using them for personal benefit.

When one sees the negative in others, it is because the person is not yet free from deficiencies, and as a result, realizes the need for personal improvement. In this light, the entire world is created to serve the ascent of human beings, because it allows them to observe their own deficiencies.

Only by feeling the depths of our own spiritual decline, along with the sense of the infinite distance from that which is ardently desired, can we grasp the miracle rendered by the Creator when He elevates us from this world to Himself, into the spiritual world.

What an immense present the Creator has given us! Only from the depths of our own condition can we fully appreciate such a gift and respond with true love and a desire for unity.

It is impossible for us to obtain any kind of knowledge without making the effort to obtain it. This, in turn, gives rise to two consequences: realizing the necessity of knowledge, which will be proportional to the efforts made to acquire it, and understanding that the onus is on us to acquire that knowledge.

Thus, an effort brings forth two requisite conditions in a person: a desire in our hearts and the thoughts, or mental readiness, to grasp and comprehend the new. For this reason, we are called on to put forth an effort; in fact, it is essential.

It is only this act that truly depends on us, for knowledge itself is granted from Above, and we have no influence over its emergence. Notably, in the realm of acquiring spiritual knowledge and perception, we receive from Above only that for which we ask and for which we are prepared internally. But when we ask the Creator to grant something, are we not using our desires, our own egos?

Can such requests be answered by our spiritual elevation by the Creator? Moreover, how can we ask for something that we have never experienced?

If we ask to be rid of our egos, the source of all suffering, or ask for spiritual qualities, even without knowing what they are prior to receiving them, the Creator will award us the gift we desire.

If the Kabbalah centers only on the spiritual work that takes place in our minds and hearts, asserting that our spiritual progress depends solely on these factors, then what is the relation between our observance of religious rituals and the goal of creation?

Since all the commandments of the Bible are actually descriptions of a Kabbalist’s spiritual actions when in the higher realms, then by observing them physically in our world – even though it has no impact on the spiritual worlds – we are physically carrying out the Will of the Creator.

Undoubtedly, the Creator’s desire is to spiritually elevate His creations to His own level. But the passing of the teaching from generation to generation, the cultivation of the soil from which a precious few great ones will arise, is only possible when the masses carry out certain tasks.

The above is reminiscent of our own world. In order for one great scholar to flourish, all the others are needed as well. The passing of knowledge from generation to generation requires that certain conditions are established. This includes the founding of academic institutions in which the future great one will be reared and educated. Thus, everyone will participate in the achievements of this scholar, and can later partake of the fruits of the great one’s labors.

Kabbalists, having been brought up with their peers in an environment in which observing the commandments is mechanical, and faith in the Creator is simple, continue growing spiritually, whereas others remain on the initial levels of spiritual development.

Nonetheless, they, like the rest of humanity, unconsciously participate in the Kabbalist’s work, and therefore unconsciously partake of a portion of any spiritual gains the Kabbalist might make.

Moreover, the subconscious parts of their spiritual qualities are also unconsciously corrected, thus allowing for the possibility that in several generations the peers themselves will be capable of conscious spiritual ascent. Even of the students who have come to study Kabbalah (some for general knowledge, others for spiritual ascent), it is said, “a thousand enter the school, but only one exits to teaching.” Nevertheless, all participate in the success of the one, and all receive their own portion of correction through their participation.

Having entered the spiritual realm, and having corrected one’s own egoistic qualities, the Kabbalist once again experiences the need for others: Living in our world, the Kabbalist collects the egoistical desires of others, and corrects them, thus helping the rest to gain the ability to be engaged in conscious spiritual work sometime in the future.

If an ordinary person can in any way aid the Kabbalist, even by performing purely mechanical tasks, that person thereby allows the Kabbalist to include his or her personal desires in the correction that the Kabbalist makes.

Hence, it is said in the Talmud that “serving a sage is more useful for a disciple than learning from one.”

The learning process entails egoism and employs our earthly reason, while the service of a sage originates in one’s faith in the sage’s greatness, a feeling that a student cannot perceive. Therefore, the student’s service is much closer in essence to the spiritual qualities, and consequently is preferable for the disciple.

As a result, the one who was closer to a teacher and best served that teacher gained a greater chance for spiritual ascent. Accordingly, it is said by the Kabbalists that the way of Kabbalah is not inherited, but rather passed down from teacher to disciple. So it was in all generations, up to the present one.

However, the present generation has fallen so low spiritually that even its leaders pass on their knowledge via family lineage, since all their knowledge is on a bodily level. On the other hand, those who have formed a spiritual bond with the Creator and with the disciples, transfer their legacy only to those who can receive it, that is, to their closest disciples.

When we experience obstacles in our advance toward the Creator, we must ask the following of the Creator:

That the Creator remove all the obstacles, which He Himself sends, so that we can overcome them by our own means, and not be in need of greater spiritual strengths than we already possess.
That the Creator grant us a greater desire for spiritual understanding, and impart to us the importance of spiritual ascent. Then, obstacles will not be able to stop us on the path to the Creator. We as individuals are willing to give up everything in the world for our lives, if life is valuable to us. For this reason, we must ask the Creator to grant us a taste of spiritual life so no obstacles will deter us.

A spiritual desire implies a desire to give, and to use one’s desire only for the pleasure of others. A desire to please oneself is absent from the spiritual realm. The material world is diametrically opposite to the spiritual world.

But if there is no common ground or common qualities between the spiritual (altruism) and the material (egoism), how can one correct egoism? The spiritual Light, which is able to transform egoism into altruism, cannot enter an egoistic desire.

The reason the world does not perceive the Creator is because the Light of the Creator enters any object only to the degree that the qualities of the object correspond to the qualities of the Light.

Only the Light of the Creator can change an egoistic vessel into a spiritual one by entering it. There is no other way.

Therefore, He created human beings; first, to exist under the influence of egoistic forces and to receive such qualities from them that would separate them from the spiritual; then, to come under the influence of the spiritual forces.

Finally, while working on their own spiritual center in the heart, with the help of the Kabbalah they must correct those desires they had received from the ego’s forces.

24. Faith

It is told in the Bible that Abraham declared that Sarah was his sister, and not his wife, because he feared that he would be killed so that she could become available to others. Since Kabbalah equates the entire world to one person, because the soul was divided into 600,000 parts only in order to simplify the attainment of the ultimate goal, Abraham is regarded as the personification of the faith within us.

A wife is permitted only to the husband, as opposed to the sister forbidden only to the brother, but not to others. Abraham saw that he himself (faith) was the only one (the only quality of human beings) capable of making Sarah the basis of life.

He also realized that other men (other qualities of a person) could harm him (faith) because they were enthralled by Sarah’s beauty and wished to possess her eternally for their own ego’s sake. For this reason, Abraham declared Sarah (the goal of creation) as his sister, thus not making her forbidden to other men (the qualities of a person). Consequently, until one’s correction is complete, one can employ the Kabbalah to one’s own advantage.

The difference between all the spiritual realms and our world is that everything belonging to the spiritual realms is a part of the Creator, and has assumed the shape of a spiritual ladder to make the spiritual ascent of human beings easier.

Our egoistical world, on the other hand, was never part of the Creator, but was generated from nonexistence and will disappear after the ascent of the last soul from our world into the spiritual realm. For this reason, all types of human activity passed on from generation to generation, as well as all that is produced from the materials of this world, are doomed to vanish.

Question: The first creation received the whole Light and rejected it, so as not to feel ashamed; how can such a state be considered close to the Creator, since an unpleasant sensation is supposed to mean a distancing from the Creator?

Answer: In such a spiritual state, the past, present, and future merge into one entirety. The creation did not experience the feeling of shame because it decided to reach such a state of unity with the Creator by its own desires, and so it experienced the decision and its consequences at the same time.

Confidence and the feeling of lack of danger both result from the effect of the surrounding Light (Ohr Makif), and the sensing of the Creator in the present. But since an individual has not yet generated appropriate corrected qualities, the Creator is not sensed as the inner Light (Ohr Pnimi), but as the surrounding Light.

Confidence and faith are similar concepts. Faith is “the psychological readiness to suffer for a goal.”

There are no obstacles to one’s desire other than the lack of patience to exert the needed effort and weariness. Thus, a strong person is the one who possesses the confidence, the patience and the strength to suffer. A weak person is the one who feels a lack of tolerance to suffering and gives up at the very onset of pressure exerted by suffering.

To be able to perceive the Creator, one requires intellect and strength. It is known that to attain something highly valuable one needs to put in great effort and to undergo tremendous suffering. The amount of effort we invest determines in our eyes the worth of the object that we seek to attain.

The degree of our patience signifies our life strength. Until the age of forty, we are at the peak of our strength, whereas after that, the life force wanes along with our capacity to believe in ourselves, until our self-confidence and faith disappear completely at the moment of our exit from this life.

Since Kabbalah is the highest wisdom and an eternal acquisition, in contrast to all the other acquisitions of this world, it naturally demands the greatest efforts because it “buys” us the world, rather than something temporary and transitory. Having grasped the Kabbalah, we can grasp the source of all sciences in their true, completely revealed state. This in itself shows what kind of effort is needed, since we know how much effort is required to grasp a single science, even in the paltry framework within which we understand it.

We receive the truly supernatural strengths needed to grasp the Kabbalah from Above, and are thus able to bear the suffering on the path to grasping the Kabbalah. At this time, we receive the self-confidence and life strength necessary to comprehend the Kabbalah by ourselves.

But we cannot overcome all the obstacles without the clear help of the Creator (obscured help of the Creator is evident in the fact that the Creator upholds life in every creation). Faith is the strength that determines how ready we are to take action.

At the beginning of our paths, we lack the capacity to perceive the Creator, since we have no altruistic qualities. Nonetheless, we begin to feel the existence of a supreme, omnipotent force governing the world, and we turn to this force in moments of utter despair. We do this instinctively

We are given this special quality by the Creator so that, even in the face of anti-religious upbringing and outlook, we could begin to discover Him even from the state of absolute concealment.

While we observe generations of scientists uncovering the mysteries of nature, if we undertook a similar effort to discover the Creator, He would reveal Himself to us to the same degree as do the mysteries of nature. In fact, all paths of mankind’s search lead us through the revelation of the mysteries of nature.

But where are the scientists examining the goal of creation? On the contrary, scientists are usually the ones who deny the existence of the Highest Domain.

The reason for their denial rests with the fact that the Creator has bestowed on them only the ability to reason and to engage only in material research and innovation.

But precisely for this reason, in spite of all sciences, the Creator instills in us an instinctive faith. Nature and the universe appear to us to deny the existence of the Higher Domain; thus, scientists do not possess the natural power of faith.

In addition, society expects material results from the labors of scientists, who instinctively obey this expectation. Since the most precious things in this world exist in the smallest quantities and are found only through great effort, and the revelation of the Creator is the most difficult of all discoveries, a scientist naturally tries to avoid failure and does not embark on the task of revealing the Creator.

Thus, the only way to bring ourselves closer to perceiving the Creator is to cultivate within the feeling of faith, regardless of the opinion of the multitude. The power of faith is not greater than all the other powers inherent to human nature – all of them result from the Light of the Creator. The particular quality that sets the power of faith apart from all the others is that the power of faith has the potential to bring us into contact with the Creator.

The process of perceiving the Creator is comparable to the process of attaining knowledge. At first, we learn and comprehend.

Then, having achieved that, we begin to use what we have learned.

As always, it is difficult at first, but the fruits are reaped only by those who achieve the final goal: entrance into the spiritual world. At that point, we gain the boundless pleasure of perceiving the Creator, and consequently acquiring an absolute knowledge of all the worlds and those that inhabit them, and the circulation of souls in all time-states from the beginning of creation to its end.

25. The Process of Conforming to the Creator

Creation, an altruistic action, is the departure from egoism. It consists of setting a limit or a screen (masach) to the pleasure coming in the form of a spiritual Light. This screen in turn reflects pleasure back to the source. By doing this, we voluntarily limit our potential for pleasure, and thus set forth why we accept pleasure – not for ourselves, but for the goal of creation.

The Creator wants to give pleasure to us; therefore by delighting in this pleasure, we in turn delight the Creator, and this is the sole reason why we indulge in the pleasure. Notably, we decide for ourselves that the pleasure we receive should be from this: that we benefit the Creator and thus have the willpower to withstand receiving pleasure directly.

In such a case, our actions and the form of the Creator’s actions coincide, and in addition to the original pleasure, we also experience great pleasure from the concurrence of our own qualities with the qualities of the Creator – His greatness, strength, might, full knowledge, and limitless existence.

The level of our spiritual maturity is determined by the size of the screen that we can erect on the path of egoistic pleasure: The greater the strength of our countermeasures to personal interests, the higher the level achieved and the greater the Light we will receive “for the sake of the Creator.”

All of our organs of perception are constructed as follows: when they contact incoming information through sound, sight, smell, etc., we can then interpret this information. Until the signal contacts these barriers we can neither sense nor interpret the information.

Naturally, all of our measuring instruments function in accordance with this main principle, since the laws of our world are simply the consequences of spiritual laws. Hence, new phenomena are revealed in our world and, so, too, our first unveiling of the Creator and then every subsequent sensing of Him solely depends on the size of the boundary that we are able to erect.

In the spiritual realm, this boundary is known as a vessel(kli). What we actually perceive is not the Light itself, but its interaction with the boundary on the path of its dissemination, which is derived from the influence of this Light on the spiritual kli of a human being.

Similarly, in our own world, we do not perceive the phenomenon itself, but only the result of its interaction with our organs of perception or with our instruments.

The Creator has endowed a certain part of Himself with an egoistic desire for pleasure, the desire that He Himself created. Consequently, that part stopped perceiving the Creator and senses only itself, its own state, its own desire. This part is called “the soul.”

This egoistic part is also a part of the Creator, since only He exists, and there is no vacancy that is not filled by Him. However, because egoism senses only its own desires, it does not perceive the Creator.

The goal of creation is having this part choose to return to the Creator through its own will and its own decision, to again become akin to Him in its qualities.

The Creator completely controls the process of bringing this egoistical part to unite with Him. But this control from the outside is imperceptible. The desire of the Creator manifests itself (with His own concealed help) in the desire to merge with Him that emanates from the depths of the egoistic part.

For the sake of simplifying this problem, the Creator has divided egoism into 600,000 parts. Each of these parts resolves the problem of rejecting egoism gradually, by slowly arriving at the realization that egoism is evil through the repetitive process of gaining egoistic qualities and suffering from them.

Each of the 600,000 parts of the soul is known as “the soul” of a human being. The period of merging with egoism is known as “the life” of a human being. A temporary break of the connection with egoism is known as “the existence” in higher, spiritual realms. The moment at which the soul gains egoistic qualities is known as “the birth” of a human being in our world.

Each of these 600,000 parts of the collective soul must, after a series of fusions with egoism, choose to unite with the Creator and to reject egoism, despite the fact that egoism is still within the soul while the soul is still [clothed] within a human body.

The gradual process of conforming to the Creator in qualities; the systematic approaching of the qualities of the soul to those of the Creator is known as “the spiritual ascent.” The spiritual ascent occurs along the levels or steps known as sefirot.

In total, from the very first to the very last step of merging with the Creator, the spiritual ladder consists of 125 steps or sefirot. Every 25 sefirot constitutes a finished stage, known as a “world” or a “realm.” Thus, aside from our own state, which is known as “our world,” there are 5 worlds.

The goal of the egoistic part is to reach the qualities of the Creator while still existing in us, in this world, so that in spite of our egoism we can still perceive the Creator in everything around us and within us. The desire for unity is a natural desire within us all. It is a desire not influenced by any prerequisites or inferences; rather, it is a deep knowledge about the need to unite with the Creator.

In the Creator, this desire exists as a free wish, but in the creation, it acts as a natural abiding law. Since He created nature according to His own plan, every natural law represents His desire to see such an order in place. Therefore, all our “natural” instincts and desires emanate directly from the Creator, while inferences requiring calculations and prior knowledge are the fruits of our own actions.

If we wish to reach complete unity with the Creator, we must bring that desire to the level of instinctive knowledge, as if it had been received with our own nature from the Creator.

The laws of spiritual desires are such that there is no place for incomplete or partial desires – those that allow room for doubt or for unrelated wishes. For this reason, the Creator heeds only the plea that emanates from our very Depths, and that corresponds with the complete desire of the spiritual vessel on the level at which we exist.

But the process of the birth of such a desire within our hearts occurs slowly and accumulates unknown to us, on a level higher than can be grasped by mere human intellect.

The Creator consolidates all the small prayers we make into one, and upon receiving the final plea for help of necessary magnitude, He helps us.

Similarly, when we enter the sphere of action of the Creator’s Light, we receive everything at once, because the Supreme Giver is eternal and does not make calculations based on time and the circulation of lives. For this reason even the lowest of the spiritual levels generates a complete sense of the eternal.

But because we continue to experience a series of spiritual ascents and declines even after reaching the initial spiritual level, we exist in conditions such as the world, the year, the soul.

The dynamic soul, which did not yet complete its own correction, requires a place to move; this place is known as the “world.” The sum of all the soul’s motions is perceived as time, and is known as a “year.”

Even the lowest spiritual level generates the feeling of complete perfection to such a degree, that only through the individual’s faith above reason do we understand that elevating to the new state is nothing more than overcoming the “spiritual denial” of a higher spiritual level. Only by grasping this concept can one ascend even higher, to the spiritual level that one believed to exist and which one elevated above one’s own sense of perfection.

Our bodies function automatically in accordance with the laws of their own egoistic nature and habit. If we constantly repeat to ourselves that we desire only spiritual ascent, then in the end we will desire it. The body, by virtue of these incessant exercises, will accept this desire as a natural one. It is often said that a habit becomes second nature.

In the state of a spiritual decline, we should hold on to the belief that “When Israel is in exile, the Creator is with them.”

When we are in a state of apathy and hopelessness, even the spiritual world presents no interest to us, because everything appears to exist on the level at which we exist at that moment.

Therefore, we must believe that this feeling is nothing more than our personal awareness, as we are presently in a state of spiritual exile and thus unaware oft the Creator, who is also exiled from our awareness.

The Light that emanates from the Creator goes through four stages before egoism is created. Only the last, the fifth stage (Malchut), is called creation because it perceives its own egoistic desires to delight in the Light of the Creator.

Thus, the first four stages are all qualities of the Light itself, through which He creates us. We accept the highest quality, that of the first stage, or the desire to delight a future creation, as the quality of the Creator Himself. At the end of the spectrum is the fifth stage of development, or the egoistical creation, which desires to counteract its own egoistical nature and to become akin to the first stage. Though attempts are made,they are only partially successful in this endeavor.

The first stage of egoism, which can counteract itself fully, is known as the world, Olam Adam Kadmon.

The second stage of egoism, is the world, Olam Atzilut.

The third stage of egoism, which forms a part of the fifth stage that can no longer be compared to either the first or the second stage, is the world, Olam Beria.

The fourth stage of egoism, which forms a part of the fifth stage, has no strength to withstand itself, so as to be compared to the first, second, or third stages, but can only resemble the fourth stage of the development of Light. It is known as the world, Olam Yetzira.

The remaining part of the fifth stage has no strength to aspire to be like any of the previous stages. It can only passively resist egoism by preventing itself from receiving pleasure (the action contrary to the fifth stage). This is known as the world, Olam Assiya.

Every world has five sub-stages that are called partzufim: Keter, Hochma, Bina, Zeir Anpin, and Malchut. Zeir Anpin consists of six sub-sefirot : Hesed, Gevura, Tifferet, Netzah, Hod, and Yesod. After the creation of the five worlds, our material world – the realm below the world of Assiya was created and a human being was created in it.

The human being was endowed with a small portion of the egoistic qualities of the fifth stage. If human beings ascend in the process of spiritual development from the bottom to the top within the spiritual worlds, then the part of egoism that is in them and, likewise, all the parts of those worlds that they used for their ascent, become comparable with the first stage, with the quality of the Creator.

When the entire fifth stage elevates to the level of the first, then all the worlds will arrive at the purpose of creation.

The spiritual cause of time and space is the absence of Light in the collective soul, where spiritual ascents and declines result in a sensation of time, and the place for the future presence of the Creator’s Light gives an impression of space in our world.

Our world is affected by spiritual forces that impart to us a sensation of time caused by the change of their influence. Since two spiritual objects differing in their qualities cannot be as one spiritual object, they exert their influence one after the other, first the higher and then the lower, and so on. In our world, this produces a sensation of time.

We are endowed with three instruments for the task of successfully correcting our egoism: feelings, intellect and imagination. With regard to the spiritual matter and form, the matter is represented by egoism, while its form is determined by the opposing forces, corresponding to our own world.

We define delights and suffering as good and evil respectively. But spiritual suffering serves as the only source of development and progress of humankind. Spiritual redemption is perfection, received on the basis of strong negative sensations, which are received as pleasant ones.

Since the left line returns to the right one, the misfortunes, suffering, and pressures are transformed into happiness, pleasure, and spiritual freedom.

The reason for this is that in every object there are two opposing forces: egoism and altruism, which are experienced as remoteness from, or proximity to, the Creator.

There are many examples of this in the Bible: the sacrifice of Yitzhak, the sacrifices in the Temple, and so forth. (In Hebrew sacrifices are korbanot, a word that is derived from the word karov – to advance toward something).

The right line represents the essence of the spiritual object, whereas the left line is actually only that part of egoism that can be employed by joining it to one’s altruistic intentions.

Cognition of the Spiritual World

Much paper has been wasted by philosophers discussing the impossibility of comprehending the Creator. Judaism, as a doctrine founded on the personal experimentation of the Kabbalists, answers the question: How can we discourse on the possibility or impossibility of perceiving the Creator prior to perceiving Him?

Any definite statement implies a certain measure of perception. Therefore, it is first necessary to define what is meant by saying “it is impossible to perceive the Creator or infinity.” On what basis can we claim that we understand these notions?

It is clear that when we speak of comprehending the Creator, we imply that such comprehension would be made with our sensory organs and our intellect, just as is done when researching anything else in our world. Moreover, all concepts must be understandable to everyone in our world, just like any other concepts that are being researched. Thus, the ideas must embody something tangible and real, something that can be discerned by our sensory organs.

The closest boundary of perception is found in the organs of tactile sensation, when we come in direct contact with the object’s external boundary. As to using our sense of hearing, we are no longer in direct contact with the object itself, but instead come in contact with the intermediary that is transmitting the object (like air), which has had contact with the object’s external boundary, be it the vocal cords of a human being, or the oscillating surface that emits a sound wave. Similarly, we use our spiritual organs of perception to perceive the Creator.

A sensation of contact (much like a tactile sensation) with the external boundary of the created being is known as “prophetic vision.” On the other hand, a contact that has been infracted by a certain other medium that came into contact with the external boundary of the created being, (much like the sensation of hearing) is known as “prophetic hearing.”

“Prophetic vision” is considered to be the most obvious disclosure (just as in our world, we desire to see an object and consider this to be the most complete perception of the object) because we come into direct contact with the Light emanating from the Creator Himself.

On the other hand, “prophetic hearing” (the voice of the Creator) is defined by the Kabbalists as incomprehensible, as opposed to prophetic vision. It is similar to our ability to hear sound waves, since what we are really sensing are the signals of the intermediary spiritual object that emanate from the contact of the intermediary object with the external boundary of the Creator. We interpret these waves, just as in the case of prophetic vision, as sound waves.

Kabbalists who have attained the prophetic understanding of the Creator first perceive Him through their spiritual counterparts of sight or hearing. Later, they interpret what they perceived. Notably, comprehending visible phenomena gives them complete cognition, whereas it is impossible to comprehend the nature of a purely auditory phenomenon.

But, just as in our world, even simple hearing is sufficient to grasp qualities of the object being studied (even a person blind from birth senses many qualities of those nearby), so spiritual cognition derived through hearing is also sufficient. This is due to the fact that with spiritual hearing, the information that reaches one, contains within it all the other concealed qualities.

The commandment of comprehending the Creator in essence is reduced to the perception of Him by means of spiritual sight and hearing to such a degree that we are absolutely certain that we are conscious of a full visual and audible contact with the Creator, which is called “face to face.”

Creation, and the governing of those beings that have been created, occur through two opposing phenomena: the concealment of the omnipotence of the Creator, and the gradual revelation of His omnipotence, so that the creations can perceive Him through their corrected qualities.

For this reason, one of the names of the Creator in Hebrew is Maatzil, from the word tzel, “shadow;” there is another name as well: Boreh, derived from the words bo-re’eh, “come and see.” Consequently, from these words were derived the names of the two worlds: Atzilut and Beria.

We are incapable of comprehending the true state of creation, but only that which our senses can perceive, whether material or spiritual.

Our consciousness divides everything that exists in the world into either an emptiness or sufficiency. This is so, even though “learned people” insist that there really is no such concept as complete emptiness or a vacuum.

This concept is beyond our comprehension, because we can only understand what is missing through our senses. But we are able to sense an absence or an emptiness if we compare the relation of that which exists in this world to our situation after our death.

However, even while living in this world, we feel as if everything outside our bodies is somehow absent and does not really exist at all. The truth is just the opposite: What exists outside of us is eternal and existing, while we ourselves are nothing and disappear into nothing.

These two concepts are absolutely inadequate because our sensations lead us to believe that everything that exists is connected to us and exists only within that framework; whereas everything outside of us does not carry any worth. But reason points to the opposite – that it is we who are insignificant, while everything outside us is eternal.

Grasping Higher Spiritual Levels

The infinitely small portion of the Upper Light that exists in all objects, both animate and inanimate, determining their existence, is known as “the small Light” (Nehiro Dakik).

The prohibition against revealing the secrets of Kabbalah stems from the concern that disdain for the Kabbalah may arise. Everything unknown elicits respect and is perceived as something valuable. Such is the nature of human beings: A poor person prizes a penny, but once he comes to possess a million, he prizes the million no longer, but seeks two million, and so forth.

The same pattern may be observed in science: the unknown elicits respect and is considered valuable, but once it becomes known and understood, is no longer valued. Then, new unknown objects take the place of the previous objects and become objectives to be pursued,

For this reason, the secrets of Kabbalah cannot be revealed to the masses, because once they grasp them, they will grow to disdain Kabbalah. But the secrets of Kabbalah may be revealed to Kabbalists because they seek to expand their knowledge, just as the scientists of this world do.

Because they do not value their knowledge, that fact in itself prompts them to pursue the understanding of that which is still unknown. Thus, the entire world is created for those who seek to grasp the mysteries of the Creator. Those who sense and grasp the Upper Light of life that emanates from the Creator (Ohr Hochma) nevertheless do not grasp the Creator, or His essence, in the process.

But this is not true of those who grasp higher spiritual levels. Those who perceive the spiritual levels and the Light particular to those levels not only perceive the Light, but grasp the Creator. Kabbalists cannot attain even the lowest spiritual level if they do not grasp the Creator and His qualities in relation to us that pertain to that particular spiritual level .

In our world, we come to understand our friends according to their actions, both toward us and toward others. After we are familiar with an individual’s various qualities, such as kindness, envy, anger, willingness to compromise and so on, we can assert that we “know” that individual.

Similarly, after a Kabbalist grasps all actions and the Divine manifestation in those actions, the Creator is revealed to the Kabbalist by means of Light, in a completely comprehensible way. If the spiritual levels and the Light emanating from them do not carry with them the possibility of perceiving the Creator “Himself,” then we consider them impure. (“Himself” implies, just as in our world, that we gain an impression of one through one’s actions and do not feel the urge to find out anything else. After all, that which we cannot perceive at all does not elicit in us an interest or a need to be perceived).

Impure forces such as klipa and Sitra Achra, are the forces that dominate us, preventing us from delighting in every pleasure that comes to us to satisfy us with the little that we experience. In other words, these forces prompt us to be satisfied with the knowledge that we already possess, to be content with the peel (klipa) while leaving the actual “fruit” aside.

Therefore, our intellects cannot understand the purpose of working for the sake of the Creator, as the interference caused by impure forces does not allow us to understand the hidden meaning of Kabbalah.

In a spiritual object, the Light that fills its top half, from the Rosh (head) to the Tabur (Navel), is called “the past,” while the light that fills its bottom half is called “the present.” The surrounding light that did not yet enter the object, but is still awaiting its turn to be revealed is called “the future.”

If one has fallen spiritually and the egoistic desires have increased, then the importance of the spiritual decreases in that person’s eyes.

But a spiritual decline is sent from Above for a purpose: to impart to one the understanding that one is still in spiritual exile; this should in turn prompt one to pray for redemption.

But we will not find true serenity until we elevate our preordained purpose – the spiritual liberation of ourselves and of all mankind – above all else. Exile is a spiritual concept .

Galut is not the physical enslavement that was experienced by all nations at some point in their history. Galut is the enslavement of each of us by our worst enemy – egoism. Moreover, this enslavement is so sophisticated that we are not aware of the fact that we are constantly working for that master – that external force that has possessed us and now dictates its own wishes to us.

We, like insane people, do not realize this and strive with all our efforts to carry out all of the ego’s demands. Truly, our state can be likened to that of the mentally ill who perceive imaginary voices either as commands or, worse yet, as true personal desires, and who carry out these commands and desires.

Our galut is our exile from the spiritual, our inability to be in contact with the Creator and to work for Him alone. Becoming aware of being in this state is a vital precondition to our liberation from it.

At first, the ego is inclined to study Kabbalah and to put forth the effort needed to understand the spiritual, as it sees certain benefits to having spiritual knowledge. However, when we begin to realize all the implications of the real work “for the sake of the Creator,” and when we are forced to ask for our liberation, then we push away such redemption, convincing ourselves that it is impossible to succeed in such work.

Thus, once again, we become the slave of our own reason, that is, we return to the ideals of the material life. Our redemption from such a state can only be found in acting according to faith above reason.

A spiritual descent does not imply the loss of faith.

By revealing more to us about our egoism, the Creator grants us the possibility of making an extra effort and, in so doing, increasing our faith. Our former level of faith was not lost, but when we consider the work ahead, we experienced it as having been on a spiritual decline.

Our world is created in likeness to the spiritual one, with the exception that it is formed from egoistic matter. We can gain significant knowledge from the surrounding world if not about the qualities of the spiritual objects, then at least about their interrelation, by comparing them with our world.

The spiritual world also contains such concepts as the world, a desert, a settlement, countries, etc. All spiritual actions (commandments) may be maintained on any level, except for the commandments of love and fear. These commandments are revealed only to those who have attained the spiritual level of the Land of Israel (Eretz Yisrael).

Within the level of Eretz Yisrael is a sub-level known as Jerusalem (Yerushalayim), derived from the words yir’ah (fear) and shalem (complete): the desire to experience trepidation before the Creator, which helps us free ourselves from egoism.

Stages of Correction

Human beings must unwillingly carry out all actions that are necessary to sustain physical life in the body. For example, even when we are ill and lack the desire to eat, we still force ourselves to take food, knowing that we will not become healthy otherwise. This is because, in our world, reward and punishment is clearly discernable for everyone; thus, all must obey the laws of nature.

But regardless of the fact that our souls are ill and can be cured only by performing altruistic efforts, when we are unable to see apparent rewards and punishments, we cannot force ourselves to undertake the process of healing.

Therefore, the healing of the soul is completely dependent on our faith.

The lower half of the higher spiritual object is found within the upper half of the lower spiritual object. In the lower object, the screen (masach) is found in the eye area. This is known as “spiritual blindness,” because in such a state only the lower half of the higher object is visible to us, since the screen of the lower spiritual object conceals part of the higher spiritual object.

The higher spiritual object drops its screen to the lower one, then it reveals itself to the lower object, which in turn begins to view the higher object as the higher one views itself. As a result, the lower object receives the state of fullness (gadlut). The lower object, then, sees that the higher one is in a “great” state, and realizes that the higher object’s prior concealment and apparent manifestation as the “small” state (katnut), was done exclusively for the benefit of the lower one. In this way, the lower object could become aware of the importance of the higher one.

All consecutive states that we experience on our paths can be compared to being inflicted by the Creator with an illness, which the Creator Himself eventually cures. When we perceive this illness (for example, as hopelessness, weakness, and despair) as the will of the Creator, this transforms these states into the stages of correction and we can progress toward unity with the Creator.

As soon as the Light of the Creator enters an egoistical desire, that desire immediately submits to the Light and is ready to be transformed into altruism. (It has been said many times that Light cannot enter an egoistical desire, but there are two kinds of Light: the Light that comes to correct a desire, and the Light that brings pleasure; in this case we mean the Light that brings correction.)

Thus, when the Light enters these desires, they are changed into their opposites. In this manner, even our biggest sins are transformed into merits. But this occurs only if we return because of our love for the Creator, when we are able to receive the entire Light of the Creator not for our own sake. Only then do our former actions (desires) become transformed into vessels that can receive Light.

Such a state cannot come about, however, prior to the final correction. Until then, we may receive only a part of the Creator’s Light, not for our own sakes, but according to the principle of the middle line.

There are several ways of receiving: by charity, by a gift, or by forcefully taking it (demanding because one is entitled). When one receives charity, one may be ashamed of it, but one still asks from necessity. On the other hand, one does not ask for a gift. Rather, a gift is given to one who is loved. One who demands does not consider having received either as charity or as a gift, but by right.

This latter feeling is characteristic of the righteous who demand of the Creator, thinking that they are entitled to something intended for them in the very design of creation. Thus, it is said: “The righteous take by force.”

Abraham (the right line: faith above reason) was ready to sacrifice Yitzhak (the left line: reason and control of one’s spiritual condition) in order to constantly progress only along the right line. Consequently, he advanced to the middle line, which combines the two.

Simple faith is an uncontrolled faith and is usually known as “faith below reason.” Faith that is checked by reason is known as “faith within reason.” But faith above reason is possible only after one has analyzed one’s state.

Thus, if we, seeing that we accomplished nothing, still chose faith as if everything had been accomplished, and continued to uphold this belief up to the critical point, then this is considered to be “faith above reason,” because we had ignored reason. Only then do we become worthy of the middle line.

There are three lines of spiritual behavior: the right line, the left line, and the combination of the two – the middle line. If the individual possesses only one line, it can neither be considered the right nor the left, since only the possession of two opposite lines can determine which is which.

There is also the straight line, known as the state of perfection, along which travels every believer, this is the one path according to the laws of which we are brought up and along which we travel through our entire lives.

Every person traveling this path knows exactly how much effort must be exerted, according to their own calculations, in order to feel that they fulfilled all obligations. Thus, they feel satisfaction from the work. Moreover, they feel that every passing day adds further merits and benefits, since several additional commandments have been observed.

This line of action is called “the straight line.” Those who were guided along this path while young cannot wander from it because they were taught to behave in this manner from childhood, without having to exert self-control or engage in self-criticism. Therefore, they travel straight for their entire lives, and every day increases their own merits.

Those who travel along the right line must act as those who travel along the straight line. The only difference is that those traveling the straight line lack self-criticism of their spiritual state. Those who travel the right line take every step with difficulty, as the left line neutralizes the right, awakening spiritual thirst, and hence bringing no satisfaction from the attained spiritual state.

When we travel the straight line, we do not critically scrutinize our own state, but constantly add new merits to the past ones, since we have a sound base to rely on. Meanwhile, the left line erases all former efforts.

Faith, the Only Antidote to Egoism

The most important determinant of the perception of pleasure is the thirst for pleasure, which in Kabbalah is known as a “vessel.” The size of the vessel is determined by the degree to which one feels the need for the lack of pleasure.

For this reason, if two separate vessel-people receive the same pleasure, one will receive a feeling of absolute satiation, while the other will feel no sense of possessing anything and, thus, be very depressed.

Therefore, every person must strive to live in the given moment; taking knowledge from the previous states; with faith above reason in the present state, we have no need for the future.

The perceiving of Eretz Yisrael (“Land of Israel”) and, consequently, the revelation of the Creator, is awarded to those who have reached the spiritual level of Eretz Yisrael. In order to reach this level, one must rid oneself of the three impure forces, which signify the spiritual circumcision of one’s egoism, and voluntarily take upon oneself the condition of restriction (tzimtzum), in order that the Light will not enter egoism.

If Kabbalah says that something is “forbidden,” it actually implies that something is impossible even if one desires it. The objective, however, is not to desire it. For example, if an individual works in a certain job for an hour a day, and does not know any other workers who have already been rewarded for their work, that person will worry whether there will be pay for the performed task, but much less than the person who works ten hours a day.

The latter must have much more faith in the boss, but must also endure greater suffering at not seeing others being rewarded. And if one wishes to work day and night, then that person feels an even greater awareness of the concealment of the boss and of the reward. This is because the worker has a greater need to know whether there will be the promised reward in the end.

However, those who travel by faith above reason develop in themselves an immense need for the revelation of the Creator, and along with it, an ability to confront the revelation. At that point, the Creator will unveil the entire creation before them.

The only way to avoid the use of egoistic desires is to advance by the path of faith.

Only if we refuse to see and know from fear of losing the capacity to work altruistically will we be able to continue to receive strong feelings and knowledge to the degree that advancement on the path of faith will not be impeded.

It thus becomes clear that the crucial point of not working for the sake of the self emanates from the necessity to abandon the limited egoistic possibilities of attaining pleasure. Instead, one must seek to gain the unlimited possibilities of receiving pleasure outside the narrow boundaries of the body. Such a spiritual “organ” of perception is known as “faith above knowledge.”

Those who reach the level of spiritual development at which they can work without receiving any reward for egoism become compatible in qualities with the Creator (and therefore, achieve closeness with Him, because in spiritual realms it is only the difference in qualities that separates objects, as there exist no concepts of space and time).

Endless pleasure is also gained, unlimited by feelings of shame as when one receives charity. When we perceive the all-encompassing, invisible presence of the Upper Intellect, which permeates the entire universe and holds domain over everything, we receive the truest sense of support and confidence. Therefore, faith is the only antidote to egoism.

Human beings by nature only have the power to do that which they comprehend and sense. This is known as “faithwithin reason.”Faith is called an upper, confronting power, which gives one the ability to act even when we do not yet realize or understand the essence of our actions; that is, faith is a force that does not depend on our personal interest, egoism.

It is said that in the place where a ba’al teshuva (one who wishes to return and draw near the Creator) stands, a complete righteous person cannot stand. When one corrects a new desire, one is considered to be completely righteous. When one is incapable of correction, one is called a “sinner.”

But if one overcomes oneself, then one is called “a returning one.” Since our entire path leads only toward the goal of creation, each consecutive new state is higher than the preceding one and the new state of the “returning one” is higher than the previous state of “the righteous one.”

We perceive the Creator as a Light of pleasure.

Depending on the qualities and the level of purity of our own altruistic vessel (our organ of perception of the spiritual Light), we perceive the Light of the Creator in different ways. In view of this, though there exists only one Light, we assign different names to it, based on our own perceptions of it and its effect on us.

Light that brings Correction

There are two kinds of Light of the Creator: the Light of knowledge, reason, and wisdom (called Ohr Hochma), and the Light of mercy, confidence, and unity (called Ohr Hassadim). In turn, Ohr Hochmacomes in two types according to its action upon us

At first, when the Light arrives, we discover our own evil. Then, when we have discovered the evil, and realize that we should not use egoism, this same Light imparts strength towards those egoistic wishes, so that we can work (take pleasure) with them, but not for our own sake. Finally, when we gain the strength to overcome our own egoism, this same Light makes it possible for the corrected, formerly egoistic desires to take pleasure in altruism.

On the other hand, Ohr Hassadim bestows on us the desire “to give” rather than “to take” pleasure. For this reason, from the 320 uncorrected desires of the soul, the action of Ohr Hochma separates the 32 parts of Malchut (which are gradually sensed as spiritual ascents take place, just as the individual gradually comprehends the full depths of his evil and shudders at the realization of his own essence) from the desire to receive personal pleasure, because we have realized that egoism is our worst enemy.

The remaining 288 desires have neither an egoistic nor an altruistic direction, as they are simply sensations (like those of hearing, sight, etc.), which can be employed in any way we choose: either for ourselves or for others. Under the action of Ohr Hassadim, we develop a desire to work altruistically with all 288 sensations. This occurs after Ohr Hochma has replaced the 32 egoistic desires with the 32 altruistic desires.

A correction under the influence of the Light occurs without a sensation of pleasure derived from it. One only senses the difference in qualities between one’s own egoism and the magnificence of the Light. This alone is sufficient to break free of bodily desires. It is thus said, “I have created in you egoistical tendencies, and I created Kabbalah as its cure.”

But then, having corrected one’s desires, one begins to receive the Light in order to delight the Creator. This Light, also known as “Torah,” is called “The Names of the Creator,” because the individual receives into one’s self and soul a part of the Creator, and assigns names to the Creator in accordance with the pleasures received from the Light.

We can enter the spiritual world only by becoming completely unselfish (hafetz hesed).

This is the minimal prerequisite to ensure that no egoistic desires could ever seduce usl and thereby cause harm, because we want nothing for the self.

Without the protection of the altruistic tendencies with the quality of Ohr Hassadim, when we begin to receive the unbounded pleasure from the Upper Light, we will inevitably desire to gratify ourselves, and thus will bring about personal ruin; we will never be able to leave egoism for altruism. Our entire existence will consist of pursuing these pleasures, which are inaccessible to our egoistic desires.

But Ohr Hassadim, which imparts on us a striving toward altruism, cannot shine its Light into our egoistical desires. Egoistic desires are sustained by a spark of the Light within us that was forcibly put there by the Creator to resist the laws of the nature of spirituality. This enables us to maintain life in us because, without receiving any pleasure, human beings cannot survive.

If this spark of the Upper Light disappeared, we would immediately perish. Only by doing so could we break away from egoism and from our unfulfilled desire to be gratified, thereby bringing us absolute gloom and despair.

What is the reason that Ohr Hassadim cannot enter egoism? As was demonstrated earlier, the Light itself carries no distinction between Ohr Hochma or Ohr Hassadim, but the individual determines this distinction. An egoistic desire can begin to take pleasure in the Light, regardless of the Light’s origin; that is, it can begin to take pleasure in Ohr Hassadim for its own sake. Only a desire that has been prepared for altruistic actions can receive the Light in order to take pleasure in altruism; that is, to receive the Light as Ohr Hassadim.

An individual receives pleasure from three types of sensations: past, present, and future. The greatest pleasure is derived from the sensations of the future, because an individual begins to anticipate the pleasure in the present, that is, the pleasure is experienced in the present. In this way, anticipating and thinking about objectionable deeds are worse than the deeds themselves, because the anticipation prolongs the pleasure and occupies the thoughts of the individual for a long time.

Present pleasure is usually short in its span, in light of our petty and easily satisfied desires.

Past pleasure, on the other hand, can be repeatedly recalled in one’s mind and enjoyed. Thus, prior to engaging in an act of goodness, it is necessary to dedicate a lot of time to thinking and preparing for it. This allows us to take in as many different sensations as possible, so that later we can remember them in order to recreate our aspirations toward the spiritual.

Because egoism is the essence of our nature, we desire to delight in our lives. So if we are given from Above, into our desires, a small seed of a soul, which by its nature wishes to and tries to exist on anti-egoistical pleasures, then egoism can no longer motivate these types of actions. Thus, there is no more gratification from such a life.

This is because the soul gives us no rest, constantly reminding us that we are not living a true full life, but merely existing. As a result, we begin to see life as unbearable and full of suffering, because regardless of our actions, we are incapable of receiving pleasure. At the very least, we cannot be satisfied by anything, because the soul does not allow us to be satisfied. Thus it continues until egoism itself decides that there is no other solution but to listen to the voice of the soul, and to follow its directions. Otherwise, we will never be at peace.

This situation can be described as “the Creator bringing us back to Him against our will.” It is impossible for us to perceive even the smallest pleasure if we did not feel the lack of it beforehand. This lack of a desired pleasure is defined as “suffering.”

The ability to receive the Upper Light also requires a prior desire for it. For this reason, when we are learning, and during other actions, we should ask to feel a need for the Upper Light.

“There is none else but Him.” Everything that transpires is His desire, and all creations carry out His Will. The only difference is that there is a small group of people who carry out His Will because they so wish. The experience of unification of the Creator with the created is only possible when there exists a congruence of desires.

“A blessing” is defined as an outpouring of the Light of mercy (Ohr Hassadim) from Above, which is possible only when we are engaged in altruistic acts. It is said by the Kabbalists: “The needs of your people are great, but their wisdom is slight.” The needs are great precisely because the wisdom is slight.

Rabbi Yehuda Ashlag said: “Our state can be likened to the state of the King’s son, who was placed by his father in a palace filled with all kinds of treasures but with no light with which to see it all. So the son sits in the darkness and lacks only the light in order to possess the riches. He even has a candle with him (the Creator sends him the possibility to begin the advance toward Himself), as it is said: ’The soul of a human being is the candle of the Creator.’ One needs only to light it by his own desire.”

Rabbi Yehuda Ashlag said: “Although it is said that the goal of creation is incomprehensible, there is a great difference between its incomprehension by the wise man, and the ignorance of the simpleton.”

Rabbi Yehuda Ashlag said: “The law of the root and the branch implies that the lowest must reach the level of the highest, but the highest does not have to be like the lowest.”

All our work consists of the preparation to receive the Light. As Rabbi Yehuda Ashlag said: “The most important is the kli – vessel, even though kli without light is as lifeless as the body without the soul. Thus, we should prepare our kli in advance, so that when it receives the light it works properly. This can be likened to a man-made machine that operates on electricity. The machine will not work unless it is plugged into the electrical source, but the result of its work depends on the way the machine itself is made.”

In the spiritual world, all laws and desires are diametrically opposite to those of our world.

Just as in our world, it is extremely difficult to act contrary to knowledge and understanding, so in the spiritual world it is extremely difficult to progress with knowledge.

As Rabbi Yehuda Ashlag said: “It is said that when everyone stood during the service at the Temple, it was very crowded, but when everyone prostrated themselves, there was plenty of room.” The act of standing symbolizes the state of “greatness” of partzuf, the receiving of Light; whereas the act of prostrating is a state of “smallness” and represents the lack of Light.

In this lower state there was more room and a greater feeling of freedom, because in the state of the Creator’s concealment, those in the process of spiritual ascent feel the potential to advance against their reason, and this is the source of joy from their work.

Rabbi Yehuda Ashlag used to tell the story of a great Kabbalist of the last century, Rabbi Pinchas ,from the village of Korits. Rabbi Pinchas had no money even to buy Ari’s The Tree of Life,and was forced to teach children for half a year in order to earn the money needed to purchase this book. Even though it may appear that our bodies are an obstruction to our spiritual ascent, it only seems this way because we are not aware of the functions that the Creator assigned to them.

As Rabbi Yehuda Ashlag said: “Our body is like an anker (a part in a watch); even though the ankerstops the watch, without it the watch would not work, it would not move forward.”

At another time, Rabbi Ashlag said: “In the barrel of a long-range shotgun there is a special threading which makes the exit of the bullet difficult, but precisely because of this threading the bullet flies farther and is more accurate.” In Kabbalah such a state is known as kishui.

Rabbi Yehuda Ashlag said: “Everyone is so accustomed to interpreting the Bible in accordance with the concepts of this world, that even when it is explicitly stated in the Bible, ’Guard your souls,’ it is still understood to mean the health of the body.”

Rabbi Yehuda Ashlag said: “An individual is in the spiritual state to the extent that he realizes that his egoistic desires are, in essence, the impure force.”

Rabbi Yehuda Ashlag said: “The lowest of the spiritual levels is attained when the spiritual becomes most important and comes before the material.”

Rabbi Yehuda Ashlag said: “In only one thing can a person display haughtiness; that is, in asserting that no one else can please the Creator more than he himself.”

Rabbi Yehuda Ashlag said: “The reward for keeping a Commandment is in gaining the perception of the One who commands it.”

Rabbi Yehuda Ashlag said: “The worries of this world are of no concern to those engaged in spiritual ascent, just as the person who is seriously ill does not worry about getting his salary, but only about surviving the illness.”

Rabbi Yehuda Ashlag said: “In the spiritual, as in our physical world, if something occurs to us because of circumstances that were beyond our control, this fact itself will not save us. For example, if someone inadvertently falls off a cliff, the mere fact that he fell, even though he did not want to fall, will not save him from dying.

The same is true in the spiritual world.” When Rabbi Yehuda Ashlag was sick, a doctor was called to come and see him. The doctor prescribed rest and peace, suggested that it was important to calm down the patient’s nerves, and remarked that if he was to engage in learning, he should choose something uncomplicated like The Psalms.

When the doctor left, Rabbi Yehuda commented, “It seems that the doctor thinks it possible to read The Psalms superficially, without looking for a deeper meaning.”

Rabbi Yehuda Ashlag said: “There is no place in between the spiritual, altruistic ’giving’ and the material, egoistic, impure ’receiving.’ If at every single moment a person is not bound to the spiritual, he forgets about it altogether and remains in the impure and physical state.”

It is said in the book, HaKuzari, that the King Kuzari, when it came time to select a religion for his people, turned to a Christian, to a Muslim, and finally to a Jew. When the King heard the Jew, he remarked that the Christian and the Muslim both promised him eternal heavenly life and great rewards in the world to come, after his death. On the other hand, the Jew spoke of the rewards for the observance of the Commandments and the punishment for disobeying them in this world.

But it seemed to the King that it was more important to be concerned with what he would receive in the world to come, after death, than with the way he should live his life in this world.

The Jew then explained that those who promise reward in the world to come, do so because they want to distance themselves from the falsehood in this manner, to conceal the lie and the meaning in their words. In a similar fashion, Rabbi Yehuda Ashlag explained that the words of Agra, the concept of yehudi (“Jew”) is the name for one who attained the entire spiritual world, the whole world to come, while in this world.

This is what Kabbalah promises us as a reward. All of the rewards of Kabbalah must be received while a person is in this world, specifically while in the body, to feel everything with one’s entire body.

Rabbi Yehuda Ashlag said: “When a person feels that the impure forces, that is, egoistic desires, begin to press him, this is the beginning of his spiritual liberation.” Rabbi Yehuda Ashlag said, commenting on the Kabbalah “All is in the hands of God, except the fear of God”: In respect to everything that a person asks of the Creator, the Almighty decides whether to grant that person what is asked of Him or not to grant it.

However, the request to grant one the ’fear of Heaven’ is not decided by the Creator, but if a person truly yearns to have the fear of God, he will surely be granted this request.”

Not for One’s Self

Life is considered to be a state in which we perceive desires for attaining pleasure, either from receiving or from giving. If the desire to attain pleasure disappears, then the new state is that of unconsciousness, fainting, or death. If we are in such a state that we clearly see and feel that we cannot receive any more pleasure, for example because of the shame that we feel for past actions.

If we suffer so much that even the smallest pleasure we get out of life is neutralized, then we will no longer feel like living. Thus, by means of the surrounding environment, enemies, bankruptcy, or failure in one’s work, those who are ascending spiritually may experience sensations of hopelessness, despair, and a complete lack of meaning of existence.

Therefore, we must put all our efforts into receiving pleasure from performing deeds that are considered good in the eyes of the Creator, and in this manner bring happiness to Him. Such thoughts and actions contain such tremendous pleasure, they can neutralize the greatest suffering in this world.

We may already be at the stage of being able to perform altruistic acts. Whatever action we may be engaged in, we will not be calculating personal gain, and will think only of the well-being of the One for whom the act is done (i.e., for the Creator).

However, if at the same time we do not receive pleasure from our altruistic actions, then such actions will be considered as pure giving. For instance, observing the commandments only for the sake of the Creator will not accord us the Light of the Creator (the pleasure) that corresponds to each commandment. This is because the process of self-improvement is not yet complete.

Having received the pleasure from the unobstructed Light of the Creator, one would be at risk of awakening one’s egoism and, then, having that egoism demand to receive pleasure at any expense for reasons of self-gratification. t that point, the person would not be able to resist this pleasure, and would obtain it not for the reason of pleasing the Creator, but from the sheer force of the desire to attain pleasure.

Kelim, with which we perform altruistic acts, are known as “vessels of bestowal.” A spiritual object has a structure similar to that of the physical body, and consists of 613 organs.

In general, the design of the spiritual forces is similar to the physical structure of our bodies.

For this reason, 248 vessels of bestowal are located above the upper torso of the spiritual object and correspond to positive spiritual acts, which each person is obligated to perform.

The Light that is received by one who observes the above spiritual acts is known as the “Light of grace” (Ohr Hassadim), or “concealed grace” (hassadim mehusim). The Light of wisdom (Ohr Hochma) is concealed from the recipient.

One with strong willpower will rectify one’s feelings to such an extent, this individual will be able to perform altruistic acts as well as receive pleasure from them for the sake of the Creator, that is, to receive pleasure into the past egoistic desires. This process is known as “Receiving for the sake of Giving.”

Consequently, that person will be able to receive the Light that is contained in every spiritual act.(The commandments of the Bible are spiritual acts. Because every person in our world is obligated to fulfill these commandments regardless of their spiritual level these are a necessary preliminary stage in accordance with their primary spiritual goal: to bring pleasure to the Creator).

The first stage we go through when trying to understand the purpose of creation is working on ourselves for personal gain (“not for His name”) since there are many ways to feel pleasure – eating, playing games, receiving honors and glory, etc. These methods, however, allow us to feel only small and fleeting pleasures. The motivations behind such actions are “for the self.”

We can attain much greater pleasures by having faith in the Creator; in the fact that He is Almighty; in His Oneness with respect to ruling over the entire world, including everything that happens to each of us, in His dominion over everything that concerns each of us, in His willingness to help, when hearing our prayers and in having faith in all of the above.

Only after we have accomplished the first stage of this work will we receive very different, special sensations of a higher spiritual state. As a result, we will no longer be concerned with whether or not we will gain personally from our actions. On the contrary, all our thoughts and calculations will be directed toward attaining spiritual truth. Our thoughts and intentions will focus on yielding to the essence of the true laws of creation, to perceiving and carrying out only the Will of the Creator, which itself will ensue from our perception of His grandeur and power.

Then, we will forget about our past motivations and will realize that we have not the slightest inclination to think or worry about ourselves, that we completely surrender to the grandeur of the all-transcending Supreme Reason, and cannot hear the voice of our own reason at all. Our main worry will center on how to do something pleasing and agreeable for the Creator. Such a state is known as “not for oneself.”

The underlying cause of faith is the fact that there is no greater pleasure than to perceive the Creator, and to be filled with Him. But in order for us to be able to receive this pleasure unselfishly, we need the Creator to be concealed; the state of concealment allows us to observe the commandments without receiving any pleasure in return. Such an act is considered “not for the sake of the reward.”

When we reach this state and create such a spiritual vessel, we immediately begin to see and perceive the Creator with our entire being. The reason that earlier prompted and convinced us to work for the Creator for the sake of personal benefit disappears, and is even compared to death, because we were once connected to life, and attained this feeling by virtue of faith.

But if we begin to work on attaining faith above reason when we are already in the corrected state, we receive back our souls, the Light of the Creator.

Obtaining “lishma”

The Kabbalistic names, though they were taken from our world, signify completely different objects and actions in the spiritual world, unrelated to those of this world. It is true that the spiritual objects are the immediate sources of the objects found in this world [see “The Language of Kabbalah,” part 1; “The Names of the Creator,” part 3].

From this incongruence, and the dissimilarity of the spiritual cause and the effect found in our world, it can once again be seen how remote the spiritual objects are from our egoistic concepts. In the spiritual world, a name signifies a particular disclosure of the Creator’s light to a person through an action, which is assigned that particular name.

Similarly, in our world, every word discloses something not of the object itself, but of our perception of that object. The phenomenon or the object itself is completely outside the realm of our perception. It is an entity in itself, absolutely incomprehensible to us.

Undoubtedly, the object possesses forms and qualities absolutely different from those that can be detected by our instruments or senses. One can confirm this concept with the example of seeing an object through one’s vision vs. seeing one obtained through x-rays or heat frequencies.

In any case, an object and the perception of that object exist separately.

The latter arises out of the qualities of the person perceiving the object in question. Thus, the combination of the object (that is, of the true qualities of the object) and of the qualities of the one who perceives the object (the perceiver), give rise to a third entity: a depiction of the object formed by the perceiver. This is based both on the general qualities of the object itself, and on the qualities of the perceiver.

In the process of working with the spiritual Light, there are two distinct states of a person who wishes to receive and receives the Light: the perception and the qualities of a person prior to receiving the Light, and after receiving it.

There are also two states of the Light that fill the vessels-desires of a person: the state of the Light prior to coming in contact with the feelings and desires of the person, and the state of the Light after it has come into contact with the perceiver.

In a prior state, the Light is known as Simple Light, because it bears no connection to the qualities of the perceiver. Since all the objects, other than the Light of the Creator, desire to receive and to be gratified by the Light, there is no actual possibility to perceive, to examine, to sense, or even to imagine the Light outside of ourselves.

Thus, if we refer to the Creator as the Strong One, it is because at that moment we feel (one who truly feels!) His strength. But not having perceived any quality of the Creator, it is impossible to refer to Him by any name, because even the word “Creator” connotes the fact that a person perceived this particular quality of the Light.

However, if a person pronounces the names of the Creator (that is, enumerates His qualities), without having perceived these qualities through the senses, then this act implies that a person assigns names to the simple Light prior to sensing the meaning of these names in oneself, which is equal to lying, since a simple Light has no name.

Those of us who strive to ascend spiritually must avoid extraneous influences and protect personal convictions that have not yet matured, until we receive the necessary perceptions that can support us. The main defense and distancing must be aimed not at those people who are far from the Kabbalah, since they can only transmit indifference or utter, at most, negativity, indicating a great divergence from the state of the person involved in spiritual ascent. The defense must be aimed at the people who are supposedly close to the Kabbalah.

On the other hand, a beginner need not be concerned with the people who are far from Kabbalah, because it is evident that there is nothing that one can learn from them, and hence they do not pose a threat of spiritual enslavement.

Our egoism allows us to progress only when it feels fear.

Then, it pushes us into all kinds of actions, just to neutralize that feeling. Therefore, if a person could feel fear of the Creator, one could develop the necessary strength and the desire to work.

There are two kinds of fear: the fear of transgressing a commandment, and fear of the Creator. The first is a fear that prevents an individual from sinning, otherwise that individual would sin. However, if a person has no fear of sinning because all actions are carried out solely for the sake of the Creator, that person will observe all the commandments anyway, not out of fear, but because this is the Will of the Creator.

The fear of transgression (sin) is an egoistic fear, because it is prompted by the concern of doing harm to the self. Fearing the Creator is considered to be an altruistic fear, because it is prompted by a concern of not fulfilling the desire of the Creator, out of feelings of love.

But despite one’s tremendous yearning to fulfill all that brings joy to the Creator, it is nevertheless very difficult to observe the commandments of the Creator (actions that are desired by the Creator) because one does not see the necessity of fulfilling them.

The fearemanating from the feeling of love must be stronger than the egoistic fear. For instance, when one anticipates that one will be seen at the moment of committing a crime, or simply a transgression, that person experiences feelings of suffering and shame.

Similarly, a Kabbalist develops in the self a feeling of anxiety, that not enough is done for the Creator. This feeling is just as constant and as great as the egoist’s fear of punishment for obvious transgressions.

“A person learns only that which one desires to learn.” (“A person learns only at the place where his heart desires.”) Starting from this supposition, it becomes clear that a person will never learn to observe certain rules and norms unless that person desires it. But who wants to listen to moralizing, especially since, most often, one does not perceive one’s own shortcomings? How, then, can anyone, even the individual aspiring to self-correction, attain that goal?

A human being is created in such a way that there is only desire: to gratify the self. Thus people learn only for the sake of finding a means to satisfy their desires, and will not learn something that does not concern gratifying themselves, because that is our nature.

Therefore, in order that those who wish to approach the Creator can learn how to act “for the sake of the Creator,” them must ask Him to grant them new hearts, replacing egoism with altruistic desires. If the Creator will grant this request, then wherever they learn, they will find ways of pleasing Him.

However, we will never perceive anything that is in contrast to our hearts, be it altruistic or egoistic, and will never feel obligated to something that will not please our hearts. But once the Creator alters the egoistic heart to an altruistic one, we will immediately realize our obligations, in order to be able to correct ourselves with the aid of the newly acquired attributes, as well as to discover that there is nothing more important in this world than to please the Creator.

In addition, the qualities that we had seen as our shortcomings will transform into virtues, because by correcting them we bring pleasure to the Creator. But those who are not yet ready to correct themselves will not be able to see their own shortcomings, because they are revealed to us only to the degree that we are able to correct them.

All human actions with respect to the gratification of personal needs, as well as all the work “for the sake of the self,” disappear when one departs from this world. All that one cared about and suffered for vanishes in one moment.

Therefore, if we are able to evaluate whether it is worth it to work for something in this world and then lose it in the very last moment of our lives, then we may conclude that it is preferable to work “for the sake of the Creator.” This decision will make us realize the necessity of asking the Creator for help, especially if we have invested a great amount of effort into observing the commandments with the anticipation of gaining some personal benefit from doing so.

One who did not toil greatly in the Kabbalah has a lesser desire to transform one’s actions into actions “for the sake of the Creator,” since this person does not have such a great deal to lose, while the work of transforming the self requires great effort.

For this reason, a person must endeavor with all the means at one’s disposal to intensify efforts in the work, lishma, “not for the Creator’s sake,”because this will subsequently lead to the development of the desire to return to the Creator, and then to work, lishma, for His name.

29. Transformation of Our Nature

Every feeling we have emanates from Above. If we experience a striving, a love, and a pull towards the Creator, it is a sure indication that the Creator is experiencing the same feelings towards us (in accordance with the rule that “Man is a shadow of the Creator”). Thus, whatever a person feels toward the Creator is the same as what the Creator feels toward that person, and vice versa.

After Adam’s spiritual fall as a result of his sin (which symbolizes the spiritual descent of the primordial soul from the world of Atzilut to the level known as “this world” or “our world”), his soul divided into 600,000distinct parts. These parts clothed themselves into the human bodies that are born into this world. Each part garbs itself in a human body as many times as it is necessary for it to correct itself completely.

When all the distinct individual parts complete their independent process of correction, they will once again merge into one collective soul, known as “Adam.”

In the alternating of the generations there is the cause, known as “the fathers,” and the effect, known as “the sons.” The reason for the appearance of sons is to continue the correction of that which has not been corrected by the fathers, meaning the souls of the previous incarnation.

The Creator brings us close to Him not because of our good qualities, but because of our feelings of lowliness and our desire to cleanse ourselves of our “filth.” If we were to experience pleasure from the state of spiritual exhilaration, we might reason that it is worthwhile to serve the Creator to gain such sensations.

Therefore, the Creator usually removes pleasure from one’s spiritual state in order to reveal why one is seeking spiritual elevation: either from the wish to serve, to receive the pleasures that would come while doing so, or because of one’s faith in the Creator. In this manner, a person is given a chance to act for other than the sake of pleasure.

The removal of pleasure from any spiritual state immediately plunges one into a state of depression and despair, in which there is no desire for spiritual work. However, it is in this state that one gets a real chance to move closer to the Creator by virtue of faith above reason.

Feeling despair helps one realize that the present lack of attraction towards the spiritual is merely one’s subjective perceptions. In reality, there is nothing greater than the Creator.

From the above, we can conclude that the Creator deliberately prepares a spiritual fall to elevate us quickly to an even higher level.

This is also an opportunity to increase our faith. Thus, it is said: “The Creator prepares the cure before the illness” and also, “With the same thing that the Creator strikes, He also cures.”

Although every endeavor to remove our life force and our life interest shakes our entire being, if we truly desire to ascend spiritually, we will welcome the chance to uphold faith above reason. By so doing, we will affirm our wish to liberate ourselves from personal pleasures.

A human being is usually self-absorbed, focusing on personal feelings and thoughts of suffering and pleasure. But when striving to attain spiritual perception, we must refocus our interests on selfless matters, into the space filled by the Creator, so that the existence and desires of the Creator are one’s total life focus.

We must correlate all that happens with His design; we must transfer ourselves into Him, so that only our bodily shells remain within the physical bounds.

However, our inner feelings, the essence of the person and of the self, all that is designated as the soul, must be transferred “outside” the body. Only then will we constantly feel the force of goodness that permeates all of creation. This feeling is akin to faith above reason, because we attempt to transfer all our feelings outside, beyond the boundaries of our bodies.

Once we attain faith in the Creator, we must remain in this state regardless of the obstacles that the Creator may send, to increase our faith and gradually begin to receive the light of the Creator into the vessel created through faith.

The entire creation is built on the interaction between two opposite forces: egoism, the desire to receive pleasure, and altruism, the desire to please. The path of gradual correction is the experience of transforming our egoistic desires into the opposite desires, and this path is built by combining the two forces.

Gradually, small quantities of egoistic desires merge with the altruistic desires and are thereby corrected. This method of transforming our nature is known as “the work in three lines.” The right line is called “the white line” because it contains no faults or defects.

After we have gained possession of the right line, we can obtain the greatest part of the left line, the so-called “red line,” which contains our egoism. There is a prohibition against the use of egoism in spiritual actions, since it is possible for us to fall under its influence.

The impure forces/desires strive to receive the Light of wisdom, ohr hochma, for their own sake, to perceive the Creator and to indulge in self-gratification, using these perceptions to satisfy egoistic desires. If we, by virtue of faith above reason, (by striving to receive, but not into our egoistic desires), refuse the possibility of perceiving the Creator, His actions, and His domain, and refuse the gratification from His Light; if we decide to go beyond our natural aspirations to know and to experience everything, to get prior knowledge of everything, to know what reward we will receive for our actions; then we will no longer be bound by the prohibition of using the left line.

When we choose this course, it is called “the creation of a shadow,” because we are isolating ourselves from the Light of the Creator. In this case, we have the option of taking a small part of our left desires and connect them with the right.

The resulting combination of strengths and desires is known as “the middle line.” It is precisely in this line that the Creator reveals Himself. Subsequently, this whole process repeats itself on a higher spiritual level, and so on, until the end of the path.

The difference between hired help and a slave is that in the process of working, the hired help thinks of the reward that will be received for the work; the size of the reward is known, and it serves as the reason for that person’s work. The slave, on the other hand, does not receive any reward, but only the bare necessities for survival. A slave owns nothing; the master owns all. Therefore, if a slave works hard, it indicates the slave’s desire to please the master, to do something nice for him.

Our goal is to feel towards our spiritual work the way a slave does who works without any reward.

Our spiritual journey should not be influenced by any fear of punishment or any anticipation of reward, but only by a selfless desire to carry out the will of the Creator.

Moreover, we should not even anticipate perceiving Him as the result, because that, too, is a form of reward. We should carry out His Will without wanting Him to know that we did it for His sake, without even thinking that anything special has actually been done for His sake, without seeing the results of our work, but only having faith that the Creator is pleased with us.

If our work should truly be as described above, then we should eliminate notions of reward and punishment completely from consideration. In order to understand this, it is necessary to know what Kabbalah means by the notions of reward and punishment.

We receive a reward when we exert a certain amount of effort to obtain something we desire. As a result of these efforts, we receive or find that which is desired. A reward cannot be something that exists in abundance in our world and is accessible to everyone else. Work translates into our efforts towards receiving a particular reward, which we cannot obtain without these efforts.

For instance, one can hardly claim to have performed “work” by finding a stone, if stones are in abundance all around. In such a case, there is no work and no reward. On the other hand, in order to possess a small precious stone, one must exert a great effort, because it is very hard to find. In such a case, real efforts are made, and a reward is received.

30. Fear of the Creator

The Light of the Creator fills all of creation. Although we swim inside this Light, we cannot perceive it. The pleasures that we feel are but tiny rays, which, with the Creator’s mercy, reach us; since without any pleasure we would end our existence.

We feel these rays as forces that attract us to certain objects, into which the rays enter. The objects themselves are of no consequence, which becomes evident to us when, at some point, we stop being interested in things that once posed a great attraction to us.

The reason for receiving only the small amount of Light, rather than the entire Light of the Creator, is that our egoism acts as a barrier. If our egoistic desires are present, we cannot perceive the Light, due to the law of the congruence of qualities, the law of likeness.

Two objects can perceive each other only to the degree to which their qualities coincide.

Even in our own world, we can see that if two people are on completely different levels of thought and desire, they cannot understand each other.

Thus, an individual possessing the qualities of the Creator would simply be immersed in the unbounded ocean of pleasure and complete knowledge.

But if the Creator fills everything with Himself, and there is no need to look for Him as for some precious object, then, evidently, He does not merit consideration as a “reward.” Similarly, we cannot apply the concept of work to the search for Him, since He is around us and inside us.

We may not perceive Him, but He is within us, within our faith. At the same time, once we perceive Him, and receive pleasure from Him, it cannot be said that we were rewarded. After all, if there is no work done, and the object in question is found in abundance in the whole world, then this object cannot be considered a reward.

The question remains, then, what is our reward for resisting our egoistic nature?

First, we must understand why the Creator instituted the law of congruence. As a result of this, though He fills everything, we are unable to perceive Him because He conceals Himself from us.

The answer to the question: “What is our reward for resisting our egos?” is as follows: The Creator instituted the Law of Congruence. This enables us to perceive only those objects on our own spiritual level. Thus, we are prevented from experiencing the most dreadful feeling from our egoism (that is the nature of the creations)when we receive pleasure from Him – since along with the pleasure the feelings of shame and humiliation set in .

Egoism cannot withstand this feeling. If we are unable to justify bad actions to ourselves or to others; if we are unable to find any extraneous circumstances that have supposedly forced us, against our will, to carry out the bad deed; then we prefer any other punishment except the feeling of humiliation of the “self,” because the “self” is the pillar of our existence. Once it is humiliated, the “self” disappears spiritually; it is as if we had disappeared from this world.

But when we reach such a level of understanding that our only desire is to give everything to the Creator, and when we are constantly preoccupied with the thought of what else we can do for the sake of the Creator, then we will discover that we were created in order to receive pleasure from the Creator, and the Creator desires only that. At that point, we receive all possible pleasures because we want to carry out the Will of the Creator.

In such a case, there is no place for feelings of shame, because the Creator shows us that He wishes to give us pleasure, and He wants us to accept it. Thus, by accepting, we are carrying out the Will of the Creator, rather than personal egoistic desires. As a result, we become analogous to the Creator in qualities, and the screen disappears. All this ensues because we have reached the spiritual level at which we can give pleasure, just like the Creator.

From the above, we can conclude that our reward for efforts made should consist of receiving new, altruistic qualities – desires to “give” and aspirations to provide pleasure – similar to the desires of the Creator toward us. This spiritual level and these qualities are known as “fear of the Creator.”

Spiritual, altruistic fear, like all other anti-egoistic qualities of spiritual objects, is completely unlike any of our qualities or perceptions. “Fear of the Creator” is the fear of being pushed away from the Creator. This arises not from calculations of selfish benefit, nor from fear of being left with egoism, nor from fear of becoming similar to the Creator. All of these are based on notions of personal benefit and take into consideration only one’s own state.

The fear of the Creator is a selfless concern about not being able to do something that could have been done for the sake of the Creator. Such fear is itself an altruistic quality of a spiritual object, in contrast to our egoistic fear, which is always connected to our inability to satisfy our own needs.

Attaining the quality of fearing the Creator should be the cause and the goal of our efforts.

We should put all of our strength into this endeavor. Then, with the aid of the attained qualities, we can receive all the pleasures that were in store for us. Such a state is known as “the completing of the correction” (gmar tikkun).

Our fear of the Creator should precede our love for the Creator. The reason for this is as follows. In order for us to fulfill our obligations from a sense of love; in order to recognize the pleasure contained in the spiritual actions known as “commandments”; in order for these pleasures to invoke the feeling of love (since in our world we love that which brings us pleasure, whereas we hate that which brings us suffering); we should first attain the fear of the Creator.

If we observe the commandments from fear, rather than from feelings of love or pleasure, it means that we do not perceive the pleasure that is concealed in the commandments, and that we are carrying out the Will of the Creator from fear of punishment. The body does not resist this task because it also fears punishment, but it constantly asks about the reason for performing the tasks at hand.

In turn, this gives us a reason to increase our fear and our belief in punishment and reward inherent in the Creator’s domain, until we begin to constantly perceive the existence of the Creator. Having acquired the feeling of the Creator’s existence, that is, having attained faith in Him, we can begin to carry out the Will of the Creator from a feeling of love, since we have acquired the taste for, and found pleasure in, observing the commandments.

On the other hand, if the Creator permitted us to observe the commandments from the feeling of love from the very beginning, thus bypassing fear and only receiving pleasure from the task, we would never develop faith in the Creator. We can compare this to the people who spend their entire lives chasing worldly pleasures, and have no need for faith in the Creator to observe the commandments (the laws) of their nature, since their nature compels them to this task by promising a reward.

Therefore, Kabbalists who perceived the pleasure to be attained from following the spiritual laws of the Creator from the very beginning, would involuntarily observe them, just as others would rush to fulfill the Will of the Creator just for the sake of the tremendous rewards concealed in the way of Kabbalah. Then, no one would ever be able to come closer to the Creator.

For this reason, the pleasures contained in the spiritual laws and in the way of Kabbalah as a whole, are concealed. (The Light is the pleasure that is hidden in each spiritual law; the Light of the Creator is the sum of all the spiritual laws). These pleasures are revealed only when one attains a state of constant faith in the Creator.

31. A Seed of Altruism

How can a human being – who was created with the qualities of absolute egoism; who feels no desires save those dictated by the body; who cannot even imagine anything outside of one’s own perceptions – how can a human being proceed beyond the desires of the body and grasp something that exists outside the realm of one’s natural sensory organs?

We are created with a longing to fill our egoistic desires with pleasure. Given such a condition, we have no possible way to alter ourselves and transform our egoistic qualities into opposite ones. In order for us to create the possibility of transforming our egoism into altruism, the Creator, when devising egoism, placed into it a seed of altruism, which we are capable of cultivating by studying and acting according to the methods of Kabbalah.

When we feel the dictating desires of our bodies, we are unable to stand up to them. Thus, all our thoughts are directed toward carrying out the commands of the body. In such a state, we have no freedom of will to act, or even to think about, anything other than self-gratification.

On the other hand, during our spiritual elevation we experience aspirations toward spiritual growth and toward departure from the physical desires that pull us down. At these times, we do not even perceive the desires of the body and, hence, do not require the right to a free choice between the material and the spiritual.

Consequently, by remaining in the state of egoism, we do not possess the strength to choose altruism. But once we perceive the grandeur of the spiritual, we no longer face a choice, since we already desire the spiritual.

Therefore, the entire notion of free will consists of a choice: Which force will dominate us, egoism or altruism? But when does such a neutral state occur in which we are able to make a free choice?

Thus, there is no other path for us but to attach ourselves to a teacher, to delve into Kabbalah books, to join a group that aspires to reach the same goals, to open ourselves to the influence of thoughts about altruism and spiritual strength. Consequently, the altruistic seed will awaken in us the seed, which was implanted in each of us, but which sometimes remains dormant for many life cycles.

This is the essence of our free will. Once we begin to feel the awakened altruistic desires, we will try to perceive the spiritual without much effort. A person who strives to attain spiritual thoughts and actions, but is not yet firmly attached to certain personal convictions, must protect himself from contact with people whose thoughts are rooted in their egoism.

This is especially true of those who aspire to live by faith above reason. They must avoid all contact with the opinions of those who travel through life within the bounds of their reason, because they are opposite in philosophy to Kabbalah. It has been said in the books of Kabbalah that the reason of ignoramuses is opposite to the reason of Kabbalah.

“Thinking within the bounds of our own reason implies that, first and foremost, we calculate the benefits of our actions. On the other hand, the reason of Kabbalah – faith above human reason – assumes that our actions will not be connected in any manner with the egoistic calculations of reason, or with the possible benefits that may ensue from these actions.

Those who need help from others are considered to be poor. Those who are happy with what they have are considered to be rich. But when we recognize that egoistic desires (libba) and thoughts (moha) drive all our actions, we suddenly understand our true spiritual state, and realize the power of our egoism and the evil inside us.

Our feelings of bitterness when we realize our true spiritual state give rise to the desire to correct ourselves. When this desire reaches the required degree of intensity, then the Creator sends His light of correction into the kli (vessel), and thus we begin to ascend the levels of the spiritual ladder.

People in general are raised in agreement with their egoistic natures, including observing the commandments of the Bible, and they continue to automatically uphold the notions they acquired from their upbringing. This makes it unlikely that they will ever depart from this particular level of connection with the Creator.

Thus, when our bodies (desire to receive) ask why we are observing the commandments, we reply that this was how we were brought up; it is the accepted way of life for us and our community. With upbringing as our base, habit has become second nature, and we require no effort to perform natural actions, since they are dictated both by body and mind.

Thus, there is no risk of transgressing that which is most familiar and natural. For example, an observant Jew will not suddenly have a desire to drive on Saturday. But if we wished to behave in a way unnatural to our upbringing, and not perceived by our being as a natural need of the body, even the least significant action would generate from the body the question: Why are we engaging in this activity and what prompted us to leave the state of relative tranquility to do so?

In this case, we will be confronted by a test and a choice, because neither we, nor the society from which we come, engages in the actions that we plan to undertake. There is no one who could serve as an example and no one to support our intentions.

It is not even possible to gain comfort in the thought that others also think along the same lines as we do. Since we cannot find any example either in our own upbringing or in society, we must come to the conclusion that it is the fear of the Creator that prompts us to act and think in a new fashion. Thus, there is no one to turn to for support and understanding, except the Creator.

Since the Creator is One and is our only support, we are also considered to be unique, and not part of the masses among which we were born and raised. Since we can find no support in the masses and are solely dependent on the mercy of the Creator, we become worthy of receiving the light of the Creator, which serves to guide us along our path.

Every beginner comes across one common question: Who decides the direction of one’s path, the person or the Creator?

In other words, who chooses whom: Does a person choose the Creator, or does the Creator choose the person?

From one point of view, one must say that it is the Creator Who chooses an individual by virtue of what is known as “personal providence.” As a result, one must be thankful to the Creator for providing an opportunity to do something for His sake.

But on considering why the Creator chose this particular individual, offering this unique opportunity, the question arises: why observe the commandments? For what purpose?

Now, the individual concludes that this opportunity was given to encourage action for the sake of the Creator that the work itself is its own reward, and that distancing from this work would be a punishment. Taking on this work is now the person’s free choice, to serve the Creator; therefore, one is prepared to request help from the Creator – to strengthen the intention that all actions undertaken will benefit the Creator. This is the free choice that a person makes.

32. Battling for the Perception of the Creator’s Oneness

In Kabbalah, the masses are known as the “homeowners” (ba’al bait), because they aspire to build their own house (an egoistic vessel, kli) and fill it with pleasure. The desires of one who is ascending spiritually stem from the Light of the Creator, and focus on the task of building a home for the Creator in one’s heart, in order for it to be filled with the light of the Creator.

We discern all notions and all events according to our own perceptions. We assign names to the events that take place in accordance with the reactions of our sensory organs. Thus, if we speak about a particular object or action, we are expressing how we personally perceive it.

Each of us determines the level of evil in a particular object according to the degree to which that object obstructs our reception of pleasure. In certain cases, we cannot tolerate any proximity to a certain object. Thus, our level of understanding of the importance of Kabbalah and its laws will determine the evil that we will discern in that which stands in the way of our observance of the spiritual laws.

Therefore, if we wish to reach the level of hatred toward all evil, we must work on extolling Kabbalah and the Creator in our minds. In this way, we will cultivate within us love toward the Creator, and to the same degree we will develop hatred toward egoism.

In the Passover reading, there is a story of four sons, each of whom asks a question in regard to one’s spiritual work. Though all four qualities are present in each of us, and though Kabbalah usually speaks of a single composite image of a person in relation to the Creator, nevertheless, the four qualities can be examined as four distinct types of personalities.

Kabbalah is given to help us focus on our struggle with egoism. If we have no questions about our own nature, it means we have not yet come to realize our own evil; and hence have no need for Kabbalah. In this case, if we believe in reward and punishment, we can be aroused by the idea that there is a reward for observing the spiritual laws.

But if we already act in order to be rewarded, but still do not feel our own egoism, we cannot correct ourselves because we have no sense of our own defects. Then, we need to learn to observe the commandments selflessly. As a result, our egoism will appear, and will ask:

“What is the purpose of this work?”

“What will I gain from it?”

What if it goes contrary to my wishes?”

At that point, we will need the help of Kabbalah to begin the work against our egoism, since we have begun to feel the evil in ourselves.

There is a particular spiritual force – an angel – that is responsible for generating suffering in a person in order to make it clear that one cannot be satisfied by gratifying one’s egoism. This suffering prompts one to digress from the bounds of egoism and thus avoid remaining a slave to it forever.

It is said that prior to giving the Bible to Israel, the Creator offered it to all the other nations of the world, and they all refused it. Each of us is like a miniature world that consists of a multitude of desires, which are called “nations.”

We must know that none of our desires are suitable for spiritual ascent, except the desire to advance toward the Creator; this desire is known as “Israel” (from the Hebrew words yashar, straight, and El, God, meaning “straight to the God”). Only by choosing this desire over all the others can that individual receive the hidden wisdom of Kabbalah.

The concealment of one’s spiritual level is one of the imperative conditions of a successful spiritual ascent.

Concealment of this type implies the performance of actions so that they are not noticeable to others.

Most important, however, is the concealment of a person’s thoughts and aspirations. If a situation arises in which a Kabbalist must express a point of view, it must be blurred and expressed in very general terms, so that the Kabbalist’s true intentions do not become clear.

For example, let us suppose that a person makes a large donation in support of Kabbalah lessons, but also puts forth a condition that a public acknowledgment of the donor be printed in the newspaper. Mention would also be made of the large sum of money given, in order for the donor to receive fame and thereby to receive pleasure.

However, even though it seems clear that honor is the main desire of the donor, it is also possible that the donor wishes to disguise the fact that the newspaper article will advance the spreading of Kabbalah. Thus, concealment generally takes place in intentions, rather than in actions.

If the Creator must send a Kabbalist a feeling of spiritual decline, then, first, He will take away the Kabbalist’s faith in other great Kabbalists. Otherwise, the Kabbalist could receive encouragement from them, and thus never come to experience the spiritual decline.

The multitudes that observe the commandments are only concerned with their own actions, but not with their intentions. It is clear to them that they observe for the sake of the reward, either in this world or in the next. They always have a justification for their actions and they perceive themselves to be righteous.

On the other hand, a Kabbalist who works on correcting innate egoism attempts to control every intention to observe the commandments. While the desire may be to carry out the Will of the Creator selflessly, the body will oppose this, along with constantly obstructing thoughts. Consequently, the Kabbalist will feel like a sinner.

All this is done for a purpose. The Creator wants to prompt the Kabbalist to engage in constant correction of both thoughts and intentions. Thus, the Kabbalist will not remain enslaved by egoism; and not continue to toil for the sake of the self, as do others, and will realize that there is no other way to carry out the will of the Creator, except for His sake.

It is from this process that the Kabbalist derives a very intense feeling of being worse than the masses. For the masses, their inability to grasp their true spiritual state is the underlying cause of the physical observance of commandments.

But a Kabbalist is obligated to transform egoistic intentions to altruistic ones – or be unable to observe the commandments altogether.

For this reason, the Kabbalist sees himself as even worse than the masses.

An individual is constantly in a state of war for compliance with his desires. But there is a war of an opposite nature, in which an individual battles against the self in order to relinquish the entire territory of the heart to the Creator, and to fill the heart with one’s natural enemy – with altruism.

The aim of this battle is to ensure that the Creator should occupy the entire being of the person, not only because this is the Divine Will, but also because this is desired by the person; thus, the Creator should govern and guide us because we request this of Him.

In such a battle, we must first and foremost stop equating the self with the body, and realize that the body, the intellect, the thoughts, and emotions – all these are external attributes sent by the Creator to get us to turn to the Creator for help; to ask the Creator to overcome these attributes; to plead for the Creator to strengthen the idea of His Oneness; to reinforce the knowledge that it is He Who sends all thoughts to us; to pray that the Creator should send faith and the feeling of His presence and His dominion.

In this way, all thoughts to the contrary will be silenced. No longer will we believe that everything is dependent on the individual, or that in this world there is a will and a force other than the Creator.

For example, irrespective of the fact that we might know that the Creator created everything and has dominion over everything (the right line), we may still think that a certain other person did something bad to us, or may do something bad (the left line).

On the one hand, we are convinced that all actions emanate from a single source – the Creator (the right line). On the other hand, we cannot suppress the thought that someone else is affecting us, or that the outcome of an event is conditional on something other than just the Creator (the left line).

Such internal collisions between opposing perceptions occur for various reasons, depending on our social ties, until the moment the Creator helps us attain the middle line. The battle takes place for our perception of the Creator’s Oneness, while the obstructing thoughts are sent to battle precisely these thoughts. We battle for victory with the help of the Creator, and for the attainment of greater perception of His dominion, that is, the attainment of greater faith.

Our natural war centers on gratifying our egoism and on seizing greater gains, like all wars in our world. However, the meta-war – the war against our own nature – focuses on relinquishing the domain over ourselves to the “enemy” – the Creator. The meta-war attempts to surrender the entire territory in our minds and hearts to the control of the Creator, so that the Creator could fill the territory with Himself, and conquer the entire world, both the little world of the individual, and the greater world as a whole, and endow all creations with His qualities, but in accordance with their will.

A condition in which the desires and the qualities of the Creator occupy all a person’s thoughts and desires is known as “an altruistic condition.” This includes: a condition of “giving,” a condition of surrendering one’s physical soul to the Creator, and a condition of spiritual return (teshuva). All these conditions come under the influence of the Light of grace (Ohr Hassadim), which emanates from the Creator and gives us strength to withstand the obstructing thoughts of the body.

The above condition may not necessarily be constant. We may overcome certain obstructions in our thoughts, but then a new wave of thoughts may push us back. We may, once again, fall under their influence and develop doubts with respect to the Creator’s Oneness; once again, we will have to struggle with these thoughts; once again, we will feel the need to turn to the Creator for help and to receive Light, in order to overcome these thoughts, and to surrender them to the rule of the Creator.

The condition in which we receive pleasure for the sake of the Creator, that is, not only surrender to our “enemy,” the Creator, but also switch to His side, is known as “receiving for the sake of the Creator.” The natural order of our choice of actions and thoughts is such, that either consciously or subconsciously, we always choose the path that will award us greater pleasures. A person will scorn smaller pleasures for the sake of the greater ones.

There is no free will or free choice in this process. The right to choose and the freedom to decide appear only at the time when we decide to reach decisions based on the criterion of truth, rather than on pleasure. This occurs only when we decide to proceed by way of truth, despite the suffering it brings.

However, the natural inclination of the body is to avoid suffering and seek pleasure by any means.

This tendency will obstruct a person from making decisions based on the principle of truth. The person who aspires to carry out the Will of the Creator must place all personal desires below the desires of the Creator.

Instead, one must constantly concern oneself with perceiving the grandeur of the Creator to gain sufficient strength to carry out the Will of the Creator, rather than one’s own will.

The degree to which we believe in the greatness and strength of the Creator will determine our ability to fulfill the Creator’s desires. Thus, we must concentrate all our efforts on grasping the grandeur of the Creator. Since the Creator wishes us to feel pleasure, He created in us the desire to be gratified. There is no other quality in us besides this desire. It dictates our every thought and action and programs our existence.

Egoism is known as an evil angel, an evil force, because it regulates us from Above by sending us pleasure, and unwittingly we become its slaves. The state of compliant submission to this force is known as “slavery,” or “exile” (galut) from the spiritual world.

If egoism, this evil angel, had nothing to give, it would not be able to attain dominion over a human being. At the same time, if we could forsake the pleasures offered by egoism, we would not be enslaved by those pleasures. Thus, we are not able to depart from the state of slavery; but if we attempt to do so, which is considered to be our free choice, then the Creator will help from Above by removing the pleasures with which egoism entice us.

As a result, we can depart from egoism’s domain and become free. Moreover, by coming under the influence of pure spiritual forces, we experience pleasure in altruistic actions and become instead a servant of altruism.

Conclusion: We as individuals are slaves to pleasure. If we derive our pleasure from receiving, then we are slaves of egoism (of pharaoh, of the evil angel, etc.). If we derive our pleasure from bestowing, then we are servants of the Creator (of altruism).

But we cannot exist without receiving some form of pleasure. This is the human essence; this is the way the Creator has designed human beings, and this aspect cannot be altered. All we must do is ask the Creator to bestow upon on us a desire for altruism. This is the essence of our free will and of our prayer.

33. Receiving for the Sake of Giving

A correct (effective) way to address the Creator is composed of two stages. First, one must understand that the Creator is absolutely kind to all beings, without exception, and all His actions are benevolent, irrespective of how unpleasant they may appear.

Therefore, the Creator sends us only what is best for us, and fills us with all that is most necessary.

Thus, we have nothing to ask of the Creator. We should be content with what we receive from the Creator, regardless of the state we may be in. We must also be thankful to the Creator and must glorify Him: There is nothing that can be added to our personal state, because we should be happy with our lot.

We must always first thank the Creator for all that we have received in the past. Then, we can ask for the future. But if we feel a lack of something in life, then we are removed from the Creator to the same degree as our perception of deficiency. This occurs because the Creator is absolutely perfect, whereas we might see ourselves as unhappy.

Thus, when we begin to feel that what we have is the best that we could have, since this is precisely the state that the Creator has sent us, then we come closer to the Creator, and can ask for something for the future.

The state of “being happy with one’s lot” may arise in us simply by realizing that the circumstances of our lives are not a consequence of our own actions, but are sent by the Creator. This state may also arise because we realize that we are reading a book that deals with the Creator, with immortality, with the supreme goal in life, with the benevolent purpose of creation.

It also deals with the method of asking the Creator to alter our lives, as well as the realization that millions of other people in this world do not receive the opportunity to experience all these things. Thus, those who want to perceive the Creator, but have not yet been awarded this objective, should be content with their condition because it comes from the Creator.

Since these people still have unfulfilled desires (despite being content with what the Creator has decided to give them, and are thus close to Him), they become worthy of receiving the Light of the Creator, which will bring them full knowledge, understanding, and pleasure.

In order to separate ourselves spiritually from egoism, we must come to realize our own insignificance, the baseness of our interests, aspirations, and pleasures; we must also be aware to what extent we are willing to do everything just for our personal success, as well as, in all our thoughts, how we pursue only personal gain.

What is important when we feel our lowliness is that we recognize the truth: that personal gratification is more important to us than the Creator is, and if we do not see any personal benefit from our actions, we cannot carry these actions out, either in thought or in deed.

The Creator receives pleasure by giving pleasure to us. If we delight in the fact that it gives the Creator a possibility to delight us, then both we and the Creator coincide in qualities and in desires, because each is happy with the process of giving: The Creator gives pleasure, and we create the conditions to receive it. Each thinks of the other, but not of self, and this is what defines their actions.

But since human beings are born egoists, we are incapable of thinking about others, but only about ourselves. We can give only in the situation where we see immediate benefit from it, greater than the benefit being given away (as in the process of trade or bargaining). With respect to this quality, a human being is utterly distant from the Creator, and does not perceive Him.

This ultimate separation of a human being from the Creator – the source of all pleasures – is caused by our egoism, and is the source of all our suffering. Realizing this is known as “the realization of the evil,” because in order for us to be repelled from egoism by a hatred toward it, we must fully feel and recognize that it is all of our evil, the single most deadly enemy, that stands in the way of our being able to attain perfection, pleasure and immortality.

Thus, in all of our actions, be it the study of Kabbalah, or the observance of commandments, we must set as our goal the departure from egoism and the advance toward the Creator by virtue of coinciding in qualities. Only then will we be able to receive the same pleasure from altruistic acts as we received from our egoism.

If, with help from Above, we begin to receive pleasure from altruistic deeds, and in this we find happiness and our greatest reward, this state is known as “giving for the sake of giving” without any expected reward. Our gratification comes only from having the ability to do something for the Creator.

Once we have attained that spiritual level and wish to give something to the Creator, it becomes apparent to us that the Creator desires only one thing: to give pleasure to us. Then, we are ready to receive pleasure because such is the Will of the Creator. Actions of this nature are known as “receiving for the sake of giving.”

In the spiritual states, one’s intellect (reason, wisdom) corresponds to the light of wisdom (Ohr Hochma). One’s heart, desires, and feelings correspond to the light of mercy (Ohr Hassadim). Only when our hearts are ready to listen, can reason affect them. Ohr Hochma can illuminate only in the place where Ohr Hassadim is already present. If Ohr Hassadim is not present, then Ohr Hochma does not illuminate. Such a state is known as “darkness,” or “night.”

But in our world, that is, in an individual who still remains in the enslavement of egoism, reason can never hold domain over the heart, because the heart is the source of all desires. It, alone, is the sole master of the individual, whereas reason has no power to counter the desires of the heart.

For example, a person who wants to steal asks advice from reason, to determine how to carry it out. Thus, reason becomes the executor of the heart’s desires. On the other hand, if a person decides to do a good deed, once again reason helps, just like all the other parts of the body. Hence, there is no other solution but to cleanse the heart of egoistic desires.

The Creator intentionally shows a person that His desire is to have that person receive pleasure, in order to offer the person the possibility to become freed from the shame of receiving. One forms a strong impression that by receiving pleasures “for the sake of the Creator;” one truly pleases Him, That is, the person gratifies the Creator, rather than receives pleasure from Him.

There are three types of work done by a person in Kabbalah and the commandments. In each type there are good aspirations and evil ones:

One studies for one’s own sake, such as to become famous, so that those other than the Creator will pay honors and money for one’s efforts. For this reason, one publicly engages in the study of Kabbalah in order to receive a reward.
One studies for the sake of the Creator to gain reward from the Creator in this world and in the world to come. In such a case, in order that people should not see one’s work, all studies are done in private to avoid being given a reward for one’s efforts. The only reward sought is from the Creator. Such a student would fear that rewards from others would become a distraction from the intention to be rewarded only by the Creator.

These intentions of one doing spiritual work are known as “for the sake of the Creator” because one works for the Creator, and observes the commandments of the Creator, to receive the reward only from Him. This is like the first case, in which a person was working for the people, fulfilled people’s expectations by doing the work, and then demanded a reward for the performed tasks.

In both cases, the common dominator is the expectation and desire for a reward for work done. In the first case, one worked for people and expected reward for the work done. In the second, one worked for the Creator and expected a reward from Him.

After the first two stages, a person realizes the degree of enslavement to the ego. The body (desire to receive) then begins to inquire: “What type of work is this? Where is the reward for it?” But one does not receive an answer to this question.

In the first stage, egoism does not pose any questions because it sees the reward for the work done from others’ reactions. In the second stage, an individual can respond to egoism by stating that one desires a bigger reward than can be received from other people, that is, one desires eternal spiritual pleasures both in this and in the other world.

But in the third stage, when the Creator wants to bestow upon a person, one begins to realize the degree of one’s enslavement to egoism, and can make no reply to the body. And the fact that the Creator wants only to give leads one to wish to do the same, and this will be the reward for one’s actions.

A “reward” refers to that benefit which people desire to receive for our work. In general, we refer to it as “pleasure,” whereas by “work” we mean any intellectual, physical or moral exertion of the body. A reward may also come in the form of money, honors, fame, etc.

When we feel that we lack any strength to withstand the body, that there is no energy to perform even the lightest of tasks, because the body cannot make any effort without seeing some reward in return, then there is no other alternative but to turn to the Creator for help. We must pray for some supernatural power that would allow one to work against one’s nature and reason.

Thus, the most important problem is to believe in the fact that the Creator is able to help despite natural laws to the contrary, and that He is waiting for such requests. However, this decision can be reached only after one is completely disillusioned with one’s own abilities.

The Creator desires that each person choose what is right, and should distance himself from what is wrong.

Otherwise, the Creator would have made a human being with His own qualities, or, once having created egoism, He himself would have transformed it into altruism without the process of bitter exile from the state of Upper Perfection.

34. Suffering Sent As Absolute Kindness

Free will is the personal, independent decision of human beings to choose that the Creator should rule over us rather than Pharaoh. The power of Pharaoh consists of demonstrating to us the rewards we can receive. We clearly perceive the rewards that can be gained from our egoistic actions; we comprehend these rewards with our reason, and see them with our eyes. The result is known from the start; and is approved by society, by the family, by the parents, and by the children.

Hence, the body asks Pharaoh, “Who is the Lord that I should obey His voice?” (Exodus 5, 2), meaning, “What do I gain from work like this?”

We are thus correct when we see that it is impossible to advance against our own nature. But advancement itself is not the ultimate goal, but only the act of having faith in the Creator’s ability to change us.

The Light of the Creator, His disclosure to a human being, is known as “life.”

The first instance of the permanent perception of the Creator is known as “the spiritual birth” of a person. But just as in our world a person possesses a natural desire to live, so in the spiritual world one is obligated to develop the same aspiration in oneself.

This is necessary if one truly desires to be born spiritually, in accordance with the principle “the suffering for pleasure determines the pleasure that is received.” Therefore, we must study Kabbalah for the sake of the Kabbalah; that is, to reveal the Light and the Creator. If one does not attain this objective, one feels tremendous suffering and bitterness. This condition is known as “a life of suffering.” Yet one must, nevertheless, continue to exert effort. The fact that one did not attain the revelation of the Creator should prompt that person to increase efforts until the Creator will reveal Himself.

It is clearly seen that it is human suffering that gradually gives rise to the real desire to attain the revelation of the Creator. Such suffering is known as “the suffering of love.” This suffering is worthy of anyone’s envy! When the vessel is sufficiently filled with this suffering, the Creator will reveal Himself to the Kabbalists, those who acquired this desire.

Quite often, in order to complete a business deal, there is a need for a middle man, who can convey to the buyer a message that a certain object is worth even more than the price that is placed on that object. In other words, the seller is not inflating the price at all.

The entire method of “receiving admonition” (mussar) is based on this principle, which attempts to convince an individual to leave aside material considerations for the sake of the spiritual. All the books of mussar teach that all the pleasures of our world are spurious, and carry no value in them. Therefore, an individual is not really giving up anything significant when turning away from spiritual pleasures.

The method of Rabbi Baal Shem-Tov is somewhat different. A greater emphasis is placed on the object that is being bought. An individual is shown the infinite worth and grandeur of the spiritual acquisition. It is conceded that there is certain value in the pleasures of this world, but it is preferable if one would refuse them, since the spiritual pleasures are incomparably greater.

If an individual could remain in egoism and, at the same time, receive spiritual pleasures with the material ones, then the desires of that individual would constantly increase. As a result, the individual would move further away from the Creator due to an increasing disparity in qualities and their magnitude. Because the individual would not perceive the Creator, there would be no feelings of shame from the act of receiving pleasure.

One can receive pleasure from the Creator only by virtue of becoming similar to Him in qualities, which will immediately be countered by the body. This resistance will be experienced in the form of questions that will arise, such as

“What did I gain from this work, even though I spent so much effort on it? “Why should I study so hard at night?”

“Is it truly possible to attain the perception of the spiritual and of the Creator to the degree that the Kabbalists describe?”

“Is it a task that can be carried out by an ordinary person?”

All that our egoism suggests is correct: A human being is not able to attain even the lowest of the spiritual levels without help. However, it can be done with the help of the Creator. The most difficult aspect, however, is to have faith in the Creator’s help until it is received. The Creator’s help in countering egoism comes as a revelation of His grandeur and power.

If the grandeur of the Creator were revealed to everyone in our world, each person would do nothing but strive to please the Creator, even without any reward, because the opportunity to serve Him would be considered a reward in itself, and no one would request a reward. They would even refuse any additional reward.

But since the grandeur of the Creator is concealed from our eyes and senses, we are not able to accomplish anything for His sake. The body (our reason) considers itself more important than the Creator, since it senses only itself. Thus, it logically argues that if the body is more important than the Creator, then one should work for the body and to receive rewards.

But one should not work if there is no perceived benefit from the completed work. However, in our world we observe that only children during their games, or emotionally unstable people, are ready to toil without the anticipation of reward. In both cases, this occurs because people in both categories are forced into this line of action by their nature: children, for the sake of their development; emotionally unstable people, for the sake of correcting their souls.

Pleasure is a derivative of the desire that preceded it: appetite, suffering, passion, and hunger. A person who possesses everything is terribly unhappy because there is nothing more worth seeking for gratification. Hence, one may become depressed. If we were to measure a person’s possessions by the perception of happiness, then poor people would be the richest, because even the most insignificant things please them.

The Creator does not reveal Himself immediately and all at once; this is so that a person will develop a complete and correct desire for His revelation. This is precisely the reason that the Creator conceals Himself, in order that a person will develop a feeling of urgent necessity for the Creator. When one decides to advance toward the Creator, instead of feeling fulfillment from this choice and an enjoyment of the process of spiritual attainment, one plunges into circumstances full of suffering.

This occurs specifically to prompt us to cultivate faith in the Creator’s kindness above our own feelings and thoughts. Regardless of the suffering that suddenly descends upon us, we must overcome our thoughts about this suffering through internal exertion and force ourselves to think of the goal of creation. We should also consider our part in the scheme of things, even though neither the mind nor the heart are inclined to think of these issues

We should not lie to ourselves and say that this is not suffering. But along with this we should believe, despite feelings to the contrary. This requires trying not to perceive the Creator or His revelation, nor seeking clear knowledge of His thoughts, actions and plans in sending us the suffering. This could be similar to a bribe, a reward for the endured pain.

But all actions and thoughts should be directed not to the self or into the self; they should not be concentrated on the feelings of suffering, or on the thoughts of how to escape it. Instead, we should transfer our perception to outside our bodies, as if moving from the inside out. We should attempt to perceive the Creator and His design, not through our own hearts, but from the outside, distancing the self from the process, placing ourselves in the shoes of the Creator, accepting this suffering as the necessary precondition for increasing our faith in the Supreme Dominion, so that we do everything only for the sake of the Creator.

Having accomplished the above, we can earn the revelation of the Creator, the perception of the divine light and of His true dominion. This is because the Creator reveals Himself only to altruistic desires; only in thoughts other than those about self and personal problems; only in “outside” concerns, because only then is there a congruence of qualities between the Creator and ourselves.

But if we, in our hearts ask Him to spare us suffering, then we are in the state of a beggar, an egoist.

For this reason, we must discover positive feelings for the Creator. Only then can we receive a personal revelation of the Creator.

It is necessary to remember that the concealment of the Creator and our suffering are the consequences of our egoistic shells, because the Creator emits only pleasure and clarity.

He does this on the condition that we create altruistic desires and completely reject egoism as a departure from our nature and from the feeling of the “self,” the “I.” All our sins stem from the refusal to advance by means of faith above reason. Consequently, we undergo constant suffering because the ground is being pulled from under our feet.

It is natural that, having invested much effort into our studies and into working on ourselves, we await a good reward. Instead, we receive only painful feelings of despair and critical situations. It is harder to resist pleasures from our altruistic deeds than from our egoistic deeds, because the magnitude of the pleasure itself is incomparably greater.

It is very difficult, even for an instant, to see intellectually that, in fact, this is the help of the Creator. The body, against all reasoning, cries of the necessity to rid itself of such a state. Only the help of the Creator can save us from the sudden problems that arise, but not by asking for a solution.

The answer is in praying for an opportunity, regardless of the demands of the body, to acquire faith above reason, to attain the feeling of agreement with the actions of the Creator, as it is only He Who has the domain over everything, and it is He Who creates all circumstances in order to ensure our ultimate spiritual well-being.

All earthly torments, spiritual suffering, shame, and reprimands need to be tolerated by a Kabbalist on the path to the spiritual unification with the Creator. The history of Kabbalah is full of examples: Rashbi, Rambam, Ramchal, The Ari, etc.

But as soon as we are able to have faith above reason against our own perceptions; as soon as the suffering is interpreted as absolute kindness and the will of the Creator to bring a person closer to Him; as soon as we accept our state and stop wanting to alter it so we can be filled with feelings pleasant for egoism; as soon as all these conditions take place, the Creator will reveal Himself to us in all His grandeur.

35. The Evil Inclination

According to Kabbalah, our bodies are only a temporary casing for an eternal soul that descends from Above, and that the cycle of life and death can be compared to the change of clothing by a person in our world. The soul changes one body for another just as easily as a person changes one set of clothes for another.

The definition of the Creator’s selfless fulfillment of His Will, as well as the definition of being an altruist in both thought and action, embodies the process of self-evaluation and self-assessment, regardless of unpleasant events, feelings, or incidents that are purposely sent by the Creator to the person.

The process of self-evaluation should bring one to see how low one’s state truly is, yet keep that person committed to the fulfillment of the Creator’s Will, and to the aspiration of carrying out the direct and just laws of the spiritual world, contrary to one’s “personal” well-being.

The desire to be similar to the Creator in one’s qualities may derive from the suffering and trials one experiences, but it can also emanate from the perception of the Creator’s grandeur. Then, an individual’s choice involves asking the Creator for advancement by means of Kabbalah.

All the actions we undertake must be motivated by our intention to perceive the grandeur of the Creator, so that the perception and the realization of this aspect could help us become purer and more spiritual.

In order to advance spiritually, we must, at every level, be concerned with the development within us of our perception of the Creator’s grandeur. We must realize that to attain spiritual perfection or even to remain at the spiritual level at which we exist, we need to cultivate a deeper understanding of the Creator’s grandeur.

The worth of the gift is determined by the importance of the one who gives it. This is true to a great degree. For instance, an object that belongs to someone considered famous and important by society is often worth millions.

The worth of Kabbalah is also determined by the prominence of the One Who awards us the Kabbalah. If one does not believe in the Creator, then Kabbalah is worth no more to that person than any other historical or literary document. But if one does believe in the power of Kabbalah and in its usefulness because one believes in the Upper Power, then the value of Kabbalah is immeasurably higher.

The more we believe in the Creator, the more value Kabbalah presents for us.

Consequently, every time we voluntarily submit to the dominion of the Creator in accordance with the magnitude of our faith in Him, we also grasp the significance of Kabbalah and its inner meaning. In this manner, it can be said that each consecutive time we reach a higher spiritual level, we receive a new Kabbalah (Light), as if from a new Creator.

The above process refers only to those who receive a new revelation of the Creator’s Light as they ascend on the spiritual ladder. For this reason, it is said that “The righteous person lives by his faith” – the magnitude of one’s faith determines the amount of the perceived Light.

It is written in the books of Kabbalah, “Every day is he awarding of the new Light.” For a Kabbalist, every “day” (the time when the Light of the Creator radiates) is a new Light.

We may be brought up to observe the commandments, but it is impossible to educate us with the need to assign our actions particular altruistic intentions, since this cannot become part of our egoistic nature that could automatically be carried out just like our physical needs.

If we are permeated by the feeling that our war against egoism is a war against the forces of darkness, against the qualities that are opposite to those of the Creator, then in this manner we remove these forces from ourselves, and do not associate oneself with them; avoid them in our thoughts, as if departing from the desires of our own bodies.

Continuing to feel these desires, we begin to despise them, as one despises an enemy. In this manner, we can triumph over egoism, and at the same time find comfort from its suffering. An action of this type is known as “the war of vengeance for the sake of the Creator” (nikmat hashem).Gradually, we can get used to perceiving the right goals, thoughts, and intentions, regardless of the desires and egoistic demands of the body.

If, while studying, we do not see any personal benefit and begin to suffer from this lack of perceived benefit, this is known as “the evil inclination” (yetzer ra). The degree of evil is determined by our level of perception of evil, by the extent of our suffering from our lack of attraction to spirituality, unless we perceive in it a personal benefit.

The more we suffer from the unchanging situation, the greater the degree of our perception of evil. If we understand by reason that we are not yet succeeding in spiritual advancement, but this does not cause us pain, it means that we do not yet have an evil inclination (yetzer ra), since we are not yet suffering from evil.

If we do not feel evil, we must engage in the study of Kabbalah. But if we perceive evil in ourselves, we need to rid ourselves of it by faith above reason.

The definitions given above require explanations. It is written in the books of Kabbalah: “I created the evil inclination (force, desire) and I also created the Torah as a tavlin (“spice”) for it (for its correction). Tavlin means spices, additives, supplements that make the food tasty and acceptable for consumption.

We see that the primary creation is the evil, the egoism. Kabbalah is only an addition to it, that is, the means that allows us to taste and to use evil. This is very peculiar, because it is also stated that the commandments are given only for the purpose of purifying the soul with their aid. This implies that once a person is purified, there will no longer be a need for commandments (spiritual acts in order to correct).

The true goal of creation is for the Creator to give pleasures to His created beings. For this purpose, the creatures are endowed with the desire to receive pleasure. In order for the creations not to experience feelings of shame when they receive pleasure, which would spoil the pleasure itself, the creations are given the opportunity to correct the feelings of shame.

This can be achieved if the created beings wish to receive nothing for themselves, but wish only to please the Creator. Only then will they not feel shame at receiving pleasure, since they will receive it for the sake of the Creator, rather than for their own gratification.

But what can be given to the Creator that would give Him pleasure? For this, the Creator gave us Kabbalah and the spiritual laws, so that we could observe them “for His sake.” Then He can send us pleasures we can receive, that will not be diminished by feelings of shame and the insinuations of charity.

If we behave according to the spiritual laws, i.e. for the sake of the Creator, we are similar to the Creator in our actions, which are aimed at giving us pleasure. As our desires, acts, and qualities gain greater resemblance to those of the Creator, we and the Creator advance closer to one another. The Creator desires that we should give to Him, as He gives to us, in order for our pleasures not to be overshadowed by shame, and not to be seen as charity.

The spiritual desire–a desire that possesses all the conditions necessary to receive the Light determines the magnitude and type of pleasure that is received, because the Light of the Creator includes everything in itself, each one of our desires to be gratified by something. It isolates from the entire Light that which we desire.

The Creator prescribes precisely 613 commandments for the correction of the evil (in us) into the good (for us), because He created our desire for gratification from precisely 613 parts, and each commandment corrects a certain part or quality. For this reason it says, “I created the evil, and the Torah for its correction.”

But what is the purpose of observing the Torah (the spiritual laws) after the correction of evil? The spiritual laws are given to us:

When we are still under the enslavement of our own nature and are unable to act for the sake of the Creator, because we remain distant from the Creator, due to the disparity in qualities. The 613 spiritual laws allow us to have the strength to depart from egoism.
At the end of the correction, when we are in a state of unity with the Creator due to the congruence of qualities and desires, we then become worthy of the light of the Torah: 613 spiritual laws become a part of our spiritual body; they become the vessel of our soul, and into each of the 613 desires, we receive the light of pleasure.

As we see, at this stage, spiritual laws transform from the means of correction to the “place” of receiving pleasure (the vessel, kli).

36. The Work Along the Three Lines

In the left line, which brings about suffering as a result of the absence of the desired, is awakened a need for the help of the Creator, which comes in the form of light of the soul. In the right line, in a state when a person desires nothing for the self, there exists only the Light of mercy (Ohr Hassadim),the joy from the similarity in spiritual qualities.

But this state is not perfect, because it lacks knowledge and the understanding of the inner meaning. In the left line is no perfection because the Light of wisdom can illuminate only if there is congruence in qualities between the Light received and the recipient of the Light.

The congruence results in Ohr Hassadim, which is found in the right line. Spiritual gains can be made only by having a desire. But the right line has no desire for anything. All the desires are concentrated in the left line. However, the desired cannot be received into the egoistic desires.

Thus, it is necessary to unite these two qualities so that the Light of knowledge and pleasure of the left line can enter the Light of altruistic qualities of the right line, and the Light of the middle line will illuminate the created being. Without the Light of the right line, the Light of the left is not revealed and is perceived only as darkness.

Even when we are still enslaved by our own egoism, the work in the right and the left lines still takes place. However, we do not yet control our desires. Instead, the desires dictate our thoughts and actions, and prevent us from being filled with the Light of congruence with the Creator (Ohr Hassadim) and the Light of ultimate comprehension (Ohr Hochma).

Rather, we are only capable of pronouncing the names of the worlds, the sefirot and kelim. In such a state. it is especially effective to study the construction of the spiritual worlds and their effects, that is, Kabbalah, to help us develop the desire to come closer to the Creator. In the process, we begin to desire to resemble the objects that are being studied, and hence, draw upon ourselves grace from the upper realms, though we do not perceive this process, due to the lack of spiritual senses.

But the spiritual forces affect us only if we are studying for the sake of coming closer (in qualities) to the spiritual. Only in this case do we bring upon us the purifying effect of the surrounding Light. It can be observed in numerous cases, though, that without the proper guidance, we may know what is contained in the Kabbalah books, and may even engage in “meaningful” discussions on the topic.

Nevertheless, we may never truly grasp the emotional essence of what we learned. But those who attain spiritual levels through their own work, even the most insignificant, already exist in the shell of our world, and are engaged in the task for which they descended into this world.

On the other hand, the knowledge and the memory of the “smart ones” often increases their egoism and doubts, and thus pushes them further away from their goal.

This is because the Light derived from the study of Kabbalah can be a life-saving medicine (sam hachaim), or a deadly poison (sam hamavet).

Beginners cannot discern between those who truly perceive (Kabbalists) and those who study Kabbalah as just another social science. For beginners, the work along the three lines is focused on analyzing their own states, rather than on attaining the Upper Light, the focus of those who already perceive.

In the right line, also known as the state of “giving,” hesed, or faith above reason, we are happy with the lot that was given to us, with our fate, and with what the Creator has given us, since we regard this as our greatest gift. This is regardless of the fact that we carry out the commandments of the Creator without grasping their inner meaning, but rather based on our own upbringing or the acceptance upon ourselves of certain obligations and self-education.

But this state is not yet considered as the right line because the left line is absent. Only when the opposite state appears can we speak of either one of the lines. Thus, only after we are inclined towards critically assessing ourselves, only after we appraise our own achievements, only after we determine the true goals of our lives, only when we critically appraise the results of our own efforts, only then will we obtain the left line.

What is important here is the goal of creation. We determine that, in essence, our goal is to receive pleasure from the Creator. At the same time, we feel that we have not experienced this even once.

In the course of our studies, we learn that this can occur only when a congruence of qualities exists between us and the Creator. Thus, we are obligated to examine our own desires and aspirations, to judge them as objectively as we can, to control and analyze everything, in order to determine if we are truly moving toward renouncing egoism and acquiring love for other people.

If as students we see that we remain in the state of egoistic desires and have not progressed toward a better condition, we often feel despair and apathy. Moreover, we sometimes discover that not only do we remain amidst our egoistic desires, but we find that they have increased since we acquired desires for pleasure that once we considered as low, petty, ephemeral, and unworthy.

It is clear that in this state it becomes difficult to continue to observe the commandments and to study with our previous joy; rather, we fall into despair and disappointment, and regret the time wasted, as well as efforts we made and deprivations we have suffered. We thus rebel against the goal of creation.

This state is known as “the left line” because it is in need of correction. We have now perceived our own emptiness and must turn to the right line, to the feelings of completeness, satisfaction, and full happiness with our lot. Previously, it was not considered that we were in the right line because we were still in one line, simply because there was no second line, and thus, no self-criticism existed.

But if, after a genuine realization of personal imperfection in the second line, we return to the first line, that is to the feeling of perfection (against our actual state and feelings), then we are considered to be acting along the two lines, not simply the first and the second, but along two opposite lines – the right and the left.

The entire path of renouncing egoism and departing from the narrow boundaries of personal interests is built on the basis of the right line. It is said that we must break away from “our own” interests, which are the ephemeral, petty and constantly changing desires of our bodies. They were given to us from Above not for accepting them as the goal of life, but so that we would renounce them for the sake of attaining eternal, supreme, absolute perceptions of spiritual pleasure, and uniting with the ultimately Supreme that exists in the universe, that is, with the Creator.

But to break away from personal thoughts and desires is impossible, since we do not perceive anything other than ourselves. One thing in our condition we may believe is in the existence of the Creator, in His complete dominion, in the goal of His creation, in the necessity to reach this goal despite the complaints of our bodies.

A faith in that which is not perceived – the faith in something that is above our understanding – is known as “faith above reason.”

Precisely after the left line it is time for us to pass into such a perception of reality as explained above.

We are happy to have merited carrying out the Will of the Creator, despite the fact that as a result of our egoistic desires, we have attained no pleasure or enjoyment from this. However, despite these feelings, we do believe that we have received a special gift from the Creator.

Thus, even though we are in such a state, nonetheless we are able to carry out the Creator’s Will specifically in this manner; and not like most people who do it either to receive pleasure or as a result of their upbringing and education, without even being conscious of their mechanical acts.

We also realize that we are acting contrary to our bodies, that is, we are internally on the side of the Creator rather than on the side of the body. We believe that everything emanates from Above, from the Creator, through a special connection to us. Therefore, we value such a gift from the Creator, and draw inspiration from it, as if we were awarded the highest spiritual perception.

Only in such a case is the first line known as the right line, as perfection, because the joy comes to us not from our own condition but from the relation of the Creator us that allowed us to act outside the boundaries of selfish egoistic desires. In such a state, though we may still be enslaved by egoism, we can receive spiritual illumination from Above.

Although the Upper Illumination has not yet entered us because Light cannot enter egoistic desires, this Light nevertheless surrounds us (ohr makif) and bonds us with the spiritual. It also helps us realize that even the most minute connection with the Creator is already a great reward and pleasure. As for the perception of the Light, we must tell ourselves that it is not in our power to appraise the actual value of the Light.

The right line is also called “the truth” because we can clearly understand that we have not yet attained the spiritual level, and do not lie to ourselves. Rather, we say that what we received comes from the Creator, even our most bitter conditions. Thus faith above reason is very valuable, because there is a contact with the Creator.

We can see, then, that the right line is built on the clear realization of the absence of spiritual perception and on the bitter feeling of personal worthlessness. This is followed by our departure from egoistic calculations toward actions based on the principle, “not what I will gain, but what the Creator desires.”

If we realize that we are the object of special attention from the Creator, and that we possess a special relation to Kabbalah and to the commandments, while most others are busy with petty calculations related to the mundane concerns of life, then our considerations are reasonable.

Still, these considerations are the products of the intellect. They are not above reason. We must, however, tell ourselves that even though we are happy in the present state, we must proceed by faith above reason, so that our delight may be built on our faith.

The left line, on the other hand, is built on verifying the genuine nature of our love for other human beings; on determining if we are capable of altruistic actions, and of selfless deeds. It is also build on checking if we truly do not wish to receive any reward for our efforts.

If, after such calculations, we see that we are incapable of giving up our interests even to a small degree, then we have no choice but to beg the Creator for redemption. For this reason, the left line brings us to the Creator.

The right line gives us the possibility of thanking the Creator for the feeling of His perfection. But it does not give us a perception of his true state – the state characterized by absolute ignorance, and by the complete absence of the connection to the spiritual. Thus, it does not bring us to prayer, and without prayer it is impossible to comprehend the light of Kabbalah.

In the left line, however, we attempt to overcome our true state with our own willpower, and thus come to realize that we do not possess sufficient strength for such a task. Only then do we begin to discern our need for help from Above, since we see that only supernatural powers can help us. Only through the left line can we attain the desired end.

But it is important to understand that the two lines must be balanced so that each is utilized equally. Only then will a middle line emerge, combining the right and the left line into a single line.

If one line is greater than the other, it will prevent the two from merging, since that line will perceive itself as more beneficial in a given situation. Thus, the two lines must be absolutely equal.

The benefit from this difficult task of increasing the two lines equally is in this, that on their foundation a person receives the middle line, the Upper Light, which is revealed and perceived specifically on the experiences of the two lines.

The right gives perfection because one believes in the perfection of the Creator. Since the Creator governs the world, just He and no one else, then if egoism were not to be taken into account, then a person is in perfection.

The left line gives a critical evaluation of one’s state and a feeling of one’s imperfection. It is of critical importance to be concerned that the left line should under no circumstances remain greater than the right. (In practical terms, an individual should spend 23.5 hours a day in the right line, and allow oneself only one half-hour to activate the egoistic deliberations).

The right line should be so pronounced that there should be no need for any other attributes in order to attain the feeling of absolute happiness. This process symbolizes the controlled departure from personal egoistic deliberations. Thus, it signifies perfection, since it requires nothing else to feel joy.

This occurs because all considerations pertain to all that is outside of the body – all that is together with the Creator, rather than to the inner needs of the body. Shifting to the left line involves a transition from the right line to the left, and back. We should consciously undertake it at a certain set time, and with certain preset conditions, not just according to our mood.

We then find that not only have we not progressed in our perception and understanding of the spiritual, but our normal daily lives have become worse than they had been previously. Instead of moving forward, we then withdraw even more to our egoism.

In such a state, we must immediately shift to prayer to correct our situation. On this, it is said in the Bible that the exodus from Egypt (egoism) occurred when they were in the very last, forty-ninth state of impure desires. Only when we completely realize all of the depth and evil of our egoism and cry for help, does the Creator elevate us, and give us the middle line, bestowing upon us a soul, light of the Creator, from Above. This begins to illuminate us and gives us the powers to shift to altruism and to be born in the spiritual world.

37. Understanding Our True Nature

In order to attain the goal of creation, we need to feel a “hunger,” without which we cannot taste the whole depth of the pleasures that are sent by the Creator, and without which we cannot bring gratification to the Almighty. Therefore, it is crucial to correct egoism. This would permit us to experience pleasure for the sake of the Creator.

In times of fear, we must understand the reason for which the Creator sends us these feelings. There is no force or power that rules in the world except the Creator; no enemies, or dark forces. However, it is the Creator Himself who forms in us a sensation like this, in order for us to wonder why we felt it so suddenly.

Then, as a result of our searching, we will be able, through an exertion of faith, to say that the Creator Himself sends this to us. If, after all our efforts, our fear does not subside, we must interpret it as an example of the degree to which we should experience the fear of the grandeur and the power of the Creator. To the same degree that our bodies are shaken by an imaginary source of fear in our world, so must we shudder at the fear of the Creator.

How can we determine precisely what spiritual state we are in? When we feel confident and happy, it is usually the result of having faith in personal strength, and thus not feeling that we are in need of the Creator. This state implies that, in fact, we are completely buried in the depths of our own egoism and are distanced from the Creator.

On the other hand, when we feel completely lost and helpless, we then experience a sharp need for the support of the Creator. At that time, we enter a much better state with regard to our own well-being.

If, after having exerted ourselves, we perform an act that appears to be “good,” and consequently experience a feeling of satisfaction with ourselves, we immediately fall prey to our own egoism. We do not realize that it is the Creator who gave us a possibility to perform an act of goodness; thus, by feeling good about ourselves, we only increase our egoism.

If we, day after day, exert effort in our studies and try to return in our thoughts to the goal of creation, and we still feel we do not understand anything, nor correct ourselves to some degree, and if in our hearts we reproach the Creator for the state we are in, then we move further away from the truth.

As soon as we attempt to shift to altruism, our bodies and our reason immediately rise against such thoughts, and in every way possible try to push us away from this path. Hundreds of thoughts, excuses and urgent tasks immediately appear, since altruism, that is, anything not connected with some sort of benefit for the body, is hateful to us. It is not possible for our intellect to bear such aspirations for even a moment, and they are immediately suppressed.

Therefore, thoughts about nullifying egoism seem very difficult and not within human power. If, however, they are not perceived as such, it indicates that somewhere deep in them is concealed some benefit for the body, which allows us to think and to act in a certain manner, by deceiving us into thinking that our thoughts and deeds are altruistic.

Thus, the best test for determining whether a given thought or action comes as a result of a concern for the self or from altruism is: Do the heart and reason allow this thought to be sustained somehow, or even to make a slight movement based upon it? If we find agreement, then it is self-deception, not true altruism.

The moment we concentrate on thoughts that are not concerned with bodily needs, questions immediately arise such as, “Why do I need this?” and “Who benefits from it?” In such situations, although we feel that the barriers are coming from the body (our desire to receive pleasure), the most important thing for us to discover is that ultimately it is not the body that poses these questions and prohibits us from engaging in anything beyond the limitations of its interests.

This is the action of the Creator Himself. He forms within us these thoughts and desires, and does not allow us to break away from the desires of the body, and there is nothing else beside Him.

Just as He draws us closer to Himself, so He Himself places obstacles on the path to Him, so that we would learn to understand our own nature and be able to react to our every thought and desire during our attempts to break free from them.

Undoubtedly, such states can happen only among those who strive to attain Divine qualities, and to “break through” into the spiritual world – to such individuals the Creator sends various obstacles, which are felt as thoughts and desires of the body that push them away from spirituality.

All this is done so that we may discover our true spiritual state and relation to the Creator. To see how much we justify the acts of the Creator despite the objections of reason, how much we hate the Creator, who takes away all the pleasures from our lives, once filled with wonder and Light, and then thrown into the abyss of despair, because the body cannot find even an ounce of pleasure anymore in the altruistic conditions.

It appears to us that it is the body that is objecting, and not the Creator Himself who acts upon our feelings and reason by giving us thoughts and emotions that are received either positively or negatively. The Creator Himself forms specific responses of the heart and mind in order to teach us, and to acquaint us with ourselves.

A mother teaching her baby shows him something, lets him taste it, and immediately explains it to him. Similarly, the Creator shows and explains to us our true attitude toward spirituality, and our inability to act independently.

The most difficult aspect of spiritual ascent is the fact that within us are two opinions, two forces, two goals, two desires, all of which constantly collide. Even with respect to the goal of creation: on the one hand, we must attain unity in our qualities with the Creator, just so, on the other hand, we would beget a single desire to part with everything for the sake of the Creator.

But the Creator is absolutely altruistic and has no need of anything, wishing only that we should experience absolute pleasure. That is His goal in creation. However, these goals appear contradictory; first, we must relinquish everything to the Creator, while simultaneously being gratified and attaining ultimate pleasure.

The answer to this seeming contradiction is that one of them is not a goal but a means to achieving the goal. First, we must reach the condition where all thoughts, desires and actions are situated outside the boundaries of egoism, when they are ultimately altruistic, solely “for the sake of the Creator.” But since there is nothing in the universe other than man and the Creator, everything that falls outside the boundaries of our five senses (body) is automatically of the Creator.

Once we have attained the correction of creation, that is, the congruence of our personal qualities with the qualities of the Creator, then we begin to grasp the goal of creation, to receive from the Creator the unlimited pleasure, unbounded by the limits of egoism.

First, we need to achieve the correction of the creation, that is the congruence of our personal qualities with the qualities of the Creator, and only then can we begin to achieve the goal of creation, to receive from the Creator unlimited pleasure, unbounded by the limits of egoism.

Before the correction, we possess only the desire for selfish gratification. As we progress in correcting ourselves, we start to favor the desire to give everything away over the desire to receive pleasure for ourselves.

However, at this stage we are still incapable of receiving pleasure from the Creator.

Only upon completing the process of self-correction can we begin to receive unbounded pleasure, not for the sake of our own egoism, but for the sake of the goal of creation.

The gratification that we receive not for the sake of our own egoism does not generate feelings of shame, because by receiving, by grasping, and by perceiving the Creator, we are happy for the pleasure He receives. Thus, the more we receive from the Creator and are pleased by Him, the happier we are that the Creator experiences pleasure as a result.

We can make an analogy between light and darkness in our world by referring to perceptions of the spiritual Light and darkness (day and night). This is the feeling of presence or absence of the Creator, of the presence or the absence of the Creator’s supervision; or, “the presence or the absence of the Creator” within ourselves.

In other words, if we were to ask something of the Creator and receive it immediately, this is denoted as light, or day. But if we are plagued by doubts about the existence of the Creator and about His management of the universe, this situation is called “darkness,” or “night.”

To better phrase it, the concealment of the Creator is known as “darkness, “since it arouses in a person doubts and incorrect thoughts, which are felt by him as the darkness of the night.

Our true goal should not be to perceive the Creator and grasp His actions, since this, in itself, is a purely egoistic desire. A human being will not be able to withstand the enormous pleasure resulting from the attained perceptions and will return to the egoistic state.

The real objective should be the desire to receive from the Creator the strength to proceed against the yearnings of the body and the mind, that is, to attain faith that will be greater than the human intellect and bodily desires. Having grasped and perceived the Creator and His absolute benevolent dominion, as well as His power in the entire creation, we should choose not to see the Creator in all His glory, because this would undermine our faith.

Rather, we should proceed by virtue of our faith and against the desires of the body and human intellect. All that we can desire is the strength to believe in Him and in His dominion of the universe. The possession of such a belief is known as “light,” or “day,” since we can begin to receive pleasure without fear, being free from the desires of the body, and not being enslaved by our bodies and our reason.

When we achieve this new nature, that is, when we are capable of carrying out acts independent of our bodily desires, the Creator gives us pleasures from His Light. If darkness descends on us, and we do not feel any joy in the work of attaining the spiritual nor the ability to feel a special relation with the Creator and to feel fear and love for Him, then we have but one alternative: the crying of the soul.

We must pray to the Creator so that He should have pity on us and remove the black cloud that darkens all of our feelings and thoughts, concealing the Creator from our hearts and eyes. This is because the cry of the soul is the most powerful prayer.

When nothing can help, when we are convinced that all our efforts, knowledge, experience, physical acts and endeavors are inadequate to help us enter the Upper Spiritual Realm; when with our entire being we feel that we have exhausted all possibilities and all powers, only then do we realize that only the Creator can help; only then do we come to cry out to the Creator and pray to Him for personal redemption.

But before this time, no extraneous hardships will induce us to cry out to the Creator genuinely and from the bottom of our hearts. Only when we feel that all the options before us are already closed will the “gates of tears” open, so that we may enter the Higher World, the dwelling of the Creator.

Because of this, after we have tested all possibilities to attain spiritual ascent by ourselves, a state of absolute darkness will descend upon us. There is only one escape – only the Creator can help us. But still in the breaking of the egoistic “I,” when we have not yet achieved the perception that there is a Force that guides and directs us, when we have not yet been cured by this truth and have not yet apprehended the state, our bodies will not yet allow us to call out to the Creator.

And because of this we are obligated to do everything in our strength we can, and not to wait for a miracle from Above. This is not because the Creator does not wish to take pity on us and is awaiting a “breaking point.”

When we try out all our options, we gain experience, understanding and perception of our own nature. The feelings we have passed through are necessary because it is in them that we receive, and it is with them that we sense, the revelation of the light of the Creator and the Upper Intellect.

This is the action of the Creator Himself. He forms within us these thoughts and desires, and does not allow us to break away from the desires of the body, and there is nothing else beside Him. Just as He draws us closer to Himself, so He Himself places obstacles on the path to Him, so that we would learn to understand our own nature and be able to react to our every thought and desire during our attempts to break free from them.

However, at this stage we are still incapable of receiving pleasure from the Creator. Only upon completing the process of self-correction can we begin to receive unbounded pleasure, not for the sake of our own egoism, but for the sake of the goal of creation.

To better phrase it, the concealment of the Creator is known as “darkness, “since it arouses in a person doubts and incorrect thoughts, which are felt by him as the darkness of the night.

38. Kabbalistic Quotes

The most important aspect of the process of self-improvement is the cultivation of one’s sense of humility before the Creator. This, however, should not be an artificial undertaking, but a goal of one’s efforts. If, as a result of working on the self, an individual gradually starts to develop this quality, then it means that he is proceeding in the right direction.

(Talmud, Avodah Zarah)

A human being is born as an absolute egoist, and this quality is so visceral that it can convince him that he has already become righteous and has rid himself of all egoism.

(Talmud, Hagiga)

The Torah is the Light of the Creator, and only a person who receives this light is considered as learning Torah (rather than just acquiring mere wisdom).

(Zohar, Metzorah)

The Torah is concealed. It is only revealed to those who have reached the level of the righteous.

(Talmud, Hagiga)

When a person, by means of his studies, reaches the level at which he wants nothing but spiritual elevation and at which he accepts only the bare necessities of life in order to sustain his physical existence, not for pleasure’s sake, this is the first step of his ascent to the spiritual world.

(Talmud, Psachim)

The lower a person feels, the closer he comes to his true state and to the Creator.

(Talmud, Sota)

It is forbidden to study Kabbalah for any purpose other than spiritual elevation.

(Talmud, Sanhedrin)

A person’s highest spiritual potential is to reach the level of maaseh merkavah (“the act of rule”). He is able to correct himself to such an extent that Divine Providence over the world can be executed through that person.

(Talmud, Suka)

A necessary condition for spiritual elevation is a continuous quest for a bond with the Creator.

(Rambam, Ilchot Yesodot Torah)

Do not despair once you have entered the path, for the Creator assures us of success if the direction of our aspirations is correct.

(Talmud, Psachim)

The most important aspect of a person is his aspirations, rather than his achievements, because it is egoism that requires achievements.

(Talmud, Yavamot; Talmud, Sota)

Just as a person should strive to feel the insignificance of his inborn characteristics, so too should he be proud of his spiritual work and purpose.

(Talmud, Brachot)

A person who strives toward the Creator is known as His child (Talmud, Shabbat), in contrast with those who want to be rewarded for their studies (by respect, knowledge, or money).

Grasp the Creator. Kabbalah is known as the teaching of the hidden (nistar) because it can only be grasped by a person to the degree that he is able to alter his inner qualities. Therefore, he cannot pass along his perceptions to others, but he can and should help others to overcome the same path.

(Rambam, Ilchot Yesodot Torah)

Who can imagine a world that is not filled by the Creator?

(Talmud, Shabbat)

An individual must imagine that he is alone in the world with the Creator. The various characters and stories in the Bible signify the different qualities of one person and of all people and the different stages of this person’s spiritual path. The qualities and the stages are denoted by people’s names, their actions, and geographical locations.

(Talmud, Kidushin)

An individual need not despair when, as he studies and works on improving himself in an effort to attain spiritual elevation, he comes to see himself as being in an even worse condition than prior to studying Kabbalah. The true nature of egoism is revealed to a person whose level is higher than that of others, and for this reason a person becomes worse in his own eyes, even though he has actually become better.

(Talmud, Megillah)

Do not pay attention to the fact that the entire world is continuously chasing pleasures while only a few ascend to the Creator.

(Talmud, Rosh Hashanah)

The most important aspect of a person’s spiritual progress is a plea for help addressed to the Creator.

(Talmud, Yomah)

The worst manifestation of egoism is arrogance and conceit.

(Talmud, Sota)

A person must draw strength from the understanding of the purpose of creation, rejoicing in advance in the inevitable reformation of the entire world and the arrival of peace for humanity.

(Talmud, Truma)

Faith is the only way to redemption. In all other qualities a person can become confused by egoism, but faith is the only basis for a person’s ascent to the spiritual realm.

(Talmud, Makot)

Faith cannot manifest itself in a person without being accompanied by fear, for egoism bows only to fear.

(Talmud, Shabbat)

Even if an individual is not doing anything, his egoism urges him to commit all kinds of evil deeds. Thus, a person who has not sinned can be compared to a person who has done good deeds.

(Talmud, Bava Metziah)

An individual’s unification with the Creator can only be achieved through the congruity of their qualities.

(Talmud, Sota)

39. Rabbi Laitman’s Search for Kabbalah

There is a question that is commonly addressed to me at various lectures and interviews with regard to how I came to the Kabbalah. Probably, if I was engaged in something different and far removed from Kabbalah I could understand the validity of this question. But Kabbalah is the teaching about the goal of our lives; a subject that is so close and relevant to each of us! I believe a more correct question would be, “How did you discover that the questions about the self and about life are in Kabbalah? How did you discover Kabbalah?” rather than, “Why are you preoccupied with it?”

While still in childhood, like many others, I asked the question, “Why do I exist?” This question perturbed me constantly, if, of course, it was not suppressed by the pursuit of pleasures.

However, many times the question arose, though I did try to quell it by various spurious goals; to attain an interesting profession and to drown myself in it; or to immigrate to my own country; a goal that I pursued for many years.

Having arrived in Israel (1974), I continued to struggle with the same question about the meaning of life; I tried to find a reason that would be worth living for. Having rehashed the previous possibilities at my disposal (politics, business, etc.) to be like everyone else, I still was not able to terminate the persistent question, “For what reason do I continue to do all this? What do I gain by being similar to everyone else?’

Spurred by material and moral hardships, as well as by the realization that I could not cope with reality, I decided to turn to the religious way of life (1976), hoping that this course, and the thoughts and ideas that would ensue from it, would suit me better.

I never felt a particular inclination to the humanities; I was never fascinated with the study of psychology; nor could I truly appreciate the depth of Dostoevsky. All my studies in humanities were on a mediocre level. They did not stand out due to particular depth of thought or of feeling.

From early childhood, however, I had a strong reverence for science, which seemed to be very beneficial. At one point I came across an advertisement for a Kabbalah class. I signed up immediately, and dived into it with the usual eagerness. I bought loads of books (1978) and began to delve into them to get all the answers, even if it would take weeks at a time.

For the first time in my life I was affected to the core, and I understood that this was my area of interest because it dealt with all the issues that had been plaguing me for years.

I began to search for real teachers. I looked through the entire country and took many lessons. But somehow, an inner voice kept telling me that all that I came across was not the real Kabbalah, because it did not speak of me but of some distant and abstract issues.

Abandoning all teachers, I got one of my friends interested in the subject. Together, we spent evenings studying all the Kabbalah books we could find. This went on for months. On one cold, rainy winter evening in 1980, instead of sitting down as usual to toil over Pardes Rimonim and Tal Orot, out of desperation, and to my own surprise, I suggested to my partner that we go and search for a teacher in BneiBrak.

I justified it by arguing that if we were to find a teacher, it would be convenient to attend classes there. Prior to that day I had visited Bnei Brak only two or three times, in my search for Kabbalah books.

That evening in Bnei Brak was just as cold, windy, and rainy. Reaching the intersection of Rabbi Akiva and Hazon-Ish streets, I opened the window and yelled to a man across the street, dressed in long black attire: “Could you tell me where they study Kabbalah around here?”

For people who are not familiar with the atmosphere and the society of the religious quarter, I must explain that my question sounded strange, to say the least. Kabbalah was not taught in any of the institutions of learning or yeshivas.

Rarely would anyone have the boldness to declare that one had an interest in Kabbalah. But the stranger across the street, without a hint of surprise, gave me an answer: “Turn left, proceed until you reach a citrus plantation, there you will see a synagogue. They teach Kabbalah there.”

Reaching the described destination we found a dark building. Upon entering, we noticed a long table in a side room. There were four or five white-bearded men at the table. I introduced myself and explained that we were from Rehovot, and we wanted to learn Kabbalah. The elderly man sitting at the head of the table invited us to join and suggested that we could discuss our issues after the class ended.

Then, the class proceeded with the weekly reading of the chapter from the book of Zohar, with the commentaries of the Sulam, and with the muffling of words and with half phrases in Yiddish, as people who understood each other from half a glance. Seeing them and listening to them I came to the conclusion that this bunch was simply biding their time until their old age, and if we hurried, we could still find another place to study Kabbalah that evening.

However, my friend held me back, declaring that he could not behave so tactlessly. In a few minutes the lesson was over, and the elderly man, having established who we were, asked for our phone numbers. He said that he would think of whom to suggest as a teacher for us, and he would get back to us.

I was very reluctant to even give my number, thinking that this endeavor was the same waste of time as all the previous attempts that we had undertaken. Sensing my reluctance, my friend gave his phone number. We said good-bye and departed.

The very next evening my friend came to my house and declared that the elder had called him and offered us a Kabbalah teacher. He also informed me that a meeting was already set and it was to take place that same evening. I did not want to spend another night in vain, but I succumbed to the appeals of my friend.

We arrived. The elder called another man, slightly younger than himself, but also with a white beard; he said a few words in Yiddish to the younger man, and then left us alone with him.

The latter suggested that we should sit down and start studying right away. He recommended starting with an article titled “An Introduction to Kabbalah,” which on numerous occasions my friend and I had tried to understand. We sat down at one of the tables in the empty room of the Beit-Knesset (synagogue).

The man began to read paragraph by paragraph, and to explain the meaning of each. It is always difficult for me to recall that moment; that sharp sensation that after a lengthy search I had finally found what I was seeking for so many years and could not find anywhere else. At the end of the lesson we set up our next class for the following day.

The next day I came equipped with a recorder. Learning that the main classes take place between 3 and 6 in the morning, we started attending them every night. We also came to the monthly feasts to celebrate the new moon, and like everyone else, we contributed our monthly donations.

Prompted by a desire to discover everything for myself, and in general being more aggressive, I often got into arguments. All the information about us constantly streamed to the main elder, who, as it turned out, inquired about us quite often.

One day, our teacher informed me that after the morning prayer, around 7 a.m., the main elder could study the “Introduction to the Book of Zohar” with me. However, seeing that I did not understand, after two or three lessons, the elder, through our own teacher, announced that the lessons would stop.

I would have continued to study, even though I felt that I did not understand anything. I was ready to read everything mechanically with him, prompted by the necessity to understand the meaning deep inside the lines. However, he must have known that my time had not come yet, and ended the lessons, though I was terribly offended.

Several months passed, and through our regular teacher, the main elder asked me if I could drive him to see a doctor in Tel Aviv. Of course, I agreed. On the way there he talked a lot about various subjects. I, on my part, tried to ask questions pertaining to the Kabbalah.

It was then that he said to me that while I have no understanding of anything, he could talk with me about everything, but in the future, when I begin to understand, he would stop being so frank with me.

It happened just as he described. For years, instead of the answers, I would hear the same reply: “You already have Whom to ask,” meaning the Creator, “demand, ask, plead, do whatever you want; address everything to Him, and demand everything from Him!”

The visits to the doctor did not help, and the elder had to be placed in the hospital with an ear infection for an entire month. Over time I had accompanied the elder many times on his trips to the doctor; the day he went into the hospital I decided to stay with him there overnight.

During the entire month I would come to the hospital at 4 a.m., climb over the fence, quietly pass through the building, and then study. For the entire month! From that time, Baruch Shalom Halevi Ashlag, the eldest son of Baal HaSulam, became my Rabbi.

After his release from the hospital we regularly made trips to parks and took long walks. Returning from these trips, I would sit down and feverishly write down all that I heard from him. These frequent trips, lasting three to four hours a day, transformed into a habit with time.

In the first two years I kept asking the Rabbi for permission to move closer to him, but he always answered that he saw no necessity in the move, since my trips from Rehovot represented efforts that brought spiritual benefit to me.

However, when two years later the Rabbi himself suggested that I should move to live in Bnei Brak for some reason, I was in no hurry to do so. So unhurried was I that my Rabbi went out and got an apartment for me close to himself, and started pressing for my move.

Still living in Rehovot, I asked my Rabbi for permission to conduct several classes in one of the places where some time ago I had attended and met other people who were attempting to study Kabbalah. He received the news without great enthusiasm, but later questioned me about my classes.

When I told him that there was an opportunity to invite several young men to join us in Bnei Brak, the Rabbi cautiously agreed. Thus, many dozens of young men joined our synagogue, and the quiet secluded place transformed into a lively establishment.

The first six months witnessed nearly ten weddings. The life of the Rabbi, all his days, received new meaning. He was delighted by the influx of people who wanted to study Kabbalah. Our day usually started at 3 a.m.; a study group took place until 6 a.m., and then a prayer until 7 a.m. Every day, from 9 until 12, we made trips to the park or to the sea.

Upon returning, I would retire home in order to work. From 5 p.m. until 8 p.m. we would continue to study, breaking only for prayers. Then, we would part, and meet again at 3 a.m. This routine went on for years. I taped all classes, so by now the collection of tapes exceeds a thousand.

In the last five years (from 1987) my Rabbi decided that it would be a good idea for us to travel to Tiberias once every two weeks for a couple of days. These trips, which took us away from everyone else, fostered a closeness between us.

However, with the years, the perception of the spiritual gap that separated us, became greater in me, though I did not know how to bridge it. I clearly perceived this gap every time I watched him experience delight at the slightest possibility of suppressing some physical need.

For him, a reached conclusion became law, where the schedule and the timetable were followed strictly, irrespective of fatigue or illness. Almost collapsing from exhaustion, he would carry out all that was planned for the day to the last detail, never diminishing the task that he took upon himself. Breathless from fatigue, suffering from shortness of breath, he never cancelled even one appointment or class; he never shifted any of his responsibilities to another person.

Constantly observing his behavior, I would lose confidence in myself and in my own possible success, even though I understood that this supernatural strength emanated from the realization of the grandiose task before him, and from the help from Above.

I cannot forget even one moment that I spent with him during our trips to T’veria and MountMeron, when I would spend long evenings sitting across from him, absorbing his glance, his speeches, his songs. These recollections live deep inside of me, and I hope that, even today, they determine and guide my path. The information that was collected in the process of daily interactions with him, in the span of twelve years, lives and operates independently.

Very often, my Rabbi would utter something unintelligible after a speech, sometimes adding that he said the phrase in order to ensure that what was said would enter the world, and would live and operate in this world.

Since group meetings have been practiced by Kabbalists from ancient times, I asked the Rabbi to organize such groups for newcomers, and to outline the plan of such meetings in a written form. This led to his writing weekly articles, which he continued to do almost until his last days.

As a result, we were left with a legacy of several volumes of extraordinary material, which together with the audiotapes that I made over the years, comprise a great collection of commentaries and explanations of the entire Kabbalah.

In the days of the New Year celebration, my Rabbi suddenly became ill and started feeling pressure in his chest. Only after extensive persuasion did he agree to undergo a medical examination. The doctors did not find anything wrong, but early in the morning, on the fifth day of Tishrei, 5752 (1991) he passed away.

Dozens of students that joined the group in the last several years continue to study Kabbalah and search for the inner meaning of creation. The Teaching lives on, just as in all previous centuries.

Rabbi Yehuda Ashlag and his elder son, Rabbi Baruch Ashlag, my Rabbi, through their efforts, have developed and adapted this Teaching to the needs of this generation, to the type of souls that descend into this world at the present time.

Spiritual information is passed to the Kabbalist from Above without the use of words, and it is received simultaneously by all sensory organs, as well as by the intellect. Thus, it is grasped in its entirety instantly.

This information can be transferred by a Kabbalist only to another Kabbalist, who must be on the same or on a higher spiritual level. It is impossible to convey the same information to a person who has not yet reached the right spiritual level, or has not yet been introduced to the spiritual realms, because such a person lacks the necessary instruments of perception.

Sometimes a teacher may resort to an artificial spiritual elevation of the student to the teacher’s spiritual level by means of a screen of the teacher (masach). In this case, a student may acquire a certain idea about the essence of the spiritual forces and actions. In passing information to those who have not yet entered the spiritual realm, standard means of transmitting information are employed: printed text, speech, direct contact, personal example.

As we know from the description of the meaning of letters (from the article titled The Names of the Creator), they can be used to transmit more than just the literal meaning; they can also be used to convey the spiritual, inner content of information.

But until an individual acquires the perceptions that correspond to the spiritual meaning of the names and of actions, the reading of words can be compared to placing empty plates on the table, and attaching to them tags with the names of fancy dishes.

Music presents a more abstract type of transmitting information. Just like visible light, it consists of the seven primary forces-qualities-tones, in light of the fact that the spiritual entity (partzuf) that governs our world, known as partzuf Zeir Anpin de Atzilut, consists of the seven parts, or sefirot.

Depending on one’s particular condition, a person will discern various spiritual states of the composer in a given Kabbalistic melody. That person does not necessarily have to be on the same spiritual level as the composer of the melody; rather, the inner meaning can be grasped to the degree that one’s personal spiritual level will permit.

In 1996, 1998, and 2000, three CDs of the Baal HaSulam and Rabash music were recorded and published. The melodies are presented as Rabbi MichaelLaitman heard them from his Rabbi, Rabbi Baruch Ashlag. Some of the melodies were composed for texts from psalms, while others originated from fragments of our prayer texts.

In addition to the words, the sounds of the melodies carry a great amount of Kabbalistic information in them.

Let There Be Light

August 8, 2017/0 Comments/in Library, Michael Laitman, Reading Materials /by sheilae

From Publisher

Let There Be

Light

Selected excerpts

from

The Book of Zohar

LAITMAN

KABBALAH PUBLISHERS

Compiled by Yaniv C

Let There Be Light

Selected excerpts from The Book of Zohar

Published by Laitman Kabbalah Publishers

www.kabbalah.info info@kabbalah.info

1057 Steeles Avenue West, Suite 532, Toronto, ON, M2R 3X1, Canada

2009 85th Street #51, Brooklyn, New York, 11214, USA

Printed in Canada

No part of this book may be used or reproduced
in any manner without written permission of the publisher,
except in the case of brief quotations
embodied in critical articles or reviews.

ISBN: 978-1-897448-74-8

Library of Congress Control Number: 2012936446

Translation: Chaim Ratz

Associate Editor: Noga Burnot

Editor: Debra Rudder

Layout: Baruch Khovov

Cover: Inna Smirnova

Executive Editor: Chaim Ratz

Publishing and Post Production: Uri Laitman

FIRST EDITION: JANUARY 2013

First printing

Foreword

“Looking was I at that eternal world…”

	The Book of Zohar, VaYera [The Lord Appeared]

Next to the Bible, The Book of Zohar [The Book of Radiance], also known as The Zohar, is the most enchanted and mysterious composition ever written. No other composition has aroused such profound emotions of awe and reverence as did The Zohar. The book contains all the secrets of creation but until not long ago, the wisdom of The Zohar was locked behind a thousand doors. Now The Zohar is being disclosed in order to take humanity forward, as was written in it, “When the days of the Messiah draw near, even infants in the world will find the secrets of the wisdom” (The Book of Zohar, VaYera [The Lord Appeared], Item 460).

The great Kabbalist, Rav Yehuda Ashlag (1884-1954), built for us a key to unlock The Zohar—the Sulam [Ladder] commentary. The book you are holding contains selected excerpts from a series of books titled Zohar for All, which is a reader friendly version of The Book of Zohar with the Sulam commentary. The excerpts were selected with great care to make the reading easy and enjoyable. Each portion in The Zohar comes in its own chapter, and each item number is clearly marked at the beginning of the text.

The Book of Zohar holds within it a unique capability to usher us into the utmost good; it is a source of energy, of vital force, allowing us to connect with eternity. It is inspiring, fascinating, and so enthralling that it keeps readers coming back to it for more.

“And the wise shall shine as the brightness of the firmament … are the ones who exert in this brightness, called The Book of Zohar.”

(The Book of Zohar, BeHaalotcha
[When You Mount

The Experience of Reading in The Zohar

The Book of Zohar is a wondrous tool that can unlock an entire world before us, a world of astounding revelations. The Zohar is like a gate to the actual reality, which is currently hidden from our perception. However, to use the revealing power of The Zohar we must know how to read The Zohar properly. The five below guidelines will help us prepare for the great journey in the paths of The Zohar.

Rule One—the Heart Understands: Do not Study with Your Intellect

The Book of Zohar should be studied with the heart, by feeling and wanting. Unlike ordinary forms of study, which rely on processing information and analyses of data, with The Zohar, the approach is fundamentally different. The study of The Zohar is intended to invoke internal transformations, to qualify us to perceiving the hidden reality.

The student’s success depends solely on the extent of our desire to discover and feel that reality. For this reason, there is no need for any prior knowledge, skills, or special talents for the study of The Zohar. All that is required is to have a genuine desire to open one’s eyes and heart to a broad new world.

Rule Two—Man Is a Small World: Interpreting the Words Correctly

The Book of Zohar contains many descriptions and terms that we know from our world, such as sea, mountains, trees, flowers, animals, people, and road trips. Keep in mind that all the details, characters, and events mentioned in the book do not speak of the world around us, but only of what unfolds within us. Therefore, while reading The Zohar, we should interpret the words within it as expressions of what happens within us, in our souls. We should see the text as a bridge that leads to our deepest qualities and desires.

Rule Three—the Light in It Reforms: Seek the Light

We often hear about The Zohar having a special quality, known as Segula. Segula is the natural law of development operating within all of life’s forces. It is not a mystical, imaginary power.

Kabbalists explain that our material world is dominated entirely by the egoistic desire to exploit others, while the spiritual world is dominated by the intention to give and to love. Therefore, we have been given a special means by which to tie those two opposite worlds together, that is, to make our own qualities similar to the quality of love and giving that governs the spiritual world. That special means is called “the light that reforms.”

The light affects us during the reading in a manner we cannot currently perceive, and this is why we call it Segula, or “miracle.” But for Kabbalists, who already perceive the spiritual world, there are no miracles at all here, but a completely natural process. All that we must do, they stress, is read The Book of Zohar and wish for the power within it to affect us during the study. Gradually, we will begin to feel a change developing within us. This will be the reforming effect of the light. Then the spiritual world will open and what seemed to us as a Segula, a miracle, will become a clear and vivid natural law.

Rule Four—Everything Depends on the Desire

We know what tremendous efforts babies are required to make to take their first steps in life, how diligently they exert for it, never giving up, trying time and time again until they succeed. We, too, must persist with the study of The Zohar patiently and diligently until we begin to “walk” on our own two feet and discover the spiritual world. The system required for our progress has been prepared in advance, and all that is required is that we provide the great desire to attain it.

Rule Five—As One Man in One Heart: Bonding Is the Key

The Book of Zohar was written by a group of ten Kabbalists who created among them a complete Kli [vessel]—a unified desire to discover reality’s supreme force, the Creator. It was only the profound connection among them, the love, and the bonding that enabled them to break through the barriers of the material world and rise to the eternal level that The Zohar narrates. If we wish to follow them, we must try to build a similar connection among us, to search for the power of bonding that existed among the students of Rabbi Shimon Bar Yochai. The Zohar was born through love. Hence, its rediscovery in our time will be made possible only out of love.

“When we stand before Rabbi Shimon, the fountains of the heart are open to all directions and everything is revealed.”

The Book of Zohar, Yitro [Jethro], item 412

Introduction of The Book of Zohar

1) The 613 Mitzvot [commandments] in the Torah are called Pekudin [commands/deposits], as well as Etzot [counsels/tips]. This is so because in all things there is the preparation for attainment, which is the Achor [back] and the attainment of the matter, Panim [front/face]. Similarly, there are “We shall do” and “We shall hear” in Torah and Mitzvot. When keeping Torah and Mitzvot in “we shall do,” prior to being rewarded with hearing, the Mitzvot are called “613 counsels,” preparation, Achor. When rewarded with hearing, the 613 Mitzvot become Pekudin, from the word Pikadon [deposit]. This is so because in each Mitzva, the light of a degree is deposited opposite a unique organ in the 613 organs and tendons of the soul and of the body. It follows that by performing the Mitzva he extends the light that belongs to that organ and tendon through his soul and body. This is the Panim of the Mitzvot, hence the Panim of the Mitzvot are called “deposits.” (Excerpt taken from “General Explanation for All Fourteen Commandments and How They Divide into the Seven Days of Creation.”)

8) “Since man asked and researched, to observe.” “To observe” refers to the Zivug de AVI, called Histaklut [looking] of AVI at each other through their ascent to Rosh de AA. At that time, the Bina returns to receive illumination of Hochma for the ZON. This is because while YESHSUT, ZAT de Bina, do not need illumination of Hochma for themselves—since in and of themselves, ZAT de Bina are similar to their GAR and do not need to receive Hochma—when ZON rise for MAN to YESHSUT, YESHSUT awaken for them to rise to Rosh de AA and receive Hochma. However, ZON, too, do not rise for MAN to YESHSUT, except by raising MAN from the lower people to the ZON in a way that the souls of people rise for MAN to ZON, then the ZON rise for MAN to YESHSUT, and YESHSUT rise to AA and become one Partzuf with upper AVI. At that time, AVI look at each other and extend Hochma for the ZON.

“And since man asked” means that he raised MAN. “And researched” means scrutinizing his actions, to raise the ZON for Zivug AVI to look, so that AVI would look at each other and extend Hochma. “And to know from degree to degree through the end of all the degrees, the Malchut,” since the illumination of Hochma that is drawn through raising MAN and the Zivug is called “knowing” or “ Hochma through Daat” [wisdom through knowledge], for ZON that rise for MAN are regarded there as the Sefira Daat for AVI, as they cause their Zivug. Also, the Zivug is called “knowing,” from the words, “And the man knew his wife, Eve.”

“And to know” means to extend Mochin in Daat from degree to degree, from Daat of the degree of AVI to the Mochin of the degree of ZA. “Through the end of all the degrees” is from ZA to the Nukva, who is called “the end of all the degrees.”

23) The creation of the world means improvement and existence in a way that the world can exist and complete the aim for which it was created. It is known that God has made them one opposite the other. Opposite each force in Kedusha [holiness], the Creator made an equal force in the Sitra Achra, opposite from the Kedusha. As there are four worlds ABYA de [of] Kedusha, there are four worlds ABYA de Tuma’a [impurity] opposite them.

Hence, in the world of Assiya there is no distinction between one who serves God and one who does not serve Him, as there is no distinction whatsoever between Kedusha and Tuma’a. Accordingly, how can the world exist? How can we tell good from evil, Kedusha from Tuma’a?

However, there is one, very important scrutiny, which is that another god is barren and does not bear fruit. Hence, those who fail in him and walk by the path of ABYA de Tuma’a, their source dries out and they have no blessing of spiritual fruits. Thus, they wither away until they shut completely.

The opposite is those who adhere to Kedusha. Their works are blessed, as it is written, “As a tree planted by streams of water, which yields its fruit in its season and its leaf does not wither; and in whatever he does, he prospers.”

This is the only scrutiny in the world of Assiya to know if he is in Kedusha or to the contrary, as it is written, “‘And test Me now in this,’ says the Lord of hosts, ‘if I do not open for you the windows of heaven and pour out for you a blessing until it overflows.’” Afterwards it is written, “So you will again distinguish between the righteous and the wicked, between one who serves God and one who does not serve Him.” Thus, it explains that it is impossible to tell one who serves the Creator from one who does not serve Him, but only in the blessing.

This is the heart of this commentary of the letters, since all the letters came to create the world according to the instruction of the degree in Kedusha that is unique to that letter, for the twenty-two letters are the elements of all the heads of the degrees in the four worlds ABYA. Each of them appreciated its own merit, indicating that by obtaining her degree, the people of the world would be able to make the Kedusha prevail over the Klipot, to reach the desired end of correction. But the Creator replied to each of them that opposite here is that same force in the Klipot, as well, hence, people will not obtain any scrutinies through her.

Then came the Bet, whose instruction in her degree is Beracha [blessing], opposite which there are no Klipot whatsoever, since another god is barren and does not bear fruit. Then the Creator told her, “Indeed, I will create the world with you,” since only in her was there scrutiny and distinction, telling between a servant of the Creator and one who does not serve Him, since she did not have an opposite in the Sitra Achra. Hence, the world will indeed exist in her, to scrutinize and to enhance the Kedusha over the Merkavot [chariots/structures] of Tuma’a, until death is swallowed up forever and they arrive at the end of correction.

54) Who is so wise among you as to turn darkness into light, for whom the bitter tastes as sweet even before he comes here, while he is still alive in this world? Who among you awaits the light each day, shining when the King visits the doe, at which time the glory of the King increases and He is called “the King of all the kings of the world.” And one who does not expect it each day while he is still in this world has no part here.

56) When a corporeal person fills with compassion and love over one’s friend, he sheds tears, for it extends from the above-mentioned root of the spiritual tears, since anything spiritual that occurs in the upper ones strikes and finds a branch in the corporeal creations. This is so because the upper light kicks and strikes the Masach to breach its boundary, since the upper light always extends only from Ein Sof, above the world of Tzimtzum, where no boundary is discerned.

Also, the upper light craves and longs to expand in the lower one, as it is written, “The Creator craved to dwell in the lower ones.” We also learn, “Divinity in the lower ones—a high need.” Hence, He kicks and strikes the boundary in the Masach, to be drawn below its boundary, and the Masach repels it as Ohr Hozer, and in the meantime, tears fell outside.

These tears come out of compassion and love for the lower one. Hence, in the corporeal branch, too, the tears are always emitted when one’s heart is moved with love and compassion for one’s friend. Yet, spiritual tears do not vanish, as do corporeal ones.

The tears that are as boiling as fire fall into the great sea, as it is written, “For love is as strong as death, jealousy is as severe as the netherworld; its flashes are flashes of fire, the very flame of the Lord.” This is so because those tears come out of compassion and love from the upper light to the lower one. And as you find in the corporeal branch, when one fills with love and compassion for one’s friend, the tears are as boiling as the measure of his feelings for him.

So it is with the above-mentioned tears—they boil as fire, whose “Flashes are flashes of fire, the very flame of the Lord.” This is why it was said, “And the tears are as boiling as fire and fall into the great sea.” The quality of Malchut on the side of Hochma is called “the great sea,” since great waters extend from it, breakers of the sea.

Through those tears, that appointee over the sea, called Rahav, stands and exists, meaning that minister of the sea who was killed at the time of the creation of the world. It is written, “And by His understanding He shattered Rahav,” for when he was told, “Let the water … be gathered together unto one place,” he did not want to swallow the waters of Beresheet, and he stands and exists on those tears that fall into the great sea, for through them he is revived.

It was said that he sanctifies the name of the holy King and takes upon himself to swallow all the waters of Beresheet. This is so because at the time of the creation of the world, no correction reached Malchut de Malchut, since the Emanator corrected the worlds ABYA in MAN de Bina and not in MAN de Malchut, and this sufficed only for the first nine of Malchut and not for Malchut de Malchut.

It is written, “You are My people, you are in partnership with Me; I started the worlds, and you finish them.” The entire correction of Malchut de Malchut is upon the lower ones. Hence, when it was said to the minister of the sea, “Let the water … be gathered together unto one place,” he refused and did not wish to swallow all the waters of Beresheet because the Klipot would have overcome him for lack of the correction of Malchut de Malchut. This is why he was killed. However, those tears are the ones that sort and correct the Malchut de Malchut.

For this reason, they give vitality to the minister of the sea, so he may stand and sanctify the name of the holy King, to keep his Master’s command and swallow all the waters of Beresheet. Then all the Klipot in the world and all the evil powers will annul, and all will gather unto one place—the world of Atzilut, since the world of Atzilut will expand equally with the Raglaim of AK down to this world. This will be the end of correction because BYA will return to being Atzilut.

61-62) The Creator listens to the voices of those who engage in Torah. With each word that is renewed in the Torah through a person who toils in the Torah, he makes one firmament. ZA is called “a voice,” and Nukva is called “speech.” When the righteous engages in Torah, he raises MAN to ZON with the voice and speech of his Torah. A voice rises to ZA and the speech rises to the Nukva. The Creator listens to the voices of those who engage in Torah because the voice of Torah rises for MAN to ZA, who is called “the Creator.” And in each word that is renewed in the Torah through the person who is exerting in Torah, he makes one firmament.

A word means speech. Each word that is renewed in the Torah of the one who engages in the Torah rises as MAN for the Nukva, who is called “word and speech.” By that, one firmament is done. The firmament—the Masach on which the Zivug of the Creator with His Divinity is done—is carried out through the MAN that the righteous raise by their engagement in the Torah.

The reason why he says “In a word of Torah” and does not say “Innovation in the voice of Torah” is that the Nukva needs the construction of her Yesod anew for each Zivug, since after each Zivug, she becomes a virgin once again. And through the MAN of the righteous, the Yesod in her is always renewed, meaning the receptacle for the lights of ZA. This is why he says, “In each word that is renewed in the Torah,” since the word, Malchut, is truly renewed by the righteous’ word of Torah, for after every Zivug her receptacle disappears once more.

At the time when a new word of Torah comes out of the mouth of a man, that word rises and is introduced before the Creator. The Creator takes that word, kisses it, and crowns it with seventy decorated and engraved crowns. Then the new word of wisdom rises and sits on the head of the righteous one who lives forever. From there, it flies and sails through 70,000 worlds, rising to Atik Yomin, the Keter. All the words of Atik Yomin are words of wisdom in the high, hidden secrets. That is, when a person raises MAN with his word of Torah, the upper word, Nukva de ZA, rises and is introduced before the Creator for a Zivug with Him.

68) The MAN that the righteous raise to bring contentment to their Maker, to benefit the upper one, is called “innovated words of Torah.” This is so because they are innovated by the upper Zivug, and through them ZON receive new Mochin until they are thus rewarded with establishing heaven and founding earth. By that, they become partners with the Creator because through their words, heaven and earth are renewed.

85) The donkey driver who is leading the donkeys behind them is the assistance to the souls of the righteous, which is sent to them from above to raise them from one degree to the next. Had it not been for this assistance, which the Creator sends to the righteous, they would have been unable to rise from their degree and ascend higher. Hence the Creator sends a high soul from above according to the merit and degree of each righteous, and it assists him on his way.

In the beginning, the righteous does not know that soul at all. It seems to him that it is a very low soul which is accompanying him on his way. This is called “the impregnation of the righteous’ soul.” It means that the soul above has not completed her assistance, hence it is completely undistinguishable that it is her. But once she completes her assistance and brings the righteous to the desired degree, he recognizes her and sees her sublimity. This is called “the disclosure of the soul of the righteous.”

119) In the hall of the Messiah King, all the corrections that should be revealed at the end of correction—upon the arrival of the Messiah King—are already prepared and ready. Not a single detail is missing, and those souls in the hall of the Messiah King are all those who have already been rewarded with the end of correction from the root of their own souls.

120) It was said about the upper King that he is sublime, hidden, and concealed, and He makes gates for Himself, one atop the other. This is not an allegory. Rather, it is the lesson itself, since being a sublime, hidden, and concealed King, the thought cannot perceive Him whatsoever. Hence, He made many gates one atop the other, by which He made it possible to approach Him, as it is written, “Open for me the gates of righteousness.” These are the gates that the Creator has made, making it possible for the righteous to approach Him through those gates.

At the end of all the gates, He made a gate with several locks. That gate is called Malchut de Malchut, the final point of all the upper gates. This last gate is the first gate for the upper Hochma [wisdom]. That is, it is possible to be rewarded with the upper Hochma only after the attainment of this last gate specifically, as for attainment of the upper Hochma, it is the first gate. This is why it is written, “Fear of the Lord is the beginning of wisdom,” since “Fear of the Lord” is called the last gate, which is the first for the wisdom of the Lord.

121) The thought of creation is to delight His creatures and no pleasure is perceived by the creature while he must be separated from the Creator. Moreover, we learn that the Creator craves to dwell in the lower ones.

The common thing in understanding those two matters, which deny each other, is that the world was created in complete oppositeness from the Creator, from one end to the other, in every single point. This is so because this world was created with a desire to receive, which is the opposite form of the Creator’s, in whom there is not even a shred of this desire, as it is written, “And man is born the foal of a wild donkey.”

In that respect, all the issues of the governance of His guidance in this world are in total contrast to the thought of creation, which is only to delight His creatures, for it is according to the desire to receive in us, which is our standard and our tastefulness.

This is the meaning of the locks on the gates. First, all the many contradictions to His uniqueness, which we taste in this world, separate us from the Creator. Yet, when exerting to keep Torah and Mitzvot with love, with our soul and might, as we are commanded—to bestow contentment upon our Maker—all those forces of separation do not affect us into subtracting any of the love of the Creator with all our souls and might. Rather, in that state, every contradiction we have overcome becomes a gate for attainment of His wisdom. This is so because there is a special quality in each contradiction—revealing a special degree in attaining Him. And those worthy ones who have been rewarded with it turn darkness into light and bitter into sweet, for all the powers of separation—from the darkness of the mind and the bitterness of the body—have become to them gates for obtainment of sublime degrees. Thus, the darkness becomes a great light and the bitter becomes sweet.

Hence, to the extent that they previously had all the conducts of His guidance toward the forces of separation, now they have all been inverted into forces of unification, and sentence the entire world to the side of merit. This is because now each force serves for them as a gate of righteousness, by which they will come to receive from the Creator everything that He has contemplated for them, to delight them with the thought of creation, as it is written, “This is the gate of the Lord; the righteous will enter through it.”

However, prior to being rewarded with inverting the desire to receive in us through Torah and Mitzvot, into reception in order to bestow, there are strong locks on those gates to the Creator, for then they have the opposite role: to drive us away from the Creator. This is why the forces of separation are called “locks,” since they block the gates of approaching and drive us away from the Creator.

But if we overcome them so they do not affect us, cooling His love from our hearts, the locks become doors, the darkness becomes light, and the bitter becomes sweet. Over all the locks, we receive a special degree in His Providence, and they become openings, degrees of attainment of the Creator. And those degrees that we receive on the openings become halls of wisdom.

124) Also, those who keep the Torah are seemingly the ones who make it because all those forces of separation are inverted and become gates, each lock becomes a key, and each door becomes a hall of wisdom. By those who keep the Torah, all the sublime degrees that are included in the thought of creation to delight His creatures become revealed.

It follows that all the wisdom and the whole Torah are revealed only by those who keep the Torah, those in whom there is doing, in whom there is good and evil. This is why they are called “keepers of the Torah,” for it appears only through them. The verse calls them “Those who do them,” for they are seemingly the ones who make the Torah. This is so because were it not for their concealments, which have become gates through their prevailing, the Torah would not have been revealed.

125) Rabbi Shimon was sitting and studying the Torah on the night when the bride, Malchut, unites with her husband. On that night, after which—on the day of Shavuot—the bride is to be with her husband under the Huppah [wedding canopy], all the friends, who are the members of the bridal chamber, must be with her on that night and rejoice with her in the corrections in which she is corrected, meaning to engage in Torah, from Torah to Prophets, from Prophets to Hagiographa, the interpretations of the texts, and the secrets of the wisdom, for these are her corrections and adornments.

The Bride and her maidens come and stand on their heads, and she is corrected in them and rejoices in them all through that night. On the next day, the day of Shavuot, she comes to the Huppah only with them. And these friends, who engage in the Torah all night long, are called “members of the Huppah.” And when she comes to the Huppah, the Creator asks about them, blesses them, and crowns them with the crowns of the bride. Happy are they.

Explanation: There are two meanings to it, which coincide.

1) The days of the exile are called “night,” since this is the time of the concealment of His face from the children of Israel. At that time, all the powers of separation of the servants of the Creator dominate, and yet, precisely at that time the bride bonds with her husband—through Torah and Mitzvot of the righteous, who at that time are regarded as those who hold the Torah. All the sublime degrees called, “secrets of the Torah,” are revealed by them, since this is why they are called “those who make them,” for they seemingly make the Torah. It follows that the days of the exile are called “night,” in which the bride bonds with her husband, and all the friends, who are the members of the bridal chamber, are those who hold the Torah.

After the end of correction and the complete redemption, it is written, “For there shall be one day, which is known to the Lord, neither day nor night, when in the evening time there will be light.” This is why it is written that on the next day, the bride is to be with her husband under the Huppah, for then BON will return to being SAG, MA will be AB, and AB is regarded as the next day and a new Huppah.

At that time, the righteous are called “members of the Huppah,” who engage in Torah, in whom there is no action, for then it is said, “And the earth shall be full of the knowledge of the Lord.” And since those righteous—through their good deeds—raise BON to being SAG by their extension of the fear from the past, they are regarded as making this new Huppah, and this is why they are called “members of the Huppah.”

2) The night of Shavuot is called “the night in which the bride bonds with her husband.” This is so because on the next day, she is destined to be with her husband under the Huppah, on the day of Shavuot, the day of the reception of the Torah. However, it is the same matter as the first explanation because on the day of the reception of the Torah it was already the end of correction, in the form of “He will swallow up death forever, and the Lord God will wipe away tears from all faces.” It is as it is written in the verse, “ Harut [carved] on the tablets”; do not pronounce it Harut, but Herut [freedom], since freedom from the angel of death has come.

126) In the end, when the great Zivug of Atik Yomin, Rav Pe’alim uMekabtze’el, appears, a great light will appear in all the worlds. By that, every flesh shall completely repent out of love.

128) Huppah is a gathering and assembling of all the Ohr Hozer [reflected light] that came out over the MAN that the righteous raised in all those Zivugim of the Creator and His Divinity, that appeared one at a time during all days and times of the 6,000 years. Now they have all become a great, single light of Ohr Hozer that rises and hovers over the Creator and His Divinity, who are now called “groom and bride.” The Ohr Hozer hovers over them like a canopy [Huppah], and for this reason, at that time the righteous are called “members of the Huppah,” for each has a part in this Huppah, to the extent of the MAN that he raised to the Masach in Malchut for raising Ohr Hozer. When it says, “the heaven,” it is the bridegroom entering the Huppah. This refers to the time of the end of correction, at which time the Creator is called bridegroom who then enters his Huppah.

138) … Know that this is the whole difference between this world, prior to the correction, and the end of correction. Prior to the end of correction, Malchut is called “the tree of knowledge of good and evil,” since the Malchut is the guidance of the Creator in this world. As long as the receivers have not been completed so they can receive His whole benevolence, which He had contemplated in our favor in the thought of creation, the guidance must be in the form of good and bad, reward and punishment. It is so because our vessels of reception are still tainted with self-reception, which is very limited in its measure, as well as separates us from the Creator.

The complete benefit, in the great measure that He had contemplated for us, is only in bestowal, which is pleasure without any boundary and limitation. But reception for oneself is limited and highly restricted because the satiation promptly puts out the pleasure. It is written, “The Lord has made everything for His own purpose,” meaning that everything that occurs in the world was created from its inception only to bestow contentment upon Him. Thus, people engage in worldly affairs in complete contrast to how they were initially created, since the Creator is saying, “The whole world was created for Me,” as it is written, “The Lord has made everything for His own purpose,” and “Everyone who is called by My name, I have created for My glory.”

And we say the complete opposite because we are saying, “The whole world was created only for us.” We want to devour all the abundance of the world into our bellies, for our own delights, and for our own glory. Thus, it is no wonder that we are still unworthy of receiving His complete benefit. For this reason, His guidance of good and evil has been prescribed for us, with guidance of reward and punishment, for they are interdependent because reward and punishment result from good and evil. When we use the vessels of reception contrary to how they were created, we necessarily sense evil in the operations of Providence in relation to us.

It is a law that the creature cannot receive disclosed evil from the Creator, for it is a flaw in the glory of the Creator for the creature to perceive Him as an evildoer, for this is unbecoming of the complete Operator. Hence, when one feels bad, denial of the Creator’s guidance lies upon him and the superior Operator is concealed from him to that same extent. This is the greatest punishment in the world.

Thus, the sensation of good and evil in relation to His guidance brings with it the sensation of reward and punishment, for one who exerts to not part from faith in the Creator is rewarded even when he tastes a bad taste in Providence. And if he does not exert, he will have a punishment because he is separated from faith in the Creator. It follows that although the Creator does, is doing, and will do all the deeds, it still remains hidden from those who sense good and evil, since at the time of evil, the Sitra Achra is given the strength to conceal His guidance and faith. Thus, one comes to the great punishment of separation and becomes filled with heretical thoughts. And upon repentance, one receives the corresponding reward and can adhere to the Creator once again.

However, by the guidance of reward and punishment itself, the Creator has prepared it so that ultimately, we will be rewarded with the end of correction through it, that all the people will obtain the corrected vessels of reception in order to bestow contentment upon their Maker, as it is written, “The Lord has made everything for His own purpose,” as they were initially created. At that time, the great Zivug of Atik Yomin will appear, we will come to repentance from love, all the sins will be turned into merits, and all the bad into great good.

At that time, His private Providence will be revealed throughout the world, for all to see that He alone does, is doing, and will do all those deeds from before. This is because now, once the evil and the punishments have become benefits and merits, it will be possible to attain their Doer, for they have now become fitting for the work of His hands. Now they will praise and bless Him for those imaginary evils and punishments at the time.

This is the main point of the essay, for thus far the corrections, too, were regarded as the work of our hands because we received rewards or punishments for them. However, at the great Zivug of the end of correction it will be revealed that both corrections and punishments were all the work of His hands, as it is written, “The heavens tell the work of His hands.” This is so because the great Zivug of the firmament will say that everything is the work of His hands and He alone does, is doing, and will do all the deeds.

140) This is so because prior to the end of correction, before we qualified our vessels of reception to receive only in order to give contentment to our Maker and not to our own benefit, Malchut is called “the tree of knowledge of good and evil.” This is so because Malchut is the guidance of the world by people’s actions. And since we are unfit to receive all the delight and pleasure that the Creator had contemplated in our favor in the thought of creation, we must receive the guidance of good and evil from the Malchut. This guidance qualifies us to ultimately correct our vessels of reception in order to bestow and to be rewarded with the delight and pleasure He had contemplated in our favor.

Our sensation of good and evil causes reward and punishment, too, since the sensation of evil causes separation from faith in the Creator. It follows that if one exerts during one’s bad feeling to not blemish his faith because of that, and to keep the Torah and Mitzvot in wholeness, he is rewarded. And if he does not succeed in the test and receives separation, he is filled with evil thoughts.

It is known that for such thoughts the Creator punishes as for an act. It is written about it, “To lay hold of the hearts of the house of Israel.” It is also known that the righteousness of the righteous will not save him on the day of his transgression. However, this concerns only those who ponder the beginning.

Yet, sometimes the thoughts prevail over a person until he wonders about all the good deeds he has done and says, “What profit is it that we have kept His charge, and that we have walked in mourning before the Lord of hosts?” At that time, he becomes a complete wicked because he ponders the beginning and loses all the good deeds he had done by this bad thought, as it is written, “The righteousness of the righteous will not save him on the day of his transgression.” This is why repentance is helpful, although this is already regarded as beginning to serve the Creator anew, as a newly born infant, whose righteousness from the past has completely vanished.

Often, the guidance of good and evil causes us ascents and descents, each according to what he is. You should know that for this reason, each ascent is regarded as a separate day because due to the great descent that he had, doubting the beginning, during the ascent he is as a newly born child. Thus, in each ascent, it is as though he begins to serve the Creator anew. This is why each ascent is considered a specific day, and similarly, each descent is considered a specific night.

It is written, “Day to day pours forth speech,” a holy day, from among those upper days of the King. In other words, on each ascent that a person had, when he clung to the upper days of the Creator, the friends are praised and each tells his friend that thing that he said. This is so because through the great Zivug at the end of correction they will be rewarded with repentance from love, for they will complete the correction of all the vessels of reception, so they will be only in order to bestow contentment upon the Creator. In that Zivug, all of the great delight and pleasure of the thought of creation will appear to us.

At that time, we will evidently see that all those punishments from the time of descents, which brought us into doubting the beginning, were the things that purified us and were the direct causes of all the happiness and goodness that have come to us at the time of the end of correction. This is so because were it not for those terrible punishments, we would never have come to this delight and pleasure. Then these sins will be inverted into actual merits.

“Day to day pours forth speech” means that each ascent prior to the end of correction is one of those upper days of the King, praising the friends. Thus, now it reappears in all the magnificence of its wholeness, which belongs to that day, and praises the friends who keep the Torah with that thing which each said to the friends, which is, “It is vain to serve God; and what profit is it that we have kept His charge,” which at the time inflicted great punishments.

This is because now they have been turned into merits, since the entire wholeness and happiness of that day would not be able to appear now, in that grandeur and magnificence, were it not for those punishments. This is why those who speak those words are regarded as “Those who fear the Lord and who esteem His name,” as actual good deeds. This is why it was said about them, too, “I will have compassion over them as a man has compassion for his own son who serves him.”

It is said, “Day to day pours forth that speech” and praises it. This is so because all those nights are the descents, the suffering, and the punishments that arrested the Dvekut [adhesion] with the Creator until they became many days one after the other. Now, once the night and darkness have become merits and good deeds, as well, the night shines like the day and darkness like light, there are no more arrests, and all 6,000 years unite into a single great day.

Thus, all the Zivugim that came out one at a time and disclosed ascents and descents that were separate from one another have now assembled into a level of one, sublime, and transcendent level of Zivug, which shines from the end of the world through its end. It is written, “Day to day pours forth that speech” because the word that separated between one day and the next has now become a great praise and praises it, for it has become a merit. Thus, they all became one day for the Lord.

141) We should know that in eternity, the order of time is not as it is in this world. It follows that when the Creator contemplated creating the world, all the souls with all their conducts were already created in Him—through the end, in the complete wholeness that is required of them, to receive all the pleasure and delight that He had contemplated to delight them. In Him, the future is like the present, and future and past do not apply to Him.

Now you will understand the words, “The Creator showed Adam HaRishon each generation and its teachers,” as well as to Moses. This seems perplexing. Since they have not been created yet, how did He show them? However, it is written that all the souls and all their conducts through the end of correction have already come out before Him in reality. They are all present in the upper Garden of Eden, and from there they come down, clothing bodies in this world, each in its time. The Creator showed them to Adam HaRishon from there, as well as to Moses, and to all who were worthy of it. This is an extensive matter and not every mind can bear it.

This is why it is said in The Zohar that as they unite in one above, she unites in one below, since the level of the great Zivug of the end of correction—as it is written, “The Lord will be one and His name One”—this level has already come out above—all the souls and all the deeds in the world, which will be created through the end of correction, in relation to His eternity, for the future is as the present to Him. It follows that this pillar of light—which shines from the end of the world through its end, which will shine at the end of correction—is already standing in the upper Garden of Eden and shines before Him as it will appear to us at the end of correction.

It says there, “One opposite one,” since the Creator is one. This is so because at the end of correction, the two levels will shine one opposite the other, and then “The Lord will be one and His name One.” And it was written, “Those matters make a line from the dwellers above and from the dwellers below,” a line that shines from the dwellers above and from the dwellers below, one opposite the other.

This is so because that level shines from the dwellers above—which are the souls who are all in the upper Garden of Eden—and shines from the dwellers below—which are all the souls once they have actually been dressed in a body in this world and arrived at the end of correction. In other words, those two levels shine at the end of correction together, and then the unification of “The Lord is one and His name One” appears.

156) When the Creator wished to create man, He summoned sects of the upper angels, sat them down before Him, and said, “I wish to create man.” They replied, “What is man, that You should remember him?” That is, “What is the nature of this man?” He told them, “Man was created in our image; his wisdom will be greater than your wisdom, since man’s soul comprises all the angels and upper degrees, just as his body comprises all the creations of this world. For this reason, upon the creation of man’s soul, He called upon all the upper angels to include themselves in man’s soul, as it is written, “Let us make man in our image, after our likeness.” In other words, He incorporated all the angels so they would be included in man’s Tzelem [image] and likeness. They asked the Creator, “What is the nature of this man?” meaning, “What will we gain from him, by our inclusion in him?”

He replied, “Man was created in our image; his wisdom will be greater than your wisdom.” He promised them that this man, who was to be comprised of our image, his wisdom would be greater than your wisdom. By that, you, too, will gain that great attainment that you are now lacking.

In the future, Israel’s merit will be greater than that of the angels. Thus, they all partook and were incorporated in man’s image.

163) Whereby the engagement in Torah and Mitzvot Lishma [for Her name], Israel are rewarded with actually adhering unto Him, and His Divinity dresses in them until they perform the same deeds as the Creator: reviving dead, bringing down rains, and sustaining heaven and earth. In that respect, they are completely like Him, as it is written, “By Your actions we know You.” However, they attain all that only by complete and whole faith, and they do not even contemplate attaining Him with their wisdom, as do the sages of the nations.

175) By the breaking of the Kelim of Kedusha and their falling into the separated BYA, sparks of Kedusha fell into the Klipot. From them, all sorts of pleasures and fancies come into the domain of the Klipot, for the sparks transfer them into man’s reception and for his pleasure. By that, they cause all kinds of transgressions, such as theft, robbery, and murder.

However, we were also given Torah and Mitzvot. Thus, even if one begins to engage in them in Lo Lishma, for one’s own delight, to satisfy one’s base desires, according to the powers of the breaking of the vessels, he will eventually come to Lishma through them and will be rewarded with the purpose of creation—to receive all the delight and pleasure in the thought of creation in order to bestow contentment upon Him.

175) One should always engage in Torah and Mitzvot, even Lo Lishma [not for Her name] because from Lo Lishma he comes to Lishma [for Her name]. This is so because for man’s lowness, he cannot engage in Mitzvot in order to bestow contentment upon his Maker right from the start. Rather, by his nature he can make any movement only if it is for his own benefit. For this reason, first he must engage in Mitzvot Lo Lishma, out of his own benefit. And yet, during the act of Mitzvot, he extends abundance of Kedusha [holiness/sanctity], and through the abundance that he extends, he will eventually come to engage in Mitzvot Lishma, in order to bring contentment to his Maker.

183) The prayer that we pray is the correction of the Holy Divinity, to extend abundance to her, to satisfy all her deficiencies. Hence, all the requests are in plural form, such as “And grant us knowledge from You,” or “Bring us back, our Father, into Your law.”

This is so because the prayer is for the whole of Israel, since all that there is in the holy Divinity exists in the whole of Israel. And what is lacking in her is lacking in the whole of Israel. It follows that when we pray for the whole of Israel, we pray for the Holy Divinity, since they are the same. Thus, before the prayer, we must look into the deficiencies in Divinity, to know what needs to be corrected and filled in her.

184) Abraham is the root of Hesed in the souls of Israel, since he is the one who corrected the holy Divinity into a receptacle for the light of Hesed. She received the Hassadim for all the souls of Israel in their fullest. Had it remained so, all of Israel would have been adhered to the Creator permanently, and the holy Divinity would be the house of Malchut, filled with every delight and pleasure, and not a single person would wish to part from her for even a minute.

However, Abraham’s entire correction consisted of making a complete receptacle for the light of Hassadim, without any possibility of a flaw. In other words, he elevated the holy Divinity into bestowal and contentment upon our Maker, and to not receive anything for our own delight, for this is the quality and the receptacle of the light of Hesed. It is written about it, “Anyone who says ‘What is mine is yours and what is yours is yours—a Hassid [from the word Hesed],’ for he does not demand anything for his own pleasure.

And since all the restrictions and the whole of the grip of the Sitra Achra are only in reception for oneself, it follows that by that, he entirely removed the scum of the Klipot and the Sitra Achra, and Divinity has been established in complete purity. However, that still did not complete the thought of creation, since the essence of the thought of creation was to delight His creatures, and the measure of pleasure depends and is measured only by the amount of the desire to receive, where by the amount of the desire to receive, so is the measure of pleasure from reception.

Hence, once Divinity has been corrected only in a vessel of bestowal, without any reception for oneself at all, which is the departure from reception for the Creator and giving only to Him, still no correction has come from that to the basic thought of creation, which comes only by the greatness of the desire to receive.

This is the meaning of Abraham’s begetting of Isaac. Once Isaac found Divinity in utter wholeness and fulfillment with the light of Hesed through Abraham’s corrections, he felt the deficiency in her, that she was still unfit for reception of all that is included in the thought of creation. For this reason, he went and corrected her into a receptacle so she will be fit to receive that desired fullness in the thought of creation. He evoked the desire to receive from the Creator, too, but only in reception in order to bestow. This means that he has a great desire to receive, but only because the Giver wishes it. Had the Giver not wished for it, there would have been no desire in him to receive anything from Him.

It is known that reception in order to bestow is regarded as actual bestowal. Thus, the Sitra Achra still has no grip there, in this will to receive. For this reason, the holy Divinity was established by him in the last, great wholeness, for now she was fit to receive all the pleasantness and softness from all that the Creator contemplated to delight His creatures when they arose in the mind to create them.

For this reason, now the holy Divinity is called “His holy Temple,” for now the King is in her with all his grandeur and splendor, like a king in his palace.

185) Rabbi Pinhas was usually before Rabbi Rehumai, by the shore of the Sea of Galilee. A great and elderly man was Rabbi Rehumai, and his eyes grew weak. He said to Rabbi Pinhas, “Indeed, I heard that Yochai, our friend, has a gem, a good stone, a son. I looked in the light of that gem and it is as the illumination of the sun from its sheath, illuminating the entire world.”

Explanation: Malchut in all her corrections is called “a good stone,” and she is called “a gem.” He says, “Yochai, our friend, has a gem, a good stone, a son,” meaning he has already been rewarded with Malchut, with all her corrections and adornments. He looked in the spirit of holiness, in the light of the gem, that it was as illuminating as the light of the sun upon its exit from its sheath, which is the correction of Malchut’s future, so the light of the moon will be as the light of the sun, that then she illuminates the entire world.

And behold, after the light of Malchut became the light of the sun and her peak rose to heaven, she illuminated from the heaven to the earth in another pillar of light, to the entire world. He was illuminating and going until it was enough for Rabbi Shimon to properly correct the throne of Atik Yomin. The intimation is that he was already rewarded with the two disclosures at the end of correction. These are the six verses from the verse, “The heavens tell,” to “The law of the Lord is whole,” and the six names that are written from the verse, “And there is nothing hidden from its heat,” through the end of the psalm. This is so because the light standing from the heaven to the earth and illuminating the entire world implies to the six verses, and until Atik Yomin comes and properly sits on the throne, it indicates those six names.

188) It said, “Rabbi Shimon Bar Yochai has come out of the cave with his son, Rabbi Elazar.” Rabbi Pinhas went to him and found that he has changed. His body was filled with holes and sores from sitting in the cave. He wept over him and said, “Woe that I have seen you so.” Rabbi Shimon told him, “Happy I am that you have seen me so, for had you not seen me so, I would not be so.” Rabbi Shimon started with the Mitzvot of the Torah and said, “All the Mitzvot of the Torah that the Creator gave to Israel are written in the Torah in a general way.”

Commentary: For all the years that he had to dwell in a cave, he had to sit there inside the sand to cover his nakedness and engage in Torah, and his flesh was punctured and with sores because of it. Rabbi Pinhas wept over him and said, “Woe unto me that I have seen you so.” Rabbi Shimon replied to him, “Happy I am that you have seen me so, for had you not seen me so, I would not be so,” meaning I would not have been rewarded with the revelations of the secrets of the Torah, for he was awarded all the great sublimity of his wisdom during those 13 years of hiding in the cave.

189 ) “In the beginning God created.” This is the very first Mitzva [commandment]. This Mitzva is called “the fear of God,” and it is called Resheet [beginning/head], as in “The fear of the Lord is the Resheet [beginning] of wisdom.” It is also written, “The fear of the Lord is the Resheet [beginning] of knowledge,” since fear is called Resheet. Also, it is the gate by which to enter faith, and the whole world exists on this Mitzva.

Why is it written that fear is the beginning of wisdom and that it is the beginning of knowledge? It is because fear is the beginning of each and every Sefira, for no Sefira can be obtained if not by first obtaining fear.

This is why he says that it is the gate by which to enter faith, as it is impossible to obtain whole faith if not out of fear of God. And by the measure of fear is the measure of the installment of faith. For this reason, the whole world exists on this Mitzva, for the world exists only on Torah and Mitzvot, as it is written, “If not My covenant day and night, I would not put the ordinances of heaven and earth.”

And since fear is the beginning and the gate of every Mitzva, as it is the gate of faith, it follows that the whole world exists on fear, as it is written, “In the beginning God created the heaven and the earth.” With fear, which is called Resheet, in which all the Mitzvot are included, God created the heaven and the earth. And were it not for fear, God would not create a thing.

191) There are three manners in the fear of God, only one of which is considered real fear:

Fear of the Creator and keeping His Mitzvot so that his sons may live and he will be kept from bodily punishment or a punishment to one’s money. This is a fear of punishments in this world.

When fearing punishments of Hell, as well.

Those two are not real fear, for he does not keep the fear because of the commandment of the Creator, but because of his own benefit. It follows that his own benefit is the root, and fear is a derived branch of his own benefit.

Fear, which is the most important, when one fears one’s Master because He is great and rules over everything, the essence and the root of all the worlds, and everything is considered nothing compared to Him, for He is the root from which all the worlds expand. Also, His glory appears over all His deeds, and He rules over everything because all the worlds He has created, upper and lower, are considered nothing compared to Him, for they add nothing to His essence.

It was said, “And he will place his will in that place, which is called ‘fear,’” meaning he will place his heart and desires in that place, which is called “fear.” He will cling to the fear of the Creator willingly and voluntarily, as is befitting and proper with the King’s commandment.

198) The second commandment is a commandment to which the commandment of fear clings and which it never leaves: it is love—that one should love one’s Master with whole love. And what is whole love? It is great love, as it is written, “Walk before Me and be whole.” “Whole” means whole with love.

When it is written, “And God said, ‘Let there be light,’” it is whole love, which is called “great love.” And here it is a commandment for one to love one’s Master properly.

This is so because there is conditioned love, which comes because of the good that the Creator has given to him, by which his soul clings to Him with heart and soul. And although he is completely adhered to the Creator, it is still considered incomplete love, as it is written, “Noah walked with God.” This means that Noah needed support to assist him because he was supported by all the good that the Creator had bestowed upon him.

Abraham, however, did not need support, as it is written, “Walk before Me and be whole.” “Walk before Me” means without support, but “Before Me,” even though you do not know if I will come after you to support you. This is whole love, great love, where although I am not giving you anything, your love will still be whole, to adhere to Me with all your heart and soul.

200-201) The love for the Creator is interpreted on both sides: There is one who loves Him so as to have wealth, long life, sons around him, rule over his enemies, his ways are firm, and thus, he loves Him. And if it were to the contrary, and the Creator would reverse the fortune upon him with harsh judgment, he would hate Him and not love Him at all. For this reason, this love is not love that has a foundation.

Complete love is love on both sides, whether in Din, or in Hesed and successful ways. He will love the Creator even if He takes His soul away from Him. This love is complete, for it is on both sides, in Hesed and in Din. Hence, the light of the act of creation came out, and was then concealed. When it became concealed, the harsh Din came out and the two sides, Hesed and Din, were included together, becoming whole…This is so because now it became possible to disclose the wholeness of His love even while He takes one’s soul away from him. Thus, room was given to complement the love in a way that had it not been hidden and the harsh Din had not been revealed, this great love would have been devoid of the righteous, and it never would have been possible for it to become disclosed.

204 ) The third commandment is to know that there is a great and ruling God in the world, and to properly unify Him each day, in the upper six edges, HGT NHY de ZA, make them one unification in the six words of “Hear O Israel,” and aim the desire with them upward. For this reason, the word “One” should be extended to the measure of six words.

The Zohar says two things: 1) We must know that there is a great and ruling God in the world. 2) Properly unify Him each day. This is so because first we must know those two sides in love—upper AVI and YESHSUT. That there is a great God, upper AVI, who is great in Hassadim, and that He is ruling in the world, YESHSUT, who is called “ruler,” which implies to the Dinim that come out of them, that the light was concealed from them and the harsh Din comes out, since the name ruling and governing indicates Dinim.

The meaning is that we should know those two sides of love, and include fear in each of them, and he will receive the love of the Creator, both in Hesed and success of his ways, and in Din, since then it is regarded as complete love.

Afterwards, each day, a proper unification must be made in the six upper edges, to raise MAN to ZON, and ZON to YESHSUT. At that time, YESHSUT and ZON rise and unite as one with AVI, who are called six upper edges, as they clothe VAK de AA, where by this unification, YESHSUT rise in the place of AVI, above Parsa de AA, where there is upper water, and the light is not hidden from them. And when YESHSUT are filled with light, they give to ZON, ZON give to all the worlds, and the Hassadim appear in the worlds. This is the meaning of the reading of Shema.

211) Yet, we should know that Elokim is HaVaYaH and it is one without separation. HaVaYaH is the Elokim [“The Lord He is the God], and when a person knows that it is all one, and does not place separation, even the other side will depart from the world and will not be drawn down.

…This is so because if a person intensifies the raising of MAN and elevating the ZON to unite them in the place of AVI, as it should be, not only will the Sitra Achra not grip to the abundance, but it will cause the removal of the Sitra Achra so that she cannot govern the world.

217) It is impossible to cling to the Creator and keep His Mitzvot properly before one believes in the names of the Creator, that He is good and does good to all, that He is merciful and gracious. Those who have not been rewarded with a Nefesh of Kedusha are still governed by the Sitra Achra. Hence, they go and roam the world and cannot find a place to rest.

When their thoughts roam the world and they see the Creator’s guidance in people, they believe it is not as good as it should be, judging by His holy names. Thus, they blemish the holy names and find no place to rest where they can believe in the names of the Creator, to connect to Him. For this reason, they are defiled in the side of Tuma’a [impurity], meaning they come to deny the Creator. All that is because he did not enter the Kedusha and was not included in her, since he was not rewarded with a Nefesh of Kedusha and does not take actions to be included in Kedusha.

However, those who engage in Torah and extend a holy Nefesh, their body turns to be as angels and they are rewarded with preceding hearing to doing, as they do. This is why it is written about them, “And let fowl fly above the earth,” meaning that the Creator will make wings for them, like eagles, and they will roam throughout the world, as they roam in their thoughts throughout the world and see the Creator’s guidance.

And yet, not only are they not failing to the side of Tuma’a, they even receive strength to raise MAN and always increase their power. And “Those who wait for the Lord will gain new strength; they will mount up with wings like eagles,” for thus they mount up wings like eagles to roam in all the people’s incidents. Also, they always regain strength and raise MAN through the power of their faith in the Creator’s uniqueness, and always extend the spirit of Kedusha from above.

Beresheet Aleph [Genesis 1]

1) “Before the emanations were emanated and the creatures were created, the upper simple light had filled the whole reality. And there was no vacancy” for the existence of the emanated and the created. “And there was no such part as Rosh or Sof, but all was simple light, equal in one similitude, and it is called “the light of Ein Sof.” And when upon His simple will came the desire to create the worlds and emanate the emanations,” the harsh spark came out, the force of Din that was disclosed in Malchut, emerging from Ein Sof, and carved a carving in the upper light. Thus, the light was restricted and departed from within the Kli of Malchut and around her. That departure of light is called “carving the upper light,” for a space devoid of light was made there. And in that empty space, all the worlds and all that is in them subsequently emerged.

3) And therefore, once people in this world raise MAN through Mitzvot and good deeds, they extend a new illumination from above, which lowers the Malchut and the place of the Zivug back to her place, below Tifferet, and a complete degree comes out, NRNHY, received in the Sefirot Bina and Tifferet that were previously included in Malchut, and which are fit for reception of upper light. Then the souls of the righteous, too, receive the upper Mochin from ZON de Atzilut because they are included in the upper Malchut.

Thus, all the Mochin are only because of Malchut that rose to Bina, making a new Sium there, called a “firmament.” Were it not for the firmament, ZON would not be able to receive any of the upper light. This is why the text calls those Mochin “The brightness of the firmament,” meaning the light that appears at the end of the association of Rachamim with Din. It is written, “And the educated,” meaning ZON and the souls of the righteous, “Will shine as the brightness of the firmament,” receive Mochin that illuminate like the brightness of the firmament, since all of their Mochin comes from the brightness of the firmament.

82) A man is male and female, and only they are called “man.” Malchut in and of herself, when she is not in a Zivug with ZA, is not called “man,” since she is without a male. Only when she mates with ZA are both of them called “man,” as it is written, “He created them male and female, and blessed them, and called their name Adam [man], on the day when they were created.” Thus, both together are called “man,” but each one for himself is like half a body, and he is not called “man.”

110) Happy are those who observe their desires, matters of the sublime secrets, to walk in the path of truth, to be rewarded in this world and to illuminate for them for the next world. It is written about them, “And the enlightened ones will shine like the brightness of the firmament, and those who justify the many, like the stars forever and ever” are happy in this world and in the next world.

121) Man is called “a small world” because all the details of the world are included in him.

159) In the verse, “And God said, ‘Let us make man,’” there is a secret revealed only to those who fear Him. That elder of the elders started and said, “Shimon, Shimon, who is it who said, ‘Let us make man,’ and of whom is it written, ‘And God said’? Who is that name ‘God’ here?” As Rabbi Shimon heard that he was calling him Shimon and not Rabbi Shimon, he said to his friends, “This must be the Creator, of whom it is written, ‘And the ancient of days [Atik Yomin] is sitting.’ Therefore, now is the time to disclose that secret, for there is a secret here that was not permitted to be disclosed, and now it means that permission to disclose has been given.”

It is known that the secrets that were revealed to the sages of The Zohar were by attainment of the lights of the upper degrees by instilling. There are Panim and Achoraim [anterior and posterior respectively] in them, meaning concealment and disclosure. According to the extent of the Panim of the degree, so is the extent of its Achoraim. The instilling of the Achoraim is a calling and an invitation to instill the Panim. This is why by the measure of the concealment of the Achoraim that they attained, they knew the measure of disclosure that they were about to attain.

As Rabbi Shimon heard, he was calling him Shimon and not Rabbi Shimon. This means that the instilling of the Achoraim, which is a calling, was so strong that he lost all his degrees and became a simple person, Shimon from the market. By that, he recognized that it was a calling and an invitation for very high attainment of Panim.

This is why he promptly said to his friends, “This must be the Creator, of whom it is written, ‘And the ancient of days [Atik Yomin] is sitting,’” of whose degree there is no higher. And he said, “And now it means that permission to disclose has been given,” meaning that now it was seen that he obtained permission to disclose that high secret.

169) The verse, “Let us make man” certainly relates to two, for each lower one said to the superior above it, “Let us make man.” The lower one does not do anything without receiving permission and saying of that Partzuf that is above it. Likewise, its superior does not do anything until it receives an advice from his friend above him, so that each and every Partzuf from the Partzufim of Atzilut said, “Let us make man” to his superior, and the superior to the superior of the superior, for every novelty and emanation comes from Ein Sof and cascades through the degrees until it comes to its place. The cascading is considered here that each lower one says, “Let us make man” to his superior when he receives from him the soul of man, to pass it on to the ones below him.

175) The words, “I, I am He” apply to the Creator and His Divinity, ZA and his Nukva. “I” is Divinity. “He” is the Creator. In the future, at the end of correction, the Nukva will say, “See that I,” Vav– Hey– Vav are one, as it is written, “And the light of the moon shall be as the light of the sun,” meaning that the Nukva is equal to ZA.

“And there is no God with Me” refers to other gods, SAM and the serpent, for then it will be revealed that SAM and the serpent never separated between the Creator and His Divinity, as it is written, “By the mouth of two witnesses … shall he that is to die be put to death,” relating to SAM, who was dead from his beginning and was but a servant to hurry the redemption of our souls.

This is the meaning of “I will put to death and make alive.” I will put to death with My Divinity the one who is guilty, and I will make alive with my Divinity the one who is innocent. The Creator’s guidance from the beginning will appear throughout the world, and then, as it is written, “Sinners will cease from the earth, and the wicked shall be no more.” That is, unlike what it seems to us during the 6,000 years, that there is a governance that objects to Kedusha, which are SAM and the serpent, as it is written, “When man rules over man it is to his harm,” then it will appear to all—“I will put to death and make alive” with My Divinity, and there is none else besides Him.

180-181) The friends replied to him: “Why then is all that? Meaning, if the whole reason for the creation of man is that he can repent and correct his corruption, then what is all that for? It would have been better not to create the darkness in the Nukva, and the man would not sin to begin with.”

Rabbi Shimon replied to the friends: “Were it not so, that the Creator created the good inclination and the evil inclination, which are light and darkness, there would not be Mitzvot and transgressions for Adam de Beria. But Adam [the man] was created from both, from light and darkness, which is why the writing says, “See, I have set before you this day life and good, and death and evil,” meaning this is why there are Mitzvot and transgressions in man, and the choice has been prepared for him, to choose between good and evil.”

They replied to him: “What is all that for? It would be better if the darkness were not created and there would not be reward or punishment for man, rather than being created, sinning, and causing all those many corruptions that he has caused by his sin.”

He said to them, “It was right to create him in light and in darkness because the Torah was created for the man, for punishment to the wicked and reward for the righteous are written in it, and there cannot be reward and punishment unless in Adam de Beria, who consists of light and darkness, as it is written, ‘He created it not a waste, He formed it to be inhabited.’ That is, the world was not created to be in chaos, in darkness, for the wicked. Rather, ‘He formed it to be inhabited,’ to give a good reward to the righteous.

“The reward is the attainment of the Torah, as it is written, ‘For the earth shall be full of the knowledge of the Lord,’ since the Torah and the Creator are one. And if the man were not created in light and darkness, in which choice between good and bad and reward and punishment are possible, it would not be possible for that good reward that is received in the Torah, and for which it was created, to be revealed to the righteous.”

The friends told him: “Indeed, we heard now what we have not heard thus far. Now it is clear that the Creator did not create something that He does not need.”

198) Sons, life, and nourishments extend to the lower ones only from the middle pillar, called “My son, My firstborn, Israel.” He is called “the tree of life,” meaning that the middle pillar, Israel, bestows upon Divinity for the lower ones. Bestowals of life to Divinity are the lower children of Israel who extend their lives from Divinity, and the giving of the secrets of Torah for the lower ones is considered Divinity’s nourishments. The prayer, which is her Zivug with ZA, extends sons, who are souls, for the lower ones. It is about her that he says, “Give me sons.”

200) Rabbi Shimon started and said, “Listen, O upper ones, and gather, O lower ones, dwellers of the seminary of above and of below. Elijah, I adjure you, take permission from the Creator and come down here, for a great war has come to you. Hanoch, Matat, come down here, you and all the dwellers of the seminary under you, for it is not for my own glory that I did this, but for the glory of Divinity.”

Those righteous ones, the authors of The Zohar, and especially Rabbi Shimon, their thoughts and words were in actual deeds, for according to the quality of the innovations in the Torah that they discovered, the upper degrees were promptly set up and arranged after them in actual fact, for the righteous build worlds with their innovations in the Torah. And Rabbi Shimon prepared himself here to fight with the primordial serpent and subdue him through the unification of the sling-stone, and to open a door for the people of the world, so they too would know how to subdue the serpent.

It is known that one cannot correct in a place where he is not present. Thus, Rabbi Shimon had to be at that time in the place where the serpent was so he would be able to subdue him. To be certain that he would not be at risk in that lowly place, he asked for assistance from Elijah, Matat, dwellers of the upper seminary and the lower one.

201) The prayer should be raised to that certain place. Like a sling-stone hurled toward a certain target, and one is careful not to miss the target so he should raise his thought and aim in the prayer.

218) It is written, “Let the waters under the heavens gather.” “Let the waters … gather” is the Torah, called “water.” “Unto one place” is Israel. It is so because the souls of Israel extend from that place, of which it was said, “Blessed be the glory of the Lord from His place.” “The glory of the Lord” means the lower Divinity, Malchut. “From His place” means the upper Divinity, Bina. Thus, Bina is called “a place,” and because their souls are from Bina, who is called “a place,” the name HaVaYaH is indeed on them. It is said about them, “For the portion of the Lord is His people,” as it is written, “Let the waters gather unto one place,” where water means Torah, and “One place” means Israel, the receivers of the Torah. To elicit the nations of the world, who did not wish to receive the Torah, and for which the land remained desolate and dry.

255) The Torah is called water, as it is written, “There is no water but the Torah.” The origin of the Torah is the two tablets of the testimony, which are Bina and Malchut. This is why they are called “Two stone tablets,” as they spring water, the Torah. Israel received the first tablets in full, as it will be at the end of correction, as it is written, “‘It is Harut [engraved] on the tablets,’ do not pronounce it Harut, but Herut [freedom], that they will be freed from the angel of death,” as it will be at the end of correction. Yet, through the sin of the calf, they corrupted the correction, and the dominion of the angel of death returned over them, the tablets broke, and they were given second tablets—of life and death.

The whole correction is only by extending the light of Torah, since through the MAN that Israel raise by keeping the Mitzvot and good deeds, they cause upper Zivugim that gradually reveal the light of Torah to Israel until they are rewarded by it with the end of correction.

255) At the end of correction, when SAM is revoked, it will appear to all that SAM never lived. Rather, unification was always the governor, as it is written, “There is none else besides Him.”

260) As with Adam HaRishon whom He elevated in Gadlut from the separated BYA to the Garden of Eden of Atzilut, so will the Creator do to a person who repents and engages in Torah.

280) It is known that the Emanator initiated creation and established it in a way that the children of Israel could finish it, as it is written, “You are in partnership with Me,” I began creation and you finish it.

The Emanator corrected Malchut only in the first nine in her, and He gave the correction of Malchut deMalchut to Israel, so that they would correct her through work and keeping of the upper nine. Therefore, the whole of the work of Israel prior to the end of correction is only in Malchut’s first nine, regarded as sorting of 288 sparks that were corrected through the Emanator.

The two Temples were built above in that respect—first Hey and bottom Hey—and likewise below. For this reason, they are considered to have been built by people, through the work of people who were appointed to complete creation. And because the last 32 sparks that belong to Malchut de Malchut were still not corrected, the Sitra Achra and the mixed multitude are among them, making Israel sin. This is why the two Temples were ruined.

However, after the children of Israel sort all 288 sparks due to the breaking of the vessels, the Creator Himself will sort the last 32 sparks from Malchut de Malchut, which are called “The stony heart,” as it is written, “And I will remove the stony heart from your flesh.” Then Malchut de Malchut, the last Temple, will be corrected, as it is written, “Unless the Lord builds the house,” meaning prior to the end of correction, when the work was given to people and by which the two Temples were built, “They who build it labor in vain,” for they were ruined. But after people complete the correction given to them, the Creator will lower the built Jerusalem, meaning Malchut deMalchut, as well as the built Temple, the internality of Malchut de Malchut, and then it will be an everlasting building for eternity.

294-295) Until the Creator created the world, His name was hidden in Him, and He and His hidden name within Him were one. His name is Malchut. Prior to creation, she was included and hidden in Ein Sof without any disclosure and recognition. At that time, He and His hidden name within Him were one, and nothing was revealed until He wished to create the world. He would inscribe and build worlds, but they were unsustainable and were ruined. The worlds that emerged from Malchut during Tzimtzum Aleph are called “worlds of Tohu [chaos],” and the breaking of the vessels was in them, which are the ruins of those worlds.

It was said about them, “In the beginning, the world was created in Midat ha Din,” Malchut de Tzimtzum Aleph, called Midat ha Din. “He saw that the world could not exist,” that they were ruined, “He associated Midat ha Rachamim with it,” meaning that the Creator, Bina, wrapped in a wrapping of light and created the world, raising Malchut to her, and her light was diminished because of it to VAK, called “enveloped light.” At that time Midat ha Din, Malchut, partook with Midat ha Rachamim, Bina, and by that the world existed.

He elicited the great high cedars out of that enveloped light, from that upper brightness, which afterwards extended GAR to the above mentioned enveloped light once more, and placed His Merkava on 22 inscribed letters. These are ZON, since the letters ELEH de Bina—which descend from her to ZON during Katnut, and during the Gadlut of Bina, she brings them back to her—are regarded as a Merkava [chariot/assembly] that journeys to and fro. He placed His Merkava on 22 letters, meaning ZON in Katnut, and later, in Gadlut, ZON were carved in ten utterances, which mean Mochin de GAR. Then they settled and were properly corrected.

309) The Nukva is nourished by the male, since the Nukva has nothing of her own, and receives from the male the nourishments, the abundance for her sustenance, as well as the begetting of the souls.

348) “And God said, ‘Let there be light.’” This is the light that the Creator created in the beginning, the light of the eyes, the light that the Creator showed Adam HaRishon, in which he saw from the end of the world to its end. It is the light that the Creator showed to David, which he would praise and say, “How plentiful is Your goodness, which You have hidden for those who fear You.” It is also the light that the Creator showed to Moses, and in which he saw from Gilad to Dan, the whole of the land of Israel.

424) The awakening always begins from the lower to the upper, and then everything is completed. Above, too, each lower degree raises MAN to its adjacent superior, and the superior to the super-superior, all raising MAN, first up to the highest of all, and then the abundance pours from Ein Sof from above downward, descending from degree to degree, from each superior to its inferior until they arrive at the bottom. Thus, with respect to the MAN, each lower one precedes its upper one. And with respect to MAD—the Mochin poured down from above—each upper one precedes its lower one. If the Assembly of Israel, the Nukva, were not initially awakened, ZA would not have awakened above opposite her. By the craving below, it is completed above.

424) As long as the Nukva does not raise MAN to ZA, ZA has no need to extend Mochin from AA. But after Nukva raises MAN he extends the Mochin of illumination of Hochma from AA for her and they obtain the Mochin of PBP [face-to-face].

472-473) A book was lowered to Adam HaRishon. In it, he knew and attained the supernal wisdom. The writing says about it, “This is the book of the generations of Adam.” This book comes to the children of God, the sages of the generation. Anyone who is rewarded with looking in it knows the supernal wisdom in it, and they look in it and attain in it. The one with the secrets, Angel Raziel, lowered it to Adam HaRishon in the Garden of Eden, and three appointed angels before him were guarding the book lest the outer ones grip it.

When Adam left the Garden of Eden he was still holding that book. When he went outside, the book left him. He prayed and cried before his Master and He returned it to him as before so the wisdom would not be forgotten from people and they would engage in order to know their Master.

482) The Creator is destined to correct the world and correct the spirit of life in people in a way that they live forever, as it is written, “He shall swallow up death forever.”

New Zohar, Beresheet Aleph [Genesis 1]

110) Those who cling to the Creator in truth, their desire guides them to advance in their work as it is established above, in the upper worlds, as it is written, “And Abram went as the Lord had commanded him.” Hence, later, when they observe their desire, they know the sublime secrets, for they look into the tendencies in their own desire and know how the sublime secrets are determined above.

771) Happy are the righteous, who are called “Life for the next world.” Is it because the soul remains existing that the righteous are considered living? But does the body decay in the earth even though it is complete and righteous? The soul always exists. Death and life do not apply to it. Only in the body are there death and life.

Beresheet Bet [Genesis 2]

2-3) The Creator crowned Adam HaRishon with high crowns, with Mochin de GAR, and created him in the six edges of the world, in Mochin de VAK, so he would be complete in everything. All the animals dreaded and feared him because when Adam HaRishon was created, he was created in the high form, and the people would look at that form and dread and fear him.

Afterwards, the Creator admitted him into the Garden of Eden to be refined there in sublime delights. High angels surrounded him, served him, and informed him the secrets of their Master. When the Creator admitted him into the Garden of Eden, he saw and beheld from there all the high secrets and all the wisdom so he would be able to know and to behold the glory of his Master. All of it came to Adam HaRishon because he was created in the upper form, that of Bina.

7) Those who attain the Malchut in the palaces are the righteous who did not replace the glory of their Master with other gods, who attain the Malchut, as it is written, “A virtuous woman is the crown of her husband.” It is so because the power of Malchut’s faith is that one who attains it is rewarded with Dvekut [adhesion] with his Maker, with always fearing Him, and never straying to the right or to the left.

24) The palace of the Hassidim [pious] whose quality is “What’s mine is yours and what’s yours is yours,” meaning to bestow and not to receive.

That palace is superior to all the palaces because the degree of Hesed is the highest of the six Sefirot HGT NHY. It is a palace that stands above all the palaces. It is impossible to be rewarded with that palace unless one has been completed in all the degrees in the palaces below. It is considered as though he was relying and standing over their degrees. It is the palace of the right because the degree of Hesed is considered the right line and there is no one to attain it except for those holy Hassidim and all those who love their Master with great love. At the palace door stand all those who unified for their Maker each day, who extend each day the disclosure of the unity of the Creator from Ein Sof to the Sefirot and to all the worlds. They are the first to rise from there to higher palaces.

60) Rabbi Shimon says, “I have found in the books of the ancients the order by which to tie the degrees, which are the secrets of secrets, in one connection, meaning the explanations of the seven palaces.”

A connection means unification of two degrees or more in one another so they illuminate together in a joint illumination to the lower ones. Sometimes, the prayer must be ordered properly and unify unifications to mitigate and appease his Master properly, to tear the firmaments and to open the gates and the doors, and there will be no one to protest against him, meaning that the slanderers will not be able to slander him.

Firmaments mean ends of Tzimtzum Bet that halve the degrees and leave them in VAK without GAR. The three worlds BYA came out of Atzilut and became the worlds of separation, as well as the constant, except when the righteous raise MAN through work and good deeds, extending illumination of Tzimtzum Aleph from above, from Tabur de AK. At that time that illumination lowers the firmament from the place of Bina back to the place of Malchut, as she is in Tzimtzum Aleph, and Bina and TM de Kelim return to their degree, complementing the ten Sefirot de Kelim and GAR of lights. Likewise, the three worlds BYA become Atzilut once more.

Thus, through their work, the righteous cancel the boundaries of Katnut, called “firmaments,” and extend the Mochin de Gadlut. That matter is considered that they tear the firmaments, as it was said, “To tear the firmaments,” meaning they tear and cancel the boundaries of Katnut, which elicit the three worlds BYA to separation from Atzilut and return them to Atzilut.

96-97) All the degrees need each other to complement one another and illuminate in one another until they all rise to the place that requires wholeness.

First, they rise from below to complement the upper place, then they come down from above downward to complement the lower ones, then wholeness is made from all sides, and all are completed as it should be.

One who knows these secrets and makes the wholeness above and below clings to his Master and revokes all the harsh decrees. He crowns his Master, extending GAR to ZA, and extends blessings to the world. This is the man who is called “righteous,” “the pillar of the world.” That is, the world stands and exists because of him. His prayer is not returned empty; he is answered in all his prayers, his portion is in the next world, and he is counted among those with faith. That is, he is counted among those with faith who are in the world.

103) It is written, “There was no joy before Him as on the day when heaven and earth were created.” This means that all the people of the world are in utter wholeness, to such an extent that there has never been such joy before Him. However, a person cannot take part in that great joy unless he has made complete repentance from love. Before that, he will not rejoice at all with himself or with the people of the world. On the contrary, he feels before him a world full of sorrow and pain, and all of that came to him because he is going against the nature of creation, since the world was created only in bestowal, to engage in Torah and good deeds in order to bestow contentment to one’s Maker, and not for one’s own pleasure. It is written, “All the works of the Creator are for Him,” so that people would bestow contentment upon Him. But in the beginning, “A man is born a wild ass’ colt,” whose sole interest is his own delight and who has none of the desire to bestow. He argues, “All the works of the Creator are for me, for my own delight,” since he wishes to devour the entire world for his own good and benefit.

Hence, the Creator imprinted bitter and harsh afflictions in self-reception, instilled in man from the moment of his birth—bodily pains and emotional pains—so that if he engages in Torah and Mitzvot even for his own pleasure, through the light in it he will still feel the lowliness and the terrible corruptness in the nature of receiving for self. At that time he will resolve to retire from that nature of reception and will become completely devoted to working only in order to bestow contentment upon his Maker. Then the Creator will open his eyes and he will see before him a world filled with utter perfection in which there are no deficiencies whatsoever. Then he partakes in the joy of the Creator as at the time of the creation of the world it was said, “If he is rewarded, he sentences himself and the entire world favorably,” for wherever he casts his eyes, he sees only good and only perfection, and he does not see any faults at all in the works of the Creator, only merits.

103) There are two ways in the corporeal and spiritual afflictions that a man suffers before he repents:

1) All that the Creator does, He does for the best. He sees that were it not for the terrible pains that he suffered for being immersed in the nature of reception for himself, he would never have been rewarded with repentance. Therefore, he blesses for the bad as he blesses for the good, since without the bad he would not be rewarded with the good, as well. It follows that all are causing good.

2) That, too, is for the best. Not only did the evils that were done cause good, but even the evils themselves have turned into good through very great lights that the Creator illuminates through all those evils until they are inverted into goods—both the bodily afflictions and the emotional afflictions, which are the transgressions. Thus, the demerits have been inverted and have taken on the form of merits.

124-125) The sixth palace is the spirit, called “the scarlet thread.”

The spirit is the will that all those lower spirits chase in order to obtain and cling to it with a kiss of love. That palace is the palace of desire, since it is the desire of all, the one who ties ties, who unifies unifications and raises the lower palaces to that palace. It is he who yields good will from the Creator with love.

140) One who knows how to tie that unification is happy. He is loved above and loved below; the Creator sentences and he revokes.

Is it conceivable that the righteous would slander his Master’s will, that he would revoke the will of the Creator? It is not. Rather, when the righteous ties and knows how to unify unifications, all the faces illuminate and all the wholeness is found, and everything is blessed properly, all the Dinim are removed and cancelled, and there is no Din in the world. Happy is he in this world and in the next world. It follows that the meaning of the Creator sentencing and the righteous revoking is through many lights that the righteous extends through the unifications that he makes, and those lights cancel the decrees and Dinim from the world. Everything we said about the righteous is what he does below in this world. This is why it is written about him, “A righteous is the foundation of the world,” since the righteous is the existence of the world.

141-143) The priests extend right and the Levites extend left. One without the other is incomplete. A palace enters a palace, spirit in spirit, until all bond in their rightful places, organ to organ, rising to Atzilut, to ZON, and each Behina of ZA bonds with its corresponding Behina in the palaces, and they complement one another through Zivug de Yesodot. They unite in one another until they become one through Zivug de Neshikin [a coupling of kissing] and illuminate in one another through the embrace.

Then the highest soul of all comes from above and illuminates upon them, and all the candles, the Sefirot, shine in full as it should be, until that upper light awakens and all the palaces enter the holy of holies, the seventh palace, in a Zivug of seventh in seventh. The seventh palace is blessed and filled like a well of springing waters that do not stop, and all the palaces are blessed above and below.

Here is the secret of secrets, a light that is not known and does not enter the count of the ten Sefirot, the desire that is never captured, meaning the light of Yechida. It is so because the ten Sefirot begin with Hochma, HBD HGT NHYM, mitigated completely, and that desire is neither known nor perceived even in the thought to know it. Then all the degrees unite and become one desire through Ein Sof, since when the light of Yechida mitigates and fully clothes the degrees, all the degrees unite in its illumination and become one desire, united, through Ein Sof, and all is in completeness from above and from below, from the very inside, until all become one.

151) “And there was evening and there was morning.” “And there was evening” extends from the side of darkness, the Nukva. “And there was morning” extends from the side of light, ZA. Since ZA and Nukva partake together in a Zivug, it is written about them, “One day,” indicating that the evening and morning are as one body, and both make the day, meaning that the light of day comes from the Zivug of ZA and Nukva together.

Each day it is written, “And there was evening and there was morning,” since it indicates Zivug ZON, that the light of day comes out of both. Thus, after the text notified it on the first day, what is the point that on each day, it is written, “And there was evening and there was morning”?

The text announces it to us repeatedly each day to indicate that it is impossible that it will ever happen that there will be light of day without prior darkness of the night. And likewise, there will not be darkness of the night that does not bring after it the light of day, since they never part from one another.

174) “And God saw all that He had done.” Did He not see what He had done before? But it is written, “And God saw all that He had done,” which means that He saw only after He had done. However, the Creator saw everything—both what He had already done, and before it was done. But the verse comes to add that He saw all the future generations and all that was to be innovated in the world in each generation, even before they would come to the world. The verse, “That He had done” means the whole work of creation because in the work of creation, the foundation and root of all that would come and be innovated in the world was created. This is why the Creator saw even before it came to be, and placed everything in the work of creation, since the work of creation is the foundation and root of all that would be. For this reason, the Creator included in them seeing all the future that would come to the world throughout the generations.

Our sages said about the verse, “And to say unto Zion, ‘You are My people,’” with Me in partnership; I began the worlds and you finish them, since the Creator established the whole of reality in a way that people could complete the correction. And since the end of correction was left for people, they are partners in creation.

This is why there are two discernments in heaven and earth: 1) That which the Emanator has already corrected. This is called “the work of creation.” 2) The new heaven and earth, which are to appear after the end of correction, as it is written, “The new heaven and the new earth.”

176-177) The Creator created the man in the world and corrected them so he would be whole in his work and correct his ways so he would be rewarded with the upper light that the Creator had concealed for the righteous. It is written about it, “Neither has the eye seen a God besides You,” meaning the hidden light, “Will do for the one who awaits Him,” meaning the righteous.

By what will the man be rewarded with that hidden light? He will be rewarded with it through engagement in Torah, since anyone who engages in Torah each day will be rewarded with a part in the next world. It will be considered for him as though he built worlds, since the world was built and perfected with the Torah, as it is written, “The Lord established the earth with wisdom, set up the heaven with intelligence,” the wisdom and intelligence of the Torah. It is also written, “And I was with Him as a master craftsman,” meaning that the Torah was His craftsman to create the world. The Creator made the world with spirit, and the world persists with spirit, by the spirit of those who study the Torah.

189-190) In the Shema reading, a person should unify his Master and tie ties of faith in the heart’s desire. When he reaches Ehad [one], he should aim in the Aleph of Ehad, which is hidden and more ancient than all, the Sefira Keter de ZA. In the Het of Ehad he should aim with the eight upper degrees, which are from upper Hochma through Tzadik [righteous], Yesod. In the big Dalet of Ehad, he should aim to cling to the Assembly of Israel, Malchut, David’s portion, who is called “poor and meager,” when Malchut is not attached to ZA, when she is now attached to those upper degrees implied in the Aleph-Het of Ehad, which are from Keter through Yesod de ZA. At that time Malchut is great, and this is implied by the big Dalet in Ehad, and the whole world nurses from her. And the breasts are as towers because the whole world nurses from them when Divinity says, “I am a wall and my breasts are as towers. Then I was in His eyes as one who has found peace.”

When the Assembly of Israel, Malchut, is in exile with her sons among the nations of the world, she is called “small,” as it is written, “We have a little sister.” When Israel cling to the Torah and walk on the path of truth, Malchut is filled with abundance, peace, Yesod bonds with Malchut, and she replies and says, “I am a wall and my breasts are as towers,” meaning they are big and full of bounty for the world. At that time, when He bonds with me, then, “And peace.” He interprets the Aleph of Az [then] as the most holy Atik. Keter, the Zayin of Az, is seven degrees from Hochma to Hod, and “peace” is called Tzadik, Yesod. Because those degrees bond with me, I was in His eyes as one who has found peace. The eyes are seven degrees, ZAT de Hochma, called “eyes of the Lord,” “Face of the Lord,” and then there is peace to the world and Hesed de Atik is in the place of male and female, ZA and Malchut. This is why Moses commanded in the Torah and said, “Hear O Israel, the Lord our God, the Lord is one,” tying all the ties of faith.

205) “He who marries his daughter.” As long as she did not enter her husband, her father and mother fix her and give her everything she needs. Once she has connected with her husband, the husband nourishes her and gives her what she needs. In the beginning, it is written, “And the Lord built,” when AVI established her. Then it is written “And brought her to the man,” to connect with one another and so the husband would give her what she needs.

217-219) “And the man said, ‘This time.’” These are words of sweetness, to extend love with her and draw her to his will, to evoke love in her. See how pleasant these words are, how they evoke love. These words—“A bone of my bones, flesh of my flesh”—to show her that they are one and there is no separation whatsoever between them.

Now he began to praise her, “She shall be called ‘a woman,’ for there are none other like her, the glory of the house. All the women compared to her are as a monkey before a man, but she shall be called ‘a woman,’ she and none other.” The name “woman” indicates the fire of the Lord, the wholeness of illumination of the left, called “fire,” which is connected to the letter Hey, the Nukva. This is why he praised her, “She shall be called ‘a woman,’” for because of the illumination of Hochma that illuminates in her after she has been included in her husband’s Hassadim, she is given the name “woman,” which is illumination of Hochma, called “fire,” as it is written, “And the light of the Lord shall become fire.”

It was said, “Woman” because fire is connected to Hey [Esh (fire) + Hey make up Isha (woman)]. It is her, and there are none other like her, since the illumination of Hochma is not revealed at any degree except hers.

“Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh,” to extend her with love and to cling to her, since he has been awakened toward her with all those things.

226) When he comes to his home, he should make his wife happy because it is his wife who caused him that upper Zivug. This is so because through the road-prayer that he prayed while still at his home, when he was in wholeness because he was in male and female, he was rewarded with the high Zivug on the road. Thus, his wife caused him the high Zivug on the road—the instilling of Divinity. When he comes to her, he should make her happy for two reasons: because of the joy of the Zivug, for that Zivug is a joy of Mitzva, and the joy of Mitzva is the joy of Divinity.

229) Disciples of the wise depart from their wives all the days of the week so they would not idle away from engagement in the Torah. The high Zivug mates in them and Divinity does not part from them so they would be male and female. When the Sabbath begins, the disciples of the wise must make their wives happy for the glory of the upper Zivug, for they cause a high Zivug for imparting of souls and must aim their hearts with the will of their Master.

230) Come and see. When a person is in his home, the essence of the house is his wife, since Divinity is in the house thanks to his wife.

259-266) The secret of the wisdom in the holy unification—the bottom Hey of the holy name, the Nukva—is the light of azure and black that connects in Yod-Hey-Vav, ZA, the illuminating white light.

Sometimes the azure light is Dalet, sometimes it is Hey. When Israel do not adhere to her below, to light her and connect her with the white light, she is regarded as the letter Dalet. When Israel awaken her, raising MAN to bond with the white light, she is called Hey.

It is written, “If there be a virgin damsel,” but it writes “damsel” without a Hey since she did not connect to the male, and wherever there are no male and female, there is no Hey there. This is why it is written “damsel” without a Hey, and the Hey went up from there, leaving the Nukva in the letter Dalet, indicating meagerness and poverty.

When she unites with the illuminating white light, she is called Hey, since then everything is connected as one—the Nukva clings to the white light, and Israel cling to her, standing below her to light her through the MAN that ELEH raise. Then, everything is one because ZA and Nukva conjoined and Israel raise MAN to the Nukva to light her and to connect her with ZA, for without their MAN she would not connect. Then they bond with them as well because all the measure that the lower one causes in the upper one, it is rewarded with it, as well, and then the Creator, His Divinity, and Israel become one.

This is the offering, the smoke that rises from the fire, evoking the azure light to be lit up. When it lights, it connects to the white light. The candle, Divinity, is lit in one unification, clinging to the white light and to smoke, and the three of them become one.

And because it is the conduct of this azure light to consume and to burn all that clings below it, when there is a time of good will and the candle burns in one unification, it is written, “Then the fire of the Lord fell and consumed the burnt-offering.” And then, when everything burned beneath it, it is known that the candle, Divinity, burns in one bonding and one unification, since the azure light clung to the white light, and it is one. How are they one? The azure light, the Nukva, connected with the white light, ZA, and both became one. Likewise, the azure light burns and consumes beneath it fats and offerings. This means that it does not consume and burn under it, but rather rises to the white light. It follows that everything—the smoke and the azure light—were connected and bonded with the white light, and then peace extended through all the worlds, and everything was connected in one unification.

And once the azure light completed burning and consuming everything beneath it, priests and Levites and Israelites come and cling to it with joy of songs—the poet Levites—with the aim of the heart—the priests—and with prayer—Israel. And the candle, Divinity, burns over them and illuminates, the lights cling as one, the worlds illuminate, and the upper and lower are blessed.

Then it is said about Israel, “And you who cleave to the Lord your God are alive everyone of you this day.”

318) Where a person walks, and in that way to which he has clung, so he extends on himself an appointed force that walks opposite him. If he walks in a good way, he extends upon him an appointed force from the side of Kedusha that assists him. If he walks in a bad way, he extends upon him an evil force from the side of Tuma’a that harms him.

326-327) When a man walks on the path of truth, he goes to the right and extends upon himself the upper spirit of holiness from above. That spirit becomes for him a holy desire to unite above and to cling to the upper Kedusha so it will never cease from him. When a person walks on the bad way and his ways lean from the straight path, he extends upon him the spirit of Tuma’a on the left, which defiles him and he is defiled in it, as it is written, “And you shall not make yourselves impure with them and you were defiled in them.” He who comes to defile is defiled.

368-369) “He created them male and female.” This means that any form in which there are no male and female is not a high form as it should be. Wherever you do not find a male and a female together, the Creator’s abode is not there. There are blessings only in a place where there are male and female, as it is written, “And He blessed them and called their name ‘man’ on the day when they were created.” It is not written, “And He blessed him and called his name ‘man,’” teaching you that he is not called even by the name “man” unless a male and a female are together.

445-446) Any man who fears the Creator, faith is with him properly because that man is complete in the work of his Master. One in whom there is no fear of his Master, faith is not in him and he is not worthy of having a portion for the next world.

Happy are the righteous in this world and in the next world because the Creator desires their glory. “The path of the righteous is as the light of dawn.” What is “As the light of dawn”? It is as that light that illuminates, which the Creator created in the work of creation. It is the light that the Creator hid for the righteous for the next world. It shines stronger and stronger because it always rises in its light and is never deficient.

New Zohar, Beresheet Bet [Genesis 2]

5) It is written, “How plentiful is Your goodness, which You have hidden for those who fear You.” This is the first light that the Creator hid for the righteous, for those who fear sin, as it is written, “And there was evening,” on the part of darkness, “And there was morning,” on the part of light. And when they conjoin, “One day.”

Although the first light was concealed through the middle line, He still did not intend to hide it altogether. On the contrary, He intended that by concealing, that light could illuminate to the righteous who fear sin. Since they are careful to receive that light from below upward—for there is wholeness only by the illumination of Hassadim on the right together with the Hochma on the left—then the joy of all is in the middle line that unites them. This is why it ends, “And there was evening,” on the part of darkness, the left line, “And there was morning,” on the part of light, the right line, and when they conjoin through the middle line, it is written, “One day,” which is all the wholeness and unity.

Noah

21) When the Creator crowns in His crowns, He crowns from above and from below. From above is from the deepest place, which is AVI. He also crowns from below, from the souls of the righteous. Then life is added from above and from below, the place of the Temple is included with all the sides, the pit is filled, the sea completed, and He gives life to all.

63) If a person comes to be purified he is aided with a holy soul, he is purified and sanctified, and he is called “holy.” If he is not rewarded and does not come to be purified, only two degrees open for him, Nefesh and Ruach, but he has no holy soul [Neshama]. Moreover, if he comes to defile he is defiled and the upper aid is removed from him. Henceforth, each according to his ways. If he repents and comes to be purified, he is aided once again.

110) There is an allegory about a king who invited his loved one for a meal that he was having on a certain day, so the one who loved the king would know that the king favors him. The king said, “Now I want to rejoice alone with the one who loves me, yet I fear that when I am at the meal with the one who loves me, all those appointed officers will come and sit with us at the table to join the meal of joy together with the one who loves me.”

What did the lover do? First, he made stews, vegetables, and ox meat, and gave it to those appointed officers to eat, and then the king sat with his lover alone for that sublime meal with all the delicacies in the world. And while he was alone with the king, he asks him for all his needs, and he gives it to him, and the king rejoices alone with the one who loves him, and no foreigners will interfere between them. So are Israel with the Creator.

123) As the soul is given clothing, which is the body, to exist in this world, the soul is also given the clothing of the upper brightness in which to exist in the next world, and to look inside the illuminating mirror, which is ZA, from the land of the living, the Nukva de ZA.

138) How obtuse are people, for they do not know and do not notice the words of Torah, but look at worldly matters and the spirit of wisdom is forgotten from them.

295) Rabbi Shimon said, “If I were in the world when the Creator placed the book of Enoch [Hanoch] and the book of Adam in the world, I would exert that they would not be among people because at the time, all the sages were not fearful of looking in them, erred—misinterpreting the literal meaning of the words as other things—and brought them out of the domain of the upper one of Kedusha into another domain, which is not holy. But now, all the sages of the world know things and hide them, not revealing the secrets, and grow stronger in the work of their Master. This is why now it is permitted to engage in the secrets.”

304-306) Happy are the righteous because the Creator desires their glory and has revealed to them the high secrets of the wisdom.

“The Lord is my God; I will extol You; I will thank Your name for You have done wonders, counsels from afar, steadfast faith.” People should indeed regard the glory of the Creator and praise His glory because anyone who knows how to properly praise his Master, the Creator does his wish. Moreover, He multiplies blessings above and below.

For this reason, one who knows how to praise his Master and unify His name is favored above and coveted below, and the Creator is praised by him. It is written about him, “And will say unto me, ‘you are My servant, Israel, in whom I am glorified.’”

368) “And the Lord said, ‘Behold, they are one people,’” since they were all as one, in unity, they will do and succeed in their works.

386-388) Because they were in one will and in one heart, and spoke in the holy tongue, it is written, “Nothing which they purpose to do will be impossible for them”; the upper Din could not rule over them.

We, or the friends who engage in Torah, are of one heart and of one will. It is even more so that nothing which we purpose to do will be impossible for us. This means that all who dispute have no persistence, for as long as the people of the world were of one will and one heart, even though they rebelled against the Creator, the upper Din did not govern them as it happened during the generation of separation [generation of Babel]. And when they were divided, it was immediately written about them, “And the Lord scattered them abroad from there.” Thus, those who dispute have no persistence.

This means that everything depends on the words of the mouth, for because their language was confused, promptly, “And the Lord scattered them from there.” But in the future, it is written, “For then will I turn to the peoples a pure language, that they may all call upon the name of the Lord, to serve Him with one consent,” and the Lord will be king over all.

New Zohar, Noah

1) Happy are Israel whom the Creator desires and to whom He has given the holy Torah, and warned them, and given them counsel to beware the slanderers above and the harm-doers below so that only the Creator would rule over them. They know how to repel from them all the slanderers and saboteurs so they are a part of His lot and inheritance, as it is written, “For the portion of the Lord is His people, Jacob, the lot of His inheritance.”

24) It is written about man, “It is not good that the man is alone; I will make him a help made against him.” This is the soul, which is a help within him to guide him through the ways of his Maker. That is, he who comes to be purified is aided. When a person walks in the ways of his Maker, many help him: his soul helps him, the ministering angels help him, the Creator’s Divinity helps him, and all declare about him and say, “When you walk, your step will not be straitened; and if you run, you will not stumble.” The souls of righteous help him.

46) “And Noah begot three sons.” These are the three governances in a man. The governance of the soul is to be an assistance for him in the work of his Maker. This is called Shem. The governance of lust and the evil inclination, which guides and stuns the body with transgressions is called Ham. And the guidance of the good inclination, which guides the man with great abundance, to beautify his works in the Torah and the fear of God, is called Yafet. That guidance will lead the man to guide him through the path of life.

152) Michael said, “Lord of the world, You should have been merciful toward them because You are merciful, and so You are called.” He told him, “I have sworn an oath on that day when the sentence was given before Me to not redeem them until they repent. If the Assembly of Israel begin to repent even as an eye of a needle, I will open for them great gates.”

153-155) All the exiles that the Assembly of Israel exiled, the Creator gave her time and end, and she always awoke in repentance. The last exile has no end or time. Rather, everything depends on repentance, as it was said, “And you shall return unto the Lord your God, and you shall obey His voice.” It is also written, “If your outcast is at the end of the heaven, from there the Lord your God will gather you, and from there He will take you.”

Thus, how will it happen that they all awaken in repentance together? One who is at the end of the heaven and one who is at the end of the earth, how will they conjoin to make repentance? If the heads of the synagogue repent, or a single synagogue, the whole exile will gather thanks to them, since the Creator always waits for when they repent, that He may do good to them, as it is written, “And therefore will the Lord wait, to pardon you.” He always waits for the time when they repent.

Lech Lecha [Go Forth]

4) People should observe the work of the Creator. After all, all the people do not know and do not consider what the world stands on and what they themselves stand on.

4-5) Everything stands on Torah, since when Israel engage in Torah, when they raise MAN to ZON and extend the middle line, which is the Torah, the world exists.

When midnight awakens and the Creator enters the Garden of Eden to play with the righteous, all the trees in the Garden of Eden sing and praise before Him, as it is written, “Then shall all the trees of the wood sing for joy before the Lord, for He has come.” The night is the Nukva with respect to her own dominion. She is essentially the illumination of the left line, from the illumination of Hochma that extends from the point of Shuruk in Ima. Also, Hochma shines only from the Chazeh down because the Man’ula [lock] governs from the Chazeh and above of each Partzuf, and the illumination of Hochma cannot appear there. This is the division of the night into two halves, since the point of midnight is the point of Chazeh.

At midnight, the Nukva, awakens to receive the mitigation of Bina, to shine from the Chazeh down in her, which is the Garden of Eden, the Creator enters the Garden of Eden to play with the righteous. In other words, the righteous raise MAN and extend illumination of the middle line there, which is the Creator who shines in the Garden of Eden.

All the trees in the Garden of Eden sing and praise before Him, as it is written, “Then shall all the trees of the wood sing for joy.” “The trees of the wood” are infertile trees, which do not bear fruit. Before the coming of the Creator, the Sefirot of Nukva were regarded as the trees of the wood, which have no fruits to them. After the illumination of the Creator enters there through the righteous, “The trees of the wood sing for joy before the Lord, for He has come,” and bear fruit.

9) The existence of all the people is on the middle line, which is extended only by engagement in the Torah. Were it not for the middle line, they would have no existence whatsoever.

18-19) Anyone who comes to be purified is aided…Thus, one who comes and awakens himself from below is aided from above. But without the awakening from below, there is no awakening from above.

Nothing above awakens if the thing upon which the thing from above is placed does not awaken below first. This is the meaning of the black light in the candle, the Nukva, who does not grip the white light in the candle, ZA, before she awakens first. When she awakens first, the white light immediately comes over her because the lower one must awaken first.

116) Woe unto the wicked of the world who do not know and do not look to understand that all that there is in the world is from the Creator, that He alone did, does, and will do all the deeds in the world. He knows in advance all that will unfold in the end, as it is written, “Declaring the end from the beginning.” And He watches and does things in the beginning in order to repeat them and to do them perfectly after some time.

129) “And a river came out of Eden to water the garden,” Yesod de ZA, which comes out of Bina that returned to Hochma, who is called “Eden.” This is the pillar upon which the world stands, and this is the one who waters the garden, the Nukva, and the garden is watered by it and makes fruits from it, which are souls of people. All the fruits blossom in the world, Nukva, and they are the persistence of the world and the keeping of the Torah. These fruits are the souls of the righteous, which are the fruits of the deeds of the Creator.

131) The upper world needed awakening from the lower world. When the souls of the righteous depart from this world and rise to the Garden of Eden, they all clothe the upper light in a precious way. The Creator plays with them and yearns for them, for they are the fruit of His deeds. This is the reason why Israel are called “The sons of the Creator,” since they have holy souls, as it is written, “You are the sons of the Lord your God,” since souls are sons, the fruit of the Creator’s actions.

144) Had Abram not gone down to Egypt and had not been purified there first, he would have had no share and lot in the Creator. It was likewise with his sons when the Creator wished to make them one nation, a whole nation, and to bring them closer to Him. Had they not gone down to Egypt first and had they not been purified there, they would not have been His one nation. Similarly, had the land of holiness not been given to Canaan first, and had they not ruled it, the land would not have been the share and lot of the Creator, and it is all one.

163) All the friends came and kissed Rabbi Shimon’s hands. They wept, “Woe, when you depart from the world, who will light the light of Torah?” Happy are the friends who heard these words of Torah from your mouth.

209-210) The Creator said to the assembly of Israel, Divinity, “From Me is your fruit found.” It does not say, “Is My fruit found,” but “Your fruit,” indicating to that craving of the female, who makes the female of the soul, which is included in the strength of the male. Also, the soul of the female is included in the soul of the male and they become one, mingled in one another. Afterwards, they are separated in the world.

Indeed, by the force of the male is the fruit of the female present in the world. The words, “Your fruit” point to the fruits of the female, to the soul that extends by her craving. The text tells us that even the soul of the female is not from her self, but from her mingling with the soul of the male. This is why he says, “From Me is your fruit found.”

“From Me is your fruit found.” This is so because by the craving of the female herself, from which the female of the soul comes, the fruit of the male is found. Had it not been for the craving of the female for the male, there would be no fruits in the world, meaning there would be no offspring.

225-227) When the Creator created the world, the world did not stand, but collapsed to this side and to that side. The Creator said to the world, “Why are you falling?” It told Him, “Dear Lord, I cannot stand because I have no foundation [Yesod] on which to stand.”

The Creator told it, “Thus, I will place a righteous one within you, Abraham, who will love Me.” And the world immediately stood and existed. It is written, “These are the generations of the heaven and the earth when they were created.” Do not read it, BeHibar’am [when they were created], but BeAvraham [in Abraham, same letters in Hebrew], since the world existed in Abraham.

The world replied to the Creator, “Abraham is destined to beget sons who will destroy the Temple and burn the Torah.” The Creator told it, “One man will come out of him, Jacob, and twelve tribes will come out of him, all of which are righteous.” Promptly, the world existed for him.

231) The awakening of the upper one is only through the awakening of the lower one because the awakening of the upper one depends on the craving of the lower one.

268-269) It is written, “I am my beloved’s, and his desire is for me.” In the beginning, “I am my beloved’s,” and afterwards, “And his desire is for me.” “I am my beloved’s” is to first set up a place for him with an awakening from below, and then, “And his desire is for me.”

Divinity is not present with the wicked. When a person comes to purify and bring himself closer to the Creator, Divinity is over him. It is written about it, “I am my beloved’s,” first, and then, “And his desire is for me,” since when one comes to purify, he is purified.

278-279) When the Creator created the world, it was on the condition that if Israel came and received the Torah, they would exist. And if not, then I will turn you back to chaos. Indeed, the world did not exist until Israel stood at Mount Sinai and accepted the Torah, and then the world existed.

From that day forth, the Creator creates worlds. And who are they? They are the Zivugim [plural of Zivug] of people.

310) “When the Creator, Bina, wished to create the world, ZON, which are called “heaven and earth,” He looked into the thought— Hochma, the Torah—inscribed inscriptions, and extended the light of Hochma to ZON, to heaven and earth. But the world could not stand because they could not receive the light due to the force of Tzimtzum [restriction] and Din that was in Malchut.

Then He created penance, the hidden inner and high Heichal [palace]. “Until He created penance” means until He elevated Malchut to Bina, at which time Bina is called “penance,” for Bina was diminished into a point in the Heichal. By that, Midat ha Din [quality of judgment] in Malchut was mitigated in Bina and became fit for reception of the light of Hochma.

315-317) “Bless the Lord, you His angels… hearing unto the voice of His word.” Happier are Israel than all the other nations of the world, for the Creator has chosen them from among all nations, and has made them His share and His lot. Hence, He has given them the holy Torah, since they were all in one desire at Mount Sinai and preceded doing to hearing, as they said, “We shall do and we shall hear.”

And since they preceded doing to hearing, the Creator called upon the angels and told them: “Thus far, you were the only ones before Me in the world. Henceforth, My children on the earth are your friends in every way. You have no permission to sanctify My name until Israel bond with you in the earth, and all of you together will join to sanctify My name, since they preceded doing to hearing, as the high angels do in the firmament,” as it is written, “Bless the Lord, you His angels … They do His word,” first. And then it is written, “Hearing the voice of His word.”

“Bless the Lord, you His angels” are the righteous in the land. They are as important before the Creator as the high angels in the firmament, since they are mighty and powerful, for they overcome their inclination like a hero who triumphs over his enemies. “Hearing the voice of His word” means being rewarded hearing a voice from above every day and at any time they need.

327-328) King David said, “For who is God, save the Lord? And who is a Rock, save our God?” “Who is God” means who is the ruler or the appointee who can do anything, besides the Creator? Rather, they do what they were commanded by the Creator because none of them is in his own authority and they cannot do anything. “And who is a rock” means who is strong and can make his own assertion and might, “Save our God”? Rather, they are all in the hands of the Creator and they cannot do anything except with His permission.

“For who is God, save the Lord?” Everything is in the permission of the Creator. It is not as it seems in the stars and fortunes, which show something and the Creator changes it into another way. “And who is a Rock, save our God?” means that there is no such painter as the Creator. He is the perfect painter, who makes and paints a form within a form, a fetus in its mother’s insides, and completes that picture in all its corrections, and instills a high soul within it, which is similar to the upper correction.

330) How great are the deeds of the Creator? The art and painting of a man are like the artisanship and the depiction of the world. In other words, man comprises the entire deed of the world, and he is called “a small world.” Each and every day, the Creator creates a world that makes Zivugim for everyone as he should, and this is considered creating worlds. And He depicted the shape of each of them before they came to the world.

356) “The law of the Lord is perfect” because it contains everything. Happy are those who engage in the Torah and do not part from it, for anyone who is separated from the Torah for even an hour, it is as though he has parted from life in the world. And it is written, “For it is your life and the length of your days,” and it is written, “For length of days, and years of life, and peace, will they add to you.”

363-367) At midnight, when the roosters awaken, the north side awakens in Ruach [wind], meaning the left line in illumination of Shuruk, meaning illumination of Hochma with absence of Hassadim, GAR de Ruach. The scepter, the south side—right line, Hassadim—rises and mingles with that Ruach of the left line, and they mingle with one another. At that time, the Dinim of the left line rest and it is mitigated in Hassadim. Then the Creator awakens in His custom to play with the righteous in the Garden of Eden.

At that time, happy is a man who rises to play in the Torah, since the Creator and all the righteous in the Garden of Eden listen to his voice, as it is written, “You who dwells in the gardens, the friends are listening to your voice; let me hear it.”

Moreover, the Creator draws upon him a thread of grace, to keep him in the world so that the upper ones and lower ones will guard him, as it is written, “By day the Lord will command His grace; and in the night, His song is with me.”

Anyone who engages in Torah at that time will certainly have a permanent part in the next world. What is permanent? These Mochin extend from YESHSUT, whose Zivug is intermittent and not permanent. But each midnight, when the Creator awakens in the Garden of Eden, all those plantings—the Sefirot in the Garden of Eden, the Nukva—will be watered abundantly from that stream, which is called “a primordial stream,” “a stream of delights,” “upper AVI,” whose waters never stop, meaning that the Zivug of AVI never stops. And one who rises and engages in the Torah, it is as though that stream pours down on his head and waters him inside the plantings in the Garden of Eden. Hence, he has a permanent share in the Mochin of the next world, too, meaning YESHSUT, since the Mochin de AVI contain the Mochin de YESHSUT within them, too.

Moreover, since all the righteous in the Garden of Eden listen to him, they put a share for him in that potion of the stream, which are the Mochin of upper AVI. It turns out that he has a perpetual part for the next world, which are included in Mochin de AVI.

445) He said about Rashbi and his disciples: “Happy are you in this world and in the next world. You are all holy; you are all sons of the Holy God…Each of you is tied and connected to the High and Holy King.”

New Zohar, Lech Lecha [Go Forth]

1) Oh how one should qualify his works before his Creator and engage in His Torah [law] day and night, for the virtue of the Torah is above all virtues.

5-6) All the souls of the righteous were cut off from under the throne to lead the body as a father leads the son, for without the soul, the body cannot be led, nor know or do its Creator’s will. The soul is a teacher, teaching the man and educating him in every upright path.

When the Creator sends her from the place of holiness, He blesses her with seven blessings, as it is written, “And the Lord said to Abram.” This is the soul, called Av Ram [high father], for she is a father in teaching the body, and higher than it, for she comes from a high and supernal place.

61) Oh how fond is the Creator of the Torah, for which man is rewarded with the life of the next world, and for anyone who teaches others Torah—more than everyone.

61-62) They who teach others and infants Torah are rewarded doubly. One who teaches children Torah, his abode is with Divinity. When Rabbi Shimon came to see the children in the seminary, he would say, “I am going to meet the face of Divinity.”

VaYera [The Lord Appeared]

1-3) It is written, “The buds appear on the earth.” When the Creator created the world, He placed in the earth all the power it deserves, but it did not bear fruit until man was created. When man was created, everything appeared in the world and the land revealed the fruits and forces that were deposited in it. And then it was said, “The buds appear on the earth.”

Similarly, the heaven did not endow the earth with force until man came, as it is written, “No shrub of the field was yet in the earth… for the Lord God had not sent rain upon the earth.” Thus, all these offshoots were not revealed in it and the heavens halted and did not pour rain upon the earth since man was absent, for he has not yet been found and created. Thus, everything was delayed from appearing because of him. When man appeared, the buds immediately appeared in the land and the hidden forces appeared and were placed in it.

“The time for singing [in Hebrew it also means pruning] has arrived,” for the midnight correction has been corrected, of song and praises, to sing before the Creator. This did not exist prior to man’s creation. “And the voice of the turtledove was heard in our land.” This is the speaking of the Creator, who was not present in the world prior to man’s creation. When man was present, everything was present.

76-78) “Who shall ascend into the mountain of the Lord, and who shall stand in His holy place?” All the people in the world do not see why they are in the world. They do not observe so as to know for what purpose they are living in the world, and the days go by and never return. And all those days that people live in this world rise and stand before the Creator, for they were all created and they are real.

When a person in this world does not watch and does not consider why he is alive, but considers each day as walking in a void, when the soul departs this world, she does not know which way it is being lifted. This is so because the way up to where the illuminations of the high souls shine—the Garden of Eden—is not given to all the souls. Rather, as one draws upon himself in this world, the soul continues to walk after she departs him.

79) If that person follows the Creator and desires Him in this world, later, when he passes away from this world, he follows the Creator, too, and is given a way to rise to the place where the souls shine due to the craving that his desire followed everyday in this world.

81-82) “According to the direction of a person’s desire in this world, he draws upon himself the spirit from above, similar to the desire that had become attached to him. If his desire aims for a sublime and holy thing, he extends upon himself that same thing from above downwards.

“And if his desire is to cling to the Sitra Achra, and he aims for it, he extends that thing upon himself from above downwards.” And they said that extending something from above depends primarily upon the speech, the act, and the desire to adhere. This draws from above that same side that had clung to him.”

84-87) Similarly, when one wishes to adhere to the holy spirit above, it depends on the act, the speech, and on aiming the heart to that thing, so one will be able to draw it from above downwards and to adhere to it.

And they said that a person is pulled out when he leaves this world by what attracts him in this world; and he is attached and attracted in the world of truth to what he had been attached and attracted to in this world. If it is holiness—holiness; and if it is impurity—impurity.

If it is holiness, he is pulled to the side of holiness. It clings to him above and he becomes appointed as a servant, to serve before the Creator among all the angels. Also, he adheres above and stands among those holy ones, as it is written, “And I will grant you access among those who are standing here.”

Similarly, if he clings to impurity in this world, he is pulled to the side of impurity and becomes as one of them, adhering to them. These are called, “damagers to people,” and when one passes away from this world, he is taken and submerged in hell, that same place where the impure ones who have defiled themselves and their spirits and then clung to them are judged. And he becomes a damager, as one of those damagers of the world.

114) When Adam ha Rishon sinned, he sinned with the tree of knowledge of good and evil, as it is written, “but of the tree of the knowledge.” And he sinned in it and caused death to the whole world. It is written, “And now, he might reach out his hand and take from the tree of life, as well, and eat, and live forever.” And when Abraham came, he corrected the world with the other tree, the tree of life, and announced the faith to all the people in the world.

151-154) “Her husband is known in the gates.” The Creator rose in His honor, since He is hidden and concealed in great transcendence. There is no one, nor was there ever anyone in the world who could perceive His wisdom. Hence, none can perceive His wisdom because he is hidden and concealed and is transcended above and beyond. And all the upper ones and lower ones cannot attain Him until they all say, “Blessed be the glory of the Lord in His place.”

The lower ones say that Divinity is above, as it is written, “His glory is above the heavens.” And the upper ones say that Divinity is below, as it is written, “Your glory is above all the earth.” Until all the upper and lower ones say, “Blessed be the glory of the Lord in His place” because He is unknown and there has never been anyone who could perceive Him. And you will say, “Her husband is known in the gates.”

“Her husband is known in the gates” is the Creator, who is known and attained by what each assumes in his heart, to the extent that he can attain by the spirit of the wisdom. Thus, according to that which one assumes in one’s heart, He is known in his heart. This is why it is written, “Known in the gates,” in those measures [the same word as “gates” in Hebrew] that each assumes in his heart. But it should be properly known that there is no one who can attain and know Him.

“Her husband is known in the gates.” What are gates? It is written, “Lift up your heads, O gates.” By these gates, which are high degrees, by them is the Creator known. Were it not for these gates, they would not be able to attain in Him.

155) There is no one who can know man’s soul, except by these organs of the body and those degrees of the body that disclose the actions of the soul. For this reason, the soul is known and unknown—known through the organs of the body, and unknown in its own essence. Similarly, the Creator is known and unknown, as He is a soul to a soul, a spirit to spirit, hidden and concealed from all. But one who is rewarded with these gates, the upper degrees that are doors to the soul, to him the Creator is known. Thus, He is known through the upper degrees, which are His actions, and is unknown in His own essence.

156-158) There is a door to a door and a degree to a degree, and from them is the glory of the Creator known. And the door of the tent is the door of Tzedek [justice], which is Malchut, as it is written, “Open to me the gates of justice.” This is the first door by which to enter in attainment. Through this door, all the other upper doors are seen, and one who is rewarded with this door is rewarded with attaining it and all the other doors with it, since they are all on it.

And now that the bottom door, called “The tent door” and the “door of justice,” is unknown because Israel is in exile, all the doors depart it and they cannot know and attain. But when Israel come out of exile, all the upper degrees will be on the door of Tzedek as they should.

And then the world will know the sublime and precious wisdom that they have never known before, as it is written, “And the spirit of the Lord shall rest upon him, the spirit of Hochma [wisdom] and Bina [understanding].” They are all destined to be on that bottom door, which is the tent door, Malchut, and they are all destined to be on the Messiah King to sentence the world, as it is written, “But with justice shall he judge the poor.”

169) One who is rewarded with righteousness with people when there is Din in the world, the Creator remembers that righteousness that he performed because at any time when a person is rewarded, it is registered so for him above. Hence, even while there is Din in the world, the Creator remembers the good that he had done and was rewarded with people, as it is written, “Righteousness delivers from death.”

230) People should consider the deeds of the Creator and engage in Torah day and night. Anyone who engages in Torah, the Creator is praised by him above and praised by him below, for the Torah is a tree of life for all who engage in it, to give them life in this world and to give them life in the next world.

239) “And these are the nations which the Lord left, to test Israel by them.” I was looking at that eternal world, and the world stood only on those righteous that reign their hearts’ desire. It is said, “He appointed it in Joseph for a testimony.” Why was Joseph rewarded with that virtue and kingship? For he had conquered his inclination. This is because we learned that all who reign their inclination, the kingdom of heaven awaits them.

296-297) “He turns for reasons in His tactics that they may do.” The Creator causes reasons in the world and brings destructive lights to do His deeds, and then turns them around and makes them in a different way. It is the conduct of the Creator to first bring destructive lights that destruct, and then turn them around and correct them.

How does He turn them? The Creator executes tactics and causes reasons to turn them until they are not as the previous ones. “That they may do” means according to what people may do. He turns those actions according to the deeds that they do. Thus, people’s actions induce turning those deeds in all that the Creator commands them on the earth, that they receive all kinds of forms in the world by the merit of people’s actions.

304) The Creator caused the reasons and deeds in the world so that everything will be done properly, and everything comes out and extends below in the world from the essence and the root above.

430) As long as one engages in Torah, Divinity comes and joins. It is all the more so when traveling along the way—Divinity comes and puts herself ahead, walking before the people who have been rewarded with the faith of the Creator.

453) Man is created in utter wickedness and lowliness, as it is written, “When a wild ass’s foal is born a man.” And all the vessels in one’s body—the senses and the qualities, and especially the thought—serve him only wickedness and nothingness all day. And for one who is rewarded with adhering unto Him, the Creator does not create other tools instead, to be worthy and suitable for reception of the eternal spiritual abundance intended for him. Rather, the same lowly vessels that have thus far been used in a filthy and loathsome way are inverted to become vessels of reception of all the pleasantness and eternal gentleness.

Moreover, each Kli whose deficiencies had been the greatest has now become the most important. In other words, the measure that they reveal is the greatest. It is so much so that if he had a Kli in his body that had no deficiencies, it has now become seemingly redundant, for it does not serve him in any way. It is like a vessel of wood or clay: the greater its deficiency, meaning its carving, the greater its capacity and the greater its importance.

453) And this applies in the upper worlds, as well, since no revelation is dispensed upon the worlds except through concealed discernments. And by the measure of concealment in a degree, so is the measure of revelations in it, which is given to the world. If there is no concealment in it, it cannot bestow a thing.

460) When the days of the Messiah draw near, even infants in the world will find the secrets of the wisdom, to know in them the ends and the calculations of redemption. At that time it will be revealed to all.

New Zohar, VaYera [The Lord Appeared]

1-4) “And Abraham was and will be.” “Will be” is 30 in Gematria. One day, Rabbi Shimon went out and saw the world dark and murky with its light hidden. He said to Rabbi Elazar, “Come let us see what the Creator wants.”

They went and found an angel who was like a big mountain, emitting 30 flames of fire from his mouth. Rabbi Shimon said to him, “What do you wish to do?” He replied, “I want to destroy the world because there aren’t 30 righteous in the generation, for so the Creator decreed about Abraham, ‘And Abraham was and will be,’ and ‘Will be’ is 30 in Gematria.” Rabbi Shimon said to him, “Please go to the Creator and tell Him, ‘Rabbi Shimon is in the world, whose merit is as great as 30 righteous.’” The angel went to the Creator and told Him, “Lord of the world, it is revealed before You what Rabbi Shimon said to me.” The Creator replied to him, “Go, destroy the world, and do not look at Rabbi Shimon.”

When he came, Rabbi Shimon saw the angel. He told him, “If you do not go to the Creator on my behalf, I will sentence that you will not enter the heaven and you will be in the place of Aza and Azael, whom the Creator dropped from heaven to earth. When you come before the Creator, tell Him, ‘And if there aren’t thirty righteous in the world, there will be twenty,’ for so it is written, ‘I will not destroy it for the twenty’s sake.’ And if there aren’t twenty, there will be ten, for afterwards it is written, ‘I will not destroy it for the ten’s sake.’ And if there aren’t ten, there will be two, who are me and my son, for so it is written, ‘By the mouth of two witnesses … shall a matter be established,’ and there is no matter but the world, as it is written, ‘By the word of the Lord were the heavens made.’ And if there aren’t two then there is one, and I am he, as it is written, ‘And a righteous is the foundation of the world.’” At that time, a voice came forth from heaven and said, “Happy are you Rabbi Shimon that the Creator sentences above and you revoke below. It is written about you, “He will do the will of those who fear Him.”

Chayei Sarah [The Life of Sarah]

40) The shape of Adam ha Rishon and his beauty were as the brightness of the upper firmament over all the firmaments, and as that light that the Creator had concealed for the righteous for the next world.

94) Happy are the righteous in the next world, for the Torah in their hearts is as a great fountain—even when it is blocked, the abundance of water breaks through and opens springs to all directions.

119-120) Abraham was drawn near to the Creator. All his days, this was his wish—to draw near Him. Abraham did not draw near on one day or at one time, but his good deeds drew him near every single day, from degree to degree, until he ascended in his degree.

When he was old, he properly entered the high degrees, as it is written, “And Abraham was old.” Then he was “Advanced in days,” in those high days, those days that are known as faith. “And the Lord had blessed Abraham in everything,” meaning Yesod of upper AVI, called “everything,” from which all the blessings and good emerges, for its abundance never ceases.

121-122) Happy are the penitents, for in one hour, in one day, in one moment, they draw near to the Creator. This was not so even for complete righteous, for they drew near to the Creator over several years. Abraham did not enter those high days until he was old. And so was David, as it is written, “Now King David was old and advanced in days.” But a penitent immediately enters and adheres to the Creator.

Where penitents stand, in that world, the complete righteous have no permission to stand, since they are closer to the King than anyone and they draw the abundance from above with more intention in the heart and with greater force to draw near to the King.

123) The Creator has several corrected places in that world, and in all of them there are abodes for the righteous, to each according to his appropriate degree.

136-137) Happy are the righteous, for much good awaits them in that world. And there is not a more intrinsic place for all those righteous as those who know their Master and know how to adhere to Him every day.

And those who are remote from perceiving a word of wisdom and wait for it, to understand the heart of the matter and to know their Master, those are the ones in whom the Creator is praised everyday. They are the ones who come among the upper holy ones, and they are the ones who enter all the upper gates, and there is no one to protest against them. Happy are they in this world and in the next.

171) Anyone who knows his true name knows that He is one and His name one. He is the Creator, and “His name one” refers to Divinity, as it is written, “In that day shall the Lord be One, and His name one,” meaning the name, Divinity, and He, ZA, are one.

188) When the sages of truth clarify the secrets of the writings, the very degrees that the writings speak of come to those sages at that time and present themselves so as to be made revealed. Had it not been for their assistance, they would not have had the power to reveal any secret.

212) When the Creator revives the dead, all those souls that will awaken before Him will all stand before Him, shapes upon shapes, in the very same shape they had had in this world. And the Creator will call them by names, as it is written, “He calls them all by name,” and each soul will come in to its place in the body and they will be revived in the world as they should be. Then the world will be complete.

219) “Open my eyes, that I may see wonders from Your law.” How foolish are people, for they do not know and do not consider engaging in the Torah. But the Torah is the whole of life, and every freedom and every goodness in this world and in the next world. Life in this world is to be rewarded with all their days in this world, as it is written, “The number of thy days I will fulfill.” And he will be rewarded with long days in the next world, for it is the perfect life, a life of joy, life without sadness, life that is life—freedom in this world and liberation from everything—for anyone who engages in Torah, all the nations of the world cannot rule over him.

270) And when the Creator visits His nation to deliver them from exile, the assembly of Israel, Divinity, will return from the exile first, and will go to the Temple, since first, the Temple will be built for the gathering of the nations, where there is the presence of Divinity. This is why Divinity comes out of exile first. And the Creator will tell her, “Rise up from the dust.” And Divinity will reply, “Where will I go? My house is ruined, my palace burned by fire.” And the Creator will build the Temple from the start. He will erect the palace and will build the city of Jerusalem, and then He will raise Divinity from the dust.

Toldot [Generations]

1-2) When the Creator wished to create the world, He gazed in the Torah and created it. And in each act by which the Creator created the world, He would look in the Torah and create it, as it is written, “Then I was beside Him, as a cadet, and I was daily His delight.” Do not read it as Amon [apprentice], but as Oman [master craftsman], for it was his tool of craftsmanship.

When He wished to create man, the Torah said to Him, “If man is created and later sins, and You will sentence him, why should Your deeds be in vain? After all, he will never be able to tolerate Your judgments.” The Creator told her, “But I have created repentance before I created the world. If he sins, he will be able to repent and I will forgive him.”

The Creator said to the world when He created it and created man, “World, you and your nature persist only by the Torah. This is why I have created man within you, to engage in Torah. If he does not engage in Torah, I will revert you back to chaos.” Thus, all is for man, and the Torah stands and calls before people to engage and exert in the Torah, but no one lends an ear.

3-4) Anyone who engages in Torah sustains the world and sustains each and every operation in the world in its proper way. Also, there is not an organ in a man’s body that does not have a corresponding creation in the world.

This is so because as man’s body divides into organs and they all stand degree over degree, established one atop the other and are all one body, similarly, the world, meaning all creations in the world are many organs standing one atop the other, and they are all one body. And when they are all corrected they will actually be one body. And everything, man and the world will be like the Torah because the whole of Torah is organs and joints standing one atop the other. And when the world is corrected they will become one body.

The Torah holds all the hidden, sublime, and unattainable secrets. The Torah holds all the sublime, revealed, and unrevealed matters, that is, that for their profoundness, they appear to the eye of the one who observes them and soon after disappear. Then they briefly reappear and disappear, and so on and so forth before those who scrutinize them. The Torah holds all the things that are above in the Upper World and that are below. And everything in this world and everything in the next world is in the Torah.

14) Bless the Lord all the servants of the Lord. Who are they who are worthy of blessing the Creator? All of the Creator’s servants. Even though all the people in the world are from Israel, they are all worthy of blessing the Creator.

But blessings for which upper and lower are blessed, who are they who bless Him? It is the servants of the Creator. And who are they whose blessing is a blessing? It is them who stand in the house of God at night, those who rise at midnight and awaken to read in the Torah. They are the ones who stand in the house of God at night. And they need both: to be servants of the Creator, as well as to rise at midnight, for then the Creator comes to entertain with the righteous in the Garden of Eden.

21) For twenty years, Isaac waited on his wife and she did not deliver, until he prayed his prayer. This was so because the Creator desires the prayer of the righteous, when they ask before Him for their needs. And what is the reason? It is so that an ointment of holiness would grow and proliferate through the prayer of the righteous for anyone in need, for the righteous open the upper hose with their prayer, and then even those who are unworthy of being granted are granted.

40) On that day when the Lord rejoices with His deeds, the righteous are destined to attain the Creator in their hearts. Then, wisdom will increase in their hearts as though they were seeing it with their eyes.

44-45) The meal of the righteous in the future will consist of wild bull and whale.

Our sages said to the majority of the world that they are invited to that meal. They are destined to eat and rejoice in a great feast that the Creator will do for them. Hence, the majority of the world suffers the exile for that feast.

57) The evil inclination is needed in the world like the rain is needed in the world. Without the evil inclination there would be no joy of studying in the world.

86-87) The Creator does not judge a person according to his bad deeds, which he always does. If He had done so, the world would not be able to exist. Rather, the Creator is patient with the righteous and with the wicked. He is even more patient with the wicked than with the righteous, so they will return in complete repentance and exist in this world and in the next world. This is so because when a wicked returns from his way, he lives in this world and in the next world, and this is why He is always patient with them. Or, because a good stem will emerge in the world from them, as Abraham emerged from Terah, who educed a good stem and root in the world.

However, the Creator is always meticulous with the righteous in everything that they do because He knows that they will not stray to the right or to the left, and therefore He tries them. But the Creator does not try them for Himself, since He knows their inclination and the power of their faith, and does not need to try them. Rather, He tries them so as to raise their heads through the tries.

124) However, one should not trust and say, “The Creator will save me” or “The Creator will do this and that to me.” Rather, one should place one’s trust in the Creator to help him, as it should be when he exerts in the Mitzvot of the Torah and tries to walk in the path of truth. And when man comes to purify, he is certainly assisted. In that, he should trust the Creator—that He will help him. He should place his trust in Him and trust none other than Him. One should establish one’s heart properly, so no alien thought will come in it. Rather, his heart will be as that rail that is built to pass through it to every place that is needed, to the right and to the left. This means that whether the Creator does him good or to the contrary, his heart will be ready and corrected to never question the Creator under any circumstances.

147) It is known that because of the breaking of the vessels, 320 sparks fell from holiness to the Klipot [shells], and that afterwards the Emanator corrected some of them. And because of the sin of the tree of knowledge, they fell into the Klipot once more, and our whole work in Torah and Mitzvot is to take those 320 sparks out of the Klipot and bring them back to holiness. They are the MAN that we raise, which draw all the Mochin during the 6,000 years of the existence of the world. And when all 320 sparks are sorted through the Mochin that extend from them, the end of correction will come.

170-171) “When a man’s ways please the Lord, He makes even his enemies be at peace with him.” There are two angels for a person, emissaries from above to unite with him, one to the right and one to the left. And they testify to a person, and they are present in everything he does. Their names are “the good inclination” and “the evil inclination.”

When a man comes to be purified and to exert in the Mitzvot of the Torah, that good inclination that has become connected to him has already prevailed over the evil inclination and reconciled with it, and the evil inclination has become a servant to the good inclination. And when a person comes to be defiled, that evil inclination intensifies and overcomes the good inclination.

When that person comes to be purified, he needs to overcome several intensifications. And when the good inclination prevails, his enemies, too, make peace with him, since the evil inclination, which is his enemy, surrenders before the good inclination. When a person goes by the Mitzvot of the Torah, his enemies make peace with him, meaning the evil inclination and all who come from his side make peace with him.

189) Everything that the Creator does in the land is with wisdom, and it is all in order to teach people the upper wisdom, so they will learn the secrets of the wisdom from those deeds. And everything is as it should be, and all His deeds are the ways of the Torah, since the ways of the Torah are the ways of the Creator, and there is no small thing that does not have several ways and routes and secrets of the upper wisdom.

190) There are several secrets of the Torah in each and every action that is written in the Torah, and there is wisdom and true law in every single word. Hence, the words of the Torah are holy words, to show wonders from them, as it is written, “Open my eyes, that I may behold wonderful things from Your law.”

VaYetze [And Jacob Went Out]

109) Happy are they that keep justice” means happy are Israel that the Creator gave them a true law [Torah] to engage in day and night, for anyone who engages in the Torah is liberated from everything. He is freed from death for it cannot govern him. This is so because anyone who engages in Torah and clings to it, clings to the tree of life. And if he lets himself go of the tree of life, the tree of death will be on him and will cling to him.

111) When a person clings to the ways of Torah, he is loved above and loved below, and he becomes the Creator’s loved one. He is loved by the Creator and the Creator loves him. But when a person strays from the ways of Torah, the power of Koh, Divinity, lessens and she becomes his foe and enemy, and he becomes her enemy. Then, that evil, the evil inclination, governs him until it slanders him in this world and in the next world.

118) “Happy are they that keep justice,” who keep the faith of the Creator. The Creator is called “Justice,” and man must keep himself from straying to another way, but keep the justice, since the Creator is justice, for all His ways are just.

The name, “Justice,” indicates to deciding about matters. This comes after hearing two opposite sides. It is like a judge: once he has thoroughly listened to the arguments of the two sides in dispute, he gives his sentence and says, “So and so, you are innocent. And so and so, you are guilty.” This sentence is called “justice,” and this is the middle line, which decides between the two lines—right and left—which are opposite from one another in a way that both shine to the side of holiness. Because of this sentencing of His, He is called “Justice.”

119) “That do righteousness at all times.” But can man do righteousness at all times? One who walks in the ways of Torah and does righteousness with those who need righteousness is regarded as one who does righteousness at all times, since anyone who does righteousness with the poor increases righteousness, the Nukva, above and below, meaning causes a Zivug of ZON above, and plentiful blessings below.

139) But The Zohar speaks nothing of corporeal incidents, but of the upper worlds, where there is no sequence of times as it is in corporeality. Spiritual time is elucidated by change of forms and degrees that are above time and place.

167) “I will give thanks to the Lord with my whole heart, in the council of the upright, and in the congregation.” David, the upper of the Holy Name, HaVaYaH, wished to thank the Creator. “I will give thanks to the Lord with my whole heart” means with the good inclination and with the evil inclination, which are two hearts, in the two inclinations that reside within the heart, on the two sides, right and left.

176-177) Children of the upper one, high holy ones, blessed of the world with a hazel brain, gather to know that a bird comes down each day and awakens in the garden with a flame of fire in its wings. In its hand are three rakes and shovels as sharp as a sword, and the keys to the treasures are in its right hand.

She calls out loud to the righteous in the Garden of Eden, “Whomever among you whose face shines (who has been rewarded with wisdom [Hochma], as it is said, ‘Man’s wisdom makes his face shine’), who came in and came out and grew strong in the tree of life (who has been rewarded with three lines), entered (in the right line) and came out (in the left line), and grew strong in the tree of life (the middle line), who has reached his branches (HGT NHY de ZA, which are the tree of life and its branches), and has clung to his roots (GAR de ZA), who eats of its fruits that are sweeter than honey (the illumination of Hochma in Nukva de ZA, which is its sweet fruit), who gives life to the soul and healing to himself (to his body), she declares and says, ‘Who is the one who is rewarded with all that?’ It is one who is kept from bad thoughts, from a thought that is deceitful in the tree of life, from a thought that defiles the river and the stream, the source of Israel, from a source that gives death to the soul and shattering to himself; he has no existence whatsoever.”

181-182) A good thought that rises above clings to the tree of life, the middle line, holds onto its branches, and eats of its fruits. All the sanctities and all the blessings come from him, and he inherits life for his soul and healing for himself. It is said about him, “For he shall be as a tree planted by the waters, and … by the river.”

All the words of the world follow the thought and the contemplation. It is written, “Sanctify yourselves and be holy.” This is so because He brings out and extends all the sanctities in the world with a good thought.

189) “If He set His heart upon man, He will gather his spirit and his breath unto Himself.” The will and the thought draw the extension and does the deed with everything that is needed. This is why in prayer, a desire and a thought to aim in are required. Similarly, in all the works of the Creator, the thought and the contemplation does the deed and draws extension to all that is needed.

276) But in the Torah, even two who sit and engage in Torah give greatness, strength, and the glory of Torah to the Creator.

284-285) Wherever a person prays his prayer, he should incorporate himself in the public, in the manifold public, as it is written about Shunammite when Elisha told her, “Would you be spoken for to the king or to the captain of the army?” “Would you be spoken for to the king,” since that day was the festival of the first day of the year, and the day when Malchut of the firmament rules and sentences the world. At that time, the Creator is called “The king of the sentence,” and this is why he told her, “Would you be spoken for to the king,” since he called the Creator “King.”

And she said, “I dwell among my own people.” In other words, she said, “I have no wish to be mentioned above, but to put my head among the masses and not leave the public. Similarly, man should be included in the public and not stand out as unique, so the slanderers will not look at him and mention his sins.

340) It is written about the Nukva, “And it repented the Lord … and it grieved Him,” since Dinim and sadness are in this place. However, in everything that is above, in Bina, it is all in light and life to all directions, and there is no sadness before the place, which indicates to the inner one, Bina, who is the only one in whom there is no sadness. But the external one, the Nukva, there is sadness in her. This is why it is written, “Serve the Lord with gladness; come before His presence with singing.” “Serve the Lord with gladness” corresponds to the upper world. “Come before His presence with singing” corresponds to the lower world.

341-343) Woe unto the wicked of the world who do not know and do not look at words of Torah. And when they do look at it, because there is no wisdom in them, the words of Torah seem to them as though they were empty and useless words. It is all because they are devoid of knowledge and wisdom, since all the words in the Torah are sublime and precious words, and each and every word that is written there is more precious than pearls, and no object can compare to it.

When all the fools whose heart is blocked see the words of Torah, not only do they not know, but they even say that the words are spoiled, useless words, woe unto them. When the Creator seeks them out for the disgrace of the Torah, they will be punished with a punishment fit for one who rebels against one’s Master.

It is written in the Torah, “For it is no vain thing.” And if it is vain, it is only vain for you, since the Torah is filled with every good stone and precious gem, from all the abundance in the world.

344) King Solomon said, “If you are wise, you are wise for yourself.” This is so because when one grows wise in the Torah, it is to his benefit, not for the Torah, since he cannot add even a single letter to the Torah. “And if you scorn, you alone shall bear it,” for nothing shall be subtracted from the praise of Torah because of that. His scorn is his alone and he will remain in it, to annihilate him from this world and from the next world.

350-352) King David always attached himself to the Creator. He did not worry about anything else in the world except to cling unto Him with his soul and his will, as it is written, “My soul cleaves unto You.” And since he clung to the Creator, He supported him and He did not leave him, as it is written, “Your right hand holds me fast.” We learn from this that when a person comes to cling to the Creator, the Creator holds him fast and does not leave him.

“My soul cleaves unto You,” so that his degree would be crowned above. This is so because when his degree clings to the upper degrees, to rise after them, the right side, Hassadim, holds him so as to elevate him and connect him with the right in one bonding, as it should be. It is written about it, “Your right hand would hold me,” and it is written, “And his right hand embrace me.” This is why “Your right hand holds me fast.”

When he grips to the Creator, it is written, “Let his left hand be under my head, and his right hand embrace me.” This is one unification and one bonding with the Creator. And when it is one bonding with Him, his degree is filled and blessed.

361) Divinity connects with those who walk on ways, to keep them. Anyone who engages in words of Torah and exerts in it is rewarded with extending it, meaning ZA, who is the Torah. Then ZA and Nukva, meaning Divinity, will be connected in them in one unification.

New Zohar, VaYetze
[And Jacob Went Out]

25) Happy are Israel, to whom the Creator has given the Torah, to disclose to them high secrets.

One who grips the Torah, the Torah grips and supports him on her thighs, Netzah and Hod, so he does not stray right or left, but in the middle line, which is the Torah. Happy are Israel, to whom the Creator has given the Torah, to disclose to them high secrets. It is written about them, “And you who cleave unto the Lord your God are alive every one of you this day.”

40) Rabbi says, “All things will perish, but the Torah will not perish. Nothing is as favorable to the Creator as the Torah and they who learn it. Anyone who engages in Torah each day, the secrets of above will be renewed for him.”

42-43) The secrets of Torah were given to sages, to those who always engage in Torah.

Anyone who engages in Torah sufficiently, his soul is elevated while he sleeps and he is taught from the depths of the Torah. And from it, his lips utter and whisper during the day, as it is written, “Moving gently the lips of those who are asleep.” When one who engages in Torah Lishma [for Her sake] sleeps at night, his soul rises and is shown those things that are to be in the world.

44-47) Rabbi Aba and Rabbi Yosi sat and engaged in Torah until midnight. Rabbi Aba fell asleep, and Rabbi Yosi was sitting. He saw that Rabbi Aba’s face was turning red and he was laughing, and he saw a great light in the house. Rabbi Yosi said, “This means that Divinity is here.” He lowered his eyes, sat there until the dawn rose in the morning and the light was illuminating in the house. While he was raising his eyes, he saw the dawn and the house was darkened.

Rabbi Aba awoke, his face was glowing, and his eyes laughing. Rabbi Yosi held him. Rabbi Aba said, “I know what you want. Indeed, I saw high secrets. When Matat, minister of the face was holding my soul, he elevated her to great and high rooms, and I saw the souls of the rest of the righteous go up there. The minister of the face told them, ‘Happy are you, O righteous, because thanks to you I am built in a holy building of the honorable Name, to whom the lights of the holy Name are extended, to answer and to bestow upon the hosts of the high King.’ I have seen my Torah that I had taught laid there in piles over piles, like a big tower, and this is why I was delighted with my lot and my eyes were laughing.”

VaYishlach [And Jacob Sent]

1-2) When a person arrives in the world, the evil inclination immediately comes along with him and always complains about him, as it is written, “sin crouches at the door.” Sin crouches—this is the evil inclination. “At the door”—the door of the womb, meaning as soon as one is born.

David called the evil inclination by the name, “sin,” as it is written, “and my sin is ever before me,” because it makes man sin before his Master every day. And this evil inclination does not leave man from the day he is born and for all time. And the good inclination comes to a person from the time he comes to be purified.

17) One who does not follow the evil inclination and is not proud at all, who lowers his spirit, his heart, and his will toward the Creator, the evil inclination overturns and becomes his slave, since it cannot control him. On the contrary, that man controls it, as it is written, “and thou may rule over it.”

45) A prayer of many rises before the Creator and the Creator crowns Himself with that prayer, since it rises in several ways. This is because one asks for Hassadim, the other for Gevurot, and a third for Rachamim. And it consists of several sides: the right side, the left, and the middle. This is so because Hassadim extend from the right side, Gevurot from the left side, and Rachamim from the middle side. And because it consists of several ways and sides, it becomes a crown over the head of the Righteous One That Lives Forever, Yesod, which imparts all the salvations to the Nukva, and from her to the whole public.

But a prayer of one does not comprise all the sides; it is only on one way. Either one asks for Hassadim or Gevurot or Rachamim. Hence, a prayer of one is not erected to be received like the prayer of many, as it does not include all three lines like the prayer of many.

46) Happy are Israel, for the Creator desires them and gave them the true law, to be rewarded by it with everlasting life. The Creator draws the upper life upon anyone who engages in Torah, and brings him to the life of the next world, as it is written, “for He is thy life, and the length of thy days.”

65) Every man’s prayer is a prayer. But the prayer of the poor is the prayer that stands before the Creator, for it shatters gates and doors, and enters and is admitted before Him. “…and pours out his complaint before the Lord.”

69) One should first praise his Master and then pray his prayer.

90-91) When the Creator erects Israel and delivers them from exile, a very small and thin vent of light shall open to them. And then another, a little bigger opening will open for them, until the Creator opens for them the upper gates that are open to the four directions of the world. It is so that their salvation will not appear at once, but like the dawn, which shines gradually brighter until the day is set.

And all that the Creator does to Israel and to the righteous among them, when He delivers them bit by bit and not all at once, is like a person who is in the dark and has always been in the dark. When you want to give him light, you first need to light a small light, like the eye of a needle, and then a little bigger. Thus, every time some more until all the light properly shines for him.

121) There are sublime secrets in the words of Torah, which are different from one another, but are all one.

126) For everything in the world depends upon Up High: when they are first decided above, so they are decided below. And also, there is no government below until the government is given from above. And also, everything depends on each other, for all that is done in this world depends on what is done above.

164) How favored are Israel before the Creator, for you have not a nation or a tongue among all the idol worshipping nations in the world that has gods that will answer their prayers as the Creator is destined to answer the prayers and pleas of Israel any time they need the prayer answered. This is so because they pray only for their degree, which is Divinity. That is, each time they pray, it is for the correction of Divinity.

250-253) The Creator placed all the idol worshipping nations in the world under certain appointed ministers, and they all follow their gods. All shed blood and make war, steal, commit adultery, mingle among all who act to harm, and always increase their strength to harm.

Israel do not have the strength and might to defeat them, except with their mouths, with prayer, like a worm, whose only strength and might is in its mouth. But with the mouth, it breaks everything, and this is why Israel are called “a worm.”

“Fear not, thou worm of Jacob.” No other creature in the world is like that silk-weaving worm, from which all the garments of honor come, the attire of kings. And after weaving, she seeds and dies. Afterwards, from that very seed, she is revived as before and lives again. Such are Israel. Like that worm, even when they die, they come back and live in the world as before.

It is also said, “as clay in the hands of the potter, so you, the house of Israel, are in My hands.” The material is that glass; even though it breaks, it is corrected and can be corrected as before. Such are Israel: even though they die, they relive.

254) Israel is the tree of life, ZA. And because the children of Israel clung to the tree of life, they will have life, and they will rise from the dust and live in the world, and they will become one nation, serving the Creator.

VaYeshev [And Jacob Sat]

1-2) How many slanderers are there to a person from the day the Creator gives him a soul in this world? And because he came into the world, the evil inclination immediately appears to partake with him, as it is written, “Sin crouches at the door,” for then the evil inclination partakes with him.

A beast watches over itself from the day it is born, and runs from fire and from any bad place. When man is born, he immediately comes to throw himself into the fire, since the evil inclination is within him and promptly incites him to the evil way.

10-11) A righteous man is a person who did not believe that crafty wicked, the evil inclination, since he made his arguments before the arrival of his friend, the good inclination. Rather, he keeps the other one, and his friend came and questioned him. It is in this that people fail from being rewarded with the next world.

But a righteous one, who fears his Master, how much evil does he suffer in this world so as to not believe and partake with the evil inclination? But the Creator saves him from all of them, as it is written, “Many are the ills of the righteous, but the Lord delivers him from them all.” The text [in Hebrew] does not say, “Many are the ills of the righteous,” but “Many ills, righteous.” Thus, one who suffers many ills is righteous because the Creator wants him. This is so because the ills he suffers remove him from the evil inclination, and for this reason the Creator wants that person and delivers him from them all. And he is happy in this world and in the next world.

26-28) When there is judgment over man, and he is righteous, it is because of the Creator’s love for him. It is as we have learned, that when the Creator is merciful to man with love, to bring him closer to Him, He breaks the body so as to ordain the soul. And then man comes closer to Him with love, as it should be—the soul governs man and the body weakens.

Man needs a weak body and a strong soul, one that prevails with strength. And then the Creator loves him. The Creator gives sorrow to the righteous in this world in order to purify him for the next world.

And when the soul is weak and the body is strong, he is an enemy of the Creator, for He does not desire him and does not give him sorrow in this world. Instead, his path is straight and he is in complete wholeness. This is because if he acts justly or his deeds are good, the Creator pays his reward in this world, and he will have no share in the next world. For this reason, the righteous who is always broken is loved by the Creator. These words apply only if one has tested and has not found within him a sin for which to be punished.

29) Divinity does not dwell in a place of sadness, but in a place of joy. And if one has no joy, Divinity will not be in that place.

38) This is so because once the body breaks through the flaw and the Katnut of the soul, by which the Kli to receive the Gadlut of the soul was created, then the Creator wants them. But before the body breaks due to the flaw in the soul, the Creator does not want them because they are unfit to receive the light of Neshama.

60) Each of the souls in the world, which existed in this world and tried to know their Maker with the sublime wisdom, rises and exists in a higher degree than all those souls that did not attain and did not know. And they will be revived first. And this is the question that that servant was about to ask and to know, “What was that soul engaged in, in this world?” to see if she is worthy of being revived first.

120) “The law of the Lord is perfect, restoring the soul.” People should delve in the Torah abundantly, for anyone who delves in the Torah will have life in this world and in the next world, and he will be rewarded with both worlds. And even one who delves in it, but does not delve in it properly, he is still imparted a good reward in this world and is not judged in the world of truth.

155) How foolish are people, for they do not know and do not observe the ways of the Creator. They are all asleep, lest sleep will depart the holes of their eyes.

156) The Creator made man as it is above, all in wisdom. And there is not an organ in a man that does not stand in sublime wisdom, for each organ implies a unique degree. And after the whole body is properly corrected in its organs, the Creator partakes with it, and instills a holy soul within it, to teach man the ways of Torah and to keep His commandments so that man will be corrected appropriately, as it is written, “the soul of man shall teach him.”

157) One should increase the similarity to the Upper King in the world. This is why the waters of that river that extends and flows out (which is the upper Yesod) never stop. Hence, man, too, should not stop the river and his source in this world, but should bear sons.

223-224) When one sees that bad thoughts come upon him, he should engage in Torah, and they will go away. When that evil inclination comes to tempt a person, he should draw it unto the Torah, and it will depart him.

We learned that when this evil side stands before the Creator to accuse the world for the bad deeds that they had done, the Creator has mercy on the world and advises people how to be saved from it so it may not control them or their deeds. And what is the advice? It is to delve in the Torah, and they will be saved from it, as it is written, “For the commandment is a candle and the teaching is light,” “To keep you from the evil woman.” Thus, the Torah keeps one from the evil inclination.

228) Happy are Israel, for they adhere to the Creator as it should be, and He gives them the counsel by which to be saved from all the other sides in the world, since they are a holy nation for His share and for His lot. Hence, He gives them advice on every single thing. Happy are they in this world and in the next.

252) And one who delves in Torah and good deeds causes the assembly of Israel, Divinity, to raise her head while in exile. Happy are those who delve in the Torah at daytime and at night.

New Zohar, VaYeshev [And Jacob Sat]

9) When a person approaches the Torah, who is called “good,” he approaches the Creator, who is called “good.” Then he comes closer to being righteous, who is called “good.” And when he is righteous, Divinity is upon him, teaching him the high secrets of the Torah because Divinity mates only with the good, who is righteous. And the righteous and justice [Tzadik and Tzedek respectively], who is Divinity, go together.

11-12) “The eyes of all await You,” awaiting the high anointing oil that flows from the Moach that is more hidden than all who are hidden, from AA, illumination of GAR, to all, Yesod. And then “You give them their food in its time,” in Malchut, called “Its time,” since when “all,” Yesod, awakens the bride, the Assembly of Israel— Malchut, called “The whole of the Lord”—then He has pity on the world and all the worlds are in gladness and play from the illumination of GAR.

Then it is written, “You open Your hand and satisfy the will of every living thing.” This is the desire of desires, which comes down from Mocha Stimaa de AA to all, Yesod. And when all is blessed, all the worlds are blessed, as it is written, “The Lord is righteous in all,” “The Lord is near to all.”

Miketz [At the End]

3-6) See how people should consider the work of the Creator and delve in the Torah day and night, so as to know and to observe His work, for the Torah declares before man every day and says, “Whoever is naive, let him turn in here.”

And when a person engages in the Torah and clings to it, he is rewarded with strengthening in the tree of life, ZA. And when a person is strengthened in the tree of life in this world, he strengthens in it for the next world. And when the souls depart this world, the degrees of the next world will be corrected for them.

The tree of life divides into several degrees, and they are all one. This is so because there are degrees in the tree of life, one atop the other—branches, leaves, shells, trunk, roots, and it is all the tree. Similarly, one who delves in the Torah is corrected and strengthens in the tree of life, the trunk of the tree.

And all the children of Israel are strengthened by the tree of life; they all literally cling to the tree but some to its trunk, some to the branches, some to the leaves, and some to the roots. It turns out that they all cling to the tree of life, and all those who engage in the Torah cling to the trunk of the tree. For this reason, one who engages in the Torah clings to the whole tree, for the trunk of the tree contains all of it.

10) When the Creator created the upper world, Bina, He established everything as it should be and elicited upper lights that shine from all sides, which are the three lines, and all are one. He created the heavens above, ZA, and the earth above, the Nukva, so they would all be established as one, Bina and ZON, in favor of the lower ones.

32) “The Lord favors those who fear Him.” Oh how the Creator desires the righteous, since the righteous make peace above, in AVI, and make peace below, in ZON, and bring the bride to her husband. And for this reason, the Creator desires those who fear Him and do His will. Through the MAN that they raise to ZON, ZON, too, raise MAN to AVI, and a Zivug occurs above, in AVI, and below, in ZON. And they bring the bride, Nukva, to her husband, ZA, to mate. For this reason, the Creator, ZA, desires only them, for without them there would be no peace, which is a Zivug, neither above in AVI nor below in ZON.

51) All the deeds in the world depend on a few appointees, for you do not have a blade of grass below that does not have an appointee above, which strikes and tells it, “Grow.” And all the people in the world do not know and do not watch over their root—the reason why they are in the world.

52) Happy are those who engage in Torah and know how to observe the spirit of wisdom. “He has made every thing beautiful in its time,” meaning in all the deeds that the Creator has done in the world, there is a degree that is appointed over that deed in the world, both for better and for worse.

53) For the whole world and all the deeds in the world are connected to holiness only by the desire of the heart, when it comes into man’s will. It is written, “Know this day, and lay it to thy heart.” Happy are the righteous who draw good deeds by the will of their hearts, to do good to themselves and to the entire world. They know how to adhere at a time of peace, when there is a Zivug of the upper one, called “peace.”

55) Why should one rejoice with the bad? If the deed he has done harmed him because of the degree that was appointed over it from the left, he should be happy and thankful for this bad that has come to him, for he caused that himself, since he went without knowledge, like a trapped bird. And now, since he has obtained knowledge through the punishment, he will know how to do good in his life. Hence, he should be happy and thankful for the punishment.

56) Happy are those who engage in Torah, who know the ways and trails of the law of the High King, to walk in it on the path of truth.

57) One should never open one’s mouth for evil, for he does not know who receives the word. And when a person does not know, he fails in it. And when the righteous open their mouths, it is all peace.

177-178) There is not a word in the Torah that does not possess sublime and holy secrets, and ways for people to strengthen themselves.

The Creator made it for man to strengthen himself in the Torah and to walk on the path of truth and toward the right side, and not to the left side. And because people need to walk to the right side, they should increase the love between each other. This is because love is considered “right,” and there will not be hatred between each other, which is considered left, so as to not weaken the right—the place to which Israel cling.

179) This is why there is a good inclination and an evil inclination. And Israel need to make the good inclination prevail over the evil inclination through good deeds. If a person leans to the left, the evil inclination overcomes the good inclination. And in one who is flawed, the evil inclination complements his sin, since this villain is complemented only through people’s sins.

180) For this reason, man must be wary so the evil inclination will not be complemented by his sins. And he should always be watchful, for the good inclination must be complemented with continuous wholeness, and not the evil inclination. Hence, “Do not say, ‘I will repay evil,’” since through hatred you will intensify the left and complement the evil inclination. Rather, “Hope for the Lord and you will be salvaged.”

195) One should always anger the good inclination over the evil inclination and exert after it. If it parts with him, good. If not, let him engage in Torah, since nothing breaks the evil inclination except the Torah.

209) When one prays to the Creator, he should not look whether his salvation came or not, for when he looks, several litigants come to look at his actions.

266) The Creator made the right, and He made the left, to lead the world. One is called “good,” “right,” and one is called “evil,” “left.” Man includes both and approaches the Creator with everything, as it is written, “In both of your inclinations—the good inclination and the evil inclination.”

VaYigash [Then Judah Approached]

10-11) When the Creator created the world, He made the lower world as the upper world. He did everything one opposite the other, where each detail in the lower world has a corresponding root in the upper world, and this is His glory above and below.

And He created man over everything, to contain and complement all the details of creation.

11) Since man is the purpose of the whole world and its perfection.

16-17) And these three degrees— Nefesh, Ruach, Neshama—are included in those who have been rewarded with the work of their Master. This is so because first, one has Nefesh. This is a holy correction for people to be corrected in. Since man comes to be purified in that degree, he is corrected to be crowned with Ruach. This is a holy degree that is on the Nefesh, for that man who has been rewarded to crown himself with it.

When he ascends in Nefesh and Ruach and comes to be corrected in the work of his Master properly, then Neshama is upon him, a superior, holy degree that governs everything, so he would be crowned in a degree of sublime holiness. And then he will be whole in everything, whole from every side, rewarded with the next world and the Creator’s loved one, as it is written, “To endow those who love me with substance.” “Those who love me” are those with a holy Neshama in them.

27) Here, faith is Nukva because when the desire is revealed and the unification is crowned in ZON as one, the two worlds, ZON, connect together and are assembled together. ZA is to open the treasure and bestow, and the Nukva gathers and collects the abundance into her.

41) “By wisdom did the Lord establish the earth.” When the Creator created the world, He saw that it could not exist because the world was created under the domination of the left line, Hochma without Hassadim, and Hochma does not shine without Hassadim. Hence, it could not exist until He created the Torah, the middle line. ZA is called “Torah”; it includes the two lines—right and left—in one another, so Hochma was included in Hassadim and then Hochma illuminated.

From it, from the middle line, arrive all the upper and lower conducts, in which the upper and lower persist. This is why it is written that HaVaYaH, meaning ZA, middle line, establish the earth by wisdom, meaning He established the earth with wisdom because He clothed the Hochma in Hassadim and the illumination of Hochma could exist in the world. Every existence in the world exists in Hochma and everything stems from it, as it is written, “In wisdom have You made them all.”

61) Happy are the righteous, whose closeness to each other brings peace to the world because they know how to unite the unification and to make nearness, to increase peace in the world. As long as Joseph and Judah were not close to one another, there was no peace. When Joseph and Judah drew close together, peace increased in the world and joy was added above and below while Joseph and Judah were brought closer.

62-63) The Creator created the world and made man its ruler, to be king over everything.

And from this man, several kinds part in the world—some are righteous, some wicked, some are fools, and some are wise. All four kinds exist in the world, rich and poor, so they will be purified and do good to one another. The righteous will do good to the wicked and reform them; the wise will do good to the fools and teach them wisdom; and the rich will do good to the poor and fulfill their needs. It is so because by that, man is rewarded with everlasting life and connects to the tree of life.

VaYechi [Jacob Lived]

22) “From afar the Lord appeared unto me; ‘I have loved you with an everlasting love.’” “From afar” means in exile. This was because of the great love that appears only through exile. Exile is the correction; when the children of Israel are liberated from the exile, the Creator’s love for us will be revealed.

58) Rabbi Shimon said, “Once I rose and descended to illuminate in the place of the streams.” In other words, he raised MAN and brought down MAD to the Malchut from the source of the streams, Bina. It is written, “All the streams go unto the sea, but the sea is not full.” All the ministers in the world were created from the light of Bina, and all the streams in the world stem from His light, meaning that “All the streams go unto the sea, but the sea is not full.”

“The sea is not full” is Malchut in this exile, since the darkness and gloom in the exile were made by the love of Ima, Bina. If the darkness had not been made, the stream that shines to the daughter, Malchut, would not have been made. Also, the sea will not be full and complete until the other side comes, that which was not in exile, the right side, which no Klipa governs, and then the sea, Malchut, will fill.

116-117) Divinity is present only in a whole place, and not in a deficient place or a flawed place or a place of sadness, but in a proper place—a place of joy.

“Serve the Lord with gladness; come before Him with singing.” There is no service of the Creator unless out of joy.

120) Since the day Rabbi Shimon came out of the cave, nothing was hidden from the friends. They looked at the high secrets and were revealed in them as though they were given at that time at Mount Sinai. After Rabbi Shimon died, the fountains of the deep and the windows of heaven were closed. The fountains of wisdom were stopped. The friends were contemplating matters, but they did not stand in them, to know their meaning.

156) We have no attainment in GAR, even the GAR of the ten Sefirot of the world of Assiya, but only in ZAT. In ZAT, a chosen few can attain even in ZAT de GAR of the world of Atzilut. Rabbi Yitzhak’s father tells us that Rabbi Shimon held the ZAT of all the Partzufim of Atzilut, even the ZAT de GAR de Atzilut.

157) How much longer is one given to live in this world? There is no permission to inform this, and one is not informed of this. But Rabbi Shimon was in great joy on the day of his demise, and there was great joy in all the worlds because of the many secrets he had revealed then.

210) How important are the works of the Holy King. In the deeds that are done below, they tie them with the high things above, in their root, since anything below in this world has its root above in the upper worlds. And when they are taken down and worked with, the act above awakens corresponding to them, in the roots in the upper worlds.

212) “Every one that is called by My name … for My glory,” so that I will be respected. “Whom I have created,” to unify Me. “I have formed him” to do good deeds unto Me, and “I have made him” to evoke the upper force through it.

237) People do not look, do not know, and do not observe that when the Creator created man and cherished him with the upper Mochin, He asked of him to adhere to Him so he would be unique and would have one heart, and would adhere to a single place of Dvekut [adhesion], which does not change—in ZA. It was said about it, “I the Lord do not change,” and never invert, and everything ties to it in a knot of unification.

295) “The deaf heard and the blind looked, so as to see.” “The deaf heard” are those people who do not listen to the words of Torah and do not open their ears to hear the commandments of their Master. “The blind” are those who do not look to know what they are living for because each day, a herald comes out and calls, and there is no one to notice him.

408) When the blessings extend from above, from this depth, Bina, all of heaven receive them, meaning ZA, and from him, they extend below until they reach the righteous, Tzadik and Tzedek, everlasting covenant, the Nukva, and from her, all the armies and all the camps, which are the lower ones in BYA, are blessed.

414) Anyone who comes to serve the Creator should serve the Creator in the morning and in the evening.

426) When a man goes out to the road, he should set up his prayer before his Master, to extend the light of Divinity on himself, and then set out. It turns out that the Zivug of Divinity is to redeem him on the way and to save him however is needed.

495) Women are blessed only by males, when they are blessed first. And they are blessed from this blessing of the males. They do not need a special blessing of their own. Then why does the verse say, “Will bless the house of Israel,” if the women do not need a special blessing? Indeed, the Creator gives an additional blessing to a male who is married to a woman so that his wife will be blessed from him.

Similarly, in all places, the Creator gives additional blessing to a male who has married a woman so she will be blessed by this addition. And since a man marries a woman, He gives him two shares, one for himself and one for his wife. And he receives everything, his own share and his wife’s. This is why a special blessing is written for the women, “Will bless the house of Israel,” for this is their share. However, the males receive their share, as well, and give it to them later.

497-498) All those souls that have been since the day the world was created stand before the Creator before they come down to the world in the very same form that they will later be seen in the world. In the same appearance as a body of a man who is standing in this world, so he stands above.

When the soul is ready to come down to the world , she stands before the Creator in the exact same form that she stands in this world, and the Creator adjures her to keep the Mitzvot [commandments] of the Torah and to not breach the laws of Torah.

507) The sound of the rolling wheel rolls from below upwards. Hidden Merkavot [structures/chariots] go and roll. The sound of melodies rises and falls, and wanders and roams the world; the sound of the Shofar[ram’s horn] stretches through the depth of the degrees and orbits around the wheel.

513-515) “He has regarded the prayer of the destitute and has not despised their prayer.” It should have said, “listened” or “heard,” but what is “regarded”?

Indeed, all the prayers in the world, prayers of many, are prayers. But a solitary prayer does not enter before the Holy King, unless with great force. This is so because before the prayer enters to be crowned in its place, the Creator watches it, observes it, and observes the sins and merits of that person, which He does not do with a prayer of many, where several of the prayers are not from righteous, and they all enter before the Creator and He does not notice their iniquities.

“He has regarded the prayer of the destitute.” He turns the prayer and examines it from all sides, and considers with which desire the prayer was made, who is the person who prayed that prayer, and what are his deeds. Hence, one should pray one’s prayer in the collective, since He does not despise their prayer, even though they are not all with intent and the will of heart, as it is written, “He has regarded the prayer of the destitute.” Thus, He only observes the prayer of an individual, but with a prayer of many, He does not despise their prayer, even though they are unworthy.

678) It is man’s obligation to unite the holy Name, Nukva, with ZA, in mouth, heart, and soul, and to connect wholly in ZON, to raise MAN to them as a flame tied to an ember. And in that unification that it does, it causes the King to be appeased about the queen and alerts the King of her love for Him. By the ascent of the soul for MAN to ZA, she becomes a middle line between them, makes peace, and unites them with each other.

688) Happy are the people in the world who engage in Torah, because anyone who engages in Torah is loved above and loved below, and each day he inherits the inheritance of the next world, as it is written, “To endow those who love me with substance.” The substance is the next world, Bina, whose waters—his abundance—never stop, since one who engages in Torah receives a good high reward, with which another person is not rewarded, meaning the substance, Bina. For this reason, this name, Issachar, who engaged in Torah, implies that Yesh Sachar [there is reward], and the reward of those who engage in Torah is substance, Bina.

713-714) “One should always praise one’s Master and then pray his prayer.” One whose heart is pure and wishes to pray his prayer, or is in trouble and cannot praise his Master, what is he?

Even though he cannot aim the heart and will, why should he diminish his Master’s praise? Rather, he will praise his Master even though he cannot aim, and then he shall pray his prayer. It is written, “A prayer of David. Hear a just cause, O Lord, hear my singing, listen to my prayer.” “Hear a just cause, O Lord,” first, since he praised his Master. Afterwards, “Hear my singing, listen to my prayer.” One who can praise his Master and does not do so, it is written about him, “Even if you pray profusely, I do not hear.”

715) This is so because the lower ones in the world of Assiya cannot raise MAN directly to ZON de Atzilut, but only to the adjacent degree above. In turn, that degree raises higher, to the one adjacent to it from above, and so the MAN rises from degree to degree until the MAN reaches ZON de Atzilut. This is why it is said that upon the awakening below through the offering that the lower ones offer in the world of Assiya, above awakens, too, meaning that the degrees in the world of Yetzira awaken to raise the MAN that they received from Assiya to the world of Beria. And upon the awakening of the degrees of Beria above to the one above it, the world of Atzilut, its own adjacent superior awakens until the MAN reaches the Nukva and raises the MAN to ZA, and she shines from him. Lighting the candle means uniting the Nukva, who is called “a candle,” in ZA, to receive light from it. This is considered that she is lit by it.

716) How is this done? The smoke of the offering begins to rise—those holy forms appointed over the world of Assiya. They are established to arise to raise MAN, and they awaken to degrees above them in the world of Yetzira, in high craving, as it is written, “The young lions roar for prey.” Those in the world of Yetzira awaken to degrees above them in the world of Beria until the awakening reaches the place where they must light the candle, meaning until the king, ZA, wishes to unite with the queen, the Nukva.

717) What are MAN? In the craving below, lower waters rise, meaning MAN, to receive upper waters, MAD, from the degree atop them. This is so because lower waters, MAN, spring out only by an awakening of the desire of the lower one. At that time, the craving of the lower one and the upper one become attached, and lower waters spring out opposite the descending upper waters, the Zivug ends and the worlds are blessed, all the candles light up, and the upper ones and lower ones are in blessings.

717) Each lower degree is considered a female with respect to the degree above it. Thus, Assiya is considered a female with respect to the world of Yetzira, and Yetzira is considered a female with respect to the world of Beria. Similarly, the upper degree is considered a male with respect to the one below it, such as Yetzira being considered a male with respect to the world of Assiya and Beria is considered a male with respect to the world of Yetzira. This is so because the rule is that the giver is a male and the receiver is a female.

And since a degree cannot receive anything from a degree that is more than one degree above it, and receives only from its adjacent higher degree, it follows that each upper degree that gives is a male, and each lower degree that receives from it is a female. And through the craving, when each lower one craves to receive abundance from the one above, it raises MAN to it in a way that each lower one raises MAN to the one above it, adjacent to it, until it reaches Ein Sof. At that time, Ein Sof brings down abundance, MAD, and each upper degree gives the abundance that it received to the adjacent degree below it, since the MAD cascades from one degree to the next, through the lower ones in the world of Assiya.

Shemot [Exodus]

1) “And the wise will glow as the brightness of the firmament.” The wise are those who gaze at the wisdom, who have attained wisdom, since wisdom is called “the light of the eyes” and attaining it is called “looking.”

60) Woe unto people who do not know and are not careful with the work of their Creator. This is so because each day, a voice comes out of Mount Horev and says, “Woe unto people, for they slight the works of their Creator. Woe unto people from desecrating the glory of the Torah.”

Anyone who engages in Torah in this world and acquires good deeds inherits a whole world. And anyone who does not engage in Torah in this world and does not do good deeds, inherits neither this world nor the next world.

61) If people knew the love that the Creator loves Israel, they would roar as lions and chase Him in order to adhere to Him.

67-68) “Happy are you who sow beside all waters, who send out freely the ox and the donkey.” Happy are Israel, whom the Creator desires more than all the nations and brought them close to Him, as it is written, “The Lord your God has chosen you.” It is also written, “For the portion of the Lord is His people, Jacob the lot of His inheritance.” And Israel adhere to the Creator, as it is written, “But you who cling unto the Lord your God.”

They are righteous before Him because they sow beside all waters, they sow for righteousness, meaning they raise MAN to extend Mochin to Malchut so she will be called Tzedakah [righteousness], since without the Mochin she is called Tzedek [justice], without the Hey [in Hebrew]. And it is written of one who sows for righteousness, “For Your mercy is great above the heavens.” “Above the heavens” is also called “Beside all waters.” “Above the heavens” is the next world, Bina, which is above ZA, called “heavens.” And Israel sow a seed and raise MAN beside all waters, Bina, to extend Mochin unto Malchut so she will be called Tzedakah [righteousness/almsgiving].

84) Sages are more important than prophets at any time, since prophets are sometimes imbued with the spirit of holiness and sometimes not. But the spirit of holiness is not removed from sages for even a moment; they know what is above and below, and do not need to reveal…Were it not for sages, people would not know what is Torah and what are the Mitzvot [commandments] of the Creator, and there would be no difference between man’s spirit and the spirit of a beast.

176) “My beloved is gone down into his garden, to the beds of spices.” “His garden” is the assembly of Israel, Nukva, because she is the bed of spices, for she consists of various spices and scents of the next world, Bina. When the Creator descends to that garden, the Nukva, meaning all the souls of the righteous are crowned there and receive Mochin and illuminations. They all emit scent, as it is written, “[How fair is] the smell of your ointments than all manner of spices,” which are the souls of the righteous, called “spices.” It is after them that the Nukva is called “the bed of spices.” All those souls of the righteous who were in this world, and all those souls that are destined to come down to this world are standing here in this garden, in the Nukva.

185) Happy are the righteous whose will is to always adhere to the Creator. As they always adhere to Him, He is always adhered to them and never leaves them.

203-204) All things in the world depend on repentance and on the prayer that a man prays to the Creator. It is all the more so with one who sheds tears during his prayer, for there is no gate through which these tears do not come. It is written, “She opened it and saw the child.” “Opened” is Divinity, who stands over Israel like a mother over her children, opening, always in favor of Israel.

When she opened and saw the child, a delightful child, Israel, who always sin before their King and promptly plea before the Creator, repent, and cry before Him as a son who cries before his father. It is written, “And behold a boy that wept.” Since he wept, all the harsh decrees in the world were removed from him.

235-236) “Hurry, my beloved, and be like a gazelle or a young hart.” Every yearning that Israel yearned for the Creator is the yearning of Israel that the Creator will not go and will not walk away, but run like a gazelle or a young hart.

No other animal in the world does what the gazelle or the hart does. When it runs, it turns its head slightly to the place from which it came. It always turns its head back. This is what Israel said, “God Almighty, if we cause You to depart from among us, may it be that You will run like the gazelle or the young hart.” This is because it runs and turns its head to the place it had left, the place where it was before, which it left and fled from there.

This is the meaning of the words, “Yet in spite of this, when they are in the land of their enemies, I will not reject them, nor will I so abhor them as to destroy them, breaking My covenant with them.” Another thing: The gazelle sleeps with one eye and is awake with the other eye. This is what Israel said to the Creator, “Do as the gazelle does, for “He who keeps Israel will neither slumber nor sleep.”

241-242) This is Rabbi Shimon. When he opens his mouth to begin to engage in Torah, all the thrones, all the firmaments, all the Merkavot, and all those who praise their Master listen to his voice.

There is none to begin and say songs, and there is none to complete his singing. In other words, those who stand in the middle of the singing do not complete their song because they all become attentive to the voice of Rabbi Shimon, until an utterance of a mouth is heard through all the firmaments above and below.

When Rabbi Shimon concludes engaging in the Torah, who saw songs? Who saw joy of those who praise their Master? Who saw the voices that walk in all the firmaments? It is for Rabbi Shimon that all the souls and angels come and kneel and bow before their Master, and raise the fragrances of the perfumes in Eden—illumination of Hochma—all the way to Atik Yomin. All this is for Rabbi Shimon.

251-252) Rabbi Shimon sat, and Rabbi Elazar, his son, stood and interpreted the words of the secrets of the wisdom. His face was shining like the sun and the words were spreading and flying in the firmament. They sat for two days; they neither ate nor drank, and they did not know if it was day or night. When they came out, they knew that two days had passed without them eating a thing. Rabbi Shimon called out about it, “And he was there with the Lord forty days and forty nights; he neither ate bread.” And what if we, who were rewarded with adhesion with the Creator, were so for one hour, having been in the light of the Creator for two days, not knowing where we are? Moses, the text testifies that he was there with the Creator forty days.

When Rabbi Hiya told the story to his father, Rabbi Shimon Ben Gamliel, he was bewildered and said, “Rabbi Shimon Bar-Yochai is a lion, and Rabbi Elazar, his son, is a lion. And Rabbi Shimon is not like all other lions. It is written about him, ‘When a lion roars, who will not fear?’ And if the worlds above shiver from him, we do even more. He is a man who never declared a fast for what he asked and prayed. Rather, he decides and the Creator keeps. The Creator decides and he revokes, as it is written, ‘Ruler over men shall be the righteous, even he that rules in the fear of God,’ meaning the Creator rules over man, and the righteous rules over the Creator; He sentences a decree, and the righteous revokes it.”

288) Israel were enslaved by all the nations so that the world would rise through them, since they are opposite the whole world. It is written, “In that day shall the Lord be One, and His name one.” And as the Creator is one, Israel are one, as it is written, “One nation in the land.” As the name of the Creator is “One,” and spreads in seventy names, Israel are one and spread into seventy.

354) The cry is greater than all of them, for the cry is in the heart. It is closer to the Creator than a prayer or a sigh, as it is written, “For if they cry unto Me, I will surely hear their cry.”

356-357) One who prays and cries and cries out until he can no longer move his lips, this is a complete prayer that is in the heart. It is never returned empty, but is accepted. Great is the cry for it tears a man’s sentence from all his days.

Great is the cry that governs the quality of Din above. Great is the cry that governs this world and the next world. For a cry, man inherits this world and the next world, as it is written, “Then they cried unto the Lord in their trouble, and He delivered them out of their distresses.”

358-359) When a thought came before the Creator to create His world, all the worlds rose in one thought, and in that thought they were all created, as it is written, “In wisdom have You made them all.” And in that thought, which is wisdom [Hochma], this world and the world above were created.

His right [side] leaned and He created the world above, ZA. His left [side] leaned and He created this world, Malchut, as it is written, “My hand has laid the foundation of the earth,” Malchut, “And My right hand has spread out the heavens,” ZA. “When I call unto them, they stand up together.”

All were created in a single moment, and He made this world corresponding the world above, and all that there is above, its likeness appeared below. Thus, there is nothing below without a root in the upper worlds.

360) It is written of man that He made man in the image of God. It is also written, “You have made him a little lower than God.” If people so cherish their deeds and they are lower than the dust of the well, for they are lowered by the Klipot that cling to the dust of Malchut, called “well,” how will they come to pump out abundance from the well? He chose the upper ones, the angels, and He chose Israel. He did not call the upper ones, “sons,” but called the lower ones, “sons,” as it is written, “You are the children of the Lord your God.” He called them “children,” and they called Him “Father,” as it is written, “For you are our father,” and it is written, “My Beloved is mine and I am His,” meaning He chose me and I chose Him.

371) “A Psalm of David. The Lord is my shepherd; I shall not want.” “The Lord is my shepherd,” my shepherd. As the shepherd leads the flock to a good grazing site, a lush grazing site, in a place of springs, and straightens their walk with righteousness and justice, so does the Creator, as it is written, “He makes me lie down in green pastures; He leads me beside the still waters, He restores my soul.”

VaEra [And I Appeared]

1-2) “Trust in the Lord forever and ever, for the Lord is God, an everlasting rock.” “Trust in the Lord” means that all the people in the world should strengthen themselves in the Creator and have confidence in Him.

Thus, what is “Forever and ever”? One’s strength should be in a place of persistence and connection of everything, and this is called Ad [and ever], which is ZA. This “And ever” is a place that unites to this side and to that side, which is the middle line, which unites the right and the left in each other, to persist and to connect, so the two lines will persist and their illuminations would be permanently connected.

7) “Trust in the Lord forever and ever.” In all of man’s days, he needs to strengthen himself in the Creator. One who puts his trust and strength appropriately cannot be harmed by any person in the world, for anyone who places his strength in the Holy Name persists in the world.

15) “A Psalm of David. The land is the Lord’s, and all it contains; the world and those who dwell in it.” “The land” is the holy land of Israel, which is destined to be watered by the Creator and to be blessed with Him first. And from it, the whole world will be watered. “The world and those who dwell in it” is the rest of the lands, which drink from it.

24) “And the wise shall shine as the brightness of the firmament.” The wise are those sages that have observed sublime things of their own, of whom people cannot speak aloud for their great height. They are the ones called “wise.”

31) This is why the way of the righteous is that it seems as though they speak to a person, but they raise their words to the Creator, to keep, “I have set the Lord always before me.”

32) How dense are people for not knowing and not observing why they are in the world. After all, when the Creator created the world, He made man in His image and established him with His corrections, to engage in Torah and to walk in His ways.

61-63) How do all the days of the year render healing to all the organs? After all, Malchut, the year, has nothing of herself? On the contrary, the organs, which are the general, are the 248 pipes of abundance of ZA, and they impart everything to Malchut. This is certainly so above, in ZA, and below, in man. The year and its days, which are its Sefirot, give healing to all the organs above, in ZA, and below, in man, since the organs impart abundance of blessings for the days of the year, which are the Sefirot of Malchut, the individual.

In each positive Mitzva that a person keeps, he extends abundance of blessings from an organ, a pipe of ZA, unto one of the days of the year, which is the individual. And then healing and life hang upon us from above until the organs are filled with all the perfection, imparting them upon the individual, which is the year. At that time, the Mochin of the individual appear.

Who caused the organs to be filled with all the perfection? The days of the year, since the organs came to complement it. If the year did not need correction, the organs—which are ZA’s pipes of bounty—would not be filled with abundance. This is why it is regarded as though the days of the year gave healing and life to the organs.

And so it is below. When a person complements himself in these 248 positive Mitzvot in the Torah, there is not a day that does not come to be blessed by man. And when they are blessed by him, then life and healing hang over him from above, meaning they do not extend to Malchut before a person completes all 248 positive Mitzvot to the fullest. And until then, they hang over him from above.

Who caused the pipes above to be filled with healing and life? It is the days of the year. This is why it is regarded as though the days of the year gave them healing and life. As the days of the year are blessed from above, from man, which is ZA, they are blessed below, from the lower man, through the Mitzvot that he observes.

Happy are Israel in this world, in those Mitzvot that they keep, for this is why they are called “man,” as it is written, “And you … are men.” This means that you are called “men,” and the idol worshippers are not called “men.” And because Israel are called “men,” they should exert in the Mitzvot of the Torah, which are 613, corresponding to the 248 organs and 365 tendons in a man’s body, which are all one body, man.

81) In an awakening from below, when Israel awakened to the Creator and cried before Him, it is written, “And I have remembered My covenant.” Then the desire awakened to tie everything into one connection. Since the covenant, Yesod de ZA, awakened, the connection of all the Sefirot to ZA awakened. “And I have remembered My covenant” means connecting him to Malchut. This is why it is written, “Therefore say unto the children of Israel, ‘I am the Lord,’” that all the Sefirot connected in a single connection to redeem Israel from Egypt.

89-90) “Know this day and take it to your heart that the Lord, He is God.” It should have said, “Know this day that the Lord, He is God,” and in the end, “And take it to your heart,” since knowing that the Lord is God qualifies him to respond so to the heart. And if he has already responded to his heart, it is especially so if he already has knowledge. Also, it should have said, “take it to your heart” [with one Bet] instead of “heart” [with a double Bet].

Heart with a double Bet means that the good inclination and the evil inclination, which reside in the heart, have mingled in one another and they are one. “And you shall love the Lord your God with all your heart” means with both your inclinations—the good inclination and the evil inclination, so the bad qualities of the evil inclination will become good, meaning he will serve the Lord with them and not sin through them. Then there will certainly be no difference between the good inclination and the evil inclination and they will be one.

Then you will find that the Lord [HaVaYaH] is God, that the quality of Din, called “God,” is included in HaVaYaH, which is the quality of Rachamim [mercy], since they have been included in one another, as the evil inclination and the good inclination were included in the heart, and it is one. Thus, we can know that the Lord is God only by taking it to the heart. This is why the text places “Take it to your heart” first, to thus know the matter of the Lord being God.

176) When the friends are on the way, they should go with one heart. If there are wicked ones walking among them or people who are not from the King’s palace, they should part them.

183) “Her ways are ways of pleasantness, and all her paths are peace.” “Her ways are ways of pleasantness” are the ways of the Torah. Anyone who walks in the ways of Torah, the Creator brings upon him the pleasantness of Divinity, so it would never leave him. “And all her paths are peace” are the paths of the Torah, since all the paths of the Torah are peace—peace for him above, peace for him below, peace for him in this world, and peace for him in the next world.

Bo [Come unto Pharaoh]

98) At midnight, Rabbi Hiya and Rabbi Yosi saw a deer walking passed them yelling and raising her voice. They heard one voice declaring and saying, “Rise you youth, awaken those who are asleep. Worlds, prepare before your masters because your master is going to the Garden of Eden, Malchut, which is His palace, to entertain with the righteous.”

100) When the Creator appears over the garden, the whole garden gathers, all the righteous in the garden, and it does not separate from Eden, Hochma. And springs, illumination of Hochma, come out of this Eden toward several ways and trails for the attainment of the righteous. And this garden is called, “The bundle of life,” where the righteous are refined by the illumination of the next world.

126) The Creator made Jerusalem below, Malchut, such as Jerusalem above, Bina. And He had made the walls of the city and its gates. One who comes does not enter until the gates are opened to him, and one who climbs does not rise until the steps to the walls are fixed.

Who can open the gates of the holy city, and who fixes the high steps? It is Rabbi Shimon Bar-Yochai. He opens the gates to the secrets of the wisdom, and he fixes the high degrees.

235) “All the rivers flow into the sea.” The rivers, which are the abundance from ZA, flow to Malchut, which is called, “a sea.” And because she receives them from above, from Bina, she is called, “prayer,” and she is sanctified by their holiness, and she is called, “holy,” since Mochin de Bina is called, “holy,” and it is called “prayer.” Then, Malchut is called, “the complete kingdom of heaven.”

241-242) “The Lord our God, the Lord is One,” since, “the Lord” is Aba and right line, and “our God” is Ima and left line. The Lord is ZA, middle line, which decides between Aba and Ima. And since they are three lines, they do not shine without each other, but rather all at once.

This is the voice, which one makes, as in unification, to implement one’s aim on uniting all the degrees from Ein Sof to the end of all, in uniting this voice, which he does in these three lines, which are one. And this is the unification in each day, which appears in the spirit of holiness.

BeShalach [When Pharaoh Sent]

11) “And she said, ‘I dwell among my own people.’” What is she saying? When the Din hangs in the world, one should not part from the collective by himself. He will not be mentioned above and he will not be known alone. This is so because when the Din hangs in the world, those who are known and are inscribed alone, though they are righteous, they are caught first. Hence, one must never retire from the people because the Creator’s mercies are always on the whole people together. This is why she said, “I dwell among my own people,” and I do not wish to part from them, as I have been doing thus far.

43) How beloved is the Torah before the Creator. Anyone who engages in the Torah is loved above, loved below, and the Creator listens to his words, does not leave him in this world, and does not leave him to the next world.

44) One should engage in Torah day and night, as it is written, “You shall meditate upon it day and night,” and as it is written, “If My covenant is not with you day and night.” During the day, it is the time of work for all. But at night, the time of rest, why is it necessary to engage in Torah? It is so that there will be a complete name in him. As there is no day without a night, and one is incomplete without the other, the Torah must be with the person day and night, and wholeness will be with man day and night.

Day is ZA and night is the Nukva. When one engages in the Torah day and night, he unites ZA and Nukva, and this is the entire wholeness, as it is written, “And there was evening and there was morning, one day.”

45-47) At midnight, the Creator comes to the Garden of Eden to play with the righteous who are there, and then one must rise and engage in Torah.

The Creator and all the righteous in the Garden of Eden, all listen to His voice. It is written, “You who sit in the gardens, friends listen to your voice; let me hear it.” “You who sit in the gardens” is the assembly of Israel, Malchut. At night, she praises the Creator with the praise of the Torah. Happy is he who partakes with her in praising the Creator in the praise of the Torah.

When the morning comes, the assembly of Israel, Malchut, comes and plays with the Creator, and He gives her the scepter of Hesed [grace/mercy]. But not only to her, but to her and to all those who partake with her. One who engages in Torah at night, the Creator draws to him a thread of Hesed during the day. This is why Malchut is called “The morning star,” for she praises the Creator at night with the praise of the Torah.

49-50) When half the night is through, the King begins to rise and the queen, Malchut, begins to sing. The King, ZA, comes and knocks on the palace’s gate and says, “Open for me, my sister, my wife.” And then He plays with the souls of the righteous.

Happy is he who has awakened at that time with words of Torah. For this reason, all the children of the queen’s palace must rise at that time and praise the King. All praise before Him and the praise rises from this world, which is far from Him, and this is more favorable to the Creator than anything.

65-67) “And Pharaoh drew near”…We also learn that Pharaoh brought Israel closer to repentance. This is why it is written, “And Pharaoh drew near” and not “And Pharaoh brought closer.”

It is written, “O Lord, they sought You in distress; they could only whisper a prayer, Your chastening was upon them.” “They sought You in distress” means that Israel do not visit the Creator in times of contentment, but when they are in distress, and then they all visit Him. “They could only whisper a prayer” means that they are all praying with prayers and litanies, and pour out prayers before Him. When? “Your chastening before them,” when the Creator visits them with His strap. Then the Creator stands over them in Rachamim [mercies] and welcomes their voice, to avenge their enemies, and He fills with mercy over them.

Israel were nearing the sea and saw the sea before them becoming stormier, its waves straightening upward. They were afraid. They raised their eyes and saw Pharaoh and his army, and slings and arrows, and they were terrified. “And the children of Israel cried out.” Who caused Israel to draw near to their father in heaven? It was Pharaoh, as it is written, “And Pharaoh drew near.”

125) Happy is the man who has found wisdom. It is a man for whom the Creator has provided a treasure on the way: the face of Divinity. It is written about it, “But the path of the righteous is like the light of dawn.”

138) Through Malchut’s ascent to Bina, all the degrees split in two. Keter and Hochma remain in the degree, and Bina and TM fall off it, descend, and clothe the degree below it. At the time of Gadlut, the Malchut descends from Bina to her place, and Bina and TM in each degree rise from the lower one and return each to its own degree.

Along with their ascent from the lower one, they take the lower one with them and raise it to the place of the upper one. And because there is no absence in the spiritual they are always in the place of the lower one, even after they have risen to their degree. Thus, each lower one rises to its own superior, and this is why these Bina and TM are considered a pillar that exists in each degree, by which it rises to the degree above it.

“A pillar is stuck inside the sea.” The sea is the Nukva from Chazeh de ZA downwards. And those Bina and TM of the degree of Chazeh de ZA upwards, which descend there, are considered the pillar through which all the discernments from Chazeh de ZA downwards rise to the degree of Chazeh de ZA upwards.

237) Adam knew the high wisdom more than the upper angels. He observed everything, and knew and recognized his Master more than all the people in the world.

245) Man should love the Creator because there is no other work before the Creator but love. Anyone who loves Him and works with love, the Creator calls him, “Lover.”

251) We should regard the words of the Torah. We should regard everything because there is nothing in the Torah that is not implied in the high, holy Name, and there is nothing in the Torah that does not contain several secrets, reasons, roots, and branches.

252) Anyone who wages a war in the Torah is rewarded with much peace at the end of his words. All the wars in the world are strife and destruction, and all the wars of the Torah are peace and love… that there is no love and peace but that.

278-279) Any person who seeks to unite the holy Name and did not intend for it in heart, in desire, and in fear, so that upper and lower will be blessed in him, his prayer is thrown outside, everyone declares him bad, and the Creator calls upon him, “If you come to see My face.”

“To see My face” means all those faces of the King, illumination of Hochma, as it is written, “A man’s wisdom illuminates his face,” hidden in the depth behind the dark, which are the Dinim in the left line. And all those who know how to properly unite the holy Name break all those walls of darkness and the King’s face is seen and shines for all. And when it is seen and shines, all are blessed, upper and lower. Then there are blessings in all the worlds, and then it is written, “To see My face.”

296-297) When the Creator gave the Torah to Israel, light came forth from that pleasantness, from Bina, and the Creator, ZA, was crowned in it, meaning received GAR from her, which are called “crown.” From that pleasantness glowed the effulgence of all the worlds, firmaments, and crowns. It is written about that time, “Go forth, O daughters of Zion, and see King Solomon with the crown with which his mother has crowned him.” King Solomon is ZA, his mother is Bina, and the crown is GAR.

When the Temple was built, the Creator was crowned in that crown and sat in His throne, Malchut, and was crowned in His crowns.

305-307) There is nothing in the world that breaks the force of idol worshipping nations as when Israel engage in Torah. As long as Israel engage in Torah, the right strengthens and the power and courage of the idol worshipping nations breaks. This is why the Torah is called “strength,” as it is written, “The Lord will give strength to His people.”

When Israel do not engage in Torah, the left intensifies and the power of the idol worshipping nations grows. They suckle from the left, rule over Israel, and inflict upon them laws that they cannot endure. Because of that, Israel were exiled and scattered among the nations.

Why was the land lost? The Creator said, “For abandoning My law.” As long as Israel engaged in Torah, the power and courage of all the idolaters was broken, as it is written, “Your right hand, O Lord, shatters the enemy.” As long as the voice of Israel was heard in synagogues and seminaries, as it is written, “The voice is the voice of Jacob.” And if not, “The hands are the hands of Esau.”

367) It is written, “For the Lord hears the poor.” Why does He hear the poor and not others? It is because they are closer to the King, as it is written, “A broken and a contrite heart, O God, You will not despise,” and no heart in the world is broken as that of the poor. All the people in the world are seen before the Creator in body and in soul. But the poor appears before the Creator only in a soul, for his body is broken, and the Creator is nearer to the soul than to the body.

409-410) Anyone who prays his prayer before the holy King must ask his pleas and pray from the bottom of the heart so that his heart will be wholly with the Creator, and he will aim his heart and will, as it is written, “Out of the depths I have called You.” But it is written, “With all my heart I have sought You.” This verse is sufficient, to pray with all of one’s heart, so why the need for “From the bottom”?

Every person who asks his request of the King must aim his mind and will to the Root of Roots, to extend blessings from the depth of the pit, so that blessings will pour from the fountain of all. The place from which that river comes out is the concealed Hochma.

New Zohar, BeShalach
[When Pharaoh Sent]

8-10) Israel were engaged in studying Torah that they learned from a bitter one, and that holy covenant, Yesod, bonded with them. The slant-serpent, the Sitra Achra, parted from that well of water, Malchut, for the serpent was making that water bitter—what their iniquities have caused thus far.

But once they returned to their Master in repentance and the Creator taught them the ways of the tree of life, ZA, as it is written, “And the Lord showed him a tree,” which is the written Torah, ZA, “And he cast it into the water,” which are the oral Torah, Malchut—“Cast” has the letters of “You have” [in Hebrew], “Have” is the next world, the Hochma in the next world, Hochma de Bina, as it is written, “To inherit substance upon those who love Me,” “You is upper Ima, Bina in the next world, since “You” is 50 in Gematria, the 50 gates of Bina that cling to ZA—then the waters were sweetened and the upper dew came down from holy Atik, Keter, and the field of apples, Malchut, was filled.

Who caused all that? Elima, Israel’s reply to their Master.

Yitro [Jethro]

23) Rabbi Aba raised his hands on his head, wept, and said, “Now the light of Torah rises to the height of the firmament of the uppermost throne. When my lord departs from the world, who will illuminate the light of Torah? Woe to a world that will be orphaned from you. But the words of my lord will illuminate in the world until the Messiah King arrives, and then it is written, ‘And the earth shall be full of the knowledge of the Lord.’”

28) “And Jethro … heard.” Can it be that Jethro heard and the rest of the people in the world did not hear? Indeed, the whole world heard, but they did not break, hence their hearing is not hearing. He heard and was broken, surrendered before the Creator, and drew nearer to fearing Him, hence his hearing is hearing.

29-31) Everything that the Creator does above and below is true, and His work is true. There is nothing in the world that one should reject or despise, since they are all true works, and everything is needed in the world.

It is written, “If the serpent bites before being charmed.” The serpent does not bite people until it is whispered to from above. It is told, “Go and kill this or that person.”

Sometimes—as it does that—so it saves people from other things. Through it, the Creator works miracles to people; it all depends on the Creator; it is all the work of His hands. But the world needs them. If it did not need them, the Creator would not make them. Hence one need not be contemptuous toward things in the world, and certainly not toward the words and deeds of the Creator.

32) “And God saw all that He had done, and behold, it was very good.” “And God saw” is the living God, Bina. “Saw” means that He looked, to illuminate for them and to watch over them. “All that He had done” means it is all included as one, above and below. “And behold, it was very good” is the right side. “Very” is the left side, “Good” is the angel of life. “Very” is the angel of death, and it is all one matter for those who observe the wisdom.

44) Job was fearful with fear, and in that fear was the core of his power. This is so because through a circumcision above—whether of Kedusha [holiness] or of the Sitra Achra—one cannot draw the spirit above to below and bring it near him unless with fear, by aiming one’s heart and will with fear and with breaking of the heart. Then he will extend downward the spirit that is above, as well as the required desire.

86) This is a person who is always laughing, always joyful, and thinks positive thoughts. And the thoughts are not completed because he always elevates them from his will. He engages in mundane matters, and when he engages in heavenly matters he succeeds.

98) When a man walks on the path of truth, those who know their master look at him, since that spirit within is corrected in it, and the form that includes everything bulges out. And that form is the face of a man. It is a more complete form than all the forms, and one who passes temporarily before the eyes of the wise-at-heart, when looking at his face outside, those faces that stand before him, the eyes of the heart love them.

123) When the Creator created man, He set up all the forms of the high secrets of the upper world— Bina—within him, as well as all the forms of the lower secrets of the bottom world, Malchut. They are all engraved in man, who is in the shade of God, since he is called “a creation of the hand,” a creation of the hand of the Creator.

126) When the man was created, it is written about him, “Clothe me with skin and flesh.” And what is the man himself? Is man not merely skin, flesh, bones, and tendons? He is not, since indeed, man is only the soul [Neshama], while skin, flesh, bones, and tendons are only clothes. They are the man’s Kelim, not the man himself. When the man passes away, he takes off those Kelim that he wore.

170) Happy are those who sit before Rabbi Shimon and are rewarded with hearing the secrets of the Torah from his mouth. Happy are they in this world and happy are they in the next world. Rabbi Shimon said, “Happy are you, friends, for no secret is hidden from you, and several high places await you in the next world.”

223-224) Intelligent people of the world, whose eyes are open, who are wise, who are with faith—which is Divinity—which was concealed in you. Those of you who rose and came down, who received the lights that shine from below upward, which are called “ascent,” and the lights that shine from above to below, which are called “descent,” those in whom there is the spirit of the holy God should rise and know that when the white head— Keter—wished to create man, he imparted within one light, which is Bina, and the light imparted in the expansion of the light, ZA, which sentences and illuminates the two lines—right and left of Bina. And the expansion of the light brought forth the souls of human beings.

Similarly, he mated and imparted the expansion of the light, ZA, into one strong rock, the Malchut, and that rock elicited one flaming blaze, comprising several colors, which is the Ibur of the moon, which is full of Dinim. And that flame rises, receiving Yenika, meaning that the lights illuminate in it from below upwards. And descends, meaning that he receives GAR of Ruach, meaning that the lights illuminate from above to below but in Dinim, due to the deficiency in Hassadim. Finally, the expansion of the light, ZA, bestowed in him, imparted in him a middle line and Hassadim, and then he returns and sits in his place and becomes the spirit of life to Adam HaRishon.

257-258) “And Moses went up to God.” Happy is Moses, who was awarded this honor, that the Torah testifies about him so. Come and see what is between Moses and the rest of the people in the world. When the rest of the people in the world rise, they rise to wealth, they rise to greatness, they rise to kingship. But when Moses rose, it is written, “Moses went up to God.” Happy is he.

We learn from it that he who comes to be purified is aided, for it is written, “Moses went up to God,” and after that, it is written, “And the Lord called to him,” since he who wishes to draw close is brought closer.

259) Happy is the man whom the Creator favors and whom He has brought to dwell inside the holy palace. Anyone that He wishes to accept into His work, it is inscribed that he is inscribed above, to know that he was chosen before the high and holy King, to dwell in His abode. And anyone in whom there is that inscription passes through all the gates of above and no one stops him.

331-332) There are several ways by which the Torah testifies that a person will not sin before his Master. There are several ways by which it advises him so he will not stray to the right or to the left. There are several ways by which it advises him on how to repent before his Master and He will forgive him.

The Torah gives 613 counsels to a person on how to be whole with his Master, because his Master wishes to do good to him in this world and in the next world, especially in the next world.

333) This world, compared to the next world, is only like an entry room before the hall. When that righteous one is rewarded with his, it is written, “He shall have no inheritance among his brothers,” since “The Lord is his inheritance.” Happy is he who is rewarded with this superior inheritance. He is rewarded with it in this world, in the house of this world, and thus he is rewarded in the next world, in the upper, holy house, as it is written, “To them I will give in My house and within My walls a hand.” Happy is that righteous, whose dwelling place is with the King, in His house.

405-406) Happy are Israel, whom the Creator names “man,” as it is written, “And you, My sheep, the sheep of My pasture, you are men.” It is also written, “When any man of you brings an offering.” What is the reason that He calls them “men”? It is because it is written, “And you that cleave unto the Lord your God,” meaning you, and not the rest of the idol-worshipping nations. This is the reason why you are men. You are called “man,” and the idol-worshipping nations are not called “man.”

When a person from Israel is circumcised, he enters the covenant that the Creator made with Abraham, as it is written, “And the Lord blessed Abraham in all.” It is also written, “Mercy [Hesed] for Abraham.” And he begins to enter in that place. When he has been rewarded with keeping the Mitzvot of the Torah, he comes into that man of the upper Merkava [chariot/assembly] and clings to the King’s body, and then he is called “man.”

421-422) “It is all one thing, and counts as a single degree. There are several faces within faces to the Creator. There are illuminating faces, faces that do not illuminate, lower faces, remote faces, near faces, faces within faces, faces without, faces of the right, and faces of the left.”

Happy are Israel before the Creator, for they cling to the King’s upper face, that face to which He and His name cling, and He and His name are one. The rest of the nations grip the remote faces, the lower faces. This is why they are remote from the King’s body.

411) It is written, “For it is your life and the length of your days.” One who has been rewarded with the Torah and did not part from it is rewarded with two lives: one in this world and one in the next world. It is written, “Your life” in plural tense [in Hebrew it can be perceived as plural], which are two. And anyone who parts from it, it is as though he parted from life. And one who parts from Rabbi Shimon, it is as though he parted from everything.

412) Woe unto a generation from whom Rabbi Shimon departs, since when we stand before Rabbi Shimon, the fountains of the heart are open to all directions and everything is revealed. And when we part from him, we know nothing and all the fountains are hidden.

413) Like that candle from which several candles shine, yet it is complete, with none of it missing because the candles were lit from it. So is Rabbi Shimon Bar Yochai, owner of the candles. He shines for all and the light does not depart from him, and he remains whole.

414-416) All of Israel’s prayers are prayer, and the prayer of the poor is the highest because it rises up to the throne of the King and crowns itself in His head and the Creator is praised in this prayer. This is why the prayer of the poor is called “a prayer.”

As for the rest of the people in the world, at times He listens and at times He does not listen, since the tabernacle of the Creator is in those broken Kelim, as it is written, “The Lord is near to those with a broken heart.”

428) One should be so careful with words of Torah, and one should be so careful not to err in them and utter a word of Torah that he does not know, and which he did not receive from his teacher. Anyone who says words of Torah that he does not know or did not receive from his teacher, it is written about him, “You shall not make for yourself an idol or any likeness.”

430) The whole Torah is a holy name, for there is nothing in the Torah that is not included in the holy name. Hence, we must be careful not to err in His holy name and not lie with it. One who lies with the upper King is not admitted into the King’s palace and will be abolished from the next world.

478-479) Woe to the people of the world whose ways are as beasts, who do not know and do not look. It is better for them if they were not born. Woe to the world when Rabbi Shimon departs it: who will be able to reveal secrets, who will know them, and who will look in the ways of Torah?

Rabbi Shimon said to them, “The world is only for friends who engage in Torah and know the secrets of the Torah.

New Zohar, Yitro [Jethro]

13) There is not a creature in the upper ones or in the lower ones that is not inscribed in His name. Everyone is also inscribed in Divinity. The finest of all the creations that He has created is the man, who is a form comprised of the entire world, and of all the creations in the world. This is why He favors him more than all creations.

171-175) A thought was given to man, that man will contemplate the Creator of the worlds, to unify his name through Ein Sof and through eternity. He created everything in Bina, as it is written, “See who has created these.” “Who” [MI] is Bina.

Speech was given to man to engage in the Torah with it, and to know from it the Maker of everything. It is said about Him, “Who makes light.” It is so because the speech is Yetzira, Tifferet, and there is no light but the Torah, as it is written, “For a candle is a Mitzva and the Torah is light.” It is He who is the Maker, who made in man a face, eyes, ears, nose, and mouth, to engage in the Torah in them and to know Him through her.

Likewise, He fashioned a mouth to speak of the Torah; He fashioned eyes to look in the light of Torah; He fashioned ears in him to hear with them the words of Torah. These are the six edges that Tifferet includes: two eyes, two ears, a mouth, and a tongue.

He fashioned the nose, and in it, “He breathed into his nostrils the breath [soul] of life,” which man would contemplate in the unification of the Name, as it is written, “I am the Lord, maker of everything.” This is the lower Divinity, Malchut, from whom the noetic soul was given to man, for the Nefesh [both Nefesh and Neshama are translated as “soul”] is from Malchut, to know with it all the works of Torah, the Mitzvot of the Torah, He who is called “Maker of all,” which is Malchut, in whom there is making.

They are three ties that were placed in a person: the noetic soul, by which to know the Maker of all the worlds, who says and does, speaks and keeps, who creates, makes, and does, and all are one. He is Ein Sof. He brings everything from potential to actual, He changes His deeds, and there is no change in Him.

73-74) On the part of the animate soul, man’s days are short, few, and bad. All of man’s days, which are in poverty, sorrow, and pressure, are not life, especially if the days are without Torah and Mitzvot, it is not a life.

If he repents—even if he is in a tail of a lamb or an ox, for in every sign on the part of the animate soul the Creator adds more spirit than the angels—and rises from the tail of the signs to be intermediate, in the middle of each star and sign, like the wind, if he is more rewarded with repenting in his thought, the Creator gives him a soul from the throne and he rises to be a head at the beginning of each star and sign like the soul [Neshama].

Mishpatim [Ordinances]

11-13) When one is born, he is given Nefesh on the part of the beast, on the part of purity, on the part of those called “holy Ofanim,” from the world of Assiya. If he is rewarded further, he is given Ruach on the part of holy animals from the world of Yetzira. If he is rewarded further, he is given Neshama on the part of the throne from the world of Beria. Those three are maid, man-servant, and maid-servant of the king’s daughter, meaning NRN from the expansion of Malchut in BYA. Maid is Neshama in Beria, man-servant is Ruach in Yetzira, and maid-servant is Nefesh in Assiya.

If he is rewarded further, he is given Nefesh, as in Atzilut, on the part of the only daughter, who is called “the king’s daughter,” Malchut de Atzilut. If he is rewarded further, he is given Ruach de Atzilut on the part of the middle pillar, ZA, and he is called “a son of the Creator,” as it is written, “You are the children of the Lord your God.” If he is rewarded further, he is given Neshama on the part of AVI, Bina, as it is written, “And He breathed into his nostrils the breath of life.” “Life” is Yod-Hey, AVI, of whom it is written, “The whole soul praises Koh [the Lord, Yod-Hey],” and the name HaVaYaH is completed in them because Ruach and Nefesh de Atzilut are Vav-Hey, and Neshama de Atzilut is Yod-Hey, and together, they are HaVaYaH.

If he is rewarded further, he is given HaVaYaH with a filling of letters such as this: Yod-He-Vav-He, who is Adam [man], 45 in Gematria, as in Atzilut above, meaning ZA, when clothing upper AVI, who are Hochma, the letters Chaf-Het Mem-Hey [forming the word Hochma in Hebrew]. He is named after the form of his master, and it is written about him, “And reign over the fish of the sea and the bird of the sky, and any animal that swarms over the earth.” This is the one whose dominion is over all the firmaments, all the Ofanim and the Serafim, and the animals in all the hosts and powers above and below.

22) How many are the words of wisdom that are hidden within each word in the Torah, and which are known to sages who know the ways of Torah?

59-60) How much should one be careful of deviating in his ways in this world? If a person is rewarded in this world and properly watches over the soul, the Creator desires him and is praised with him each day in His company. He says, “See the holy son that I have in that world. He did so and so, and so and so are his deeds corrected.”

When that soul comes out of this world pure, clean, and clear, the Creator illuminates for her with several lights. Each day, He declares about her, “This is the soul of My son, so and so. There will be keeping to that body that she left.”

61-64) “If he designates her for his son, he shall deal with her according to the custom of daughters.” What is the custom of daughters? Within the strong rock, the world of Beria, in that high firmament which is there, is a palace of love that stands under the holy of holies of Beria. There are hidden treasures there, and all the kisses of the King’s love are there, and souls that are loved by the King enter there.

When the King enters the palace, it is written, “And Jacob kissed Rachel,” for there is Zivug de Neshikin [a coupling of kissing] there, and there the Creator finds that holy soul. He promptly greets her and kisses her, embracing her and elevating her with Him, and plays with her.

“He shall deal with her according to the custom of daughters.” As the father does to his daughter, whom he loves, kissing her, embracing her, and giving her gifts, the Creator does to the pure soul each day.

It is written, “Will do for the one who waits for Him.” As the daughter, the soul, complements the Assiya in this world, the Creator complements another Assiya for her in the next world.

81) Wherever words of Torah are said, the Creator and the Assembly of Israel, Malchut, are there, and they are listened to. Then the good side prevails in the tree of good and evil, Malchut, and rises up, and the Creator and the Assembly of Israel are crowned in good.

93) The Creator puts all the hidden things He does into the holy Torah and everything is in the Torah. The Torah reveals a hidden thing and promptly dresses in another garment, hides there and does not appear. The sages are filled with eyes, and even though that thing hid in its garment, they see it from within the garment. When that thing is revealed, they cast an opening of eyes in it before it reenters its garment, and although it promptly disappears, it no longer disappears from their eyes.

97-99) Many are the people in the world whose minds are confused and they do not see truthfully in the Torah. Each day, the Torah calls upon them with love for them, yet they do not wish to turn their heads back and listen to her.

In the Torah, a thing comes out of its sheath, appears briefly, and promptly hides. When it appears out of the sheath and promptly hides, the Torah does it only for those who know her and are known in her.

It is similar to a loved one, beautiful in appearance and shapely, who hides in her palace. She has a lover of whom people do not know. Rather, he hides. Out of the love that he loves her, that lover always passes by the gate to her house and looks in every direction. She knows that her lover always circles the gate to her house. She opens a small door in her palace and shows her face to her loved one, and promptly covers herself again.

All those who were with the lover neither saw nor looked, only the lover alone, whose guts and heart, and soul follow her. He knows that because of her love for him, she appears to him for only a moment, to evoke the love for him.

So is a word of Torah: it appears only to the one who loves her. The Torah knows that that wise of heart circles the gate to her house each day. What does she do? She shows her face from within the palace, gives him a hint, and promptly returns to her place and hides. All those from there neither know nor look, but he alone, whose guts and heart, and soul follow her. This is why the Torah appears and covers, and goes to her loved one with love, to awaken the love with him.

100-102) When the path of Torah begins to appear to a person, it hints at him. If he knows, fine. If he does not know, she sends to him and calls him a fool. The Torah said to the one whom she sent to him, “Tell that fool to come near here and I will speak with him.” It is written about it, “Whoever is a fool, let him turn in here, and one who is heartless.” The man approaches her and she begins to speak with him from behind a curtain, spreading matters his way according to his ways until he gradually observes. This is the interpretation.

Then she speaks with him in riddles from behind a thin sheet. And once he grows accustomed to her, she appears before him face-to-face and speaks with him of all the hidden secrets and all the hidden ways that have been hidden in her heart since the first days. Then he is a ruling man, possessing Torah, master of the house, since she revealed to him all of her secrets and did not keep away or hide anything from him.

The Torah says to him, “You have seen the hint that I hinted to you initially. So and so secrets were in it, so and so it is.” Then he sees that those words in the Torah need not be added to or subtracted from, and then the literal meaning of the text is as it is—neither adding nor subtracting even a single letter. Hence, people should be careful and chase after the Torah, be among her lovers.

165) It is written, “And God saw all that He has done, and behold, it was very good.” “Good” is the good angel. “Very” is the angel of death. The Creator provides His corrections to all until even the angel of death returns to being very good.

230) For this reason, even when there is transgression in a person and he flaws what he should not, but he repents, He accepts him and has mercy on him, since the Creator is full of mercy and is filled with mercy for all His works, as it is written, “His mercies are over all His works.” His mercies reaches even beasts and fowls. And if His mercy reaches them, it is all the more so with people, who know and are known for praising their Master. His mercies reach them and remain over them.

231) If His mercies reach the wicked, it is even more so with righteous. After all, who needs healing? Those who are in pain. And who are those in pain? They are the wicked. They are the ones who need healing and mercy, and the Creator is merciful toward them, so they will not be left away from Him. He does not depart from them and they shall return before Him in repentance.

When the Creator brings closer, He brings closer with the right. And when He repels, He repels with the left. When He repels, the right brings closer. He repels from one side and brings closer from the other. Thus, the Creator does not leave out His mercy from them.

232-234) “And he went in mischief in the way of his heart.”Afterwards, it is written, “I have seen his ways and I will heal him, and I will lead him and restore comfort to him and to his mourners.” Even though the wicked work maliciously, follow their hearts, and others warn them but they do not wish to listen to them, still, when they repent and take the good path of repentance, healing is provided for them.

Is the text speaking of the living or of the dead, since the beginning of the text is not its end and its end is not as its beginning? In the beginning of the text, it points to the living, “And he went in mischief.” Its end indicates the dead when it says, “I will lead him and restore comfort to him and to his mourners.” Rather, it speaks of while a person is alive, and so it is. “And he went in mischief in the way of his heart,” since the evil inclination in him is strong and prevails in him, hence he goes in mischief and does not wish to repent.

The Creator sees his ways, that he is marching futilely in evil. The Creator says, “I must hold him by his hand.” “I have seen his ways,” that he is walking in the dark, I wish to give him a cure, “And I will heal him.” The Creator brings into his heart the path of repentance and the healing for his soul. “I will lead him,” as it is written, “Go now, lead the people.” The Creator leads him in the upright path, as one who holds the hand of another and leads him out of the darkness.

367-369) “Place me as a seal over your heart, as a seal on your arm, for love is as strong as death, jealousy is as harsh as Sheol.” “Place me as a seal.” When the Assembly of Israel, Malchut, clung to her husband, ZA, she said, “Place me as a seal.” Since I have clung unto you, my whole form will be engraved in you. And though I may roam to or fro, you will find my form engraved in you and you will remember me.

“As a seal on your arm,” as it is written, “His left under my head and his right shall embrace me,” so my form will be engraved there. By that I will forever be clung to you and will never be forgotten by you. “For love is as strong as death,” with a strong Gevura such as that place in which there is death. Love is the place called “Eternal love.”

“Jealousy is as harsh as Sheol,” as it is with love, since the names, “Love” and “jealousy” come from the left side. “Its flashes are flashes of fire.” “Flashes” are precious stones and gems that were born out of that fire, which are high degrees, from the flame that comes out from the upper world, from the left line of Bina, clinging to the Assembly of Israel, so all will be one unification. But the love and the flashes of the fire of the heart follow you, may our form be engraved in your heart as your form is engraved in ours.

460) Those who engage in Torah and Mitzvot for the Creator and His Divinity not in order to be rewarded, but as a son who must keep the glory of his father and mother, connect and register in the middle pillar—the Creator and His Divinity—as though they were one.

466) So it is, but in each Mitzva there was your effort to unite the Creator and His Divinity in all the camps above and below, the Creator in His Divinity, and all His camps above and below unite in your spirit in each Mitzva like a prince whose father and mother love him and kiss him. And for their love, they do not believe their camps but guard him themselves.

500) Happy are Israel, whom the Creator wishes to honor more than all the people in the world. In the beginning, He said to them, “And you will be unto Me, a kingdom of priests.” The great love was not removed from them until He called them “A holy nation,” which is more important. The love was not removed from them until He called them “For you are a holy nation.” The love was not removed from them until He called them, “You shall be holy men unto Me,” which is more important than anything.

510-511) “And you shall be holy men unto Me.” It would be enough to say, “You shall be holy unto Me.” It is holy men since Israel came out to freedom only from the Yovel, Bina. And after they went out to freedom, Yovel welcomed them with His wings and they are called “His men,” “His sons.” It is written about the Yovel, “ Yovel shall be holy unto you.” This is why it is written, “And you shall be holy men unto Me,” actually His men.

The Creator said, “And you shall be holy men unto Me.” This is why Israel were rewarded with being named “brothers of the Creator,” as it is written, “For the sake of My brothers and friends,” since Israel are sons of the Yovel, Bina, and ZA is also the son of Bina. It follows that they are brothers of ZA. Afterwards, they are actually called “holiness,” as it is written, “ Israel are holiness to the Lord, the first of His harvest.

543) The whole of the Torah is the name of the Creator. One who engages in it, it is as though he engages in the holy name, since the whole of the Torah is one holy name, a superior name, a name that includes all other names. And one who withdraws a single letter from it, it is as though he put a blemish in the holy name. “And do not mention the name of other gods.” Do not add to the Torah and do not withdraw from it, for he makes a flaw in the holy name and strengthens the other gods. The name “other gods” is one who engages in other books, which are not on the side of Torah. “Nor let them be heard from your mouth,” meaning it is forbidden to even mention them and learn any reasoning from them, especially reasoning that regard the Torah.

Truma [Donation]

1) How beloved are the children of Israel before the Creator, who desires them, and who wishes to cling unto them and to bond with them, and who has made them a single nation in the world … and they desired Him and bonded with Him … And to the rest of the nations He has given ministers to rule over them, while He took Israel into His portion.

20) “King Solomon has made him a sedan chair from the trees of Lebanon.” A sedan chair is the lower palace, Malchut, like the upper palace, Bina. The Creator called it “the Garden of Eden,” and He planted it for His delight. His desire is to play in it with the souls of the righteous, where they all stand and are inscribed within it. These are the souls without bodies in this world; they all rise and become crowned there, and they have places to see, to be delighted in the sublime delight, called “the pleasantness of the Lord,” and there they are filled with all the pleasures of the rivers of pure persimmon.

34) One who wishes to exert in a Mitzva[singular of Mitzvot] and exert in the Creator must not exert in it futilely and for nothing. Rather, one should exert in it properly, according to one’s strength. It is good for a person to accept the Creator’s exertion.

39) When we see that man’s will is to chase and to exert after the Creator with his heart, soul, and will, we know for certain that Divinity is present there. Then we need to buy that man for the full cost, bond with him and learn from him. We learn about that, “And buy yourself a friend.” He should be bought for the full price to be rewarded with the Divinity that is in him.

41) Anyone who holds the hand of the wicked and exerts with him so he will leave the bad way rises in three ascensions, which no other man has risen. He causes the subjugation of the Sitra Achra, causes the Creator’s glory to rise, and causes the keeping of the entire world in its existence above and below. It is written of such a person, “My covenant was with him, the life and the peace.” He is rewarded with seeing sons to his sons, and he is rewarded in this world and rewarded with the next world. No litigator can sentence him in this world and in the next world, he enters through the twelve gates in the firmament, and there is none who can protest against him.

43-44) When Israel come to the synagogue and pray their prayer, when they come to redeem Israel and attach redemption to prayer, not stopping in the middle, by that they cause Yesod, which is called “redemption,” to approach Malchut, which is called “prayer,” that white color, Netzah, rises to the top of the chamber, Malchut, and becomes a Keter [crown] for it.

A herald comes out and says, “Happy are you, holy nation, for you do good, you cause the unification of Yesod (called ‘good’) before the Creator.” It is written, “And I have done what is good in Your eyes,” attaching redemption to prayer, for at that time, when reaching “Praises to God above,” that color, Netzah, rises to the top of the chamber, that righteous, Yesod de ZA, awakens to bond in the place that is needed in love, in fondness, in gladness, and in good will. And all the organs, all the Sefirot, willingly conjoin with one another, upper ones in lower ones.

Then all the candles, all the degrees, illuminate and blaze, and they are all in a single bonding in this righteous who is called “good,” as it is written, “Say, ‘A righteous is good.’” This unites everyone in a single bonding, and then everything is in a whisper above and below, in kissing in good will, and the matter is in a bonding of the room, in an embrace.

46) One who raised MAN in a Masach de Hirik and brought Malchut back, conjoining her with ZA, by that he reformed the wicked from iniquity and extended for them Nefashot de Kedusha. He is worthy of being crowned with the crown of kingship on his head, since the lower one who causes lights to the upper one is himself rewarded with the same amount that he had caused to the upper one. And because the Malchut bonded with ZA and received GAR through his MAN, he is rewarded with GAR, as well. And because he caused the Zivug of the King and the queen, he is therefore worthy of being there, and the King and the queen ask about him and wish to impart upon him all that he had caused for them.

51) A poor man rewards people with several benefits, several upper treasures, and he is not as one who rewarded the wicked. What is the difference between them? One who exerts and does charity to the poor completes life for his soul and causes him to exist. By that, he is rewarded with several benefits in that world. One who exerts after the wicked, to reform them, complements more, since he is making the other side of other gods surrender and not rule, and removes his governance from him. He makes the Creator rise on this throne of glory, and makes another soul for that wicked one, happy is he.

86) If you make your requests before the King in prayer, ask, pray, and ask your requests and return to your Master. “Come,” as one who invites, greeting his sons and having mercy on them. So is the Creator. In the morning and also at night, He calls out and says, “Come.” Happy are the holy nation whose Master seeks them and calls for them to bring them near Him.

111) Happy is he who exerts to know his Master, happy is he in this world and happy is he in the next world.

122) Happy is the man who places his will in that—to complement his Master each day.

125-126) When Israel make the unification, “Hear O Israel,” with a complete will, a light comes out of the concealment of the upper world, upper AVI. This is the path of Aba. This light battered within the harsh spark, Yesod de Ima, and was divided into 70 lights, from which the Mochin of YESHSUT were emanated, meaning ZAT de AVI, HGT NHYM, where each consists of ten. These 70 lights illuminated in 70 branches of the tree of life, in HGT NHYM de ZA, where each comprises ten.

At that time, that tree, ZA, emits fragrances and perfumes, meaning illumination of Hochma, and all the trees in the Garden of Eden, Malchut, emit scents and praise their Master, ZA. It is so because then Malchut is established to enter the Huppah [wedding canopy] with her husband, ZA, and all the upper organs, meaning Sefirot de ZA, unite in one craving and in one desire to be one, without any separation. Then her husband, ZA, is set up toward the Malchut, to enter the Huppah in a single unification to be united in Malchut.

147) It is a Mitzva [commandment] to study Torah each day, as it is the upper faith to know the ways of the Creator, for all who engage in Torah are rewarded in this world and in the next world, and are saved from all the evil slanders. It is so because the Torah is the faith, and one who engages in it engages in the upper faith, and the Creator instills His Divinity within him so that she does not depart from him.

148-149) One who knows a word of Torah should be chased and that matter should be learned from him, to keep the verse, “From every man whose heart moves him you shall take My donation.” The Torah is the tree of life, to give life to all who strengthen in the Torah, who strengthen in the tree of life, as it is written, “She is a tree of life to they who hold her.”

There are several high secrets in those who engage in Torah, who are rewarded with attachment with the upper Torah, ZA. They do not leave it in this world and do not leave it in the next world. Even in the grave, his lips utter Torah, as it is written, “Moving the lips of those who are asleep.”

151-153) Happy are the righteous who know how to aim their hearts’ desire for the upper, holy King, and all their hearts’ desire is not for this world and for its idle lust, but they know and exert to aim their desire for clinging above, to extend their Master’s will in them from above downward.

From which place do they take their Master’s will to extend it to them? They take from a high and holy place, from which all are holy wills. This is “Every man,” righteous, Yesod de ZA, who is called “every” [or “all”], as it is written, “The advantage of a land in everything,” and as it is written, “Therefore I esteem right all Your precepts concerning everything.” “Man,” a righteous man, is righteous, the master of the house, Yesod, the master of Malchut, who is called “house.” His will is always to the queen, Malchut, as a husband who always loves his wife. “His heart moves him” means that he loves her. His heart is his queen, Malchut, who is called “heart.” “Moves him” means to cling to Him.

And even though they have great love for one another and they never part, still, “From every man,” meaning Yesod, the master of the house, the queen’s husband, “You shall raise My donation,” Malchut. It is customary that if there is an attempt to take a woman from her husband, he is vigilant and does not leave her. But the Creator is not so, as it is written, “And this is the donation,” meaning the Assembly of Israel, Malchut, that despite all her love for Him and His love for her, she is taken from Him to be among them, from a high place, where every love between a wife and her husband is present, Yesod. From there “You shall raise My donation.” Happy are Israel and happy are all who are rewarded with it.

169-171) “Bless the blessed Lord.” Et [“the”] implies Malchut, who is called Et. Et is the Sabbath of the entering of the Sabbath, the Sabbath night, Malchut. “Blessed is the blessed Lord.” “Blessed” is the origin of the blessings from the source of life, the place from which every potion to water everything comes out, meaning Yesod of Bina. Because it is the source that imparts in the letter of the covenant, Yesod de ZA, it is called “the blessed,” which is the sprouting of the well. Yesod is the sprouting of Malchut, who is called “a well.” And because the blessings reach Yesod de ZA, the well is certainly filled and its waters never stop. Also, Hassadim are called “water.”

This is why we do not say, “Bless the blessed Lord,” but “Bless the Lord,” for had it not reached Yesod de ZA, the sprouting from the upper source, Yesod de Bina, the well would not have filled at all, meaning Malchut, since Malchut can receive only from Yesod de ZA. This is why we say, “The blessed,” who is Yesod de ZA. “Blessed,” since He always complements and waters. This is the Sabbath of the entering of the Sabbath, Malchut. We bring the blessings in a place that is called “Blessed,” Yesod de ZA. And when they come there, they are all extended forever, meaning Malchut, to be blessed, be watered, and be whole as it should be, full on all sides.

“Blessed” is the upper source, Yesod de Bina, from which all the blessings emerge. When the moon is complete, we also call her “Blessed,” in regard to the lower ones. However the “Blessed” here is the upper source, HaVaYaH, the middle in all the upper sides, ZA, the middle line. “Blessed” is peace at home, Yesod de ZA, who is called “peace,” the springing of the well to complement and to water all. “Forever” is the lower world, which must be blessed, and the oil and the Gadlut, abundance, which extends in “Bless the blessed Lord,” all for “forever,” who is the Malchut.

184-189) When the day illuminated on the Sabbath day, the ascent of joy rises through all the worlds in peace and joy. Then it is written, “The heavens are telling the glory of God, and the firmament is declaring the work of His hands.” “The heavens” is ZA, in which the name of the upper one, Ima, is seen, and in which the holy name, Aba, is inscribed. In other words, heavens is ZA, in which there are Mochin de AVI.

What is “Telling”? They illuminate and sparkle in the illumination of the upper light, and rise by a name, which is included in the illumination of the upper wholeness, in the name, HaVaYaH, in which there are Yod-Hey, the wholeness of the upper one, who are AVI.

What is telling, that the heavens tell? It is that they sparkle in illumination of the wholeness of the upper book, Aba, and that which extends from a book is called “a story.” For this reason, they rise in a whole name, HaVaYaH, and illuminate in a complete light, in the right line, and sparkle in complete sparkling in the left line. They sparkle and illuminate by themselves from within the light of the sparkling of the upper book, sparkling and illuminating to each and every direction to which they cling. This is so because each and every ring illuminates from the sapphireness and the light, and sparkles in sparkling, meaning all the Sefirot in Malchut that are called “rings,” for on this day the heavens, ZA, are crowned and rise in the holy name, HaVaYaH, more than on the rest of the days.

“The work of His hands” is the upper dew that illuminates from all the hidden sides, which are the works of the hands of ZA, and the correction in which he is corrected on that day more than in the rest of the days. The Hassadim, which are called “dew,” appeared by raising MAN from Masach de Hirik that ZA raised, hence the dew is called “the works of His hands.”

“The firmament is declaring.” “Declaring” means it is pulling the dew and dripping down to Yesod, from the Rosh of the King, from His GAR, which are called Rosh of ZA, and is filled from all the sides. “The firmament” is a firmament that is the springing of the well, Yesod, which gives to the well, Malchut. This is a river that comes out of Eden, which pulls and drips down the pouring of the upper dew, illuminating and sparkling in a sparkling from all the sides. This firmament pulls it in an extension of love and craving to water the potion of joy for Sabbath night, the Malchut.

When it pulls and the crystal dew drips from the Rosh of ZA, everything is filled and completed in the holy letters, in 22 letters in all those holy trails. The Hochma in the 32 paths is piled and dresses in dew, Hassadim, and everything is filled with everything— Hochma as well as Hassadim, though the Hochma is concealed and the Hassadim are revealed. When everything is united in it—both Hochma and Hassadim—a way is made in it, to water and to bless below, to Malchut. That is, a Miftacha [key] is made in it, called “a path.” Through it, it imparts illumination of GAR to the Malchut.

224-225) Just as when a buck or a dear departs from its place, it promptly returns to that place, although the Creator departed upward to Ein Sof, He promptly returns to His place because Israel below cling to Him and do not leave Him to be forgotten and far off from them. This is why it is written, “O You my help, hasten to my assistance.”

This is the reason why we must unite with the Creator and grip Him, as one who pulls from above to below, so that no one will be left from Him for even an hour.

245-246) When Israel unite the unification in the verse of the 25 letters, which are “Hear O Israel the Lord our God, the Lord is one,” and in “Blessed be the name of the glory of His kingdom forever and ever,” which are 24 letters, each of them aims in them. All the letters unite together and 49 gates in Yovel, Bina, rise in one bonding. It is so because 25 and 24 are 49, and then there is a need to rise up to Bina and not more. At that time, the 49 gates of Bina open and the Creator considers that person as though he had kept the whole of the Torah, which comes in 49 faces.

For this reason, one must aim the heart and the desire in 25 and in 24, to raise them in the heart’s desire to the 49 gates. Once he has intended in that, he will aim in the unification “Hear O Israel,” and in “Blessed be the name of the glory of His kingdom forever and ever,” which are the whole of the Torah. Happy is he who intends in them because he is certainly the whole of the Torah above and below. This is the complete person, male and female, since “Hear O Israel” is male, and “Blessed be the name of the glory of His kingdom forever and ever” is female, and it is the whole of the faith.

259) “God, You are my God I shall seek You” means that he established the light that shines in blackness, the light of Hochma that is governed by the left at the point of Shuruk, which cannot shine for lack of Hassadim and is therefore called “black light.” It is so because the light that is in blackness does not illuminate until it is corrected below, meaning MAN is raised and Hassadim are extended for Hochma to clothe in, and then she illuminates. One who corrects this black light, even though it is black, is rewarded with the white light that shines, which is the light of the illuminating mirror, ZA. This is a man who is rewarded with the next world.

261) “My soul thirsts for You; my flesh yearns for You,” as one who is hungry for food and thirsty to drink. “In a dry and weary land where there is no water.” This is Malchut that is dominated by the left, which is black light, for lack of Hassadim, water. At that time she is a desert and not a habitable place. She is not a holy place, and is therefore regarded as a place without water. This is why David corrected her and extended for her water from ZA. And as we are hungry and thirsty for You after Hassadim in this place, “Thus I have seen You in the sanctuary, to see Your power and Your glory,” since the hunger and thirst cause the raising of MAN and the extension of Hassadim from ZA to clothe Malchut’s black light, and then she returns to Kedusha and shines.

294) But people’s folly detains them from seeing and they do not know and do not notice why they are in this world. They are not concerned with watching over the honor of the upper King in this world, much less being concerned with the honor of the upper world, what it stands on, and how matters are interpreted.

308-309) “And the righteous are as trusted as a young lion.” But the righteous do not trust their deeds at all. They are always afraid, like Abraham, of whom it is written, “And it came to pass, when he was coming near to enter into Egypt.” As Isaac, of whom it is written, “For he feared to say, ‘My wife.’” As Jacob, of whom it is written, “And Jacob was very frightened and was distressed.”

If those did not trust their deeds, it is all the more so with the rest of the righteous in the world. Thus, how does it say here, “And the righteous are as trusted as a young lion”?

Of course it is written, “As a young lion,” since of all the names of the lion, only “young lion” is written, and not “lion” or Shachal or Shachatz [other names for a lion], but only “young lion,” the weakest and the smallest of them all, who has no faith in its power although it is strong. So are the righteous: they do not trust their actions now, but are as a young lion: although they know that the power of their good deeds is strong, they are only as confident as a young lion and not more.

325) The praise of the singing of the Song of Songs is the whole of the Torah, the whole of the act of creation, the whole of the patriarchs, the whole of the exile in Egypt, and Israel’s exodus from Egypt, and the song of the sea, “Then Moses sang.” It is the whole of the Ten Commandments and the keeping of Mount Sinai, and includes from the time when Israel walked in the desert until they arrived in the land and the Temple was built. It is the whole of the crowning of the upper holy name with love and with joy, the whole of Israel’s exile among the nations, as well as their redemption, the whole of the revival of the dead through the day that is a Sabbath for the Lord—the day that is all Sabbath for the future, what it is, what was, and what will be afterward, on the seventh day in the seventh millennium, when it is a Sabbath for the Lord. It is all in the Song of Songs.

360) This is so because when male and female— ZA and Malchut—are established together under the upper King, Bina, the letters ELEH of Bina, her NHY, come down to ZA and Malchut during her Katnut. These NHY give them Mochin during her Gadlut, and then the King, ZA, rises to Bina and fills there with all the sanctities and all the blessings that extend below, imparting them below, to Malchut. This is the craving of the upper King, ZA, to be filled with sanctities and blessings to give below, to Malchut.

371-375) Why did King Solomon see, which brought words of love between the upper world, Zeir Anpin, the lower world, Malchut, and the beginning of the praise of love that he introduced between them, “May he kiss me”? Indeed, there is love of Dvekut [adhesion] of spirit to spirit only in a kiss, and a kiss on the mouth, the springing of the spirit and its outlet. When they kiss each other, these spirits cleave to one another and become one, and then it is one love.

The kiss of love spreads to the four spirits, and the four directions cleave together, and they are inside the faith, Malchut. And the four spirits rise by four letters, which are the letters upon which the holy name depends, and upon which the upper and lower depend. The praise of the Song of Songs depends on them, and they are the four letters of Ahava [“love,” Aleph– Hey– Bet– Hey]. They are the upper Merkava [chariot/assembly], HGTM, and they are bonding and Dvekut, and the wholeness of everything.

The four letters Aleph– Hey– Bet– Hey are four spirits of love and joy of all the organs of the body, without any sadness. It is so because there are four directions in a kiss, each included in the other: the spirit of ZA is included in Malchut, the spirit of Malchut is included in ZA, and when this spirit is included in the other spirit, and the other is included in that, two spirits together are made in each—its own spirit and the spirit of the other that is included in it. Then they unite in one Dvekut, and they are four in wholeness—two of ZA and two of Malchut, springing in one another and included in one another.

When their illumination spreads into this world, a single fruit is made of these four spirits, a single spirit that consists of four spirits. It returns, ascends, and breaches firmaments until it rises and sits in the palace of love upon which every love depends. That spirit is also called “love,” and when the spirit rises, it evokes the palace to unite above with the sixth palace, the palace of good will, where there the kisses are.

The four letters are for the four spirits, and they are the four letters Aleph– Hey– Bet– Hey, since the spirit of ZA is Aleph, the spirit of Malchut that is included in ZA is the letter Hey, the spirit of Malchut is Hey, and the spirit of ZA that is included in Malchut is Bet. Their fruit is called Ahava [love], since when they unite with one another, ZA in Malchut in the bonding of kisses, they immediately awaken one beside the other—the spirit of Malchut awakens and is included in the spirit of ZA, and the spirit of ZA is included in the spirit of Malchut.

For this reason, the Hey, the spirit of Malchut that is included in Aleph—the spirit of ZA—promptly comes out and unites with Aleph, clinging in Dvekut and in love. And two other letters awaken— Hey, the spirit of Malchut, with Bet, the spirit of ZA, which is included in Malchut—and spirits become included in spirits in the Dvekut of love.

383) Rabbi Shimon wept. He said, “Indeed, I know that the high spirit of holiness is pounding in you. Happy is this generation, for there will not be such as this generation until the time when the Messiah King arrives, when the Torah resumes its past. Happy are the righteous in this world and in the next world.”

395) “And God made the two great lights.” The two great lights are the oil of lighting, as well as the oil for lighting, the upper world, ZA, and the lower world, Malchut, male and female. Each time a male and a female come together, they are both referred to as masculine. And because the upper world is called great, thanks to it the lower world—which is connected and included in it—is also called “great.” This is why it is written, “The two great lights.”

414-415) “And God said, ‘Let there be light,’ and there was light.” This light was concealed, and it is set up for the righteous for the next world, as it is written, “Light is sown for the righteous,” indicating both the righteous above and the righteous below. That light never operated in the world except on the first day, and was then hidden and never used.

If it were completely hidden, the world would not exist for even a minute. Rather, it was concealed and sown as a seed that is sown and produces offspring, seeds, and fruits, and the world exists from it. There is not a day that does not come out from it in the world and sustains everything because with it, the Creator nourishes the world. Where there is engagement in Torah at night, a thread of that hidden light comes out and extends over those who are engaging in Torah, as it is written, “By day the Lord will command His mercy, and in the night His song shall be with me.”

421-422) King Solomon looked and saw that even in that generation, which was more complete than all the other generations, it was not the wish of the high King that wisdom would be so disclosed through him, and that the Torah that was initially hidden would be revealed. And he came and opened doors for it. But although he opened, they are closed, except for those sages who were rewarded and who stutter in them, and do not know how to open their mouths in them. This generation, in which Rabbi Shimon is present, is the wish of the Creator for Rabbi Shimon for hidden matters to be revealed through him.

But I am perplexed about the sages of the generation—how they let even one moment be without standing before Rabbi Shimon and studying Torah while Rabbi Shimon is in the world. But in this generation the wisdom will not be forgotten from the world. Woe unto the world when he departs, the sages grow fewer, and the wisdom is forgotten from the world.

432) “And behold, it was very good” is the angel of death. Why do you say here that because of him, it does not say “It was good” on the second day? Indeed, here is the secret of secrets. Of course the angel of death is very good, since all the people in the world know that they will die and return to dust, and therefore many repent and return to their Master because of this fear. They fear sinning before Him. Many fear the King because a rope is hanging before them. Indeed, how good is the rope for people, for it makes them good and genuine and they correct their ways properly. “And behold, it was very good,” indeed, “Very.”

436-438) When they come out of there to come into this world, the spirits undress the body and clothing of the Garden of Eden, and clothe the body and clothing of this world, making their abode in this world, in this clothing and body, which is from a stinking smut.

And when it is his time to go, to leave this world and go, he does not leave before the angel of death undresses this clothing and this body. Once the body has been stripped of the spirit through the angel of death, the spirit goes and dresses in the other body in the Garden of Eden, from which it undressed upon its coming into this world. There is joy for the body only in that body which is there, and he is happy that he stripped off the body of this world and wore the other, complete clothing from the Garden of Eden, which is similar to this world. He sits in it and walks and observes to know high secrets, which he could not know or observe while he was in this world in this body.

When the soul dresses in a clothing of that world, what refinements and what delights has he there? Who caused the spirit to clothe the body in the Garden of Eden? Who is it who undressed him of these clothes of this world? It is the angel of death. Thus, the angel of death is very good, and the Creator performs Hesed [grace] with people when He does not strip the man of the clothes of this world before He fixes up other garments for him, more honorable and better than the ones in the Garden of Eden.

440) See how merciful is the Creator over His creations: even the most wicked, who contemplates repentance but cannot repent and dies, certainly receives punishment for having departed the world without repentance, but afterwards, that desire to repent, which He placed in his heart, does not go unnoticed by the upper King, and the Creator fixes a place for the wicked in an abode in the netherworld, where he tweets in repentance. It is so because a desire comes down from before the Creator and breaks all the powers of the guards over the gates of the chambers of Hell, and reaches the place of that wicked, knocks in him, and evokes in him the desire to repent, as he had had during his life. Then that soul tweets to rise out of the abode in the netherworld.

441) There is no good will that is lost from the holy King. Because of it, happy is he who contemplates good thoughts for his Master. Even though he cannot do them, the Creator regards his will as though he did. This is for the best. However, the Creator does not consider an ill will as an act, except for contemplation of idol worship.

528-529) The Creator created the world wisely, making it with great craftiness, blowing the breath of life in it, to know and to regard the secrets of the wisdom, to know the honor of his Master, as it is written, “Everyone who is called by My name, and whom I have created for My glory, whom I have formed, even whom I have made.” The glory below, the holy throne, Malchut, was established above only through the corrections of the dwellers of this world.

When people are righteous and pious, knowing how to correct corrections for the glory, Malchut, as it is written, “Whom I have created for My glory,” for this glory of Mine, so it is established with strong pillars, HGT, to decorate it with corrections and decorations below, so they raise MAN from below to extend Mochin to her, which are called “decorations,” so that My glory will rise thanks to the righteous in the land.

536-538) Rabbi Yosi and Rabbi Hiya were walking along the way and a donkey driver was leading the donkeys behind them. Rabbi Yosi said to Rabbi Hiya, “We should engage and exert in words of Torah because the Creator is walking ahead of us, hence it is time to make corrections for Him, so He will be with us on this way.” A donkey driver stings the donkeys with a piece of wood to make them walk faster.

Rabbi Hiya started and said, “It is time to do for the Lord; they have broken Your law.” Anytime when the Torah exists in the world and people engage in it, the Creator is seemingly happy with the work of His hands, there is joy in all the worlds, and heaven and earth maintain their existence. Moreover, the Creator gathers His entire household and tells them, “See the holy people that I have in the land, thanks to them, the Torah is crowned. See the work of My hands, of whom you said, ‘What is man, that I should remember him?’” And they, when they see their Master’s joy with His people, they promptly start and say, “And who is as Your people, as Israel, one nation in the land.”

And when Israel idle away from the Torah, His might seemingly fades, as it is written, “You neglected the Rock who begot you,” and then it is written, “And all the host of heaven stand.” Hence, it is time to do for the Lord. Those righteous that remained should muster their strength and do good deeds, to strengthen the Creator with the righteous and with His camps and armies, since they have broken Your law and the people of the world do not engage in it properly.

560) The Creator will grant you and will hear your voice when you need Him.

561) When the Creator created the world, He divided the world: the settled place to one side, and the desolate place to the other side. He divided the settled place and turned the world around a single point, which is the holy land, since the holy land is the middle of the world, the middle of the holy land is Jerusalem, and the middle of Jerusalem is the house of the holy of holies. Also, all the good and nourishment of the entire settled place descends there from above, and there is not a place in the entire settled place that is not nourished from there.

567) The governance of faith is inside the middle point of the whole of the holy land, the house of the holy of holies. Even though now it does not exist, still, the whole world is nourished thanks to it, and food and provision come out from there to all, throughout the place of the settled world. For this reason, even though Israel are outside the holy land, still by the power and merit of the land, there is food and provision in the world. This is why it is written, “And bless the Lord your God for the good land which He has given you.” Indeed, for the good land, for thanks to it there is food and provision in the world.

590) From the day one inherits the soul, which comprises the Creator and His Divinity, from that time he is called “a son,” as David said in Psalms, “I will tell of the law of the Lord: He said to Me, ‘You are My son, today I have begotten you.’” This applies to every person when obtaining the soul.

593) The Creator adds a good thought to an act. And since you are his son, everything which you have thought for your Master, He will keep through you, and you will never move from Him. Rather, you will be in His form in everything. At the time of exile, you vanish from people, while I, from this world, am an emissary of the Creator to say these words before you. I am commanded by Him never to move from you at any time and any hour that you wish. I and all the Tannaim and Amoraim of our seminary ask of you: “Go, arise and complete the commandment of your Master.”

640) When the world was created, not a thing existed before there was the desire to create man, so he will engage in Torah, and thanks to that, the world existed. Now, anyone who looks in the Torah and engages in it, seemingly sustains the entire world. The Creator looked in the Torah and created the world; man looks in the Torah and sustains the world. It follows that the work and the keeping of the entire world is the Torah. For this reason, happy is he who engages in the Torah, for he sustains the world.

645-647) “To know that the Lord He is the God” is the whole of the faith of the entire Torah, the whole of above and below. The whole of the faith, Malchut, since the name Elokim [God] is Malchut. The whole of the Torah is the written Torah, the name HaVaYaH, ZA. This is the oral Torah, the Malchut, the name Elokim. It is all one: it is the whole of the faith because HaVaYaH [the Lord] is the Elokim [God]; it is the full name.

Faith is called “a name” for in this unification it is full and complete. And He, “The Lord is one and His name One.” HaVaYaH is one; He is “Hear O Israel, the Lord our God, the Lord is one.” This is one unification. “And His name One” is “Blessed be the name of the glory of His kingdom forever and ever,” which is a different unification, so His name will be one, Malchut. It is also written, “The Lord is the God,” when they are in one unification.

How do you say that the verse, “The Lord is the God” is as it is written, “The Lord is one and His name One”? After all, is it not similar? If it were written, “The Lord is one and His name is One,” I would say so. But it is written, “The Lord is one and His name One.” Should it not have said here, “The Lord He is the God He,” and then it would seem like “The Lord is one and His name One”?

It is all one because when uniting these two names, this in one unification and that in one unification, as it is written, “The Lord is one and His name One,” the two names become one, included in one another, and everything becomes whole there, in one unification. Then, “The Lord He is the God,” since everything is included in one another to be one. And as long as they have not all united, this in itself and that in itself, they are not included in one another to be all one.

666) The Mitzvot of the Torah are parts and organs as above. When they all join into one, they all rise to one place. The tabernacle is organs and parts, all adding up to a man, such as the Mitzvot of the Torah, since all the Mitzvot of the Torah are in man, male and female, ZON. When they conjoin, they are one, in a man, HaVaYaH filled with Alephs, which is Adam [man] in Gematria. One who omits even a single Mitzva in the Torah, it is as though he omitted the form of faith, Malchut, for all the organs are together in man. For this reason, everything rises in a unification.

680) When a person sees the righteous or the ones who are fitting in the generation and meets them, they are certainly the face of Divinity. They are called “the face of Divinity” because Divinity hides within them. Divinity is hidden in them, and they are revealed because those who are close to Divinity are considered her face. And who are those who are close to her? It is them with whom she is established to be seen by the high King, ZA. They are the ones who raise MAN to unite the Creator and His Divinity.

715-716) All the gates are locked and closed, and the gates of tears do not close. There is no tear except out of sorrow and sadness, and all those appointees over the gates break the turns of the roads and the locks, admit those tears, and that prayer enters before the holy King.

At that time, that place, Malchut, is pressured by the sadness and pressure of that man, as it is written, “In all their affliction He was afflicted.” He called, “He was afflicted,” for man’s affliction moves Divinity. The craving of the upper world, ZA, to that place, Malchut, is as a male who always craves the female. Hence, when the King, ZA, enters the queen, Malchut, and finds her in sadness, then all she wants is handed to her, that man or that prayer are not returned empty, and the Creator takes pity on him. Happy is that man who sheds tears before the Creator in his prayer.

878-880) Rabbi Elazar and Rabbi Aba went inside the house. When the night was halved, they rose to engage in Torah. Rabbi Aba said, “Now is certainly a time of good will for the Creator. And we have commented many times that when the night is halved the Creator enters the Garden of Eden with the righteous and plays with them. Happy is he who engages in Torah at that time.”

The Creator playing with the righteous, how does He play? At that time, when the night is halved, the Creator awakens with the love of the left for the Assembly of Israel, Malchut, for there is love only from the left side. That is, He clothes the Hochma in the left with the Hassadim in the middle line, and the Hochma is completed.

The Assembly of Israel has no gift to offer to the King, or something of importance and beauty, except those spirits of the righteous, which the Creator sees crowning in several good deeds and several merits that they did on that day. They are more desirable to the Creator than all the sacrifices and offerings because in them, the Creator smells the fragrance that Israel do.

At that time the light illuminates, meaning the light of Hochma illuminated after having clothed in the Hassadim of the middle line, and all the trees in the Garden of Eden sing, and the righteous are crowned there with the refinements of the next world, which are the illumination of Hochma, called “Eden.” When He awoke the man from his sleep at that time to engage in Torah, He took His portion with the righteous in the Garden of Eden.

888) Rabbi Shimon said, “Moses did not die.” But it is written, “And Moses died there.” Also, in every place it reads “death” in regard to the righteous. What is death? On our part it is called so, but on the part of the upper ones, it is to the contrary: life has been added to him. One who is in perfection, on whom the holy faith depends, death does not depend on him and he does not die.

924) In the early days, a man would tell his friend,“Tell me a word of Torah and have a portion of silver.” Now, a man says to his friend, “Have a portion of silver and engage in Torah.” And there is no one to notice and no one to lend an ear except those few high and holy in whom the Creator is praised

Safra de Tzniuta [The Hidden Book]

1-2) What is the concealment of the book?

Rabbi Shimon says, “Five chapters are included in the great palace and fill the whole earth. Rabbi Yehuda said, “If these include all the wisdom, then they are better than all and do not need to learn anymore.” Rabbi Shimon said, “So it is for one who enters the wisdom and comes out of it in peace, he sees here the inclusion of all the wisdom. But one who did not enter in wisdom and came out in peace is not so, since one who enters the palace of wisdom and comes out of there because of a flaw is not regarded as having entered and came out, for he did not come out of his own will. Rather, he was expelled from there due to a flaw. But one who has no flaw, and comes out of the palace of his own mind and will, is as one who enters and leaves his own house, he is as one of the family there, and Divinity shows him all her treasures and secrets, and hides nothing from him. He is considered coming and going.”

It is like a person whose house was in the mountains, and who did not know city dwellers. He sowed wheat and ate the wheat as it was. One day he arrived at the city and was given good bread. That man said, “What is this for?” He was told, “It is bread to eat.” He ate and found it very tasty. He said, “Of what was this made?” They told him, “Of wheat.” Then he was given cakes made in oil. He tasted them and said, “Of what were these made?” They told him, “Of wheat.” Then he was given a dish fit for kings, which is kneaded in oil and honey. He said, “Of what are these made?” He was told, “Of wheat.” He said, “Indeed, I am the owner of all that because I eat the essence of all those,” which is wheat. Because of that view he did not learn how to make all those delights and did not know the delicacies of the world, and they were lost from him. So is one who has the whole of the wisdom and does not know all the delightful refinements that come out of that whole.

39) When a person wishes to establish a prayer to his Master, his lips murmur in that manner from below upward, to raise the glory of his Master to the place of the potion of the deep well, Bina. Then he goes to draw from that potion of the stream, Bina, from above downward to each degree through the last degree, Malchut, to extend donations to all from above downward. Then he must tie a knot through all, to unify all the degrees in Ein Sof, the knot of the aim of the faith, and all his wishes will be made, whether the wishes of the public or the wishes of an individual.

40-43) The prayer that one should ask of his Master is set up in nine ways:

In the order of the alphabet;
In mentioning the qualities of the Creator: Merciful, Gracious, and so forth;
In the honored names of the Creator: EKYEH, Yod-Hey, Yod-Hey-Vav, El, Elokim, HaVaYaH, Hosts, Shadai, ADNI;
In ten Sefirot: Malchut, Yesod, Hod, Netzah, Tifferet, Gevura, Hesed, Bina, Hochma, Keter;
In mentioning the righteous: the patriarchs, the prophets, the kings;
In song and praise, in which there is true reception;
Above them, one who knows how to properly correct corrections for his Master;
In knowing how to raise from below upward;
And there is one who knows how to extend abundance from above downward.

In all those manners of prayer, great intention is required.

And if he aims properly in all of these nine manners of prayer, it is a person who honors the name of his holy Master. It is written about it, “For I will honor those who honor Me, and those who despise Me will be despised.” I will honor him in this world to keep and to do all his needs, and all the nations of the earth will see that the name of the Lord is called on him and will fear him. In the next world, he will be rewarded with being with pious, in the realm of the pious, even though he did not read in the Torah sufficiently, but because he was rewarded with looking at knowing his Master and aimed in it properly.

One who does not know how to unify the holy Name and tie the knot of faith, to extend to the place that is needed, and to honor the name of his Master, it is better for him not to be born, especially if he does not intend in the Amen. For this reason, anyone who whispers with his lips with his heart clean, with cleansing waters, it is written about him, “And God said, ‘Let us make man,’” for a man who knows how to unite the similitude and image properly, where ZA is Tzelem [similitude] and Nukva is the image

Tetzaveh [Command]

39) “From among the children of Israel,” since everything is called “one” being one, as it should be, only from among the children of Israel. This is so because the children of Israel stand below to open ways, to illuminate paths, to light the candles, which are the upper Sefirot, and to bring everything from below upwards so all will be one. This is why it is written, “But you that cleave unto the Lord.”

40) “And you, bring … near you.” Everything is brought closer by those who know how to unite the unification and to serve his Master. This is so because when the offering is there as it should be, everything draws near together—the sides, right and left—and the illumination of the face of the Creator is in the world, in the Temple. Then the Sitra Achra surrenders and hides, and the side of holiness governs with light and joy.

86) Moreover, words of Torah settle in only there, since there is no light except for that which comes out of that darkness. This is so because when that side surrenders, the Creator rises above and His glory grows. Also, the work of the Creator is only out of darkness, and there is no good except from within the bad. And when one enters a bad way and leaves it, the Creator rises in his glory. Hence, the perfection of everything is good and bad together, and to later depart to the good. And there is no good except for that which comes out of the bad. And in that good, the glory of the Creator increases, and this is complete work.

89) And there is a secret here, which shone for us in the desert: Why was Din awakened in the world on this day? Indeed, all the secrets and all the precious sanctities are dependent upon the seventh, Malchut, and the upper seventh is the upper world, called “the next world,” Bina. All the candles, all the sanctities, and all the blessings shine from her to Malchut, and when it is time to renew the blessings and the holy things to shine, the correction of all the worlds must be observed, to renew the blessings and sanctities. Then all the corrections to sustain the worlds rise from the lower ones if their deeds are virtuous.

92) And when Israel awaken below by the blowing of the Shofar, the voice that comes out of the Shofar beats the air and breaks through firmaments until it rises to the strong stone, the Sitra Achra, which covers the moon. When it observes and finds the awakening of Rachamim, the Sitra Achra that rose and stood above, covering the moon, is confused. At that time, that voice stands and removes the Din from the Malchut, and since the Rachamim was awakened below in Malchut, the high Shofar, Bina, awakens above, as well, to produce a sound, which is the Mochin de ZA, Rachamim. Then voice meets voice, Rachamim in Rachamim.

94-95) “Serve the Lord with gladness,” since man’s joy draws another joy, the higher one. Similarly, the lower world, Malchut, as it is crowned, so it extends from above. This is why Israel hurry to awaken a sound in the Shofar, which includes fire, wind, and water, the middle line, which consists of three lines that became one and rises upwards. It strikes that good stone, which diminishes her left line, and is colored by these three colors—white, red, and green—which are the three lines included in the voice. Then, as it is fit, so it extends from above.

And since Malchut was established with this voice from below, Rachamim come out from above and are on her, hence she is mingled with Rachamim from below and from above. At that time the Sitra Achra is mingled, his strength wanes, and he cannot accuse. And the good stone, the Malchut, stands in illumination of Panim [face] from all sides, in illumination below and illumination above.

134-136) “You shall dwell in Sukkot for seven days.” This is faith, Malchut, which receives all her Mochin. And this verse was said about the upper world, Bina. When the world was created, this verse was said.

When Hochma—meaning upper AVI, called Aba and Hochma—began to come out of the place that is unknown and unseen, from Rosh AA, one Masach emerged and struck. And that upper Hochma sparkled and spread to all sides in the upper tabernacle, YESHSUT, which is called Bina and Ima. And that upper tabernacle produced VAK, which are ZA. And then, with the sparkling of the Masach, it illuminated to everyone and said, “ You shall dwell in Sukkot for seven days.”

Sukkot is written without a Vav [in Hebrew], since this is the lower tabernacle, Malchut, which is like a lantern, a glass vessel in which the candle is placed so as to shine, to show all the lights. And then he said, in the sparkling of the Masach, “You shall dwell in Sukkot for seven days.” The seven days are from the upper world, Bina, to the lower world, Malchut. All seven days, HGT NHYM de Bina, exist so as to shine for that Sukkah [tabernacle], which is the “Fallen tabernacle of David,” the tabernacle of peace, Malchut. And the holy people should sit under its shade in faith, Malchut, and one who sits in that shade, sits in those upper days of Bina.

145) The Creator “Reveals the deep and secret things.” He reveals all the deep, upper secrets. The middle line reveals the depths in the two lines of Bina. It reveals them because it knows what is in the darkness of the left, where the light of Hochma sinks for absence of Hassadim. And were it not for the darkness, the light would not appear later through the middle line. And it knows what is in the darkness, since it includes it in the right line. For this reason, it revealed the depths and the hidden, since were it not for the darkness of the left, the depths and the hidden would not have been revealed. And this light that appeared out of the darkness is Hochma.

Ki Tissa [When You Take]

54-55) All those friends, who do not love each other, depart the world before their time. All the friends in Rashbi’s time had love of soul and love of spirit among them. This is why in his generation, the secrets of Torah were revealed. Rabbi Shimon would say, “All the friends who do not love each other cause themselves to stray from the right path. Moreover, they put a blemish in the Torah, since there is love, brotherhood, and truth in the Torah. Abraham loved Isaac; Isaac loved Abraham; and they were embraced. And they were both gripped to Jacob with love and brotherhood, and were giving their spirits in one another. The friends should be like them, and not blemish them, for if love is lacking in them, they will blemish their value above, that is, Abraham, Isaac, and Jacob, which are HGT.”

In the future, when we see Divinity face to face, all the faces will be supported, for they will be shining in that secret.

106) Before Israel sinned, while they were standing at Mount Sinai, the filth of the serpent was removed from them, since then there was the annulment of the evil inclination in the world, and it was repelled from them. At that time, they united in the tree of life and rose to the uppermost degrees and did not come down. Then they knew and saw the highest visions of ZA, their eyes shone and they were delighted to know and to hear. At that time, the Creator girded them with belts of letters of the Holy Name, which are jewels from Mount Horev, so the serpent would not be able to rule over them and would not defile them as before in Egypt.

104) The friends came and kissed Rabbi Shimon’s hands. They said, “If we had come to the world only to hear this thing, we would have been content.” They wept and said, “Woe unto us. When we depart from the world, who will shine and reveal the lights of Torah?” This thing shines to the top of the heaven, and is written in the King’s throne, and the Creator is now delighted about this thing. And how much joy over joy was added before the Holy King? Who will evoke words of wisdom in the world as you do?

120) Happy are the righteous who know the secrets of Torah and cling to the Torah, and keep the verse, “But you shall meditate on it day and night.” By her merit, they will be rewarded with the life of the next world, as it is written, “For this is your life and the length of your days.”

New Zohar, Ki Tissa [When You Take]

46) One who considers making a Mitzva is as though he had done it because with his thought, he caused great abundance of blessings to come from the high thought to the place called Mitzva, Malchut. For this reason, it is as though he had done it, the Malchut. “And you shall do them.” A thought is certainly the beginning of everything.

56-59) “The heavens tell the glory of God.”

Heaven is the Creator, ZA. “Tell” means that they illuminate to a place called “the glory of God.” “The glory of God” is the daughter of Abraham, Malchut. “God” is Abraham, Hesed. “Tell” is as it is written, “Then he saw and told it.” “And told it,” as it is written, “Her stones are the place of sapphire,” from the word illumination. Those heaven, ZA, correct her in all the corrections for the glory of the God, Malchut.

This is why Israel below bring light to the Malchut in secret from the fountain above, from ZA, and say, “Blessed be the name of the glory of His kingdom forever and ever,” and the place called “heaven” testifies about them.

When Israel are in wholeness, they testify a complete testimony about them, the Creator and the Assembly of Israel, ZA and Malchut. At that time the dew of above is drawn from the place of Atik, Keter. It is so when ZA and Malchut are in unity, as it is written, “My head is filled with dew.” Dew has the count of “The Lord is one,” the Creator and the Assembly of Israel, since at that time Israel are worthy of the dew.

82-83) First, one must exert in fear, Malchut, who is the door to everything, and afterwards, in the written Torah, ZA who is above. It is so because any person who does not fear sin has no permission to enter that door of faith, which is Malchut. And once he is repelled from that door, he is repelled from everything because he has no door through which to enter everything, as it is written, “This is the gate to the Lord.”

Anyone whose fear of sin precedes his wisdom, his wisdom persists, since the wisdom sits on a “Stock which Your right has planted,” which is the fear, called “the glory of God.”

VaYakhel [And Moses Assembled]

22) The Creator has no contentment until He enters the Garden of Eden to play with the souls of the righteous.

51) When the Creator has a time of good will, to unite the upper Merkava with the lower Merkava so they are all one, a voice comes out from the place of the high holiness, heaven, ZA, and gathers all those holy ones below—the righteous in this world—and all the holy ministers—Michael, Gabriel, Uriel, and Raphael—and all the upper camps, the angels, to all be ready together. It is written about it, “And Moses assembled,” meaning the heaven, ZA. It is also written, “The whole of the congregation of the children of Israel.” These are the 12 upper holy camps—the lower Merkava that Malchut rides—and they raise the Malchut for a Zivug with ZA.

71) When a person places his will for the work of his Master, that will first rises to the heart—the persistence and the basis of the entire body. Afterwards that good will rises over all the organs of the body, the will of all the organs of the body and the will of the heart join together, pulling over them the brightness of Divinity to dwell with them. And that person is the Creator’s portion, as it is written, “Take from among you a donation.” “From among you” is the extension, to take upon yourselves that donation, the Divinity, so that the person will be a portion of the Creator.

98-99) When the Creator created the world, He did not create it so that Israel would come and receive the Torah. The world was created with the Torah and stands on it, as it is written, “If My covenant be not day and night, I have not appointed the ordinances of heaven and earth.” The Torah is the long life in this world, and it is the length of life in the next world.

Anyone who exerts in the Torah is seemingly exerting in the palace of the Creator, for the upper palace of the Creator, Malchut, is Torah, that is, the oral Torah, Malchut. When a person engages in Torah, the Creator stands there and listens to his voice.

107-108) Each day a herald calls upon all the people in the world, “This matter is up to you,” as it is written, ‘Take from among you a donation to the Lord.’ And if you should say that the matter is hard for you, ‘Whoever is of a generous heart, let him bring it.’”

Hence the meaning of the prayer: a person who fears his Master and aims his heart and will in a prayer corrects the upper correction, first by singing and praising that the upper angels say above. And in that order of praises that Israel say below, Malchut adorns herself in her corrections as a woman who adorns herself for her husband.

114-116) I heard this matter among the secrets of Rabbi Shimon and I was not given permission to disclose, except to you, the high pious ones. When Malchut grips people’s souls and spirits in one desire for Dvekut [adhesion], the man places his heart and will on that, and gives his soul in Dvekut with that desire, to include his soul in that Dvekut. If at that time his dedicating of his soul is accepted in the will of the souls [Nefashot, pl. of Nefesh] and spirits [Ruchot, pl. of Ruach] and souls [Neshamot, pl. of Neshama] that she grips, it is a man who was bundled in the bundle of life in this world and in the next world.

And while the King and queen, Torah and Mitzvot, must include all the sides above and below, and be crowned with Neshamot on all the sides, she is crowned in the Neshamot from above, and crowned in the Neshamot from below, of those who give her their souls [Neshamot]. If a person aims his heart and will to all that, and gives her his Nefesh from below willingly and in Dvekut, the Creator calls upon him peace below, such as the peace above, Yesod, who blesses the queen, and includes her and crowns her on all sides.

Likewise, the Creator calls this man Peace, as it is written, “And the Lord called him Shalom [peace].”

118) Rabbi Aba said, “Woe Rabbi Shimon, you are alive and I am already weeping for you. It is not over you that I am weeping, but I am weeping for the friends, and I am weeping for the world that will remain orphans after your departure from the world.” Rabbi Shimon is like the light of a candle that burns above and burns below. All the people of the world shine in that light that it lit below. Woe to the world when the light below departs and comes into the light of above. Who will shine the light of Torah for the world?

121) This concerns the prayer that one should pray before the Creator, which is one great work, more honored than the work of his Master. There is the work of the Creator that is in the work of the body, meaning the Mitzvot that depend on an act, and there is the work of the Creator that is more internal work—which is the most important—meaning Mitzvot that depend on speech and on the will of the heart.

123) A man’s prayer is the work of the Ruach [spirit], work from Behina Bet, which depends on the speech. It is in high secrets and people do not know that a man’s prayer breaches airs and breaches firmaments, opens doors and rises up.

150) Happy is a man who knows how to set up his prayer properly. In this prayer, in which the Creator is crowned, he waits until all the prayers of Israel have concluded ascending and are included in the complete prayer, and then all is as perfect as it should be above and below.

163) It is called “a storm” because it storms everything above and below and there is no one who can withstand it. It comes from the north, for it is written, “Out of the north the evil will break forth.” For itself, it is harsh Dinim of the Masach de Malchut de Midat ha Din. However, it comes from the north to draw Hochma from the left line, as do all the Klipot. It is so because there are several other Behinot outside the north, gripping to that stormy wind. Hence, it comes from the north, meaning received the Dinim of the north, as well.

183-184) When that lowermost point, Malchut, rises and appears, meaning when she receives Hochma—called “vision”—and is adorned in the upper Mochin, there is every joy above and below, and all the worlds are in joy. On that night of the Sabbath, that point expands in its lights and spreads its wings on the whole world, all the other rulers pass away, and there is watching over the world.

At that time the spirit of Neshama is added in Israel, on each and every one, and in that added Neshama they forget every sadness and wrath, and there is only joy above and below. When that spirit that came down and was added in the people of the world comes down, it bathes in the perfumes of the Garden of Eden, descends, and stays over the holy people. Happy are they when that spirit awakens.

225) “Blessed is the name of the Master of the world. Blessed be Your crown and Your place. May Your favor remain with Your people Israel forever; may the redemption of Your right be shown to Your people in Your Temple, and impart upon us the best of Your light, and accept our prayers with mercy. May it be Your will that You extend our lives with goodness, that I, Your servant, be numbered among the righteous, that You have mercy on me, protect me, all that is mine, and that is of Your people Israel.

“It is You who nourishes all and sustains all. You control everything. It is You who rules over kings, and the kingship is Yours. I am a servant of the Creator, and I bow before Him and before the glory of His law [Torah] at all times. Not in man do I put trust, nor on any children of God do I rely, only on God in heaven, who is the true God, whose law is true, whose prophets are true, and who executes abundant kindness and truth. In him do I trust, and to His glorious and holy name do I declare praises. May it be Your will that You open my heart with Your law, and that You give me male sons who fulfill Your wish. May You fulfill my heart’s wishes and the heart of Your entire people Israel for good, for life, and for peace. Amen.”

228) One who is reading in the Torah must aim his heart and will into those things that he is reading, for he is an emissary of his Master in words to announce to the whole nation, since he is similar to the upper one, like the Creator at the time of the giving of the Torah. Therefore, one who ascends to read in the Torah should first put matters in his house in order, and if he did not establish order, he will not read in the Torah. How do we know? From that word of the Creator before He sounded the Torah to the holy nation. It is written, “Then He saw it and declared it; He established it and also searched it out.” Afterwards, it is written, “And to man He said, ‘Behold, the fear of the Lord is wisdom.’” Thus, before He sounded it to man, He set each word in itself, and so must every reader in the Torah do.

279-282) Rabbi Aba and the rest of the friends rose and said, “Happy are we that the Creator has brought this road before us.” Rabbi Aba said, “The Creator has provided me with this road in order to bond with you. Happy am I that I have been rewarded with this road.”

On the day when I went off, I saw a light splitting into three lights, which went before me and hid. I said, “I must have seen Divinity, happy am I. And now these three lights that I saw are you. You are lights and high illuminations to illuminate in this world and in the next world.

“Thus far, I did not know that all these hidden gems were in your possession. Once I saw that these words were said by the will of the commandment of your Master, I know that all the words rise on this day to the upper throne, which is Bina, and the minister of the faces, Matat, takes them and turns them into crowns for his Master. This day is crowned with 60 holy Merkavot [chariots/assemblies], opposite HGT NHY, in honor of the throne, Bina, by these words that were said here on this day.”

In the meantime, the sun had set. At midnight, they rose to engage in Torah. Rabbi Aba said, “Henceforth, we shall say things with which to crown the righteous in the Garden of Eden, for now is the time when the Creator and all the righteous in the Garden of Eden listen to the voices of the righteous in the earth.”

299) “In the middle of all the firmaments—over the land of Israel, in the middle of the world—there is a door called Gvilon.” The new Sium in the middle of the degree became an opening for the lower one, so it could rise and receive from the upper one. Under this opening there are 70 other openings below, through which to receive the 70 names in Malchut de Atzilut, the illumination of the name AB, the 70 ministers of the 70 nations. From that opening, a road goes up above until it reaches the upper throne because through there it is possible to ascend to Malchut de Atzilut.

304-309) 22 letters are inscribed and engraved in the firmament over the Garden of Eden. Each of them drips over the garden dew from the dew of above. From that dew, which is illumination of Hassadim, these souls bathe and are healed after they have bathed themselves in the river Dinur to be purified. The dew comes down only from the letters inscribed and engraved in that firmament because these letters are the whole of the Torah, extending from ZA de Atzilut, who is called Torah, as he was made of the fire and water of the Torah, the fire and water of ZA de Atzilut.

For this reason, they cast dew on all those who engage in Torah Lishma [for the sake of the Torah] in this world. These words are inscribed in the Garden of Eden and rise up to the firmament over the Garden of Eden, taking dew from those 22 letters that are there to nourish the soul, as it is written, “Let my teaching drop as the rain, my speech distill as the dew.”

In the middle of that firmament is one opening, opposite the opening of the palace above in Yetzira. In that opening, the souls fly out of the Garden of Eden above in a pillar that is nailed to the earth of the Garden of Eden, and reaches up to that opening.

The opening that was made in the middle of the firmament is the new Sium that was made in the middle of the degree of the Garden of Eden due to Malchut’s ascent to the place of Bina. Because of that Sium, half of the degree, Bina and TM, fell to the lower degree—the earth of the Garden of Eden. At the time of Gadlut, when Malchut returns to her place and Bina and TM rise up to their degree, to the firmament, they take the lower degree along with them, those souls that are in the earth of the Garden of Eden. It follows that the new Sium that was made in Bina has become an opening for the lower one through which to rise to the upper one.

And those Bina and TM that initially fell down to the earth of the Garden of Eden, by clinging to the degree of the earth of the Garden of Eden, it is considered that they were nailed to the soil of the garden while they themselves are considered a tall pillar that reaches up to that opening in the middle of the firmament. Through that pillar, the souls rise from the earth of the Garden of Eden to the firmament of the Garden of Eden. That is, at the time of Gadlut, when Bina and TM, which are considered a pillar, rise back to the firmament of the Garden of Eden, they also take with them the souls in the earth of the Garden of Eden, raising them to the firmament of the Garden of Eden.

Inside the firmament, in the opening in the middle of the firmament over the garden, three colors of light enter, included together. They are HBD, and they illuminate to the colors of the pillar that rose up there. At that time, that pillar sparkles and blazes in several blazing colors, and the righteous that rose with that pillar to the firmament receive the lights from the firmament through that pillar. Every hour, the righteous illuminate from that upper brightness, and this is applied always. However, each Sabbath and each beginning of a month, Divinity is revealed in that firmament more than on other times, and all the righteous come and bow to her.

Happy is he who has been rewarded with those garments. These garments are from good deeds that a man made in this world with the Mitzvot of the Torah, the Mitzvot that depend on actions. The soul stands in them in the lower Garden of Eden, and dresses in those honorable garments.

When the soul rises through the opening above, other high and honorable garments are provided to her, which are made by Mitzvot that depend on the will and the aim of the heart in the Torah and in the prayer. It is so because when that will rises, those who are crowned in it are crowned, a part of it remains for that person, and garments of light are made of it for the soul to dress in and rise. And although these garments of the soul in the lower Garden of Eden depend on an act, those that rise up to the firmament depend only on the will of the spirit, to stand among the angels, the holy spirits. This is what Rabbi Shimon learned from Elijah—the garments of below in the Garden of Eden of the earth depend on the action, the garments of above depend on the will and the aim of the spirit in the heart.

309) When the soul rises through the opening above, other high and honorable garments are provided to her, which are made by Mitzvot that depend on the will and the aim of the heart in the Torah and in the prayer. It is so because when that will rises, those who are crowned in it are crowned, a part of it remains for that person, and garments of light are made of it for the soul to dress in and rise. And although these garments of the soul in the lower Garden of Eden depend on an act, those that rise up to the firmament depend only on the will of the spirit, to stand among the angels, the holy spirits. This is what Rabbi Shimon learned from Elijah—the garments of below in the Garden of Eden of the earth depend on the action, the garments of above depend on the will and the aim of the spirit in the heart.

409) In the prayer, a man’s body and soul are corrected and perfected. A prayer is correcting corrections, which are corrected as one. There are four corrections: 1) correcting oneself to be completed, 2) correcting this world, 3) correcting the upper world in all the armies of heaven, 4) correcting the holy name in the holy Merkavot and in all the worlds, above and below.

417-419) There is love after he has been rewarded with fear. Once fear is present over a man’s head from the left, then love awakens, which is right, ZA with respect to the Hesed in him. One who worships out of love clings to a high place above, and clings to the Kedusha of the next world, Bina, since he rises to be crowned and to cling to the right side, Hesed de ZA, on which there is Bina.

Work that comes from the side of fear is respected but does not rise to cling above in ZA. When he worships out of love, he rises and crowns above and clings to the next world. This is a man who is summoned to the next world. Happy is he, for he dominates the place of fear because no one governs the degree of fear but love, the right, the unification of ZA and Malchut.

One who is worthy of the next world needs to unify the name of the Creator and unite the organs, ZON, and the upper degrees, AVI, upper and lower, including them all, and bringing all of them into Ein Sof, tying knots, as it is written, “Hear O Israel, the Lord is our God, the Lord is one.”

425-428) The aim in the word “one” is to unite everything together from Malchut and above, to elevate the will, to tie everything in one knot, and to elevate the will with fear and love through Ein Sof. The will to ascend to Ein Sof will not leave all those degrees and organs but will elevate his will in all of them, not one of them missing, to attach them, so they will all be one knot in Ein Sof.

It is a unification in correction.

One who wishes to include all the secrets of unification in the word “one” is better. Hence, we prolong the “one,” [in the Shema reading] to elevate the will to extend from above downward, and to raise from below upwards so all will be one.

The word, “one” is above and below and the four directions of the world. Above and below, which are AVI and ZON, must be united, and the four directions of the world are the upper Merkava [assembly], HGTM de ZA above the Chazeh to include everything together in a single tie, one unification through Ein Sof.

437-438) “Then those who feared the Lord spoke to one another, and the Lord listened and heard, and a book of remembrance was written before Him for those who fear the Lord and esteem His name.” It is written, “Then … spoke,” meaning spoke above. That is, all the holy Merkavot and all the holy armies spoke to one another before the Creator.

Because these holy words that they said rise up, and several rush and carry them before the holy King, and become crowned in several crowns in these upper lights, and all spoke before the holy King. Who saw joys and who saw praises that rise in all those firmaments? When these words rise and the holy king looks at them and crowns in them, they rise and sit in His lap, and He plays with them. From there, from His lap, they rise to His head and become a crown. This is why the Torah said, “And I will be delighted each day.” It does not say, “was,” but “will be,” in future tense. That is, each time the upper words rise before Him.

438) However, the writing speaks of those righteous who were rewarded with repentance from love, when sins become merits. And the greater the transgression, the greater merit it became. It follows that when these righteous were pondering the beginning, saying, “It is vain to serve God,” an iniquity of which there is none worse, then these words of heresy have now become great merits due to the repentance from love that they have made. Now they are considered as though at that time those who fear the Lord spoke to one another these words of heresy, for they have become merits, and by this great inversion, great delight was made before the Creator.

463) Happy is a man who keeps the Mitzvot of his Master, who knows their secrets. We have no Mitzva in the Torah on which high secrets, lights, and sublime splendors do not hang. But people do not know and do not consider the glory of their Master. Happy are the righteous, who engage in the Torah. Happy are they in this world and in the next.

481-482) The incense ties a tie. It unites, illuminates light, and removes filth, and the letter Dalet becomes the letter Hey for prior to the Zivug with ZA, Malchut is Dalet, for being without Hassadim, she does not illuminate and she is poor. And when ZA mates with her, the Hochma in her dresses in Hassadim and she illuminates in all the perfection and becomes the letter Hey.

The incense unifies a unification of ZA with Malchut, thus causing the Dalet to become Hey. Through it, Hey connects with Vav, ZA. Vav rises and is crowned in the first Hey, Bina, to receive abundance for Malchut. And the first Hey, Bina, shines in the letter Yod, Hochma, to give to ZA, and all raise a desire to Ein Sof, and all— Hochma, Bina, ZA, and Malchut—become Yod-HeyVav-Hey, one high knot. All this is done by the incense.

Henceforth, since everything is tied in that tie, everything was crowned in Ein Sof, and the holy name shone and was crowned on all the sides, and the worlds were all in joy, the candles illuminated, and there were blessings and food in all the worlds. And all came in the incense.

484) Happy are Israel in this world and in the next world because they know how to correct the correction of above and below, as the correction from above to below should be corrected, until all is tied together in one tie, in that high tie, the incense, when there is a need to correct in the correction of the inscribed letters in which the Creator is read, HaVaYaH.

492) In the breaking of the vessels, and later through the sin of the tree of knowledge by the serpent’s seduction, 320 sparks of holiness dispersed and fell into the Klipot. Our whole work in Torah and Mitzvot is to sort out those sparks of holiness and return them to holiness, and then will be the end of correction, as it is written, “He will swallow up death forever.” However, we must sort out only 288 sparks of holiness, and we need not sort those last 32 sparks of holiness because with the sorting of the 288 sparks, they are sorted by themselves.

495-496) At that time, when all the camps arise over the land of the Galilee, they will all go, one to the portion of his fathers, and one to the portion of his fathers, as it is written, “And each of you shall return to his own property,” and they will recognize each other. The Creator is destined to clothe each one with embroidered garments, and they will all come and praise their Master in Jerusalem. Then multitudes will bond there, and Jerusalem shall spread to all sides, more than it had spread when they bonded there upon their return from the exile.

When they bond and praise their Master, the Creator will rejoice with them, as it is written, “And they will come and shout for joy on the height of Zion.” Subsequently, it is written, “And they will flow the bounty of the Lord,” each to his own portion and the portion of his fathers. And the portion of Israel will be until the high Rome, and there they will learn Torah. It is written, “You who lie in the dust, awake and shout for joy,” and the portion of Israel will reach up to the great Rome, and there they learn Torah. That is, they will conquer it and return it to sanctity.

Pekudei [Accounts]

1) It is written, “All the rivers flow into the sea, yet the sea is not full.” All the rivers are rivers and holy springs, the Sefirot de ZA, which have been filled and came out to illuminate upon the great sea, which is Malchut. And when the great sea is filled by those rivers, it emits water and waters all the animals of the field, as it is written, “They water every beast of the field,” which are the degrees of BYA.

17) “Which is being shown to you.” “You” is the mirror that does not shine, Malchut, which showed him within her all those forms. And Moses saw each of them in its corrected form, as one who sees within a crystal lamp, within a mirror that shows all the forms. And when Moses looked into them, he found them perplexing, since there, in Malchut, everything stood in its spiritual form, but each form equalized its form to the imaginary form in this world, in the Tabernacle.

50) It is written, “ And He will be the faith of Your times, the strength of salvation of wisdom and knowledge; the fear of the Lord is His treasure.” Any person who engages in Torah in this world—and is rewarded with setting up times for it—should be with faith that his desire will be aimed at the Creator, ZA, that he will intend for the Creator. Malchut is called “a name,” to mate with the heaven, ZA, since the faith, Malchut, intended to connect with ZA, as it is written, “The faith of Your times,” where “Your times” are the times for Torah, ZA, and faith— Malchut—to bond together. “The strength of salvation,” including Hesed in Din, since strength is Din and salvation is Hesed. “Of wisdom and knowledge.” These are one atop the other because the Hochma is hidden and concealed, and they should be placed one atop the other, as Hochma appears only through the Daat.

80-81) The right side is always posed to keep the whole world, illuminate, and bless it. Therefore, the priest, the right side, Hesed, is always ready to bless the people, since all the blessings of the world come from the right side, and the priest takes first. For this reason, the priest was appointed on blessings above and below—the Hesed above, and the priest below.

When the priest stretches his hands to bless the people, Divinity comes over him and fills his hands. He raises the right hand over the left hand, to elevate the right and make it stronger than the left. Then, all the degrees in which the priest stretches his hands are blessed from the source of everything. The source of the well is a righteous, Yesod. The source of everything is the next world, Bina, from which all the faces, all the Mochin illuminate, for it is the spring and the source of everything, and all the candles and lights are lit from there.

93-94) When the sea raises its waves in anger and the waves come up to wash the world over, when they come and see the sand of the sea, they promptly break and turn back quiet, and cannot rule and wash the world over.

Similarly, Israel are like the sand of the sea. When the rest of the nations, the waves of the sea—angry, with harsh Dinim—see that Israel are connected to the Creator, they turn back and break before them, and cannot rule over the world.

109) It is written, “While the king sat at his table, my perfume gave forth its fragrance.” “While the king sat at his table” is the Creator, Bina, when He gave the Torah to Israel and came to Sinai. That is, when Bina disclosed the Mochin de Yechida de ZA that illuminated at the time of the giving of the Torah to Israel. There were several Merkavot with Him, all of which are holy Merkavot, left line, as well as all the upper sanctities from the upper Kedusha of the Torah, the right line. They were all there, and the Torah, the middle line, was given in flames of fire. Everything was of fire, written in white fire, from the side of Hesed, over black fire, from the side of Gevura. It is so because the middle line consists of HG, right and left, and the letters were flying and ascending through the air. In the air, the lower degrees would fly and rise up to the upper ones.

170-171) The good deeds that one does in this world draw light of the upper splendor to set up for him a garment for that world, to be seen before the Creator. In that garment that he wears, he enjoys and sees the illuminating mirror, as it is written, “To behold the pleasantness of the Lord and to visit in His palace.”

Therefore, the soul dresses in special garments in two worlds, so she will have wholeness in all—in this world, below, and in the world above. This is why it is written, “Only the righteous will give thanks to Your name, the upright will dwell in Your presence.” “Only the righteous will give thanks to Your name” is in this world; “The upright will dwell in Your presence” is in that world.

211-212) It is written, “In the beginning God created the heaven and the earth,” the heaven being ZA and the earth being Malchut, since the tabernacle was made according to everything, making the similitude of the lower world, Malchut, and the similitude of the upper world, ZA. All of the works that the Creator worked in this world are as above. So is the tabernacle: all of His works are as the work and as the similitude of the upper world.

This is the meaning of all the work of the tabernacle. All of them are deeds and corrections of above and of below, to instill Divinity in the world, in the upper dwellers, the angels, and in the lower dwellers, people. The lower Garden of Eden, Malchut, is as the upper one, Bina. All the images and all the forms of the world are there, hence the work of the tabernacle and the work of heaven and earth, ZA and Malchut, are all one.

233-235) King David always lowered himself before the Creator, for anyone who lowers himself before the Creator, the Creator raises him above all. This is why the Creator desired David in this world and in the next world.

Similarly, one should be despised in one’s own eyes and lower himself in everything, to be a Kli that the Creator wants.

262) It is written, “The secret of the Lord is to them that fear Him; and His covenant is to make them know it.” The upper secret, which is concealed, stands only for those who fear Him, who always fear the Creator, who are worthy of these sublime secrets, and to have these secrets in them in hiding and concealment as it should be, as they are sublime secrets. However, “And His covenant, to make them know it,” the secret that stands in the holy covenant. “To make them know it,” since it is a place that is poised for revealing and for knowing, since the Yesod discloses the illumination of Hochma in Malchut. “To make them know it,” through Malchut.

291) One who has eyes in Tevuna [gumption] will know and regard the wisdom of his Master, and will know these sublime matters where the keys of his Master are found, which are hidden within the holy tabernacle.

337) For this reason, the holy Israel, which is a single nation in holy unification, the Creator gives them a counsel by which to be saved from everything.

343) All the righteous that tie the knots of unifications and daily unify the unification of the faith, Malchut, who is called “tabernacle,” raise the chair, Malchut, until they bring her to Moses, ZA. It is written about them, “And they brought the tabernacle to Moses.” And since the righteous connect her with Moses, they gain blessings from the source of life by merit of the ties of unifications that they tie, tying the unification properly. It is written, “And Moses saw all the work,” meaning the unification of everything, and then, “And Moses blessed them,” meaning they gained the blessings from the place where the degree of Moses stands— ZA. These are the sages that do all the holy work because they know how to arrange the holy work through the unifications that they do.

344) Anyone who prays a prayer and ties the unification is looked upon. If the prayer and the knot are proper, he is blessed first, from the place from which all the blessings come.

349-350) It is written, “This is the law of the burnt offering. It is that which goes up on its firewood upon the altar all night.” In the next world, Bina, all will be one. The burnt offering is called “the holy of holies,” after the Dvekut [adhesion] with Bina. This is why Malchut is called “burnt offering,” for it rises and crowns in ZA and in Bina, for everything to be one, in one connection in joy.

Because she rises up to ZA and to Bina, it is written, “This is the law of the burnt offering” [Ola means both “burnt offering” and “rising” in Hebrew], which is a male and female together. “This” is the Nukva, “The law” is ZA, who is called Torah [law]. The written Torah is ZA; the oral Torah is Malchut. “Rising” [also “burnt offering”] means rising to the next world, Bina, to connect within her, since Bina is called “the holy of holies.” Also, a burnt offering is the holy of holies, as well.

359-360) The tie of the burnt offering ties to the holy of holies, Bina, to illuminate. To where does the Dvekut of the will of the priests, the Levites, and the Israelis above, in the offering of the sacrifice, rise?

Their Dvekut rises up to Ein Sof, since every connection and unity and perfection is to hide and conceal that which is unattainable and unknown, that the desire of all desires is in him, in Ein Sof. Ein Sof is neither about to be known nor to become a Sof [end], nor become a Rosh [head/beginning]. It is also not like the first absence, Keter, which elicited Rosh and Sof. Rosh, the uppermost point, the concealed beginning of everything, stands within the thought, Hochma, since Hochma emerged from Keter, as it is written, “But wisdom, from where shall it be?” He made an end, called “the end of the matter,” Malchut, the end of all the lights. But there, in Ein Sof, there is no end.

361-362) There are no desires in Ein Sof, nor are there lights or candles, which are lights of Gevura. All the candles and lights in Atzilut depend on Ein Sof, to exist in them. However, it is unattainable. One who is known and unknown, in whom there is knowing but is unknown, is the highest and most concealed desire, called Ein [absence/null] the Sefira Keter. But in Ein Sof, not a word can be said, for there is zero attainment in it.

When the uppermost point, Hochma, and the next world, Bina, ascend in their illumination, they know only scent, VAK of illumination of Hochma, and not GAR, as one who smells a fragrance and is perfumed. It is not considered contentment, called “a fragrance,” for it is written, “And I will not smell the savor of your sweet odors.” Thus, “smell” and “fragrance” are two separate things, since a fragrance means the scent of the desire, all those desires of prayer, the desire of singing, and the desire of the priest, which are Adam. Then they all become one will, called “a fragrance,” which means a desire. Then everything becomes connected and illuminates together as it should.

385-387) When the Creator establishes His house, Malchut, it is written about that time, “He will swallow up death forever.” As the angel of death swallowed up the people of the world, so will the angel of death be swallowed.

And he will not be swallowed for a set time, as Israel were in exile for a set time. Rather, it is written, “Forever,” for all generations.

At that time the Creator will raise the Assembly of Israel, Malchut, and will establish the bases and the sills, and all the ceilings of the house in their correction forever because the Sitra Achra will be swallowed up, and will never rise again. Then it is written, “And He will remove the disgrace of His people from all the earth; for the Lord has spoken.”

393) The Creator chose Israel for His lot and portion, and brought them near Him. He made of them certain degrees in this world, the patriarchs, such as above, to perfect all the worlds as one, above and below, as it is written, “The heaven is My throne, and the earth is My footstool,” to perfect above and below into being one.

474-477) Happy are you, Adam HaRishon, the chosen one among all creations present in the world, for the Creator has made you greater than all and had let you into the Garden of Eden, and established for you seven canopies in which to play in the pleasure of the sublime delight, as it is written, “To behold the pleasantness of the Lord, and to visit in His palace.” “To behold the pleasantness of the Lord” above in ZA, “And to visit in His palace” below, in Malchut. “To behold the pleasantness of the Lord” in those seven firmaments above, of ZA, “And to visit in His palace,” in those seven firmaments below, of Malchut. These stand opposite those.

In all of them, the seven firmaments of ZA and the seven firmaments of Malchut, You stood in the Garden of Eden. The seven upper holy canopies, firmaments of ZA, stood over you, above, to be crowned in them. These are Hassadim. And those seven lower firmaments, of Malchut, you stood in them to play in them, and they are illumination, called “entertainments.” In all of them, your Master complemented you, to be whole in everything, whether in Hassadim or in Hochma.

Until you were deflected by the counsel of the wicked serpent and were expelled from the Garden of Eden, causing death to you and to the entire world, for you had left those enjoyments above and below, following those impure cravings, called “vipers’ head,” after which the body follows, and not the spirit, as it is written, “And a cruel vipers’ head,” who is cruel to the spirit. Finally, Abraham the pious came and began to mend the world, and entered the holy faith, establishing above and below—in those upper firmaments, and in those lower firmaments.

The lower firmaments of Malchut are palaces for the upper firmaments of ZA, to unite and to connect with one another.

485-490) The holy appointee stands over the door to all the prayers that breach airs and firmaments to come before the King. If it is a prayer of many, he opens the gate and lets her in, where she is detained until all the prayers of the world become a crown on the head of the righteous one who lives forever, Yesod.

If it is a prayer of one, it rises until it reaches the palace door, where that appointee stands. If the prayer is good for entering the holy King, he immediately opens a door and lets it in. If it is not good, he pushes it out and it descends and roams the world, standing at the bottom firmament from among those firmaments below, which lead the world. In that firmament is the appointee Sahadiel, who takes those rejected prayers, called “disqualified prayers,” and conceals them until a person repents.

If he repents before his Master properly, and prays another prayer, a good one, when the prayer rises, the appointee, Sahadiel, takes that prayer, the disqualified one, and raises it until it meets the good prayer. Then they rise and mingle together, and come in before the holy King.

Sometimes, a prayer is rejected because that man went after the Sitra Achra and was defiled. The appointee in the Sitra Achra takes that prayer, and then the Sitra Achra stands and mentions the man’s iniquities before the Creator, slandering him above. For this reason, when the prayers and souls rise, they all rise and stand before that first palace, and that appointee stands by the door of the palace, letting the souls and prayers inside, or rejecting them.

Above the door of the palace is another door, which the Creator dug out of Dinim de Miftacha, as it is written, “The well that the ministers dug.” It opens three times a day, meaning that three lines illuminate in it, and it does not close. It stands open for those who repent, who have shed tears in their prayer before their Master. And all the gates and doors are closed until they come in by permission, except for these gates, which are called “the gates of tears.” Those are open and require no permission.

This is so because the first door is as it is written, “Sin crouches at the door,” where the Malchut de Man’ula is found, ten thousand. In that respect, repentance does not help because it is the quality of harsh Din. But the Creator dug another door above it, the Miftacha, Malchut that is mitigated in Bina, and from there the repentance helps.

When this prayer in tears rises through these gates, that Ophan—who is an angel from Malchut, called Ophan—comes. He stands over 600 big animals, and his name is Yerachmiel. He takes the prayer in tears, the prayer enters and is connected above, and the tears remain here. They are written in a door that the Creator dug.

The prayer in tears raises MAN for correction of the Miftacha, to raise Malchut to Bina; hence, the prayer is accepted and the tears remain carved on the door, where they cause the mitigation of Malchut in Bina. Dema [tearing] comes from the word mixing, for it mixes and mingles Malchut in Bina.

576-577) Happy are the righteous who know how to set up their prayer properly because when that prayer begins to rise, those angels rise along with that prayer and enter the firmaments and palaces up to the gate to the upper door, and a prayer enters to be crowned before the King.

All those who pray prayers and sanctify their Master wholeheartedly, that prayer should elicit from the thought and by the will of speech and spirit. Then the name of the Creator is sanctified, and when the prayer reaches the angels, who are friends, they all take the prayer and go with it up to the seventh palace, to the door that is there. Those angels praise the Creator when Israel pray prayers and sanctify to the Creator. At daytime, they are the appointees during the day, who were appointed to praise along with the people of Israel, to be friends with them. At night, they are friends to those other ones, who say poems at night.

647-652) The sixth palace is called “the palace of desire,” a desire called “[that which] proceeds out of the mouth of the Lord.” This is a joy of Dvekut of everything, and here is the desire of all the desires, as it is written,“Your lips are like a thread of scarlet.” It is a desire of all the souls that come out from what proceeds out of the mouth of the Lord.

In the palace of desire, all the wishes and all the requests in the world are granted because it is the wish of all the wishes, when there are kisses, as it is written, “And Jacob kissed Rachel.” Then, when they kiss one another, it is called “a time of good will,” since then there is the wholeness and all the faces illuminate. When the prayers rise, it is a time of good will to be present. It is written about it, “And I, my prayer is to You, O Lord, a time of good will,” which is bonding in kisses.

There are six doors in that palace, four doors to the four directions, HGTM, one above, and one below, NH. In those doors, Raziel—a great spirit—was appointed over all the appointees in all the doors. He was appointed and deposited with all the upper secrets that are spoken mouth to mouth, which kiss one another in the love of love.

These secrets are not about to reveal, but when the gates open, all the palaces, all the spirits, and all the camps know that the gates of good will have been opened. But only desires of the prayers enter those gates, desires of praises, desires of the high, holy souls.

It is a palace of Moses. In this palace, Moses was gathered in love and kissed kisses in a death of kiss. In this palace, “Moses spoke and God answered him with a voice.”

When those who kiss kisses cling to one another in a kiss, it is written about it, “Let him kiss me with the kisses of his mouth.” There are kisses of joy and love only when clinging to one another mouth-to-mouth, spirit-to-spirit, satiating each other with every indulgence and with joy from the upper illumination.

705-706) From this palace, all the secrets and all the upper and lower degrees begin to unite, so that all will be in wholeness, above and below, so that all will be one, one bonding, to properly unify the holy name, and to be completed so the upper abundance illuminates in the lower one, and the illuminations of the candles illuminate as one, not parting from one another. At that time, those who are drawn and affected are drawn—who was unknown and unrevealed, so he would draw near and unite with one another, so that all will be in the complete unification as it should be.

Happy is he who knows the secrets of his Master, to know him properly. They eat their part in this world and in the next world. It is written about it, “Behold, My servants shall eat.” Happy are the righteous who engage in Torah day and night because they know the ways of the Creator, and know how to properly unite the sacred unification, for anyone who knows how to unify the holy name in wholeness, as it should be, happy is he in this world and in the next world.

706) Happy are the righteous who engage in Torah day and night because they know the ways of the Creator, and know how to properly unite the sacred unification, for anyone who knows how to unify the holy name in wholeness, as it should be, happy is he in this world and in the next world.

742) When the righteous Joseph, Yesod, is about to correct everything, he takes everything. And when he connects in his palace, everyone awakens to take craving and desire, the upper ones and lower ones, and it is all in one will and one wholeness, to delight the upper ones and lower ones in one desire, as it should be, and all the lower ones persist through him. This is why it is written, “And the righteous is the Yesod [foundation] of the world,” since the world stands on this foundation.

747) There are things that the body enjoys, that enter the body, but not the soul, and there are things that the soul enjoys and not the body. This is why the degrees differ from one another. Happy are the righteous who take the straight path and avoid that side, clinging to the side of Kedusha.

752-760) The seventh palace is the innermost palace. It is hidden, there is no real form in it, and there is no Guf at all here, only a Rosh. Here is the concealed of the secret of secrets, the place to enter the channels of above, of Atzilut. Here is a spirit who includes all the spirits in all the palaces. Here is a desire that includes all the desire, to unite all the palaces as one. In this palace is the spirit of life, from Bina, so that all will be one correction.

That palace is called “the house of the holy of holies,” the place to receive the upper soul, Bina, who is called so to evoke in him the next world, Bina.

This world, Malchut, is called “world.” “World” means ascent, where the lower world, Malchut, rises to the upper world, Bina, hides in it, disappears in it, and appears in hiding. Malchut ascends with all the palaces that have approached her and hides within the upper concealment, Bina. The upper world, Bina, means that Bina rises and hides within the upper desire, within the most covered of all that are covered, who is completely unknown, unrevealed, and there is none who knows him, who is AA.

The curtain, the Parsa—between the sixth palace, holiness, and the seventh palace, the holy of holies—was spread and covers to conceal the hidden one, the seventh palace. The ark-cover was spread in high concealments over the ark of the testimony in the holy of holies, Yesod of Malchut de Atzilut, clothed in the seventh palace, to conceal the concealed inside the ark of the covenant, for they are hidden and concealed.

Inside the ark-cover, which is the ark, there is a hidden place, concealed and covert, in which to gather the upper anointing oil, the spirit of life, through a river that stretches out of Eden, Yesod de ZA de Atzilut. The river is called “the fountain of the well,” Malchut, whose waters never stop. When Yesod lets in and extends every holy ointment from above, from the place of the holy of holies, Bina de Atzilut, the illumination and extension come down into those hoses of Yesod of Malchut de Atzilut, and Malchut de Atzilut is filled from there, like a female is impregnated and filled by the male.

The seventh palace, too, is established to receive the lights of Yesod de ZA de Atzilut through Malchut de Atzilut, which is clothed in it, like a female who receives from the male. The reception that she receives are all those spirits and holy souls who come down to the world to clothe in people. They are detained there as long as it is necessary, until they come down and clothe in people. After their demise from this world, they return to the seventh palace.

They are detained in the seventh palace until the arrival of the Messiah king, when all those souls are satisfied and come to Atzilut to their places, and the world will rejoice as before, prior to the diminution of the moon and the sin of the tree of knowledge, as it is written, “The Lord will rejoice in His works.”

It is so because after their demise from this world, the souls cannot rise above the seventh palace, for that is where the Parsa separates between Atzilut and BYA. Hence, they are detained in the seventh palace until the end of correction, when the boundary of the Parsa is cancelled and they can climb up to Atzilut, to their root, to Bina de Atzilut, since the light of Bina is called Neshama [soul]. This is why at that time it is written, “The Lord will rejoice in His works.”

In this palace are pleasures, delights and entertainment of the spirits with which the Creator is entertained in the Garden of Eden. Here are all the lusts and all the pleasures, for all the palaces to unite in Him as one, and they will all become one. Here it is the connection of everything in one unification.

When all the organs, all the Behinot in the palaces, unite in the upper organs of the seventh palace, each according to what he deserves, they have neither passion nor delight other than the unification in that palace. It all hangs here. When the bonding here unites in a single unification, then all the illuminations in the organs, all the illumination of the Panim, and all the joys illuminate and rejoice.

Happy is he who knows how to set up orders and to properly correct the corrections of the wholeness. He is the Creator’s loved one in this world and in the next world, and then all the Dinim and all the bad decrees are revoked from the world.

764) The fountain of the well, Yesod, never ceases from the well, which is Malchut de Atzilut clothed in the seventh palace. Hence, that place is the perfection of everything, the persistence of the whole body to be complete in everything, as it should be. Here, in the seventh palace, is the unification and the connection as one, to be one above and below, in one connection, so the organs, Behinot, and the degrees in the palaces do not depart from each other, and so all will be in a Zivug PBP [Panim be Panim (face-to-face)].

771) When they are all completed together, when all the palaces are included in the seventh palace, and the upper organs, ZON de Atzilut, illuminate to the lower ones, the palaces, a high soul awakens— Bina de Atzilut—enters everyone and illuminates to all. Then everyone is blessed: the upper ones, ZON de Atzilut; the lower ones, all the palaces, and what is within them. The one who is not known and which did not enter the calculation of the desire, who is never perceived, Atik, dresses inside of them, and then everything rises through Ein Sof and all connects in one connection.

786-787) It is written, “And they had the hands of a man under their wings.” Spirits, animals, and Ophanim are all winged. The hands under their wings are to receive prayers and receive those who repent. “The hands of a man” means places and receptacles to accept people in their prayers and litanies, and to open doors to receive them, to unite and to tie ties, and to do as they wish.

These places and receptacles are called “The hands of a man” because they are for man. These are holy names that rule over each degree, in which people come in with their prayers and litanies through all the high gates. By that, the lower ones rule above.

788) Happy are those who know how to set up the unification of their Master properly and to go by the path of truth, so they will not err in faith.

812-813) This is why he must connect to the Kedusha of his Master and not part from Him. And when he asks, the beginning of the pleading should be to know his Master, to show his passion for Him, which is the first request, “Grant us from You wisdom, understanding, and intelligence.” Henceforth, he will part a little and ask the pleas that he needs to ask.

All his questions will be after he arranges the order. Likewise, all his questions will be in litanies and requests before his Master, and He will not remove Himself from him, meaning be angered. Happy is he who knows how to arrange that order, to go by the straight path as he should.

832) Anyone who does not know how to establish the praise of his Master, it is better for him not to be born because the prayer must be complete above, out of thought, the will of the heart, the voice, and the word of the mouth, to make wholeness, connection, and unification above. As it is above, and as the wholeness comes out from above downward, so it should be from below upward, properly tying the connection.

833-835) The secret is for the friends to walk on the straight path. Thought, will, voice, and speech are four that tie the ties, opposite HGTM. Thought and will are HB, voice and speech are TM. Once they all tie ties together, they all become one Merkava, to instill Divinity upon them—the speech—and then all become four pillars to crown in them, and Divinity relies on them in all those high connections.

The thought, which is Hochma, elicits and begets the will, Bina. The will that comes out of the thought begets and elicits the audible voice, ZA, and the audible voice ascends to tie ties from below upward, the lower palaces in the upper ones. The voice—which ties connections between the two lines in Bina, and extends blessings from above downward, from Bina, in secret—relies on those four pillars—thought, will, voice, and speech, HBTM. The reliance is at the Sium [end] of the tie, in the speech, Malchut, the place where everything is tied together and they all become one, since Malchut receives everyone into her.

Happy is he who ties the ties of his Master, authorizes supports properly, and intends in all those matters. He is happy in this world and in the next world. Thus far the palaces on the side of Kedusha have been perfected.

VaYikra [The Lord Called]

10) The Zohar explains the matter of, “He called unto Moses.” Certainly, this calling has no resemblance to a corporeal call, but as it is written, “The Torah speaks as the language of people.” Hence, we should understand the inner meaning of this calling.

18) Since man’s merit is not told in his presence. This means that the Creator does not reveal the merit of a degree to the one who attains it until that degree has gone and he has been rewarded with a new degree. Then He reveals before him the praise and wholeness of the first. Thus, the Creator does not reveal the praise of the degree to its face, while it still exists.

70) The thought of the Creator, which is the Sefira Hochma, is superior and the Rosh [head] of everything. This is so because Partzuf ZA begins from Hochma and its Keter is from Ima. From that thought, ways and paths extend to devise the Holy Name and to correct in its proper corrections. The potion of the Garden of Eden extends from that thought to water everything, and the upper and lower exist from that thought. Also, the written Torah, ZA, and the oral Torah, Malchut, were emanated from that thought.

88) There is nothing in the Torah that is weak or broken. When you observe and know it, you will find it as strong as a hammer that breaks the rock. And if it is weak, it is from you, as it is written, “For it is no vain thing for you,” and if it is empty, it is from you.

99) “How good and how pleasant it is for brothers to dwell together, as well.” Happy are Israel, for the Creator did not hand them over to a minister or to a messenger. Rather, Israel grip to Him and He to them. For their love, the Creator calls them, “servants,” as it is written, “For unto Me the children of Israel are servants; they are My servants.” Afterwards He calls them “sons,” as it is written, “Youare the children of the Lord your God.” After that He calls them “brothers,” as it is written, “My brothers and my friends.” And because He called them “brothers,” He wished to place His Divinity in them and He will not stray from them. Then it is written, “How good and how pleasant it is for brothers to dwell together, as well.”

109) “Serve the Lord with gladness.” Any work that a person wishes to do for the Creator should be done with gladness, willingly, so that his work will be whole.

200-201) “Bless the Lord, all you servants of the Lord.” This is a praise for all those with faith. Who are those with faith? They are the ones who engage in Torah and know how to unite the Holy Name properly. And the praise of those with faith is that they stand at midnight to engage in Torah and adhere to the assembly of Israel, Malchut, to praise the Creator with words of Torah.

When one rises at midnight to engage in Torah, a Northern wind—meaning illumination of the left—awakens at midnight, which is the deer and Malchut, and stands and praises the Creator, ZA. And when she stands, several thousands and several tens of thousands stand with her in their existence, and they all begin to praise the holy King.

246) When the Creator watches over the world and sees that the acts of people below are upright, Atik, which is Keter, appears in ZA, Tifferet, and all those Panim of ZA look at the hidden Panim of Atik. Then, all are blessed because they look at each other in an upright way, in the middle line, which leans neither to the right nor to the left. It is written about that, “The upright shall behold His face,” meaning that the faces of Atik and ZA look at each other in an upright way, in the middle line. And then they are all blessed and water each other until all the worlds are blessed and all the worlds are as one. At that time, it is considered that “The Lord is one and His name One.”

249-250) And when the people of the world improve their actions below, the Dinim are perfumed and impregnated, and the Rachamim awaken and rule over that evil that has awakened from the harsh Din. And when the Rachamim awaken, there are joy and comfort because they rule over that evil, as it is written, “And the Lord repented of the evil.” He repented because the harsh Din has surrendered and the Rachamim ruled.

When the Dinim are perfumed and Rachamim rule, each Sefira returns to existence and all are blessed together. When each returns to its place, all are blessed together, and Ima is perfumed with bonding the engravings that returned to her, then repentance is considered whole and the world is atoned for, since Ima sits in complete joy, as it is written, “As a joyful mother of children.”

288) As long as the assembly of Israel is with the Creator, the Creator is in wholeness and willingly pastures Himself and to others. To Himself means that He nurtures Himself by sucking the milk of upper Ima. He receives the abundance of Bina and from that nursing that He sucks, He waters all the others and nurtures them.

When the assembly of Israel is with the Creator, the Creator is in wholeness and joy, and there are blessings in Him, which come out from Him to all the others, to all the worlds. And any time when the assembly of Israel is not with the Creator, the blessings are devoid of Him and of all the others.

311-312) The prayer and the voice of the Shofar that the righteous produces in the Shofar comes out of his spirit and soul [Nefesh and Ruach respectively] and rise upwards. On that day, there are slanderers above, and when that voice of the Shofar rises, they are repelled by it and cannot exist. Happy are the righteous, for they know how to aim their will before their Master and know how to correct the world on that day with the voice of the Shofar. This is why it is written, “Happy is the people that knows the joyful shout,” “Knows,” and not “Blows.”

On that day, the people should see that a man is complete in everything—knowing the ways of the holy King and knowing the King’s honor, to pray the prayer for them on that day and summon the voice of the Shofar in all the worlds through the intention in the heart, with wisdom, will, and wholeness. Thus, through him, the Din would depart from the world. Woe unto those whose emissary is unworthy, since they will come to remind the iniquities of the world because of him. This is the meaning of, “If the anointed priest should sin” who is the emissary of the whole of Israel, hence the fault of the people, since the Din is over the people.

315) How much should one regard the glory of one’s Master to be a whole creation before the Creator? When the Creator created man, He created him whole, as it is written, “That God made the man upright.”

324) Happy are the righteous, for the Creator teaches them profound secrets of above and below, and it is all for the Torah, since anyone who engages in the Torah is crowned in the crowns of His Holy Name. This is so because the Torah is the Holy Name and one who engages in it is registered and crowned in the Holy Name, and then he knows the hidden ways and the deep secrets above and below, and he never fears.

342) One who makes a request of the King must unite the holy Name in his will from below upwards, from Malchut to Keter, and from above downwards, from Keter to Malchut—uniting everything in one unification in Ein Sof [infinity], and in this unification he will include his plea. Who is so wise as to make his pleas like King David’s, who was keeping the King’s door? He was a Merkava [chariot/assembly] to Malchut, which is called “the King’s door.” So it is, and this is why the Torah teaches us the ways of the holy King, so we will know how to follow Him, as it is written, “After the Lord your God shall you walk.”

373-374) The assembly of Israel does not stand before the King, ZA, unless in the Torah. As long as Israel that are in the land engage in Torah, the assembly of Israel is with them. When they are idle from words of Torah, the assembly of Israel cannot be with them for even an hour. For this reason, when the assembly of Israel awakens to the King in the Torah of the lower ones, her strength grows and the holy King is delighted to greet her.

And as long as the assembly of Israel comes before the King and the Torah is not with her, her strength withers. Woe unto those who weaken the force of above. And for this reason, happy are those who engage in Torah.

379-380) “When the morning stars sang together, and all the sons of God shouted for joy.” When the Creator comes to entertain with the righteous in the Garden of Eden, all things, meaning degrees in the lower world, Malchut, and all the upper ones and lower ones awaken toward Him. And all the trees, meaning degrees, in the Garden of Eden begin to praise before Him, as it is written, “Then shall all the trees of the wood sing for joy before the Lord, for He has come.” And even the birds in the land all utter praise before Him.

At that time, a flame comes out and strikes the wings of the rooster, who calls and praises the holy King. He calls upon people to exert in Torah, in praising their Master, and in His work. Happy are those who rise from their bed to engage in Torah.

When the morning comes, the doors on the south, meaning Hesed, open and the gates of healing come out to the world. And Eastern wind, ZA, awakens and Rachamim are present. And all those stars and signs, meaning degrees, which are appointed under the governance of that morning, which is Yesod that shines Hassadim, they all begin to praise and to sing for the High King.

387) After Moses died, it is written, “And this people will rise up, and go astray.” Woe unto the world when Rabbi Shimon departs it, when the fountains of wisdom are blocked in the world and a man seeks a word of wisdom, but none shall be found to speak. And the whole world will be erring in the Torah and there will be no one to evoke in the wisdom.

It is written about that time, “And if the whole congregation of Israel shall err,” meaning if they err in the Torah and do not know her ways and what they are because “and the matter is hidden from the eyes of the assembly,” meaning that there is none who knows how to reveal the depth of the Torah and her ways, woe unto those generations that will be in the world at that time.

388) At the time of the Messiah, the Creator will reveal profound secrets in the Torah, “For the earth shall be full of the knowledge of the Lord, as the waters cover the sea.” It is written, “And they shall teach no more every man his neighbor, and every man his brother, saying, ‘Know the Lord’; for they shall all know Me, from the least of them unto the greatest of them.”

397-399) When the rooster calls and people sleep in their beds and do not awaken, the rooster calls, strikes his wings and says, “Woe unto so and so; he is cursed by his Master, he is abandoned by his Master,” since his spirit has not awakened and he did not observe the King’s honor.

At the rise of day, a herald declares about him and says, “But no one says, ‘Where is God my Maker, who gives songs in the night,’” to help him with those praises so that all will be in one assistance. The Malchut sings to ZA at night, to help man so he, too, will awaken with these praises. And when one praises and engages in Torah, she raises MAN, he helps the Malchut, and they are both in one assistance.

What is “My Maker”? When a person rises at midnight, he engages in the song of the Torah, since the song of the Torah is read only at night, when he engages in the Torah. When the day rises, the Creator and the assembly of Israel correct him with a single thread of grace that was saved from all, to illuminate him among the upper ones and lower ones.

“Where is God my Maker.” It should have said, “Makes for me”; why “My Maker”? When he rises at midnight to engage in Torah, when the day rises, Abraham awakens with his thread of grace and the Creator and the assembly of Israel correct him. They make him a new creation every day, as it is written, “God, my Maker.”

433-436) When he has acquired Ruach, that Ruach comes out and breaks mountains and rocks, which are the external forces, and rises and spreads, and enters among the high and holy angels. This is because the Ruach extends from the world of Yetzira, where the angels are. There, he knows what he knows and learns things from them and returns to his place. At that time, this is man’s connection to holiness until he is rewarded with Neshama and acquires it.

When he acquires a Neshama, she rises to the world of Beria, from which the Neshama extends, and the guards at the gates do not detain her. She spreads and rises further up among those righteous who are bundled in the bundle of life, Malchut, where she sees the pleasure of the King and enjoys the upper brightness.

When the holy doe [deer] awakens, meaning Malchut, in the Northern wind at midnight, she comes down and that righteous who has acquired a Neshama rises and gains strength in the Torah like a mighty lion, until the morning rises. Then he walks with that holy doe to be seen before the King and to receive from him a single thread of grace, the thread of Abraham, the light of Hesed.

And when that righteous comes with the doe, Malchut, he is crowned with her before the king.

448-449) “My heart is for the governors of Israel that offered themselves willingly among the people, bless the Lord.” All the willingness and all the heart that a man needs to extend blessings from above downwards to unite the Holy Name, he needs to extend in a prayer to the Creator, willingly and with the intention of the heart, from a deep stream, Bina. It is written about it, “Out of the depths have I called You, O Lord,” where it is the depth of all in the high valleys, which are the high beginning, where AVI, Hochma and Bina, mate. Here, too, “My heart is for the governors of Israel” refers to AVI, who are the governors that give Mochin to the holy Israel, ZA, who extends from between them.

“That offered themselves willingly among the people” are the patriarchs, HGT de ZA, who are called “princes,” as it is written, “The princes of the peoples are gathered together, the people of the God of Abraham,” meaning the patriarchs that extend from Abraham, Hesed de ZA. Then, “Bless the Lord,” extend blessings from Him downwards and there will be blessings in the whole world.

This is so because when there are blessings from above in this world below, everything is in gladness, all is in perfection, since no light is complete unless when it is extended down to this world. Happy are Israel for the Creator imparts upon them blessings and listens to their prayer. It is written about them, “When He has regarded the prayer of the destitute, and has not despised their prayer.”

Tzav [Command]

60) An uneducated one is called “a beast.” And once he places himself under the discernment of “a man” in the Torah, the words “O Lord, You preserve man and beast” will come true in him. If he is as a horse, whose master is riding him, and the horse tolerates him and does not kick his master, so he should be—as a horse under the wise disciple.

67) And like all the Kelim [vessels] of the Temple, which are called “holy,” all those who serve the wise disciples are called “holy.” And the disciples of the rav, which correspond to the organs of the body of the rav, are called “the holy of holies.”

71) A wise disciple should see himself equal to all the students of Torah. This is how he should consider himself from the perspective of the Torah, from the perspective of the noetic NRN. But from the perspective of the organs of the body, the perspective of the beastly NRN, he should regard himself equal to all the uneducated people, as it is written, “One should always see himself as though the whole world depends on him.” For this reason, he should aim his mind, spirit, and soul to make those sacrifices with all the people in the world, and the Creator adds a good thought to the act. By that, “Man and beast You deliver, O Lord.”

89) “The Lord is righteous in all His ways and kind in all His deeds.” People should regard the glory of their Master and they will not stray from their ways outwards.

129-130) In the altar, Uriel rises and appears as a mighty lion lying over its prey. And priests and Israel saw and were delighted, for they knew that their offering was welcomed by the holy King. And another fire, high and holy, descended from above. It is Angel Uriel, opposite the bottom fire that they placed on the altar. At that time, one would be startled before one’s master and return in complete repentance.

It is similar to a king whose people sent him a gift which he welcomed. He said to his servant, “Go and take that gift that they brought me.” This is what the Creator said to angel Uriel, “Go and receive the gift that My sons have sacrificed before Me.” What joy was there in everything, and what sweetness was in all when the priest and the Levite and the one who made the offering would aim to make the offering as it should be, in complete unification.

144) For this reason, sages said, “Repent one day prior to your death,” since each day, one must repent and give one’s spirit to Him, so he will depart in one, as it is written, “Into Your hand I commit my spirit.”

151 ) This holy flesh, Malchut, burns in several flames from the side of Gevura with the love of her husband, ZA. She is burning in love, the love of the reading of Shema [Hear], the love of unification. She will not quench day or night; and friends, please give him—the Creator—no rest until he is in the flame of love of His unification at the reading of Shema, to keep in it the words, “A continual fire would burn on the altar and would not quench.”

151) And once the righteous has taken upon himself not to nurse the beastly Guf and NRN, and they are regarded as “a poor man is regarded as dead,” then he is rewarded with the permanent instilling of Divinity, where Divinity burns the evil in the Noga in them until they are fit for the end of correction.

165) “For with You is the source of life; in Your light we shall see light.” “For with You is the source of life” is the upper oil that is drawn and never stops, which is present within the uppermost Hochma. It is written, “For with You,” meaning that it is with You in love that is above all, and never parts from you. “The source of life” is Bina, since HB are attached together in a never ending Zivug. Bina is called “the source of life” because she is the source and the fountain of life, which is imparting of the Hochma, life, to elicit life from the Hochma for the upper tree, ZA, and to light the candles of Malchut. This is why the tree, ZA, is called “the tree of life,” a tree that is planted and rooted in the source of life, Bina.

182) Anyone who engages in Torah, whose lips speak Torah, the Creator covers him and Divinity spreads her wings over him, as it is written, “I have put My words in your mouth and have covered you with the shadow of My hand.” Moreover, he sustains the world and the Creator delights with him as though on that day, He was planting the heaven and earth.

184) “Bind up the testimony, seal the law [Torah] among my disciples.” Bind up the testimony is the testimony of David, Malchut, as it is written, “And My testimony which I will teach them.” “Bind up” means bonding, as one who binds a knot in one place. “Bind up the testimony” means the bound Malchut. “Seal the law [Torah],” which is ZA, meaning that all the abundance and Gadlut extended from above, its sealing, the completion, is in “My disciples,” who are NH, and are called “the disciples of the Creator.”

This is so because there the Gadlut and the oil gather between two pillars, NH, to be there. They are the place of all the Gadlut and the oil that pours from above, from Tifferet, who is called Torah, to pour it into the Peh of Yesod, and to pour it in this testimony, Malchut. Then, everything binds into one strong bond, and will be as it is written, “Bind up the testimony,” tying the Malchut by sealing the law “Among my disciples,” where the abundance of Torah is sealed, ended in NH, and from them to Yesod. Then, Malchut is tied to Yesod, to receive the abundance, and everything becomes one knot.

186) Happy are those who engage in Torah, for they are at a higher degree than everyone. One who engages in Torah needs neither sacrifices nor burnt offerings, since the Torah is better than anything; it is the bond of the faith of everything, the bond of Malchut. This is why it is written, “Her ways are ways of pleasantness, and all her paths are peace.”

190) Two candles, one above and one below. If one lights that candle below and puts out that candle above, that smoke, which rises from the candle below, lights that candle above. Thus, the smoke of the offering that rises from the offering causes the extension of illumination of Hochma above and lights up the upper candles, ZA and Malchut, and they light up together. Thus, all the Sefirot grow close together by this scent. This is why it is written, “A sweet savor unto the Lord.”

New Zohar, Tzav [Command]

1-6) On the left side stands a degree from the side of Tuma’a [impurity] called “evil thought,” since the degree over it is evil. Here are all the evil desires and thoughts in the world. The evil thought stands over all those desires by which a man is defiled.

There are several impure degrees in this evil thought, and all are poised to defile the man with those desires and thoughts of the evil thought. Then the man is defiled in them and clings to that side. For that, we should offer a burnt-offering to be purified. When he offers it, he should lean his will toward the holy thought, and when smoke rises from those fats and entrails, it first rises to that evil thought, who takes them all and feeds on them so she does not approach the holy.

Afterwards another fine smoke rises and all the upper ones—the Partzufim of Kedusha in BYA, among which are the litigants—gather and enter deep inside until they gather one inside the other until they all rise, and all mingle with one another complementing one another, and body connects to body.

Then that man crowns his will with the will of the pure thought, the priest from the right side and the Levite from the left side tie organs to organs until that pure thought rises between right and left, and they connect to one another, connecting with each other and becoming one. Then it is called “sweet savor,” meaning contentment and a desire to bond and enter one into the other.

When all are connected to one another, the next world, Bina, emits great light to illuminate everyone together. Great joy is present, all the faces shine, and everything is in sweetness. Then the man parts from the evil thought and clings to the pure thought until everything clings to the hidden, highest thought of all, and all will be one.

On the Eighth Day

1) Happy are Israel for the Creator gave them the holy Torah, which is the joy of everything, the joy of the Creator and the place where He roams, as it is written, “and I was daily all delight,” and the whole Torah is one holy name of the Creator. And the world was created in the Torah, as it is written, “Then I was beside Him as trusted [Amun].” Dot not read it as Amun, but as Uman [a master craftsman], as she was His tool for creating the world.

8) All those who engage in Torah cling to the Creator and are crowned in the decorations of Torah. They are loved above and below, and the Creator offers them His right hand, mercy. It is even more so with those who engage in Torah at night, as well, for they have established that they partake in Divinity and join together. And when the morning comes, the Creator decorates them with a single string of grace, so they will be among the higher and among the lower.

42) “Remember, O Lord, Thy compassions and Thy mercies, for they are from the world.” “Remember… Thy compassions” is Jacob, and “Thy mercies” is Abraham. “…they are from the world” means that the Creator took them from the world and raised them, and made them into a holy chariot to protect the world. And because they are from the world, He remembers them, to protect the world and to have mercy on it. Similarly, the Creator takes righteous from the world and raises them, to protect the world.

117) The Creator is destined to purify Israel. With what will He purify them? With what is written, “And I will sprinkle clean water upon you, and you shall be pure.” These are the waters of mercy, which clothe and include the illumination of the left, from which the purity comes. And since they are purified, they are sanctified, for they cling to the sanctity of ZA, which has the Mochin of AVI, called, “holiness.” And Israel, who cling to the Creator, are called, “holiness,” as it is written… “And you shall be holy men unto Me.”

Ki Tazria [When a Woman Delivers]

1-3) “On my bed night after night I sought him whom my soul loves.”

“On my bed night after night,” said the assembly of Israel, Divinity. “On my bed I was angered before Him, asking Him to mate with me to delight me—from the left line—and to bless me—from the right line—with complete joy—from the middle line.” When the king, ZA, mates with the assembly of Israel, several righteous inherit inheritance of a holy legacy, upper Mochin, and several blessings are found in the world.

101) “And I saw that wisdom excels over folly.” The benefit for the wisdom comes from the very folly, for if there had not been folly in the world, wisdom and its words would not have been known. And we learned that it is mandatory for a man who learned wisdom to learn a little bit of the folly and to know it, for it is for that that wisdom has come, just as there is benefit to light from darkness, for without darkness, light would not have been known and no benefit would come from it.

105) “As light excels over darkness.”The benefit of the light comes only out of the darkness. The correction of the white is black, for without the black, the white would be pointless. And because there is black, the white is elevated and respected. It is like sweet and bitter. A person cannot know the taste of sweetness before he has tasted bitterness. Thus, what makes it sweet is the bitter.

In things where there are opposites, the one reveals the other, such as in white and black, light and darkness, sick and healthy. If there were no sickness in the world, the term healthy would be unattainable, as it is written, “God has made the one opposite the other.” And it is also written, “It is good that you grasp the one, and also not let go of the other.”

139) Hence, the coupling of people is at set times, to aim their desire to adhere to the Creator. And they already commented that at midnight, the Creator enters the Garden of Eden to entertain with the righteous, and the assembly of Israel, Malchut, praises the Creator. This is a good time to cling to them, to the Creator and His Divinity.

145) Happy are Israel who adhere to the Creator, and whom the Creator loves, as it is written, “I have loved you, says the Lord.” And for His love, He brought them into the holy land, to instill His Divinity among them and to dwell with them, so Israel will be holier than all the people in the world.

Metzorah [The Leper]

1-3) People should guard their way and fear the Creator so they do not stray from the straight path or breach the words of Torah or move away from it.

Any one who does not engage in Torah and does not exert in it is reproached by the Creator. He is far from Him, Divinity is not over him, and those guardian angels that walk with him to guard him, depart him. Moreover, they declare before him and say, “Do not be around so and so for he does not care for the glory of his Master.” Woe unto him, for the upper ones and lower ones have left him, and he has no part in the path of life.

And when he exerts in the work of his Master and engages in Torah, several guards are ready to guard him, and Divinity is over him, and they all declare before him and say, “Give honors to the form of the King, Give honors to the king’s son,” and he is kept in this world and in the next. Happy is he.

5) People do not know, do not hear, and do not observe their Master’s will. The announcer calls before them daily, and there is no one to listen and no one to awaken one’s spirit to the work of his Master.

6-8) When the night grows dark and the gates close, the Nukva of the great abyss awakens, and several armies of damagers are in the world. At that time, the Creator puts all the people in the world to sleep. He puts to sleep even all those who have awakening of life, meaning the righteous. And the spirits roam the world and announce things to people in their dreams. Some of them are lies and some of them are true. And people become connected in their sleep.

And when the north wind awakens and the night divides, a flame bursts out and strikes under the wings of the rooster, and he calls. Then the Creator enters the Garden of Eden to play with the righteous, and an announcer comes out and calls, and all the people in the world awaken in their beds. And those with awakening of life rise up from their beds to the work of their Master, and engage in Torah and in praising the Creator until the morning comes.

When the morning comes, all the armies and camps above praise the Creator. Then, several gates open to all sides, and Abraham’s gate, Hesed [mercy], opens in the assembly of Israel, to summon all the people in the world to enjoy the Hassadim [mercies]. It is written, “And Abraham planted a tamarisk tree in Beersheba,” since Malchut is called Beersheba, and Abraham planted the tree of Hesed in it.

20) “She is a tree of life to those who take hold of her, and happy are all who support her.” The tree of life is the Torah, a high and mighty tree. She is called Torah because it instructs and reveals what was hidden and unknown. She is called “life” because all the upper life is included in her and stem from her.

“To those who take hold of her,” meaning those who are gripped to her, for one who is gripped unto the Torah is gripped unto everything—gripped above and below.

Aharei Mot [After the Death]

30-31) Rabbi Shimon said, “I am surprised at the people of the world, who have no eyes to see or a heart to notice, and who do not know nor pay attention to looking into their Master’s will. How are they asleep and not rising from their sleep before that day comes when darkness and murkiness cover them, and the creditor collects their debt.

“The herald calls on them each day and their soul testifies to them each day and night, and the Torah raises voices to all sides, saying, ‘Until when will fools love foolishness?’ ‘Whoever is a fool, let him come here. ‘Heartless,’ she said to him, ‘Come, eat of my bread and drink of the wine that I have mixed,’’ but there is no one to lend an ear or awaken his heart.”

32) In the last generations that will come, the Torah will be forgotten from them and the heartless will gather to their place, and there will be no one to close or open in the Torah. Woe unto that generation. Henceforth, there will not be such as that generation until the generation when the Messiah comes and knowledge awakens in the world, as it is written, “For they shall all know Me, from the least of them to the greatest of them.”

38-40) There are times for finding favor in the Creator, for finding blessings, and for making pleas. And there are times when there is no favor, blessings do not come, and harsh Dinim awaken in the world. Sometimes the Din persists. There are times in the year when the favor is present, and times in the year when the Din is present. There are times in the year when the Din is present and persists and threatens the world but does not operate. There are times in the month when there is favor, and times when there are Dinim, which persist over everything.

There are times in the week when there is favor, and there are times in the week when there are Dinim in the world. There are times in days when the favor is present in the world and the world is perfumed, and there are days when Dinim persist and exist. There are different times even in an hour. This is why it is written, “And a time for will.”

65-66) “How good and how pleasant it is for brothers to dwell together in unity, as well.” These are the friends, as they sit together inseparably. At first, they seem like people at war, wishing to kill each other. Then they return to a state of brotherly love.

The Creator, what does He say about them? “How good and how pleasant it is for brothers to dwell together in unity, as well.” The words, “as well” indicate the presence of Divinity with them. Moreover, the Creator listens to their words and He is pleased and content with them.

And you, the friends who are here, as you were in fondness and love before, you will not part henceforth, until the Creator rejoices with you and summons peace upon you. And by your merit there will be peace in the world. This is the meaning of the words, “For the sake of my brothers and my friends let me say, ‘Let peace be in you.’”

92) “My dove, in the clefts of the rock,” in the concealment of the degree.

My dove is the Assembly of Israel, Malchut. As a dove never leaves her mate, the Assembly of Israel never leaves the Creator. “In the clefts of the rock” are disciples of the wise, who are not at rest in this world. As they hide themselves from their enemies in the clefts of the rocks, in the concealment of the degree, the humble disciples of the wise, who hide their degree from people, among whom are pious, who fear the Creator, from whom Divinity never parts. Then the Creator demanded of the Assembly of Israel for them and said, “Let me see your looks; let me hear your voice, for your voice is sweet,” since no sound is heard above but the sound of those engaging in Torah.

94) “That which is has been already, and that which will be has already been.”

“That which is has been already.” Before the Creator created this world, He was creating worlds and destroying them, which is the breaking of the vessels, until the Creator desired to create this world and consulted with the Torah, who is the middle line. Then He corrected in His corrections, crowned in His crowns, and created this world. All that was in this world was at that time in front of Him, at the time of creation, and was corrected before Him.

95) Before the leaders of the world in each generation came to the world, they all were before the Creator in their forms. Even all those souls of people, until they come to the world, they are all engraved before Him in the firmament in their very form of this world, and all that they learn in this world, they know everything before they come to the world.

96) At the time of the creation of the souls, while they were still above, before they came to this world under time, they were in eternity, above time, when present and future act at once, as is the nature of eternity.

It follows that all the deeds that the souls will do one at a time when they come into this world are already there at once, as their actions in this world, since all the Torah that they will learn in this world during the days of their lives is already there entirely, and all their evil works are already depicted in their souls. And as they will cast the part of Kedusha in this world, likewise there. If they are destined to sin in this world and repent one at a time, it is depicted above at once, as is the nature of eternity, that this, too, is already depicted there.

99) All true righteous, before they come into this world, they are all corrected above and are called by names. Since the day the Creator created the world, Rabbi Shimon was ready before the Creator and was with Him, and the Creator called him by his name. Happy is he above and below. It is written about him, “Let your father and your mother be glad,” “Your father” being the Creator and “Your mother” being the Assembly of Israel.

115) Happy are Israel more than all the idol-worshipping nations for the Creator wishes to purify them and have mercy on them, for they are His lot and inheritance, as it is written, “For the portion of the Lord is His people.” They unite above, in ZA, hence the love of the Creator clings to them, as it is written, “I have loved you, says the Lord.”

144) Anyone who has been rewarded with the Torah and satiates his soul with it, the Creator declares several benefits for him, to benefit him in this world and in the next world, as it is written, “And a good rumor.” From which place is it good? “From a faraway land,” for initially, the Creator was far from him, for he was hateful of him at first, from that place he is greeted, as it is written, “From afar the Lord appeared unto me.”

155-156) When half the night is through, all those who engage in Torah unite with Divinity. When the morning comes and the queen, Divinity, bonds with the king, ZA, they are with the king and the king spreads his wings over all of them, as it is written, “By day the Lord will command grace [Hesed], and at night, His song is with me.”

When the morning rises, the patriarchs, HGT de ZA, come with the queen and rush to speak with her and bond with her. And in them the Creator, ZA, speaks with her and calls her to spread His wings over her.

174-175) “God, God the Lord has spoken and called the earth.” “God, God the Lord” are HGT, the wholeness of everything. “Spoken” means bestowal. “Earth” is Malchut, to be in the Assembly of Israel in wholeness, in joy, from Yesod de Malchut, called Zion.

When the Creator wished to create the lower world, He made it as perfect as above. He made Jerusalem the middle of the whole earth, and a place on it, called Zion, Yesod, a place from which it is blessed. From that place of Zion, the world began to be built, and from it, it was built. “Out of Zion, the perfection of beauty, God appeared.” That is, “Out of Zion,” who is “The perfection of beauty,” of the world, “God appeared.” Jerusalem, Malchut, was blessed only from Zion, Yesod, and Zion was blessed from above, ZA. Everything connects one in one, ZA and Malchut, one in one, unite through Zion.

206-208) “As the deer yearns for the water brooks, my soul yearns for You, O God.”

Happy are Israel more than all the nations because the Creator has given them the holy Torah and has inherited them holy souls from a holy place to do His commandments and to delight in the Torah. Anyone who delights in the Torah is afraid of nothing, as it is written, “Were Your law [Torah] not my delight, I would be lost in my affliction.”

“My delight” is the Torah, for the Torah is called “delights,” as it is written, “And I will be delighted day by day.” We learned that the Creator comes to delight in the Garden of Eden, to delight so He would rejoice in them. Happy are the righteous, of whom it is written, “Then shall you delight in the Lord,” to be delighted with that potion of the stream, which is Bina. It seems that the Creator delights in them from that potion of the stream in which the righteous delight. This is why He comes to be delighted with the righteous, and anyone who engages in Torah is rewarded with being delighted with the righteous from that potion of the stream that is Bina.

“As the deer yearns by the water brooks.” This is the Assembly of Israel, Malchut. “Yearns by the water brooks” means to be given the potion of the spring of the stream, Bina, by the righteous, Yesod, will yearn. “So my soul yearns for You, O God,” to be watered by You in this world and in the next world.

216) A person needs to worship the Creator in wholeness, “And you shall love the Lord your God.” He should love the Creator truly with his soul. This is complete love, love of his soul and spirit. As they, the soul and the spirit, clung in a body, and the body loves them, so should man love the Creator and cleave to Him, as the love of his soul and spirit, as it is written, “My soul, I have desired you at night,” truly my soul, clothed in a body.

217-218) “With my spirit within me have I sought You,” that I may cling to You with great love in the night. A man should rise each night out of love of the Creator to engage in His work until the morning rises and draws upon him a thread of grace [Hesed]. Happy is a man who loves the Creator with this love. Those true righteous who love the Creator so, the world exists because of them and they govern all the harsh decrees above and below.

That righteous one who clings above to the holy king with his spirit and soul—with love as it should be—rules the earth below, and everything he sentences for the world comes true.

244-245) Before the Creator created the world, He created repentance.

The Creator said to repentance, Bina, “I wish to create man in the world provided that if they return to you from their iniquities you will be willing to pardon their iniquities and atone them.” Each and every hour, repentance is ready for people. When people repent from their iniquities, this repentance, Bina, returns to the Creator giving Mochin to ZA and atones for everything. Then the Dinim surrender and all are perfumed, and the man is purified from his iniquities.

When is one purified from his iniquity? When he properly enters repentance. When he repents before the upper king and prays a prayer from the bottom of the heart, as it is written, “From the depths I have called You, O Lord.”

245) Happy are the righteous in this world and in the next world, for they are all holy. Their Guf [body] is holy, their Nefesh [soul] is holy, their Ruach [spirit] is holy, and their Neshama [soul] is holy of holies.

368) Woe unto people for they are all obtuse and blind, and do not know nor hear or notice how they are in the world. But there is counsel and healing before them, yet they do not look because people can be saved only by the counsel of the Torah.

391) Happy are the righteous in this world and in the next world, for the Creator desires their glory and discloses to them high secrets of His holy Name, which He did not disclose to the high and holy angels.

412) It is written, “One thing I have asked of the Lord, that shall I seek: That I may dwell in the house of the Lord all the days of my life, to behold the pleasantness of the Lord.”

Happy are the righteous, for whom several high treasures are hidden in that world, Bina, for the Creator plays with them in those worlds, for which He asked to behold the pleasantness of the Lord, the illumination of Atik extended in Bina. “But in a flood of great waters they will not reach him,” indicating lights of Atik, who is unattainable. However, there are righteous who are rewarded with that, as well. This means that there are righteous who are rewarded with the light of Atik, as it is written, “Neither has the eye seen a God besides You, will do for he who waits for Him.” “Will do” implies Atik because life extends from luck, from Dikna de Atik. Thus, they can receive and draw abundance from Atik, too.

New Zohar, Aharei Mot [After the Death]

51-54) “My beloved went down to his garden, to the beds of perfume, to pasture in the gardens and to gather lilies.”

All the songs are holy, and the Song of Songs is the holy of holies. The Assembly of Israel, Malchut, praises the Creator and says to Him: “My beloved,” as it is written, “My beloved is white and ruddy.”

When it is midnight, a flame awakens and comes under the wings of the rooster, who calls. At that time the Creator goes down to His garden, which is the upper Garden of Eden, and at that time the rooster above awakens and says, “Arise, all who have sleep in the holes of their eyes. It is time for the deer, Malchut, to unite with her husband, ZA.” Happy is a man who rises at midnight to engage in Torah, for the Creator and all the righteous listen to his voice, as it is written, “You who sits in the garden, friends are listening to your voice, let me hear it.”

At that time, a thread of grace is poured over one who engages in Torah, and at that time the Creator goes down to His garden, Malchut. “He went down to the beds of perfume.” Perfumes are illumination of Hochma. Rosh [head] is GAR, and those righteous who have those Mochin of perfumes of the Rosh are called “the beds of perfume.”

“To pasture in the gardens,” in two gardens, the Garden of Eden of above, Bina, and in the Garden of Eden of below, in Malchut. They are called “this world,” Malchut, and “the next world,” Bina. “To gather lilies” means the righteous who engage in Torah, whose lips whisper the Torah. It is written, “lilies”; do not pronounce as Shoshanim [lilies], but as Sheshonim [repeating], for they repeatedly delve in the Torah. That is, even in the grave their lips whisper the Torah. It is said about them, “To gather lilies,” that he gathers them from this world prematurely so they would not sin.

64) There are three “I will be.” “I will be with you in the first exile.” It was said, “When they exiled into Egypt, Divinity was with them.” And “I will be with you in the second exile.” It was said, “When they exiled into Babel, Divinity was with them.” And “I will be with you in the third exile.” It was said, “When they exiled into Greece, Divinity was with them.” He did not reveal to them the “I will be” of the fourth exile.” Rather, “In its time, I will hasten it.” If they are rewarded, I will hasten it. If they are not rewarded, in its time.

Kedoshim [Holy]

1-2) Several times did the Torah testify to people, several times did she raise her voice to all sides to awaken them, yet they are all asleep in their slumber in their iniquities, neither looking nor noticing with which face they rise to the upper judgment day, when the upper king claims from them the affront of Torah, who yells against them. They do not turn their faces to her because they are flawed in everything, not knowing the faith of the upper king. Woe unto them and woe unto their souls.

The Torah testifies to him and says, “Whoever is a fool, let him come here, ‘Heartless, she said to him.’” Heartless is one who has no faith because one who does not engage in Torah, there is no faith within him and he is flawed in everything.

4) Happy are the righteous who engage in Torah and know the ways of the Creator. They sanctify themselves in the sanctity of the King and are holy in everything. Because of it, they draw a spirit of Kedusha from above, their sons are all true righteous, and are called “sons of the king,” “holy sons.”

7-8) When the Creator created the world and wished to discover depths out of the concealments, and light out of darkness, at that time they were mingled in one another. For this reason, out of darkness came forth light, and out of concealment came forth and revealed the deep. One came out of the other. Out of good came forth bad, and out of Rachamim [mercy] came forth Din [judgment]. Everything is included in one another, the good inclination and the bad inclination, right and left, Israel and the rest of the nations, white and black. Everything depends on one another.

The whole world is seen only in one bonding, attached in its entanglement: Midat ha Din [quality of judgment] and Midat ha Rachamim [quality of mercy], Malchut and Bina, attached and entangled in one another. Therefore, when the world was sentenced in the inclusive Din, it was sentenced with Rachamim, with Malchut included in Bina. Were it not so, the world would not have been able to exist for even one moment.

11) Man is never purified unless with words of Torah. This is why words of Torah do not take Tuma’a, since she, the Torah, is poised to purify the impure. There is healing in the Torah, as it is written, “It will be health to your navel and marrow to your bones.” There is purity in the Torah, as it is written, “The fear of the Lord is pure; it stands forever.” “Stands forever” means that it always stands in this purity and it is never removed from it.

13-14) The Torah is called “holy,” as it is written, “For I the Lord am holy.” This is the Torah, the high and holy name. For this reason, one who engages in it is purified and then sanctified, as it is written, “You shall be holy.” “Shall be,” which is a promise that through the Torah you will be holy.

“And you will be unto me a kingdom of priests and a holy nation.” The sanctity of the Torah is holy, more than all other holinesses. The holiness of the upper hidden Hochma transcends all. There is no Torah without Hochma [wisdom], and there is no Hochma without Torah. It is all in one degree and all is one.

18) One who wishes to be sanctified with his Master’s will should serve only from midnight onward or at midnight because at that time the Creator, ZA, is in the Garden of Eden, Malchut, and high Kedusha awakens. Then is the time for the rest of the people to be sanctified. Disciples of the wise, who know the ways of Torah, midnight is their time to rise and engage in Torah, to bond with the Assembly of Israel, Malchut, and to praise the holy name, Malchut, and the holy king, ZA.

22) Let one come and exert in the one. The Creator, who is one, will exert in one, who is Israel, since the king exerts only in one who is worthy of him. This is why it is written, “And He is at one, and who can return Him?” That is, the Creator is present and found only in one, as one who was established in high Kedusha to be one, in Israel. Then he is in one, and not in another nation.

25) “You will be holy for I the Lord … am holy.”

Happy are Israel for not establishing this matter in another place, for not wanting anything for their Kedusha but to cling unto Him, as it is written, “For I the Lord … am holy,” to cling unto Him and not to another. This is why “You will be holy for I the Lord your God am holy.”

31) It is written, “And you who cleave to the Lord.” Happy are Israel, who cling to the Creator. Because they cling to the Creator, everything clings together to one another.

52) There is no separation between Torah and Mitzva because the Torah is the whole and the Mitzvot in her are her details, and they are one. The Creator is true, His law is true law, He is His law and commandment as they are one.

53-55) “The glory of God is to conceal a matter.” From those who do not exert in this glory, the Mitzvot, conceal the matter from them. It is said about them, “The fools carry disgrace.” These are the ignorant who do not exert in the glory of Torah, and how do they say, “Our Father in heaven, hear our voice, have compassion and mercy on us and accept our prayer”? The Creator will tell them, “And if I am a father, where is My glory,” meaning where is your exertion in My Torah and Mitzvot to do My commandments, for one who does not know the commandments of his Master, how will he serve Him?

The exception is he who hears from sages and does, although he does not know of his own. This corresponds to “We shall do and we shall hear,” that he hears from sages and does.

54) Rabbi Shimon came and kissed Moses’ hands. He said, “You must be a son from the world of Atzilut, as in His firstborn son, Tifferet, the son of upper AVI, that Atzilut is His undoubtedly. No other son preceded you in thought, speech, or action.” Moses said, “You and the friends, and the heads of the seminary that are here with me are without any cessation at all and without mixture of the Sitra Achra, in the form of the world of Atzilut.” They all kissed each other and were known in brotherhood, and wept.

57-58) One who puts himself to death over the Torah, who is precious, the Torah exists in him and does not part from him. But one who does not exert in it, even though he follows the commands of sages, hearing from sages and doing, he is their servant, a slave and not a son. But if he is a faithful servant, his master makes him ruler of all that he owns.

But one who does not engage in Torah and does not serve the sages, to hear the Mitzvot from them, to keep “We shall do and we shall hear,” but sins and transgresses in “You shall not do” is similar and equal to the idol-worshipping nations of the world, the children of SAM and the serpent, of whom it was said, “The fools carry disgrace,” for they did not wish to receive the Torah. Anyone in whom there is no Torah, there is no glory, as it was said, “The wise shall inherit glory.”

74) David’s beauty shines to all the worlds. His head is a skull of gold, embroidered with seven decorations from seven kinds of gold, and the fondness of the Creator is before him. For his love for Him, he said to the Creator to turn His eyes back and look at him, when he said, “Turn to me and pardon me,” because they are beautiful in everything, as it is written, “Turn your eyes away from me.” It is so because when those eyes of Malchut look at the Creator, arrows of love awaken in this heart from mortars in supernal love. For the great flame of the supernal love for Him, he said, “Turn your eyes away from me,” meaning turn Your eyes from me to another side, for they are burning me with a flame of love. It is written about it in David, “And he was ruddy, with beautiful eyes and a handsome appearance.” And because of this high and beautiful David, with whom the Creator’s love and passion is to cling to him, David said, “Turn to me and pardon me.”

92) One who walks on the straight path in the Torah, and one who engages in it properly always has a good portion for the next world, since the words of Torah that he utters from his mouth go and roam the world and rise up. And several high and holy angels connect to that speech, which rises on a straight path, crowns in a holy crown, and bathes in the river of the next world, Bina, which stretches out of Eden, Hochma. It is received in it and swallowed within it. And that high tree, ZA, delights around the river causing ZA to receive the illumination of the river from Bina. At that time, an upper light extends and comes out, and crowns in that person the whole day.

94) One whose passion is to engage in Torah but finds no one to teach him, and for the love of Torah, he speaks in it and stutters in it in stuttering, not knowing, each word rises and the Creator is happy with that word and accepts it, planting it around that stream, Bina. Those words become big trees, great lights that are called “willows of the brook,” as it is written, “In her love she always errs.”

95-96) Happy are they who know the ways of Torah and engage in it honestly, for they plant the trees of life above, extending Mochin to ZA, the tree of life, and they are all healing to his soul. This is why it is written, “There was a true law [Torah] in his mouth.” But is there a Torah that is not true? Indeed, as it was said that if one who does not know instructs teaching, it is not truth. And one who learns something from him learns something that is not true. This is why it is written, “There was a true law [Torah] in his mouth.”

Yet, one must learn the Torah from any person, even from one who does not know, since by that, he will awaken in the Torah and will come to learn from one who knows. Afterwards, it will be found that he has been walking in the Torah on a true path. One should always engage in the Torah and its commandments even if he does not work Lishma [for her sake], because from Lo Lishma [not for her sake] he will come to Lishma.

100) The Creator rebukes the man with love in concealment. If he accepts His rebuke, good. If not, He rebukes him and leaves him among those who love him. If he accepts, good. If not, He rebukes him openly, in front of everyone. If he accepts, good. If not, He leaves him and does not rebuke him any longer, for He leaves him to go and do as he pleases.

122) The Zohar explains three discernments:

The governance of the middle line, which sustains the two lines—right and left—and makes peace between them by setting up the illumination of the right from above downward, and the illumination of the left from below upward. The great punishment of one who blemishes the order of the middle line is that he draws illumination of the left from above downward. This was the sin of the eating from the tree of knowledge.
The measure of the flaw of one who connects Dinim de Nukva and Dinim de Dechura [female judgments and male judgments respectively] with one another, unlike the way of the correction of the middle line, when Dinim de Dechura were added to Dinim de Nukva, and the ruin is great.
The bonding of two kinds of Dinim with one another in the way of the complete correction of the middle line. At that time the Dinim of both are cancelled and the perfection of the two lines—right and left—properly appears.

108) When the Creator created the world, He established every single thing, each in its side, either on the right or on the left, and appointed high forces on them. Hence, you have not even a tiny blade of grass on earth that does not have a superior force over it in the upper worlds. And all that they do with each one, and all that each and everyone does is all by intensification of the upper force appointed over it from above.

130) Happy are the righteous in this world and in the next world. It is written about them, “The path of the righteous is as the light of dawn,” for in the future the serpent that was initially in the Nukva, suckling from Malchut, will be gone and Dechura will come to be in his place, as in the beginning, in a never ending Zivug, for there will no longer be someone to separate the Zivug, and everything will be complete.

Emor [Speak]

3) “How abundant is Your goodness, which You have concealed for those who fear You.”

“How good is Your goodness,” how sublime and honorable is that upper light called “good.” It is written, “And God saw that light, that it was good.” This is the hidden light with which the Creator has done good in the world. There is no hindrance of it each day, and the world exists by it and stands on it. “Which You have concealed for those who fear You.” The Creator made the upper light when He created the world and concealed it for the righteous in the future. There are two lights: 1) the hidden light for the righteous in the future, which never illuminates, 2) the light called “good,” which extends from the hidden light that illuminates in the world each day, and on which the world stands.

5) When a person is poised to leave into that world and he is on his sickbed, three emissaries come to him, and he sees there what a person cannot see when he is in this world. That day is the day of the upper judgment, when the king asks for his deposit back—the soul. Happy is a man who returns the deposit to the king as was given to him, without corruption.

26) Happy are Israel, whom the Creator has chosen out of all the idol-worshipping nations, and out of the love of them has given them the true Torah [law] to know the way of the holy king. Anyone who engages in the Torah is as though he exerts in the Creator, for the whole of the Torah is the name of the Creator. For this reason, one who engages in Torah engages in His name, and one who departs from the Torah departs from the Creator.

31) Anyone who engages in Torah at night and rises at midnight, when the Assembly of Israel, Malchut, awakens to correct the king’s house, to extend illumination of Hochma for Him, will build a house with wisdom. That man partakes with it and is considered to be from the king’s house, and each day he is given of these corrections of the house.

36) Happy are Israel in this world and in the next world, for it is written about them, “And I will divide you from the nations to be unto Me.”

How divided are Israel in Kedusha from all, to serve the Creator, as it is written, “And you shall be sanctified and be holy for I the Lord am holy.”

37) “Salvation belongs to the Lord; Your blessing is upon Your people, Selah.”

Happy are Israel for wherever they exiled, Divinity exiled with them. When Israel came out of exile, to whom will be the redemption, to Israel or to the Creator? After all, Divinity will also come out of exile. It will indeed be salvation to the Lord. When? When “Your blessing is upon Your people, Selah,” when the Creator watches over Israel with blessings, to deliver them from exile and to do good to them. Then salvation is certainly the Lord’s, since Divinity will come out of exile. For this reason, they will return with Israel from exile, as it is written, “And the Lord your God will return your captivity, and have compassion on you.” “Return” means that He, too, will return with Israel from exile.

45) Seal the Torah. In which place is the sealing of the written Torah, ZA? It is in my studies. These are prophets, called “Taught of the Lord,” Netzah and Hod, as it is written, “He set up the right pillar and named it Yachin,” which is Netzah, “And he set up the left pillar and named it Boaz,” which is Hod. From there, paths extend to the faithful prophets who receive from Netzah and from Hod. Those NH stand and remain existing for the body, ZA, for the six lights in it, as it is written, “His legs are of marble.” His legs, Netzah and Hod, stand for ZA, in whom there are six Sefirot, and everything stands in wholeness. The Kedusha of all is present only when they are in wholeness because when ZA bonds with Malchut, everything is perfect, everything is one, and no place is blemished. This is why the Assembly of Israel is called “whole.”

46) The Creator is present only in a broken place, a broken Kli. That place is the most complete because he lowers himself so that everyone’s pride will be on him, the pride of the upper one. He is the one who is whole because one who lowers himself, the Creator makes him upright.

50-51) The Creator is destined to complement Israel, so they will be complete with everything, so they will not be flawed at all because at the time of revival there will be the correction of the world. Such are the Kelim and the clothes of man, which are the corrections of the body, and hence he will complement them.

When they awaken from the dust, at the revival of the dead, they will rise as they had entered the grave. If they entered lame or blind, they will rise lame and blind. They will rise with the same clothing, which is the body, so it will not be said that it is another who has awakened for the revival. And afterwards the Creator will heal them and they will be whole before Him. Then the world will be complete with everything. And then, “On that day, the Lord will be one and His name, One.”

70) Israel ascend from below upward, as it is written, “And your seed will be as the dust of the earth.” Thus, they rise from the dust of the earth to the stars of the heaven, and then rise above everything and cling to the highest of all places, as it is written, “And you who cleave unto the Lord your God.”

83) Happy are Israel in this world and in the next world; they know how to cling to the holy king, evoke the force of above, and extend their master’s Kedusha over them. This is why it is written, “Happy are you, Israel, who is like you?” “And you who cleave to the Lord your God are alive everyone of you this day.”

91-92) It is written, “And I will be sanctified among the children of Israel,” first, when Israel raise MAN to evoke the three sanctities above. And then, “I the Lord sanctify you,” when Israel receive the high Kedusha.

In which place does man sanctify himself in Kedusha, to include himself in it? When a person reaches “The Lord of hosts” mentioned after the third “Holy,” Netzah and Hod, “I the Lord sanctify you.” And we, after three times holy, say only “The Lord of hosts,” not including ourselves there. Afterwards, when a person reaches “The whole earth is full of His glory,” the Kedusha is drawn to Malchut, and then he includes himself in the Kedusha to be sanctified below, inside that glory of below, Malchut, as it is written, “Shall be sanctified by My glory.”

Afterwards he will make the way in private, first including himself in Malchut—the honor of below, in the words, “The whole earth is full of His glory,” including the whole earth and all the nations—and then he will extend the Kedusha in particular, only to Israel, so everything is sanctified and the Kedusha expands from Israel to the entire world.

129) Open for me an opening like the tip of a needle, and I will open the high gates for you.

Open for me, my sister, because the door for my entrance is in you. My sons can enter only in you. If you do not open your door, then I am locked; I will not be found. Hence, “Open for me.” Certainly, open for me. This is why when David wished to come into the King, he said, “Open to me the gates of righteousness … This is the gate of the Lord.” The gates of righteousness is Malchut; it is the way to enter the King. “This is the gate of the Lord,” to find Him and to adhere to Him. Hence, “Open to me, my sister, my love,” to mate with you and forever be at peace with you.

129) For itself, ZA is in Hassadim covered from Hochma. And Malchut in and of herself is in Hochma without Hassadim. She is called “night” because Hochma does not shine without Hassadim. Hence, there is complete abundance for the redemption of Israel only through Zivug of ZA and Malchut. This is because then the Hassadim of ZA are mingled with the Hochma of Malchut, and Israel receive the complete abundance from GAR.

BaHar [On Mount Sinai]

32) Man without a woman is half a Guf, one where Divinity is not present. Similarly, when the Creator is not near Divinity and in the whole of Israel—who are virtuous people, which are His organs—then the cause of causes, Keter, is not there. It is as though the Creator is not one, since He is not united with Divinity.

Because the Creator is not called “One” unless He is in Zivug with Divinity, and when abroad, Divinity is far from her Husband, they said that all who live abroad are as one without a God. This is so because there are no sacrifices abroad, which is the Zivug of the Creator with Divinity, and when the Creator joins Divinity, the words, “In that day, the Lord will be one and His name, One,” will come true. Then the cause of causes, Keter, will be over them.

52) One should always be cautious with one’s Master, and let his heart adhere to sublime faith, so he may be whole with his Master. When he is whole with his Master, no person in the world can harm him.

56) The faithful ones lead Malchut according to their wish everyday. She observes what they command. The faithful ones are the ones who evoke good, meaning Yesod, opposite her, by giving alms and by not sparing what is theirs. They know that the Creator will give them more, since Yesod evokes blessings opposite it. And one should not say, “If I give this now, what will I do tomorrow?” Rather, the Creator will give him endless blessings.

83-84) When a son always clings to his father without any separation, there is no one who can protest against him. A servant does his master’s work and corrects the corrections of the worlds. One who has both, a son and a slave included as one, in conjunction, this person corrects all the faith, the Malchut into one whole with ZA without any separation and unites everything together. This is a man of whom the Creator declares in all the armies and camps of all the worlds and firmaments, “Notice so-and-so, who is the King’s trusted one, who has all his Master’s secrets in his possession.” Happy is he in this world and happy is he in the next world.

From that day forth, that man is known and is registered in all the worlds, for all the armies and camps should be with him, and the Creator no longer needs a thing from him, other than himself, since all the worlds stand on him. Then a voice awakens and declares of that man, “He is comely for the Only One, to be with the Only One,” the Creator, “and to engage One in One.”

New Zohar BaHar [On Mount Sinai]

7) One should place one’s heart and desire and cling to the Creator.

9) Rabbi Shimon says, “Anyone who performs righteousness and clings to the tree of life will be saved in this world, and even from the death in the world of the rest of the people, the corporeal death, and all the more so from spiritual death.

15-17) Happy is the man who is among the first ten at the synagogue because what is completed is completed in them.

There is no congregation of less than ten, who are the instilling of the ten Sefirot of Divinity, which sanctify in Divinity first. There must be at least ten at the synagogue at once, and not come few at a time so the wholeness of the organs is not delayed. It is so because the Creator made man at once and established for him all the organs at the same time, as it is written, “He has made you and established you.” Once all of man’s organs were completed, each organ was established properly by itself. But before he was entirely completed, not a single organ was established.

Likewise, since Divinity came first to the synagogue, there must be ten there at once, opposite the ten Sefirot of Divinity, who is a complete level, and then what is completed is completed. And as long as there are not ten there, none of them is complete. Afterwards everything was corrected. “The king is glorified in the multitude of the people.” This is why the people come next, after the first ten, when they have already completed the organs of Divinity, her ten Sefirot, who are all a correction of the body of Divinity because “The king is glorified in the multitude of the people.”

When Divinity comes first and people are still not ten together, the Creator calls, “Why have I come and there is no person?” “And there is no person” means that the organs have not been established, for even if there are nine people there, even one of them is not established and the body of Divinity is not completed, for when the body is not complete with ten, there is certainly no person, not one of them is whole. For this reason, “And there is no person” is precisely so.

When the body is completed below, when there are ten, the upper Divinity comes and enters the body, and the lower one is made, precisely as above. It is so because the ten Sefirot of Divinity clothe the ten of the congregation, and then everyone must not open their mouths to speak of worldly matters because Israel are now in the upper wholeness, sanctified in the upper Kedusha, and happy are they.

BeHukotai [In My Statutes]

20) Woe unto people who do not know and do not consider the glory of their Master.

21) The poor is gripped in Din and all his feeding is in Din, in a place called “justice,” which is Malchut …When she is not in a Zivug with ZA, she is poor and she is called “justice,” and one who gives Tzedaka [alms, but also righteousness in Hebrew] to the poor makes the Holy Name above properly whole, connecting her with ZA, which gives her everything. Because Tzedaka is the tree of life, ZA, and Tzedaka gives and bestows upon justice, Malchut, when she gives to justice, ZA and Malchut connect with one another and the Holy Name is complete.

30-31) There is an allegory about a man who loved his friend. He told him, “Certainly, because of the sublime love that I have for you, I wish to dwell with you.” His friend replied, “How will I know that you will dwell with me?” He went and took all the good things in his home and brought them to him and said, “My pawn is with you, so I will never part from you.”

So is the Creator. He wished to dwell with Israel. He took His treasure, Divinity, and lowered it down to Israel. He told them, “Israel, here is My pawn with you, so I will never part from you.” And although the Creator was removed from us, He left the pawn in our hands because Divinity is with us in exile and we keep His treasure. And when He asks for His pawn, He will come to dwell with us. This is why it is written, “And I will set My tabernacle among you.” “I will give you a pawn so I will dwell with you.” And even though Israel is in exile now, the Creator’s mortgage is with them and they have never left it.

42) How beloved are Israel by the Creator. The Creator wishes to reprove them and to lead them in the straight path, as a father has mercy on his son. And out of his love for him, his cane is always in his hand, to lead him in the straight path and so that he will not stray to the right or to the left, as it is written, “For whom the Lord loves He reproves, even as a father corrects the son in whom he delights.” And the one whom the Creator does not love and loathes, He removes His reproach from him, removes the scepter from him.

BaMidbar [In the Desert]

19-20) It is written, “Out of Zion, the perfection of beauty, God appeared.” “Appeared” means illuminates. When He illuminates, He illuminates to all the worlds. And when this light—blessing and life—awakens, everything is in unity, in Zivug, and all is in love, all is in perfection, and then it is peace for all, peace of above and of below, as it is written, “Peace be within your walls, and prosperity within your palaces.”

21) “Be joyful with Jerusalem and rejoice for her, all you who love her.” How favored is the Torah by the Creator because wherever words of Torah are heard, the Creator and all His armies listen to His words. And the Creator comes to dwell with him.

22) The Mitzvot of the Torah are sublime, superior. A man comes and performs a Mitzva. That Mitzva stands before the Creator and crowns before Him and says, “So and so made me,” and “I am from so and so,” since he awakened it above. This is so because as he evoked the Mitzva below, it is awakened above and makes peace above and below. This causes Zivug between ZA and Malchut, who are called “above” and “below.”

75-76) Happy is the man who knows how to lure and to serve his Master with the desire and the intention of the heart. Woe unto one who comes to lure his Master with a far away heart and unwillingly.

For this reason, one needs to attach one’s soul and desire to one’s Master, and not approach Him with a false desire.

Nasso [Take]

1) It is written, “Time to do for the Lord; they have broken Your law.”

The days are few, and the owner of sins, the slanderer, is pressing. The herald calls each day for repentance, and the harvesters of the field—those who have been rewarded with the crop of the upper field, the attainment of the secrets of the Torah—are few. And even those who did attain are at the end of the vineyard and do not properly notice or know to which place they are going.

17) Happy is a man who has been rewarded with the Torah, to walk and to cling to His ways. When a person walks in the paths of Torah, he draws upon him a high and holy spirit, as it is written, “Until the spirit be poured upon us from on high.” And when a person strays from the path of Torah, he draws upon him another spirit, from the other side, from the side of Tuma’a, and the side of Tuma’a awakens from the side of the hole of the great deep, the abode of the evil spirits that harm people, and which are called “harm-doers of the world.”

18-19) Anyone who clings to the Creator and keeps the commandments of the Torah seemingly sustains the worlds—the world above and the world below, as it is written, “And do them.”

And anyone who breaches the commandments of the Torah seemingly blemishes above, blemishes below, blemishes himself, and blemishes all the worlds. There is an allegory about sailors who were sailing in a boat. One fool among them rose and wished to puncture the boat. His friend told him, “Why are you puncturing the boat?” He replied, “Why should you care? I am drilling under me!” He told him, “But we are both drowning in the boat together!”

90) “And the educated ones will shine as the brightness of the firmament” with this composition of yours, Rabbi Shimon, The Book of Zohar, from the brightness of upper Ima, who is called repentance.

90) Israel are destined to taste from the tree of life, which is The Book of Zohar. Through it, they will come out of exile in mercy and it will exist in them.

98-99) As the Creator divided them at Mount Sinai, He will divide them in the last redemption. This is so because it is said about Israel, “And the children of Israel went up armed out of the land of Egypt.” “Armed,” from the side of the tree of life, ZA, which are fifty [spelled like “arms” in Hebrew] years of the Yovel [fifty years’ anniversary], Bina, which ZA receives from Bina. It is said about them, “They shall come up to the mount.” And among them was “the angel of God, who went before the camp of Israel.” Also, it is they who were told, “And how I bore you on the wings of eagles,” which are clouds of glory, “And brought you unto Myself,” “And the children of Israel were going out boldly.” Thus, He will bring the disciples of the wise out with all this glory.

As it was said about the ignorant from the side of the good, “And they stood at the foot of the mountain,” so they will be in the last redemption—under the disciples of the wise, as a servant who walks by the feet of his master’s horse. At the foot of the mountain they were told, “If you accept the law, good. If not, there will be your burial place.” Similarly, they will be told in the last redemption, “If you take upon yourselves a disciple of the wise at the end of the exile, like a man who is riding a horse and his servant serves him, good. If not, there—in the exile—will be your burial.”

105) How loved are Israel before the Creator, wherever they are, the Creator is with them because He does not remove His love from them, as it is written, “And let them make Me a Temple, that I may dwell among them.”

106-107) Happy is the man who is among the first ten at the synagogue because by them is the congregation completed, when it is not less than ten. They are the ones who are sanctified by Divinity first. But there must be ten at the synagogue at the same time, and not come bit by bit, so that the wholeness of the organs is not detained, for all ten are as organs of a single body in which Divinity dwells, for the Creator has made man at once and established for him all the organs at the same time.

Once all of the man’s organs were completed at that time, each organ was properly established in itself. Likewise, since Divinity came to the synagogue first, there must be ten there together, and then it is completed because there is no congregation of less than ten, who correspond to Malchut’s ten Sefirot. As long as there are no ten together there, none of them is completed. Afterwards, the whole congregation is corrected, as it is written, “The king is glorified in the multitude of the people.” Hence, the people, who come after the first ten are all the correction of the body, the correction of the congregation, since the multiplication of the people increases the glory of the king.

109) “When a man utters a vow.” “Utters” means he retires from the rest of the people in the world to be sanctified as above and to be whole. When a person comes to be purified he is purified. A man who comes to be sanctified is sanctified and the Kedusha of above is spread over him, the Kedusha with which the Creator is sanctified.

110) Oh how should one observe and know the work of his Master, for each day the clarion calls out and says, “How long, you fools, will you love foolishness?” “Return, O backsliding children,” “I will heal your backsliding,” and there is no one to lend an ear. The Torah declares before them and there is no one to notice.

167) The Creator called Israel Adam, such as above, ZA, and He called them “beast.” It is all in one verse, as it is written, “And you are My sheep, the sheep of My pasture, you are men,” for Israel are called man and beast. This is why “Man and beast You save, O Lord.” If they are rewarded, they are called “man,” such as above. If they are not rewarded, they are called “beast.”

189) Rabbi Aba said, “I have seen the face of Divinity, and one who sees the face of Divinity must walk and run after her.” It is written, “And let us know, let us eagerly pursue to know the Lord.” It is also written, “And many peoples shall go and say, ‘Come and let us go up to the mountain of the Lord … for out of Zion shall go forth the law [Torah].” And I wish to follow you and learn from those good things that you are tasting each day from the holy splendor of Rabbi Shimon.

299) The discernments whether there is Din or not are only with respect to the lower ones. But with respect to the Atzmut [self (Himself)], everything is Godliness, above time, place, or change. All those degrees and corrections that we discern in Godliness are but kinds of concealments and covers with regard to the lower ones because the ten Sefirot are ten kinds of covers over Himself. Similarly, all the imaginary images of time, place, and deeds are all but kinds of covers over His Godliness that seem that way in the eyes of the lower ones. It is as one who is not impressed or changed at all by the covers in which he is covered, for only his friends are impressed by his disappearance or appearance.

Likewise, Godliness does not change or is in any way affected by those degrees and corrections and names in time, place, and change of action that the lower ones discern in His covers. Rather, we should know that these covers also serve for disclosures. Moreover, by the measure of the cover in each name and correction, so is the measure of disclosure in it. One who is rewarded with receiving the measure of covers properly is later rewarded with these covers becoming measures of disclosures for him.

One who studies should remember these words during the study, and he will not fail in his thought.

329) Happy are the righteous, for all those holy words that are said in the spirit of the high and holy spirit—the spirit in which all the upper holy ones are included—have been revealed to you. These are words to which upper and lower listen.

Happy are you who sit at the throne of Midian, harvesters of the field, who know these matters and regard them. You will know your masters face to face, eye to eye, and with these words you will be rewarded with the next world, as it is written, “And you shall know this day and reply to your heart.” HaVaYaH, AtikYomin, Elokim, ZA are all one. Blessed be His name forever and for all eternity.

New Zohar, Nasso [Take]

3) Woe unto he who comes to seduce his Master with a faraway heart and an incomplete desire, as it is written, “And they deceived Him with their mouth and lied to Him with their tongue, and their heart was not steadfast with Him.”

4) The unification of the prayer and the blessing depend on the speech and the uttering of the mouth, and everything depends on the root of the deed. One who does not know the root of the deed, his work is not work. If he blemishes the deed of the speech, there is no place for the blessing to be, and his prayer is not a prayer.

BeHaalotcha [When You Mount the Candles]

1) Happy are Israel for the Creator desired them and gave them the true law, the tree of life, by which man inherits life in this world and life in the next world. Anyone who delves in the Torah and clings to it has life, and anyone who leaves the words of Torah and becomes separated from the Torah, it is as though he has parted with life because she is life and all her words are life.

5) Happy are Israel, for the Creator gave them the holy Torah and taught them His ways so as to adhere to Him, to keep the commandments of the Torah and to be rewarded with the next world. He brought them near when they came out of Egypt, for then he brought them out of the other authority and raised them to unite in His Name. Then, the children of Israel were called “Free from everything,” for they did not sit under another authority, and He raised them to unite in His Name, which is above everything, and which governs upper and lower.

13) How pleasant are the words of Torah, for in each and every word are sublime secrets, and the whole Torah is called “superior.”

14) Happy are Israel, for they were given the superior law, the law of truth. And one who says that that story in the Torah [in Hebrew, Torah means law, too] points only to that story, damned be he, for if this is so, then the Torah is not the superior Torah, the law of truth. Certainly, the holy, superior Torah is a true law.

24) When the deepest of all—upper Aba—shines, He shines in the river, in upper Ima, and the river stretches directly through the middle line, ZA, to water everything, all the degrees in Malchut. It is written about that time, “When you mount,” since everything stems from the deepest of all. “When you mount” means that it comes from the Upper One, the deepest of all, called “thought,” which is Aba, and all is one thing. At that time, the assembly of Israel is blessed, and the blessings are in all the worlds.

58) Woe unto one who says that the Torah comes to tell literal tales and the uneducated words of such as Esau and Laban. If this is so, even today we can turn the words of an uneducated person into a law, and even nicer than theirs. And if the Torah indicates to mundane matters, even the rulers of the world have among them better things, so let us follow them and turn them into a law in the same way. However, all the words of the Torah have the uppermost meaning.

59-60) The Torah created the angels and all the worlds, and they exist for it. Moreover, when it came down to this world, the world could not tolerate it if it had not clothed in these mundane clothes, which are the tales and words of the uneducated.

Hence, this story in the Torah is a clothing of the Torah. And one who considers this clothing as the actual Torah and nothing else, damned will be his spirit, and he will have no share in the next world. This is the reason why David said, “Open my eyes, that I may behold wondrous things out of Your law,” that is, gaze upon what lies beneath the clothing of the Torah.

61-62) There is an openly visible clothing, and when fools see a person dressed handsomely, whose dress seems elegant, they look no further and judge him by his elegant clothes. They regard the clothes as the man’s body and regard the man’s body as his soul.

Such is the Torah. It has a body, which is the Mitzvot of the Torah, which are called “the bodies of the Torah.” This body clothes in dresses, which are mundane stories, and the fools in the world consider only that clothing, which is the story of the Torah. They do not know more and do not consider what exists underneath that clothing.

Those who know more do not consider the clothing, but the body under that clothing.

64) Woe unto the wicked ones who say that the Torah is nothing more than fables and consider only the clothing. Happy are the righteous who consider the Torah as they should. As wine sits only in a jar, the Torah dwells only in that clothing. Hence, one needs to regard what is found under the clothing, which is why all these tales are dresses.

88) “And the wise shall shine as the brightness of the firmament” are the authors of the Kabbalah. They are the ones who exert in this brightness, called The Book of Zohar.

88) “Every son that is born you shall cast into the river.” The Torah is called “a son.” The newborn is the attained. “Into the river” means the light of Torah. “Cast” is like “You will study it” [it’s an anagram in Hebrew], where you study each insight that is born in you by the light of Torah and by its soul. This is the light of this Book of Zohar, and it is all because of you.

Shlach Lecha [Send]

41) Oh how should people regard the work of the Creator, how they should regard the words of Torah. Anyone who engages in Torah seemingly sacrifices all the sacrifices before the Creator. Moreover, the Creator atones for all his iniquities and several thrones are established for him in the next world.

55) The Creator praises in the Torah and says, “Go in My way and engage in My work, and I will bring you to good worlds, to upper worlds.”

62) Those who are faithful rejoice in words, and the words are blessed within them. They observe that they are one root and one core, and there is no separation in them. Those who are not faithful and do not study the Torah Lishma [for her sake], make the faith, Malchut, separated from ZA, since they blemish the Zivug of ZA and Malchut, who are the written Torah and the oral Torah because they do not believe that they are one core and one root.

67) “If the Lord desires us … then He will … give it to us.” This is what the faithful ones say.

When one exerts for the Creator with the desire of the heart, he will be rewarded with her because all He wants of him is the heart. He will be kept by the holy impression, which is the holy covenant.

We must not rebel against the Torah because the Torah does not require wealth or vessels of silver and gold. If a broken body engages in the Torah, it will find healing for everything, as it is written, “It shall be healing to your navel and marrow to your bones.” It is written, “And health to all their flesh.” All the slanderers over a person turn into his helpers and declare, “Make way for so and so, the King’s servant!” That is, let no one stop him from coming to the King to serve Him.

68) Happy are those who engage in Torah Lishma [for her sake] because they truly connect to the Creator. They are called “brothers and friends,” as it is written, “For the sake of my brothers and friends I will now say, ‘Peace be within you.’”

83) Israel are happier than all the nations in the world for the Creator wanted them, called His name by them, and was glorified in them, for the world was created only for Israel, so they may engage in Torah. It is so because one connects to one, ZA and Malchut, and Israel below, in this world, are His existence, where by their good deeds they raise MAN for their Zivug, and they are the existence of all the other nations, who exist for Israel, who do their Master’s will.

84-85) When the Creator created the man in the world, He established him such as above, and placed his power and might in the midst of his body, where there is the heart, the strength of the whole body and from which the whole body is nourished. The heart grips and strengthens in a high place above, in the brain that is in the head above, and one connects to the other.

In this manner, the Creator established the world. He made it one body, and established the organs of the body around the heart, and the heart is inside of the whole body, and all the organs are nourished by the heart, who is the strength of all and on whom everything depends. And the heart connects and unites with the upper brain that is above.

183) “A lovely hind and a graceful doe, let her breasts satisfy you at all times; with her love be you ravished always.”

Torah, Torah, the light of all the worlds, several seas and streams, origins, and springs spread out from you to all sides. From you is everything; on you stand the upper and the lower; the upper light comes forth from you. Torah, Torah, what shall I tell you, a lovely hind you are, and a graceful doe. Above and below are your lovers, who will be rewarded with nursing from you properly? Torah, Torah, the enjoyments of your Master, who can reveal and tell your secrets and concealments?

202-203) If you were not Rabbi Shimon, it would not be conveyed to be revealed.

The Zivug in that world bears fruit more than a Zivug that is done in this world. With their Zivug, the Zivug of that world, with their passion as one, when the souls cling to one another, they bear fruit and lights come out of them and become candles, and these are the souls for the proselytes who convert. All those souls that are born out of these Zivugim [couplings] enter the same hall.

When one proselyte converts, a soul flies out of that palace and enters under the wings of Divinity, and Divinity kisses her because she is an offshoot of the souls of the righteous, and sends her into that proselyte, and she stays within him. From that time, he is called “a proselyte of Tzedek [justice].” That is, the meaning of what is written, “The fruit of a righteous is a tree of life,” who is ZA, elicits souls. This is also the fruit of the righteous—he makes souls.

210) Happy is he who lowers himself in this world, how high he is in that world. One who is small is great, and one who is great is small. The Creator increases only one who lowers himself, and the Creator lowers only one who increases himself. Happy is he who lowers himself in this world, how great he is in ascension in that world.

303) There is no GAR except through illumination of Hochma on the left, and only by inclusion of the right together with the left—when Hochma clothes in Hassadim and illuminate the GAR, and all the reward and all the good in the future is only in the illumination of the GAR. However, through the sins of the lower ones, the left overcomes the right and wishes to govern alone. Then a dispute is made between the right and the left, and the right line removes his Hassadim from the left line. At that time the left is quenched because Hochma cannot illuminate without Hassadim, and the harsh Dinim in it appear. Likewise, the right remains in VAK without GAR for there is GAR only from the illumination of Hochma in the left. This is why the Temple was ruined and Israel were exiled among the nations.

It was said about the verse, “I the Lord, in its time I will hasten it,” if they are rewarded, “I will hasten it”; if they are not rewarded, “In its time.” How can Israel be redeemed if they have not even been rewarded and are still rebellious? The thing is that the exile was because through their sins, they caused the left to overcome the right and rule by itself, for then the right removes the Hassadim from it. Hence, when Israel repent and cling to the Creator, who is the middle line, the middle line returns and unites the right with the left, sustains the lights of both of them, the Hochma clothes in Hassadim, and the GAR appear, meaning that Israel are redeemed with their illumination and receive all of their good reward. It was said, “If they are rewarded, I will hasten it,” and on that there is no set time. Rather, when they repent, they are redeemed.

However, if they do not repent, there is a set time that brings redemption even though they have not made repentance, which is once it is possible to gather all the harsh Dinim that Israel suffered during the exile into a complete measure in a way that they suffice that Israel will fear and never sin again, making the left prevail over the right, as they did at the time of the ruin. At that time they are worthy of redemption even without repentance for even without repentance they are guaranteed, “And let them not return to folly” for the many harsh Dinim that they had suffered.

It was said, “If they are not rewarded, “In its time,” which happened by itself along with the disclosure of the Dinim in the exile for a sufficient amount, and there is no need at all for Israel’s awakening for repentance. It is so because all the exile and the harsh Dinim in the exile come from the domination of the left without the right, the north side. Through the left, the GAR appear, from which there are all the reward and all the good that is destined to come to Israel.

At the time of redemption, the Creator awoke Abraham, the right line, south, and even though they were not rewarded and did not make repentance of clinging to the middle line, it was already time to redeem them even without repentance.

Korah

1-2) “They are more desirable than gold, yes, than much fine gold, and sweeter than honey and the drippings of the honeycomb.” How sublime are the words of Torah, how precious they are. They are lovely above; they are lovely for all. It is so because they are the Holy Name, and anyone who exerts in Torah, exerts in the Holy Name and is delivered from any harm. He is delivered in this world and delivered in the next world. Anyone who engages in Torah grips to the tree of life. And because he is gripped to the tree of life, he is gripped to everything, as it is written, “She is a tree of life to those who take hold of her.”

Anyone who engages in Torah has freedom from everything, freedom from death. This is because freedom, Bina, is upon him and grips him.

30) “Whatever your hand finds to do with your strength, that do” means that a person should contain the left in the right, and everything he does should be included only in the right. “Whatever your hand finds” is the left, which is called “hand.” “To do with your strength” is right, as it is written, “Your right hand, O Lord, glorious in power.” And when a man is watchful to make all his actions toward the right side and to include the left in the right, the Creator is inside him in this world and will gather him to Him in the next, other world.

31) One should not say, “When I come into that world, I will beg for mercy of the King, and will repent before Him.” Rather, it is written about that, “There is no deed or contemplation or knowledge or wisdom” once a person departs this world. If one wishes for the Holy King to shine for him in that world and give him a share in the next world, he should engage in including his deeds in the right in this world, and that all his actions will be for the Creator.

42) And if he does not redeem his Nefesh, Ruach, and Neshama in the Torah before he goes to that world, he will reincarnate into this world as before, as it is written, “He returns to the days of his youth,” receiving Nefesh, and Ruach, and Neshama.

Hukat [The Statute]

1) “This is the statute of the law.” “And this is the law that Moses set before the sons of Israel.” These are holy words of Torah. They are superior; they are sweet, as it is written, “They are more desirable than gold, yes, than much fine gold, and sweeter than honey.” One who engages in Torah, it is as though he stands by Mount Sinai each day and receives the Torah, as it is written, “This day you have become a people.”

27-29) “Who sends forth springs in the streams … they give drink to all the animals of my fields.” King David said these verses in the spirit of holiness and they should be regarded. When the upper Hochma beat in its engravings, when the upper HB mated, although the upper Hochma is the most hidden of all that are hidden, since the Yod does not come out of the Avir in the upper HB, which are upper AVI, it is an opening from which a river stretches out. It is filled with high gates, which is Bina, YESHSUT, in whom the Yod comes out of the Avir and Hochma and Hassadim flow out of them.

He compared this matter of upper AVI and YESHSUT to a fountain and a water-source that fills a great lake from which springs, streams, and rivers extend to the right and to the left. Similarly, AVI and YESHSUT are for a thin one that is unknown, in the Zivug of Yesodot [pl. of Yesod] of upper AVI, who are unknown, in whom the Yod does not come out of the Avir. That river stretches out, stretching out of Eden, Bina, who went out of Rosh AA at the time of Katnut and returned to Rosh AA at the time of Gadlut.

Through this exit and coming, it fills that deep stream, YESHSUT, like the great water lake that is filled by the fountain and the source, who are upper AVI. From there, springs and streams extend to ZA and Malchut, and are filled by it with Hochma and Hassadim, as it is written, “Who sends forth springs in the streams.” These are the high and holy rivers of ZA, the pure persimmon, pure air that HGT of ZA receive, the pure persimmon from upper AVI. It is written, “They go among the mountains,” HGT de ZA, who are called “mountains,” and from whom Malchut receives. Also, ZA and Malchut both drink from that spring of the upper holy stream that stretches out, who is YESHSUT.

Once ZA and Malchut have drank, “They give drink to all the animals of my fields,” as it is written, “And from there it parted and became four heads.” These four heads are “All the animals of my fields,” which are four animals, ox, eagle, lion, and man, which are Malchut’s Merkava [structure/chariot].

They are the whole of the camps and hosts in BYA.

57) Righteous, who are rewarded with being attached to the bundle of life, Yesod de ZA, are rewarded with seeing the glory of the high and holy King, as it is written, “To behold the pleasantness of the Lord, and to visit in His palace.” Their abode is higher than all the holy angels and all their degrees, since neither the upper nor the lower are rewarded with seeing that high place, as it is written, “Neither has the eye seen a God besides You,” which is the upper Eden.

61) Best of all is one who comes to this world and does not part from the Creator, who is not revealed, and whose every word is in humbleness. This is a worthy pious, who observes the Mitzvot of Torah and keeps them, and engages in Torah day and night. He unites and enjoys a higher degree than all the people, and all burn from looking in the Huppah [canopy] of this one.

68) Happy are the righteous in this world and in the next world. And although they are in another place, in another, upper world, their merit remains in this world for all generations. When Israel repent before the Creator and are sentenced to a decree, the Creator summons the righteous who stand before Him up above and informs them, and they revoke that decree, and the Creator takes pity over Israel. Happy are the righteous, of whom it is said, “And the Lord shall guide you always.”

78) From this we learn that anyone who wishes to evoke things of above—in an act or in a word—if that act or that word is not done properly, nothing is evoked. All the people in the world go to the assembly-house to evoke a matter above, but few are the ones who know how to evoke. The Creator is near to all those who know how to call Him and to evoke a matter properly. But if they do not know how to call upon Him, He is not close, as it is written, “The Lord is near to all those who call upon Him, to all who call upon Him in truth.” “In truth” means that they know how to properly evoke a true matter. So it is in everything.

81-83) Anyone who knows how to properly set up an act, and properly set up words, it is certain that they awaken the Creator to extend high and upright matters. If not, he does not reconcile with them. Hence, the whole world knows how to arrange the act and set up the words. What is the importance of the righteous, who know the root of work and action, who know how to aim the heart and will more than those other ones who do not know so much?

Those who do not know the root of the act so much, but only an arrangement and not more, pull toward them a pull behind the Creator’s shoulders, meaning that their prayer does not fly in the air, which is called “Providence.” That is, it is Providence of the face, and they are only worthy of the “behind the shoulders.”

Those who know and aim the heart and desire find blessings from the place of thought, Hochma, and come out in all the trunks and roots of the degrees properly, as it should be, until the upper ones and lower ones are blessed, and the holy upper name is blessed by them. Happy are they because the Creator is near to them and is before them. When they call Him, He is ready for them. And when they are in trouble, He is with them. He respects them in this world and in the next world, as it is written, “Because he has loved Me, therefore I will deliver him; I will set him on high, because he has known My name.”

New Zohar, Hukat [The Statute]

11-12) How strong is repentance, superior to everything. When a person repents before his Master, the well of living waters, Malchut, is filled and her fountains flow to all sides, and a rod extends to all in 12 gates, to water small animals with great ones, which are the 12 tribes called “lion and wolf,” the great animals, and “lamb and kid,” which are small animals.

When Israel repented they said psalms. Those seven degrees that they returned brought them back with their psalms and elevated the upper well, Malchut, up to Bina, since from Malchut to Bina are seven degrees. The serpent parted from the world, as it is written, “Then shall Israel sing … ‘Spring up, O well,’ they replied to it,” since the well, Malchut, rose up above to Bina and the lower mother, Malchut, connected to the upper one, Bina.

60) “And the children of Israel sighed.” When they saw the hard work, until the upper covenant was mentioned to them and upper Ima, Bina, awakened in mercy for her children, as it is written, “And their cry rose up to the God,” upper Ima—in whose hands is all the freedom—and opened to Israel the upper doors, which are 50 gates, bringing them out of there, and the lower Ima, Malchut, was filled with mercy over them. Then Moses came out to the world, appointed, a father, to shepherd Israel in the Torah.

102-103) The love of Tzedek [justice], since Tzedek, Malchut, is Your love, a small love. It is so because Malchut is called “small love,” and when she unites with ZA above, in Hassadim, she becomes big, since Hesed is called “great love.” Also, ZA is great by bonding with her, as it is written, “Great is the Lord and greatly glorified in the city of our God,” when He is connected to Malchut, who is called “The city of our God.” For this, the queen pulls him with these words of love.

“Tell me, the one whom my soul loves.” This means that You, in whom is all the love of my soul, if You do not bond with me, how will You feed the world? How will you feed yourself from the upper depth, from Bina, for you and for others? After all, the blessings above are present only in a place of male and female.

107-108) “How good and how pleasant it is for brothers also to dwell together.” Dwelling together means bonding of the brother, Zeir Anpin, with Tzedek [justice], Malchut. “Also” comes to include Israel, who are the Merkava [chariot/assembly] for this unification. This is why she told him, “How will you feed yourself, how will you rest these herds of Jacob? “Oil of gladness from your friends” are the upper fathers who joined within you first.

Israel are brothers and friends of ZA, anointing him with the oil of gladness over their heads in their prayers. The oil of gladness are those 12 rivers of pure persimmon that illuminate in her, from the 12 Behinot in ZA. Then there is joy in the worlds, desire in the worlds, and the anger departs from the world.

111) There is no joy before Him from all of His Merkavot [chariots/assemblies] as the joy of the souls of the righteous that are near Him.

119-121) “Listen, daughter, and see.” “Listen,” since hearing depends on you, for when Israel return in repentance before Me, “Listen,” bring their prayers before Me, for the door to everything is in you. I have placed it in your hands to lead the lower world, hence “Listen, daughter, and see,” for you are the mirror of everything, since the Hochma, called “mirror,” appears only in Malchut. For this reason, you are called “A well for the living who see.” Hence, you should ask about the deeds of the people of the world each day, to give to each person according to his works.

When the Creator created the world, He placed His palace in the hands of the queen to watch over the world. When the people of the world are worthy, joy is added above.

“Lend your ear to receive the prayer of everyone.” So she did as well with all the prayers, to bring the crown to the righteous, Yesod, since all the prayers are to bring the crown to the righteous. These are the forms of MAN over which the righteous will pour MAD.

131) In the days of the Messiah, the knowledge will be renewed in the world and the Torah will illuminate before everyone, for it is written, “They shall all know Me from the least of them unto the greatest of them.”

139) The Creator is destined to reveal supernal wisdom, which is the existence of all the worlds, to His children, when knowledge awakens in the world, when each and everyone of Israel attains attainment in the upper Hochma, who is the meaning of the name of the Creator. This is a benefit that never stops, forever and ever

Balak

7) We should pay attention to the faith of the Creator, whose every word is true and great faith.

The words of a man are small, and all his words are transient, as he himself is as transient as a fleeting shadow. But repentance, prayer, and good deeds with many tears are holy because the great one, the superior one over the entire world, shines His light and restricts His Kedusha unto the man to do His will.

187) Three are called prayer:

A prayer for Moses the man of God. This is a prayer that there is none like it in another person.
A prayer for David. This is a prayer of which there is none like it in another king.
A prayer for the poor.

Of those three, the most important is the prayer for the poor. This prayer precedes Moses’ prayer, precedes David’s prayer, and precedes all the other prayers in the world.

188) The poor is brokenhearted. It is written, “The Lord is near to the brokenhearted.” The poor always quarrels with the Creator, and the Creator listens and hears his words. When the poor has prayed his prayer, He opens all the windows of the firmament and all the other prayers that rise up, the brokenhearted poor pushes them away. It is written, “A prayer for the poor, for he will wrap.” It should have said, “For he will wrap himself”; what is, “For he will wrap”? He causes delay, delaying all the prayers in the world, which do not enter until his prayer enters. Wrapping means delaying.

190) All the hosts of heaven ask one another, “What does the Creator do? In what does He exert?”

They are told, He unifies in passion with His Kelim, with the brokenhearted. None of them know what is done with the prayer of the poor and with all his complaints, for there is no passion to the poor unless when he sheds tears in complaints before the holy king, and there is no passion to the Creator unless when He accepts them and they are poured out before Him. This is a prayer that causes delay and stalling to all the prayers in the world.

192) One who prays his prayer should make himself poor so that his prayer will enter among the prayers of all the poor, for all the gate-guards do not let any prayer in the world enter as they let the prayer of the poor, for they enter without permission. And if one always makes himself and makes his desire like the poor, his prayer rises and meets the prayers of the poor, bonds with them and rises with them, enters in their midst, and is willingly accepted by the holy king.

214-217) When Malchut is in great love for her loved one, ZA, for her pressing love she cannot tolerate the separation. She diminished herself in a great diminution until only a single, tiny point of her was seen. Then she is concealed from all her hosts and camps and says, “I am black and comely,” and I have no place to put you under my wings.

For this reason, “Do not see me,” do not see me at all for I am a tiny point. What do her mighty brave ones do? They roar as mighty lions, as it is written, “The young lions roar for prey.” Out of the sounds and the roaring that they roar as strong and mighty powerful lions, her lover above hears and knows that His love is in love with Him, as He is, that she diminished herself for His love, until none of her form and beauty was seen.

Then out of these sounds and roars of those mighty powerful ones of hers, her beloved loved one comes, ZA out of his palace, with several gifts, several presents, with fragrances and with perfumes. He comes to her and finds her black and small without any form or beauty. He approaches her, embraces her, and kisses her until she gradually awakens because of the fragrances and the perfumes, and for the joy of her lover, ZA, who is with her. She is built and made in her correction, in her beauty, and she becomes the Hey de HaVaYaH as before.

290) He who loves the king calls at the gate. The king said, “Who is it?” They said, “Someone who loves you.” He said, “My love, My heart’s favored one, no other voice shall call him but Me.” The king shouted and said, “So and so, come in, My heart’s favored one, My beloved, set up the palaces to speak with him.”

346) Israel have a writing and a tongue. In each letter they can look at a form and depiction properly to understand the upper secrets in them. “But He shall not regard the nations,” since they have no authentic writing or tongue that are depicted by the upper forms. They have nothing to look and to know in the form of their writing, for they are vain, a fraud, for their writing and language are but agreements, a form and language to which people agreed. He shall not regard their thought, their looking at the forms of their letters, since they have no writing. Happy are Israel.

426) Rabbi Shimon said, “Several times have I said that thing, yet the friends are not looking. The Creator places His Divinity only in a holy place, a place which is worthy of being in it.”

439-441) “Go forth, O daughters of Zion, and gaze on King Solomon with the crown with which his mother has crowned him.”

King Solomon is ZA. His mother is Bina. At that time she rejoices with all the king’s sons, who are all those who come from the side of Israel, for they do not bond with the Zivug of ZA and Malchut. They are not standing with them, except Israel, who are the dwellers of the house and serve them, raising MAN through their Torah and prayer, which evoke toward the Zivug. Therefore, the blessings that come out from the Zivug of ZA and Malchut are Israel’s.

Israel take all the blessings that come forth from the illumination of the Zivug of ZA and Malchut, and send some of them to the rest of the nations, and the rest of the nations feed on that part. From among the side of the portion of the appointees over the rest of the nations, a very thin trail comes out, from which the portion of the external ones and the nations of the world extends, and from which it divides into several sides. This is what we call, “the extract” that comes out of the side of the holy land, Malchut.

For this reason, the entire world drinks of the extract of the land of Israel, for the land of Israel is Malchut. Whether above or below, all those other idol-worshipping nations feed only on that extract, and even the bottom Sefirot drink from that extract.

441) Only Israel were chosen out of the entire world to cling to the middle line. This is why they take all the illumination of the Zivug, and the rest of the world only the extract, the path of a hairbreadth trail, called “The trail of the vineyards,” since the ministers of the nations of the world are called “vineyards.” That hairbreadth trail is from the left line, they are blessed by it, and it is called “The trail of the vineyards.”

New Zohar, Balak

56-57) There has never been a day since the day when the world was created that the Creator had to be with Israel as that time when Balaam wished to obliterate Israel’s enemies from the world. The Creator said about it, “Balaam wished to obliterate you from the world, but I will not do so. Rather, I will destroy all the nations to which I have driven you down, and I will not destroy you.”

That is, if all the nations of the world should come, they will not be able to obliterate you from the world. Laban came first and wanted to uproot only Jacob from the world. The Creator came and protected him. Pharaoh came and wished to obliterate them from the world. The Creator came and protected them. Haman came and wished to obliterate them from the world. The Creator came and turned everything back. Likewise, in every generation the Creator always protects Israel.

70-71) When the Creator found Abraham in the land, they were practicing idolatry and did not know the faith of the Creator, but all were straying after idol-worship. Abraham rose and grew among them and became one complete branch before the Master of the world, and He found him there.

The Creator took that branch, planted it, watered it, toiled with it, uprooted it from there, and planted it in another land, as it is written, “Go forth out of your land and out of your homeland, and from your father’s house,” and He made of him a holy nation.

Pinhas

2) Anyone who engages in Torah in this world is rewarded with several gates being opened to him, several lights to that world. Hence, when he passes away from this world, the Torah walks before him and goes to all the gate-keepers, declares and says, “Open the gates and let the righteous gentile in, set up a chair for so and so, the King’s servant,” for there is no joy to the Creator except in one who engages in the Torah. It is even more so with a man who awakens at night to engage in Torah, for all the righteous in the Garden of Eden listen to his voice and the Creator is among them.

91) A man who dwells in a city where there are bad people, and cannot keep the Mitzvot of the Torah, and does not succeed in the Torah changes his place, uproots himself from there, and strikes root in a place where good people with Torah and with Mitzvot dwell. The Torah is called “a tree,” as it is written, “It is a tree of life for they who hold it.” Also, man is a tree, as it is written, “For man is the tree of the field.” The Mitzvot in the Torah are as fruits, and it is written about it, “Only the trees of which you know that they are not trees for food, them you should destroy and cut down,” destroy from this world and cut down from the next world. This is why he must uproot himself from that place where there are wicked, for he will not be able to succeed in Torah and Mitzvot there. He will plant himself elsewhere, among righteous, and will succeed in Torah and Mitzvot.

109-111) The righteous are indeed caught by the iniquities of the generation, but the righteous are caught by illnesses or sores to atone for the iniquities of the world, for then all the iniquities of the generation are pardoned, and by that the side of Kedusha rises and the Sitra Achra surrenders.

How do we know all that? From all the organs of the body. When all the organs are in trouble, and a great illness lies upon them, they need to strike one organ so that all will be healed. And which organ is struck? The arm. The arm is struck, blood is drained from it, and then there is healing to all the organs of the body.

So are people—they are organs with one another. When the Creator wishes to give healing to the world, He strikes a righteous one among them with diseases and afflictions, and for him, He gives healing to all. How do we know it? It is written, “And he was wounded because of our transgressions, oppressed because of our iniquities … and by his bruising we are healed.” “His bruising” means bloodletting, as one lets out blood from an arm, for by that bruise we are healed; it is healing for us, to all the organs of the body. He never strikes the righteous, except to heal a generation and to atone for their iniquities.

118) Oh how Israel are loved by the Creator. Their joy and their praises are only about Him, for so we learned—that any joy of Israel in which they do not include the Creator is not joy.

143-145) One day, a sage from the nations came to Rabbi Eliezer and said to him, “Old man, old man, three questions I would like to ask you:

“One: You say that another Temple will be built for you, but there can only be building twice, a first Temple and a second Temple that are written. You will not find a third Temple in the Torah. That which was for you to build had already been built, and there is never more in it, for the writing called them ‘The two houses of Israel.’ Also, it is written about the second Temple, ‘The glory of that last house will be greater than the first.’

“Also, You say that you are closer to the High King than all other nations. One who is close to the King is always happy, without sorrow, fear, or troubles. But you are always afflicted, in trouble, and in more grief than all the people in the world. We, however, no affliction, trouble, or grief come upon us at all. Thus, we are close to the High King and you are far from Him, and this is why you are having sorrow, troubles, mourning, and grief, which we do not.

And also, you do not eat carcass or none kosher so that you will be healthy and your body will be healthy. We eat whatever we want and we are robust in strength and in health, and all our organs exist. You, who do not eat, are all weak from bad illnesses and are more shattered than all the other nations. You are a people whom the Creator hates in every way. Old man, old man, tell me nothing for I will not hear you or take from you.” Rabbi Eliezer raised his eyes, looked at him, and turned him into a pile of bones.

152) Israel were made by the Creator, the heart of the whole world. Hence, so are Israel among the nations, like a heart among the organs. And as the organs of the body cannot exist even a minute without the heart, all the other nations cannot exist in the world without Israel. And so is Jerusalem among the rest of the countries, like a heart among the organs. Hence, it is in the middle of the whole world, like a heart, which is in the middle of the organs.

187) The evil inclination was given to every person so he may conquer it and ride on it. All the wholeness comes through the evil inclination, if he conquers it, as it is written, “With all your heart,” meaning with both your inclinations—the good inclination and the evil inclination. It follows that if he is rewarded and rides on the evil inclination, he is rewarded.

It is written, “Who is mighty? He who conquers his inclination.” If he conquers it, he is rewarded with all the wholeness. One who is rewarded with conquering it to a certain extent, the evil inclination becomes for him an ass to ride on, and the evil inclination never again afflicts him.

Then the evil inclination becomes for them an ass [Heb: Hamor], since Homer [matter/substance] has the letters of Hamor, as it is written about Abraham, “And [Abraham] saddled his ass,” a poor riding an ass. It is so because they were rewarded with conquering the evil inclination until it became for them an ass to ride on to bring them to the wholeness.

442) The friends wept and said, “Woe Rabbi Shimon, when you part from the world, who will disclose such hidden and profound secrets, which have not been heard since the days of King Solomon until now? Happy is the generation that hears these words; happy is the generation that you are in it; woe unto a generation orphaned of you.”

500) Once it was said, “Let us make man in our image after our own likeness,” why does it say afterwards, “And God created the man in His own image”? He asked the angels about the creation of man. Some of them said, “Let him be created,” and some of them said, “Let him not be created.” The Creator created him, as it is written, “And God created the man in His own image.” Thus, he did not place one portion in him from the angels, and he was not done in their form, but in the form of the king, in His image and after His own likeness, which is only the image of the likeness of His pattern.

504) Happy is he who exerts in the last exile to know Divinity, to honor her in all the Mitzvot, and to suffer for her several afflictions, as it is written, “The bride’s reward is affliction and sorrow,” that is, “According to the sorrow, so is the reward,” as it is written, “And he lied in that place.” Vayishkav [and he lied] has the letters of VeYesh [and there are] Chaf-Bet [22], for if there are 22 letters of the Torah, meaning that he is complete in the Torah, Divinity lays with him.

546) The friends said, “If the Torah were not given on Mount Sinai, but the Creator would say, ‘Here is Rabbi Shimon to give you My Torah and My secrets,’ it would suffice the world. Woe, when you part from the world, who will light the candle of Torah? Everything will darken after that day, for until the arrival of the Messiah king, there will not be a generation as that generation that Rabbi Shimon is in.”

709) Moses said, “These words are unclear and need to be explained for the friends, for one who closes before them the secrets of the Torah pains them. For the wicked, the lights of the secrets become darkness to them.

This is like concealed money. For one who digs until he finds it, and it is not his, it turns in his mind into darkness and gloom. But for the one that it is his, it shines. This is the reason why one should reveal the hidden secrets of Torah to the friends.”

858) The Ein Sof is called “wise in all kinds of wisdoms, understanding in all kinds of understandings, devout in all kinds of Hassadim [mercies], mighty in all kinds of mighty deeds, a counsel in all kinds of counsels, righteous in all kinds of righteousness, and king in all kinds of kingships through Ein Sof [infinity] and unfathomably.”

VaEtchanan [I Pleaded]

1-2) How powerful is the force of Torah, and superior she is to everything. Anyone who engages in Torah does not fear upper ones or lower ones, and does not fear ill happenings in the world because he grips to the tree of life, the Torah, and eats from it each day.

The Torah teaches a person to walk in the path of truth. She teaches him counsel how to repent before his Master, and even if he is sentenced to death, everything is cancelled and departs from him, and does not stay over him. Therefore, we should engage in Torah day and night, and never part from her, as it is written, “And you shall meditate therein day and night.” If he removes the Torah from himself or parts from her, it is as though he has parted from life.

8-9) When a person rises from his bed at midnight to engage in Torah, a herald calls on him and says, “Behold, bless the Lord all the servants of the Lord who stand in the house of the Lord in the nights.” In the morning, when he stands in prayer before his Master, that herald calls on him and says, “And I have given you ways among them that are standing.”

After he concludes his prayer with favor before his Master, he should devote his soul with the heart’s desire to Malchut. There are several counsels for a person in everything. When he is in prayer, all those words that one utters from his mouth in that prayer rise up and breach airs and firmaments until they reach the place that they reach and crown in the head of the king, who makes a crown out of them.

32) In all of one’s actions, he should see the Creator before him. Anyone who is walking along the road, who fears robbers, should aim for three things—a gift, a prayer, and a war—as did Jacob when he feared Esau. However, the most important of them is the prayer. But even though prayer is the most important, two or three friends engaging in words of Torah is the most important of all, for they do not fear robbers because Divinity is connected to them, for they are engaged in Torah.

35) The Creator is destined to open the eyes, for there has never been wisdoms that would gaze upon the upper wisdom and attain what they did not attain in this world, so they would know their Master. Happy are the righteous who are rewarded with that wisdom, for there is no wisdom like that wisdom, no knowing like that knowing, and no adhesion like that adhesion.

47) One who loves the king does a great Hesed [grace/kindness]. He does Hesed with all. A greater Hesed is called “a true Hesed,” when he does not desire reward for his works, but works only because of the love of the king, whom he loves dearly. For this reason, Hesed depends on the love of the king, which is why he is called “Abraham, who loves Me,” for because he loved Him dearly, he multiplied Hesed in the world.

62) When a person comes to unify the name of the Creator, all the hosts of heaven stand in lines to be corrected and to all be included in that unification, to stand in one, in one unification. They are all properly corrected in their corrections through that unification.

69-70) It is a commandment [Mitzva] to love. The love of the Creator means that one should love Him with great love, as did Abraham, who loved the Creator with a great love and devoted his body and soul to Him. From this we learn that one who loves the Creator keeps ten utterances, ten Sefirot, above and below. For this reason, all those ten trials by which Abraham was tried and succeeded in all of them correspond to ten utterances because each trial is one utterance, one Sefira, an utterance by which he was tried and succeeded.

For this reason, there are ten trials opposite the ten Sefirot, and Abraham succeeded in all of them because he was tied and clung to the right of the Creator, which is called “great love,” Hesed de ZA. It is called “great love,” because one who stands in this love is tied to the upper world, which is ZA.

An everlasting love is the lower world, Malchut, to which the love of the Creator is tied. Everything—great love, everlasting love—are one without separation between them. The love transcends all the works in the world. With love, the Creator’s name is glorified and blessed more than anything.

138) Since the day when Israel were exiled from their land there has not been joy before the Creator, and it is all because of the love that the Creator loved them, as it is written, “‘I have loved you,’ said the lord.” This is why it is written, “And you shall love the Lord your God.” “And you shall love” means that one should connect to Him with sublime love, that any work that one should do for the Creator should be done with love, as there is no work like the love of the Creator.

139) There is nothing more favorable in the eyes of the Creator than one who loves Him properly, as it is written, “With all your heart.” What does “With all” mean? It should have said “With all your heart,” as well as “With all your soul,” and “With all your might”; what is “With all your heart”? It comes to include both hearts—one good and one bad. “With all your soul” means with two souls—one good and one bad. “With all your might” means whether one comes into wealth by inheritance or whether he has earned it.

140-141) One who loves the Creator is crowned with Hesed [grace/mercy] from all sides, does Hesed to all, and cares not for his body or means. How do we know it? From Abraham, who because of his love for his Maker, cared not for his heart, for his soul, or for his means.

“For his heart” means that Abraham did not look after his own will for his love for his Master. “For his soul” means that he had no mercy for his son and his wife for his love for his Master. “For his means” means that he stood at a crossroads and offered food to the whole world. This is the reason why he was crowned with a crown of the Sefira Hesed, as it is written, “Mercy to Abraham.”

One who is tied with the love of his Master is rewarded with it, and moreover, all the worlds are blessed for him. This is the meaning of what is written, “And Your pious ones shall bless You.” Do not pronounce it “Shall bless You,” but “Shall bless Koh,” since the pious ones, those who have been rewarded with the Sefira of Hesed, will bless Divinity, who is called Koh. Thus, even Divinity is blessed because of them.

144) Happy are those in whom the love of their Master clung. There is no measure to the portion of those in that world.

145-147) The righteous have several sections above sections in that world. The highest among those sections is for those to whom love is their Master is connected, since their section ties to the palace that rises above all because by that, the Creator is crowned with love.

This palace, the highest of all, is called “love,” and everything stands on love, as it is written, “Many waters cannot quench the love.” Everything stands with love because the holy name, HaVaYaH, is so. The upper tip, Keter of Yod of HaVaYaH, Hochma, never parts from her because the Keter is on her with love, and never part from her. The letter Hey of HaVaYaH is Bina, from which the Yod, Hochma, never parts and they are always together in love, never parting from one another. Likewise is the Hey of HaVaYaH, as it is written, “And a river comes out of Eden,” where the river, Bina, comes out of Eden, Hochma. Bina always comes out of Hochma, and they forever cling with love.

When Vav-Hey, Zeir Anpin and Malchut, cling to one another, they cling together in love, the groom with the bride, whose way is always in love. It follows that Yod with the first Hey, the first Hey with Vav, and Vav with the last Hey always connect to one another with love, and everything is called “love.” Hence, one who loves the King becomes tied to that love, and this is why it is written, “And you shall love the Lord your God.”

150-151) The evil inclination, what is it like? When it comes to bond with a person, it is like iron before it is placed in the fire. Once it is heated, it returns being entirely like fire.

When the evil inclination comes to bond with a person, it is like a person who sees the opening and sees that there is no one at home to stop him. He enters the house and becomes a guest there, and he sees that there is no one to stop him from leaving there to go on his way. Since he entered the house and there was no one to stop him, he became appointed over the house and became the landlord of the house, until he finds that the whole of the house is in his possession.

197) The amount of pleasure is according to the amount of the will to receive. However, it must be straightened so it is limited to receiving in order to bestow, and this is done by the lights of Bina because the will to receive will be corrected and straightened into being reception in order to bestow, and then the will to receive will not be corrupted as before. By that he is healed from all the blemishes that were in him.

New Zohar, VaEtchanan [I Pleaded]

11-13) The word Ehad [one] in “Shema Ysrael [Hear O Israel].”

The Dalet of Ehad is higher and bigger than the other letters. Likewise, the Reish of Aher [other] is bigger than the other letters, to make a distinction so as to not replace the high and holy one, One God, and include the other side with Him, another god. The sign is that Ayin Dalet in “Hear O Israel” are big: the Ayin of Shema [hear], and the Dalet of Ehad are the letters Ed [witness] implying the need to testify a testimony to the secret of secrets, to elicit one measure for measuring the faith. One who knows that secret knows the secret of his Master and inherits two worlds—this world and the next world. Also, the measure is called “the measuring line.”

This was given to the high and holy sages who know the meaning of their Master and exert in His glory. It was not given to the wicked of the world who do not know and do not care for the glory of their master. Those true righteous, on whom the meaning of the upper faith depends, were permitted to know and to look because they stray neither to the right nor to the left, but cling to the middle line.

93) One who knows the meaning of the wisdom can attain and make merits on all sides until he knows the upper secrets, the secrets of his Master, the secrets of the wisdom to know and to attain. One who knows and regards, happy is he in this world and in the next world because that rule will correct a man’s legs to enter the presence of the king and to walk on a straight path. Happy is he in this world and happy is he in the next world.

Ekev [Because]

1) Each pleasure that a person enjoys from the Creator, if he blesses for it, he raises that pleasure with the aim of the blessing for MAN to Malchut. By that, ZA and Malchut rise to Bina, where they receive Mochin and Kelim from which the abundance comes down to all the worlds, and for which the Creator delights the man.

7) The Creator desires those who bless Him and His desire is for the blessing below because that blessing rises and shines for the candle that does not shine, the Malchut, strengthening her with a great force to rise up to ZA for a Zivug. It is written about it, “I will honor those who honor Me,” referring to those who honor the Creator.

8) The secret of secrets for those who know the wisdom of their Master—to know the secret of the blessings on the Mitzvot [commandments] of the Torah and on all the pleasures and delights of this world—is to impart blessings from above to below.

12) Since the Masachim [screens] that separate between the halves of the degrees, between KHB, and Bina and TM of each degree, are considered doors. Without them it would not be possible for the lower one to rise to the upper one, since the whole ascent of the lower one to the upper one is only because of the Bina and TM of the upper one that fell to the lower one and clung to him.

For this reason, when they return to their degree in the upper one, they take the lower one along with them. And since that fall is done through the Masach, which is the connection of Malchut in Bina, and the ascent of Bina and ZON is done by fissuring the Masach, through the descent of Malchut from Bina, the Masach is considered a door because when it fissures, the lower one rises to the upper one through there. Thus, if the one who blesses aims in the blessing—in the word “Blessed”—to extend the name of the 42 letters, the Masachim open and fissure, meaning the doors in each degree, to raise the lower one to the upper one. At that time the blessing rises from Bina and TM at the end of the degrees through doors of all the degrees until it arrives in Malchut de Atzilut, since they all open and the blessing rises through them until it arrives in Malchut de Atzilut.

22) There are three Behinot [discernments]: kneeling, bowing, and straightening up.

Kneeling is the bending of the knees with his head held up. It means lack of GAR because the bending of the knees is annulment of NHY de Kelim, and one who lacks NHY de Kelim, lacks GAR of lights due to the inverse relation between lights and vessels. The straightening up of the head indicates desire to receive Hochma, which is that kneeling that we kneel in the word “Blessed,” Malchut, indicating that Malchut needs Hochma because this is why the head is held straight, showing that she is devoid of Hochma. Hence, the knees are bent, showing that there is no GAR
Bowing of the head only indicates that he does not need Hochma, but Hesed, because he desires mercy. This is why he bows his head, which are Kelim de GAR. It is the right line of ZA, which receives from AVI and does not desire Hochma but Hassadim, and this is why we bow in the word “You,” right line.
Straightening up is when all three parts of the body, HBD, HGT, NHY, are upright. It indicates that he has Hochma and Hassadim together, hence his head is held up and his knees are straight. This is the middle line, Tifferet. This is why we straighten up in the word HaVaYaH, middle line, which includes everything.

Ki Tetze [When You Go Out]

52) It is not the study that is the most important, but the act. Anyone whose fear of sin precedes his wisdom, his wisdom lasts.

105) It is with reason that the Creator said, “Anyone who engages in Torah, in doing Hassadim, and prays with the public, I commend him as though he has redeemed Me and My sons from among the idol worshippers.”

But a number of people engage in Torah and in doing Hassadim and praying with the public, yet the Creator and His Divinity, Israel, are not redeemed? Indeed, it means that he should engage in Torah to unite Divinity with the Creator and not for any other aim. Doing Hesed [mercy/kindness] means that there is no Hassid [devoted/reverent/pious] except one who does Hesed with his Maker, when all the Mitzvot that he keeps are to redeem Divinity from exile through them, and not for any other aim. By that, he does Hesed with the Creator and he is called Hassid.

106) One who does Hesed with Divinity—to raise her from the exile—does Hesed with the Creator.

When Israel sinned and the Creator wished to afflict them, Ima—Divinity—was lying over them and prevented the Creator from afflicting them until they went astray. What did the Creator do? He exiled the king’s children, Israel, along with the queen, Divinity. He swore that He would not return to His place until the queen returns to her place. Thus, one who does Hesed with Divinity and repents, and in all the Torah and her Mitzvot aims only to redeem Divinity from exile, does Hesed with his Maker and is seemingly redeeming Him and His Divinity and His children from the exile.

107-108) Elijah said, “Moses, you are that man. You are the son of the king and the queen, whose work toward the Creator is not even as one who does Hesed with his Maker, but as a son who is committed to brace himself and muster his strength to redeem his father and mother, who puts himself to death over them. One who is not the king’s son and does Hesed with the king and the queen, it is certainly considered doing Hesed with his Maker. But you, who are the king’s son, it is your duty, and not Hesed.”

Moses rose and bowed to the ground before the Creator. He said, “So be it that I should be considered a son, that my works for the Creator and His Divinity will be to them as a son who exerts among them for his father and mother, whom he loves more than he loves himself, his soul [Nefesh], his spirit [Ruach], and his soul [Neshama], and regards all that he has as null and nothing, to do with them the will of his father and mother and to redeem them with them. And although I know that everything is in His possession and I have nothing to give Him, still, the Merciful one desires man’s heart—for it to be ready for anything.” At that time the Creator came, kissed him, and said, “Moses, you are indeed a son of Mine and of Divinity. Sages and angels, kiss the son.” All rose and kissed him, and accepted him as great and as king over them.

128-129) Although the Hey of Atzilut, of the name HaVaYaH, Malchut, supports everything, you must not fly up and come down except with Malchut.

As the organs of the body have no movement but in the soul, the organs she has—her Sefirot—spread over you to support you with them. So is the Hey, like the sea. If she has Kelim to fill, they are filled by her and she spreads in them like streams extending from the sea to the earth. If she has no Kelim, she is only Hey, without expansion of the streams.

So are Divinity’s Kelim. Above they are holy angels, and below they are Israel. There are virtuous ones among them, with Hesed, mighty Hassidim, with Torah, Prophets, and Hagiographa, men of kingship of whom it was said “And who had strength to stand in the king’s palace”—in the standing of the prayer in the king’s palace, who is ADNI, her king—is HaVaYaH. They are wise and understanding, the heads of Israel, and not the heads of the mixed multitude, Malchut, spreading over them in her ten Sefirot. At that time the cause of causes comes down over her in Yod-He-Vav-He to come down on them, to raise Divinity over them.

142) The mother lies on the chicks. Israel tweet her with several tweets of prayers, yet she does not wish to come down to them to illuminate from above downward. She does not wish to change from Katnut, when she is lying and illuminates only from below upward. What do Israel do? They take the mother with them, meaning Divinity, and tie her with a knot of Tefillin. When they reach the Shema reading, her sons call out the six words of unification, “Hear O Israel, the Lord our God, the Lord is one,” HGT NHY de ZA from Gadlut. They come down to their mother, Divinity, and tie her with them in the unification, “Blessed be the name of the glory of His kingdom forever and ever.”

It is written, “Which you shall call,” calling the VAK de Gadlut de ZA to illuminate in Divinity. At that time she will illuminate the Hassadim from above downward, for it is her season and the time of her Zivug. It is written, “Seasons,” “Which you shall call in My seasons,” in my season.

New Zohar, Ki Tetze [When You Go Out]

2-3) One should place words of Torah over the evil inclination so it will break, for the evil inclination needs only words of Torah. This is why it is written, “And these words that I command you this day shall be upon your heart,” meaning on both your inclinations, two hearts.

The good inclination, why does it need words of Torah? The good inclination crowns in words of Torah, and the evil inclination surrenders through words of Torah.

Ki Tavo [When You Come]

New Zohar, Ki Tavo [When You Come]

1) Rabbi Shimon escaped to the desert of Lod and hid in a cave, he and his son, Rabbi Elazar. A miracle happened to them and a carob tree came out, and a fountain of water. They ate of that carob and drank of those waters, and Elijah would come to them twice each day and teach them, and no one knew of them.

10) Come out and see, a king who loved his son, even though he cursed him and smote him, he loved him deeply. When he shows great anger, his mercy is over him. So is the Creator: although He cursed, His words are with love. On the surface, they seem as curses, but they are great good, because those curses were with love.

18-20) Since the day when the world was created the Creator did not disclose His might so it is seen in the world, nor a time of good will, except on the way to Egypt. “For whereas you have seen Egypt,” in that same way and same manner will it be done to you.

Once all the other sides from the nations of the world gather over Israel, Israel will think that at that time they will be lost, and that they will be sold to their enemies, as it is written, “And there you shall sell yourselves.” It does not write, “And you were sold,” but “And you shall sell yourselves,” meaning that you will think in your hearts that you have been sold. But it is not so, as it is written, “And no man shall buy,” as there is no one who can rule over you.

All that will be at the end of days, and it all depends on repentance. One who has a heart will look and know to return to his Master.

21-22) Rabbi Shimon told him, “In which place did the redemption of Israel appear in those curses?” Elijah told him, “Look and behold the place that is worse than all the curses, there is the revelation of the time of redemption.” He looked, beheld, and found.

37-39) “The fruit of the tree which is in the midst of the garden.” This is the place in which spirits of people are concealed, the place called “the treasury of the souls,” and it is with the Creator. He told them, “You will not exert to know how the spirits spread from My precious Zivug.” The souls are born from a Zivug of ZA and Malchut. For this reason, there are males and females in the souls. It is known that the male light is poured from above downward in GAR, and female light is poured only from below upward, in VAK. For this reason, Adam HaRishon was commanded not to look at the elicitation of the souls from Malchut, who is the tree in the midst of the garden, for perhaps he would cling to male souls and he, too, would extend illumination of Hochma from that Zivug from above downward in the male light, for extension of Hochma from above downward is left without right and causes separation of ZA, the middle line, from Malchut, so that Malchut remains in left without right.

We learned about it, “If a woman inseminates and delivers a male child” is written, and not, “Comprising male and female,” as in the souls, in which each soul consists of male and female. It is as is done in the world, where in this world the males and females do not conjoin as they came out above, in the souls that emerge from ZON, who come out in pairs—male and female together.

For this reason, pairs do not come out in this world, too, since Adam HaRishon and his Zivug sinned before the Creator. For this reason, when the souls come out from above and descend to this world, the males part from the females until the Creator desires to reunite them.

VaYelech [And Moses Went]

1) Happy are Israel, whom the Creator desires. And because He desired them, He called them, “Holy firstborn sons,” brothers, as though He came down to live with them, as it is written, “And let them make Me a sanctuary, that I may dwell among them.” He wished to correct them such as above, placed seven clouds of glory over them, and His Divinity walks before them.

16) Woe to people who do not notice and do not engage in their Master’s glory, nor regard the upper Kedusha [holiness], to be sanctified in this world and to be holy in the next world.

27-28) There it said “song,” and here, “singing.” “Song” is male, ZA, and “singing” is Nukva, Malchut. Compared to Moses, all the prophets are as a monkey in the eyes of people. They said, “song,” meaning “The Song of Songs,” “A psalm, a song for the Sabbath day,” and Moses said “singing.” But should Moses not have said, “song,” and they, “singing”? Yet, Moses did not say it to himself, but for Israel.

It is therefore clear that Moses was at a higher degree than all of them. Moses rose from below upward and they descended from above downward. Moses rose from below upward, as we learn that sanctity is increased, not decreased. Moses rose from below upward, saying the singing, which is the praise of the queen, who praises the king, and he began with Malchut, while Moses himself united with the king.

It follows that his singing rose from below upward, and they descended from above downward, saying a song, male, the praise, that the King praises the queen, and they united in the queen. It follows that their song is from above downward, from ZA to Malchut. Hence, by that, Moses’ merit is recognized as more than all the others.

34-35) For this reason, a man should establish his Master’s praise in the same way. First, from below upward, raising his Master’s glory, Malchut, to a place from which the potion of the depth of the well pours forth, the place of Bina, and then to extend from above downward, from the potion of the stream, Bina, to every degree of ZAT, through the last degree, Malchut, to extend blessings to all from above downward. Afterwards a tie of faith must be tied to all, to connect everything to Ein Sof. This is a man who respects the name of his Master, to unify the holy name. This is why it is written, “For them that honor Me I will honor,” meaning for those who honor Me in this world, I will honor in the next world.

“And they that despise Me shall be esteemed lightly.” This is one who does not know how to unify the holy name and tie the knot of faith, to extend blessings to the required place, and to honor the name of his Master. Anyone who does not know how to honor his Master’s name would be better off not being born.

37-39) When Israel below keep their answering of Amen and aim their hearts as they should, several doors of blessing open above, there is much goodness in all the world, and there is joy in everything. What is Israel’s reward for causing it? Their reward is in this world and in the next world.

In this world, when they are afflicted and they pray their prayer before their Master, the voice declares through all the worlds, “Open the gates and let in the righteous, loyal nation.” Do not pronounce it “loyal,” but Amens [a similar pronunciation in Hebrew], who observe their answering Amen. “Open the gates,” as Israel opened the gates of blessings for them, now open the gates and let the prayer of those who are afflicted be answered.

This is their reward in this world. What is their reward in the next world? When a man who observed answering Amen departs this world, what does he observe? That is, he observe that blessing which the sayer blesses and he waits for him to answer after it, “Amen,” as he should? At that time, his soul rises and declares before him, “Open the gates before him,” as he opened the gates each day when he was loyal, meaning Amens.

What is Amen? Amen is the spring of the stream that extends, Bina. It is called Amen, as it is written, “And I was beside Him as an apprentice.” Do not pronounce it Amon [apprentice], but Amen. Keeping all the degrees—that river that stretches out, Bina—is called “Amen,” as it is written, “From the world and to the world,” from the world above, Bina, to the world below, Malchut. Here, too, Amen and Amen, Amen of above, Bina, Amen of below, Malchut. Amen means keeping of them all.

Haazinu [Listen]

9) Israel are happier than all the idol-worshipping nations because all the other nations were given to appointed ministers to rule over them, but holy Israel are happy in this world and in the next world, for the Creator neither gave them to an angel nor to another ruler. Rather, He held them in His own portion, as it is written, “For the portion of the Lord is His people.”

24) Happy are Israel, for the Creator leads them. It is written about them, “For the Lord has chosen Jacob for Himself, Israel for His Segula [virtue/remedy/merit].” It is also written, “For the Lord will not abandon His people.” “The Lord will not abandon His people” for His great name because they clung to one another, for Israel clung to His great name. This is why the Creator will not leave them, for wherever they are, the Creator is with them.

25-27) Rabbi Shimon arose, sat, laughed, and was merry. He said, “Where are the friends?” Rabbi Elazar arose and let them in. They sat before him. Rabbi Shimon raised his hands and prayed a prayer and was merry. He said, “Those friends who were at Idra Raba [Aramaic: “Great Circle” or “Great Assembly,” see appendix], let them come in here. Everyone left, and Rabbi Elazar, his son, Rabbi Aba, Rabbi Yehuda, Rabbi Yosi, and Rabbi Hiya remained. In the meantime, Rabbi Isaac came in. Rabbi Shimon said to him, “How good is your portion, what gladness should be added to you on this day.” Rabbi Aba sat behind his shoulders and Rabbi Elazar before him.

Rabbi Shimon said, “It is a good time now and I would like to come to the next world without shame. Thus, I wish to disclose before Divinity sacred things that I have not disclosed thus far, lest it is said that I departed from the world deficient. Thus far, they have been hidden in my heart to enter with them into the next world.

“This is how I am arranging you: Rabbi Aba will write, Rabbi Elazar will learn orally, and the rest of the friends will speak in their hearts.”

29-31) Rabbi Shimon said, “How odd is this hour, from Idra Raba [Aramaic: “Great Circle” or “Great Assembly,” see appendix] in the portion Nasso [take], since in the Idra, the Creator and His Merkavot [chariots/assemblies] came, and now, the Creator is here, for he came with the righteous in the Garden of Eden, which did not happen in the Idra. The Creator desires the glory of the righteous more than His own glory, and now the Creator desires our glory, for all the righteous in the Garden of Eden have come with Him.”

Rabbi Shimon said, “But Rabbi Hamnuna Saba is here with 70 righteous around him engraved in crowns, each illuminating from the radiance of the brightness of Holy Atik, the most hidden of all that are hidden, and he comes with joy to hear those words that I am saying.” While he was seated, he said, “But Rabbi Pinhas son of Yair is here, set up his place.” The friends who were there shook up, arose, and sat at the corner of the house, and Rabbi Elazar and Rabbi Aba remained before Rabbi Shimon. Rabbi Shimon said, “We were in the Idra Raba when all the friends would speak and I was with them. Now only I am speaking and everyone will listen to my words, upper and lower. Happy am I on this day.”

He said, “I am for my beloved and on me is His passion. All the days that I was tied to this world, I was tied in a single tie to the Creator. For this reason, now, ‘On me is His passion,’” for He and His entire camp have come with joy to hear hidden words and the praise of Holy Atik, the most hidden of all that are hidden, the secluded and separated from all, which is not separated because everything cleaves to him and he cleaves to everything; he is everything.”

91) Rabbi Shimon said, “I have not disclosed everything, and all those words were hidden in my heart thus far, and I wanted to conceal them for the next world because in the next world we are asked a question with wisdom, for wisdom is what they want from us.” This is why he concealed the words for the next world. But now I see that the Creator’s wish is to disclose them so I may enter His palaces without shame.

95-97) All the words in the Idra Raba [Aramaic: “Great Circle” or “Great Assembly,” see appendix] are good, and all are holy words, words that do not stray to the right or to the left. They are all hidden words that are revealed to those who entered the wisdom and came out of it in wholeness. All the secrets are like that—revealed only to those who came in and came out. Until now, these words that I have disclosed here were covered because I feared revealing them, but now they have been revealed. The holy Atik is revealed before me, for it is not for my own glory nor for the glory of my father’s house that I had done it. I did it so I would not enter His palace in shame, for I saw that the Creator and all those true righteous that are here all permitted me to disclose them, for I saw that they were all glad with this joy of mine. All are summoned in that world to my joy, happy am I.

Now I testify about me that all the days that I was standing in the world, I craved to see that day when I would have permission to disclose the secrets, but it did not come to me until now, for in this crown of disclosure of secrets is this day crowned. And now I wish to disclose matters before the Creator, for all the secrets I am revealing are crowned in my head, and that day will not go far from coming to its place in that world as another day. It is so because I have the whole of this day in my possession, and not more, and now I am beginning to disclose the matters so that I may not enter the next world with shame. Here am I beginning to speak.

98-102) “Justice and law are the foundation of Your throne; mercy and truth go before You.”

Whoever is wise will look at it to see the ways of the high and holy one, that they are true Dinim [judgments], Dinim that are crowned by the upper Sefirot. I see that all the lights illuminate from the upper illumination that is more hidden than all that are hidden, Atik, all the degrees in which to illuminate, and each with a unique illumination. In the light within each degree, a unique revelation is revealed, and all the lights grip that light to this light, and this light to that light, illuminating in one another and never parting from one another.

The light within each illumination, which are called “the king’s corrections,” the king’s Sefirot, each light illuminates and grips to that light that is deep within, the light of Ein Sof, which does not spread out, and in which there is no perception whatsoever. For this reason, everything rises by one degree and everything is crowned by one thing, and one does not part from the other, He and His name are one. He is the light that appears, called “the king’s garment.” The light that is deep within all the lights is a hidden light, and in it is that one which does not spread out and does not appear, Ein Sof.

All the illuminations and all the lights illuminate from the holy Atik, the most hidden of all that are hidden, the upper illumination. When looking, it is not present in all the lights that expand from Atik, but only the upper hidden illumination, and it is not revealed.

There are two illuminations in those garments of glory, garments of truth, corrections of truth, and illuminations of truth, the correction of the king’s throne, Bina. They are called “justice and law.” ZA is law, Malchut is justice. They are the beginning and the wholeness of all the faith. Justice is initially, and the disclosure of the wholeness in justice is called “law.” All the Dinim above and below are crowned in them, and everything is hidden in law, in ZA, and in justice, in Malchut, nourished by the law, ZA. Sometimes Malchut is called as it is written, “Melchizedek king of Shalem [whole].”

When Dinim awaken from the law, they are all Rachamim; they are all in wholeness, since the law perfumes the justice, Dinim, the Dinim are mitigated, and all come down to the world in wholeness, in Rachamim. That is the time when male and female unite and all the worlds are in mercy and joy.

110) All my life I have been looking at the verse that reads, “My soul shall be glorified in the Lord; the humble shall hear and be merry,” and now the verse has come true. “My soul shall be glorified in the Lord,” for my soul is gripped to Him. In Him she blazes, to Him she cleaves and exerts, and in that exertion she will rise to her place. “The humble shall hear and be glad.” All those righteous and all those at the great seminary, and the righteous who now came with Divinity are hearing my words and are glad. For this reason, “O magnify the Lord with me, and let us exalt His name together.”

201) When he entered the cave they heard a voice inside the cave. That man was quaking the land, irritating from Malchut, several slanderers in the firmament are quieted on this day for you. This is Rabbi Shimon, whose Master praises every day. Happy is he above and below. Several high treasures are kept for him. It was said about him, “And you, go to the end and rest and rise again for your fate at the end of the right.”

209) “For I will call on the name of the Lord.”

The end of the verse ties the knot of faith to what is written, “He,” as it is written, “For He is righteous and just.” That is, He is everything; He is one, without separation. If you say that all those names in the texts are many, he repeated and said that it is written, “He,” that all rise and connect and unite in the One. He is everything; He was, He is, and He will be; He is one. Blessed be His name forever and for all eternity. This is why the words connect, and the holy words of the name of the Creator unite.

210) Happy is he who calls on the king and knows how to call on Him properly. If he calls and does not know whom he is calling, the Creator moves away from him, as it is written, “The Lord is near to all who call Him.” To whom is He close? He repeats, “To all who call Him in truth.” But is there anyone who would call Him falsely? It is one who calls and does not know whom he is calling.

How do we know? Because it is written, “To all who call Him in truth.” What is “In truth”? In the seal of the king’s ring, the middle line, the seal of the Mochin with the Malchut, who is called “the king’s ring, for she is the wholeness of everything. One who does not know how to call Him in the measure of the middle line, but leans to the left line or to the right line, the Creator moves away from him. Happy is he who enters in wisdom and comes out in wholeness, to know the ways of the Creator.

229) Rabbi Isaac said, “When we sit before Rabbi Shimon, everything is said before him openly and we do not need to cover the matters with names and appellations. Rabbi Shimon is not like the rest of the people, or everyone compared to him are as the rest of the prophets compared to Moses.”

232) As the Creator does not forget His name, the Creator does not forget Israel, for they are gripped to His very name.

Song of Songs

New Zohar, Song of Songs

87-88) The Song of Songs is the praise of praises to the king that peace is his, Bina, for he is the place that needs joy, where there are no anger or Din because the next world, Bina, is all joy, delighting everyone. For this reason, it sends gladness and joy to all the degrees.

As the awakening of gladness should be evoked from this world upward, joy and gladness should be evoked from the world of the moon, Malchut, toward the upper world, Bina. Therefore, the worlds stand in a different manner and the awakening rises only from below upward.

90) The one with eyes gathers embers of fire and organs of fire, which enter the palace, Zvul, the palace where all the praises are set to rise. It is a palace in which there are 1,006 degrees that rise by the praise of the praises. In the midst of them all is a degree that is more internal than all, where the love of that praise is sorted, the sorting of the bottom point. When it has been sorted out from among everyone, she rises in a song, and she is called “The Song of Songs.” She rises above all those praises and is sorted out from all of them.

99-100) Several times the Creator admonished Israel to return them in repentance to Him, so they would take the right path to rise among them. This is because when Israel are worthy and walk on the straight path, it is seemingly an ascent to the Creator with them from all the nations of the world, for when Israel are worthy and walk on the straight path, the Creator raises them above all the people in the world, and everyone thanks and praises Him. But not only they, even the upper ones above all thank Him for Israel. Even more, He actually rises in His glory thanks to Israel. And better yet, even Israel actually rise by the glory of the Creator above and below.

When Israel are clean, the throne above —Malchut—rises ever upward by several joys, several love, the worlds —ZA and Malchut—conjoin in gladness, all are blessed from the depth of the streams, Bina, and all the worlds are watered, blessed, and sanctified in several blessings, several sanctities, and the Creator delights in them with joy in wholeness.

105-106) When Solomon built the Temple, and the lower world —Malchut—was completed like the upper world— Bina—Israel were all clean and rose several high degrees. Then the throne, Malchut rose with joy in several joys and several measures.

Then “The song of songs, which is Solomon’s” rose with joy and descended with joy, all the worlds were with joy, and the bonding was with joy. A song to the Creator is when Malchut sings to the Creator. The songs are to the upper and lower, to the bonding of ZA and Malchut through Yesod, which unites them with one another. “Which is Solomon’s” is the bonding of all the worlds in gladness, to the king that peace is his, Bina.

114-117) When King Solomon came and the Temple was built, and all the worlds were of one weight above and below, and ZA and Malchut were face-to-face, equal to each other, then that six, Malchut, who receives and collects all those upper 60, HGT NHY de ZA, was opened.

Six was opened, Malchut, when those 60 upper ones were opened, HGT NHY de ZA. And when the six, Malchut, was opened, blessings came out to the world. It was opened when the slant serpent that sits by its feet was removed from it. The slant serpent is the verse of SAM, the source of all the Klipot and evil. And when this one was over, the six became a song and the good treasure was opened. It is written about it, “The Lord will open unto you His good treasure.” By whose force was it opened? The heaven, the remaining 60, HGT NHY de ZA, who is called “heaven.” The songs are HGT NHY de ZA, which were all opened and established to give food to all the worlds.

Then it is written, “And Judah and Israel dwelt safely, every man under his vine and under his fig-tree.” And it is also written, “Eating and drinking and being merry,” since six, Malchut, and sixty, HGT NHY de ZA, were opened and all the upper delights were coming down to all the worlds, and all were delighted to go up to the upper world, Bina, to gather blesses and delights for the worlds. Then love for the upper king, ZA, evokes out of them, for all to be one, ZA and Malchut without separation. At that time the praise that transcends all praises to the king that peace is his, Bina, is that everything will be in gladness above and below.

217-218) “Draw me, we will run after you.” It is written, “And I shall place My Temple among you.”

The Creator placed His Divinity among Israel so she would lay over them as a mother over the sons, protecting them on all sides. As long as the holy mother, Divinity, sits over Israel, the Creator comes to dwell with them because the Creator never leaves Divinity, and all the love above is in her.

For this reason, the Creator has placed her as a collateral in the midst of Israel, so they might know that He will not forget them and would never leave them because of the collateral within them. Divinity says to the Creator, “I was collateral amidst the lower ones, I shall be collateral with You, so you will not forget my sons. To rise before You, me and my sons will run after You.”

363) Many are included in the name Elokim, and it is entirely one name, since the first name, HaVaYaH, ZA, drew the last one over there —Elokim, Malchut—and then everything is one bonding for all the upper degrees of ZA. The lower ones, those of Malchut, connect to one another so they are all one connection, one bonding, and one unification.

480-481) Happy are those who engage in Torah to know the wisdom of their Master. They know and look at high secrets. When a person departs from this world and repents, and only transgressions that death atones remain for him, through the death, all the Dinim in the world depart from him. Moreover, 13 gates from the secrets of the pure persimmon—on which high wisdom hangs—open for him.

Even more, the Creator engraves him in the garment of kingship where all the forms are engraved. The Creator plays with him in the Garden of Eden and bequeaths him two worlds: this world and the next world.

482-483) The wisdom that one should know: to know and to observe the secret of his Master, to know himself, to know who he is, how he was created, where he comes from and where he is going, how the body is corrected, and how he will be judged by the King of All.

To know and to observe the secret of the soul. What is the soul within him? Where does it come from, and why does it come into this body, which is a foul drop that is here today, and in the grave tomorrow? To know the world one is in, and for what will the world be corrected; to gaze upon the sublime secrets of the Upper World, and to know one’s Master. And one observes all that from within the secrets of the Torah.

485-486) The soul says to the Creator, “Tell me the secrets of the sublime wisdom, how You lead and govern the Upper World; teach me the secrets of the wisdom that I have not known and not learned thus far, so I will not be shamed among those High Degrees, among which I come.”

The Creator replies to the soul, “If you know not, O fairest among women,” if you have come and did not gaze in the wisdom before you came here, and you do not know the secrets of the Upper World, “go thy way,” for you are not worthy of entering here without knowledge. “Go thy way by the footsteps of the flock,” reincarnate in the world and become knowing by these “footsteps of the flock.” Those are human beings that people trample with their heels, for they consider them lowly; but they are the ones who know their Master’s sublime secrets. From them will you know how to observe and to know, and from them will you learn.

496) Elijah said to Rabbi Shimon: “Happy are you that the secrets of your Master shine before you like the light of the sun. Because of it, all the words from your mouth are engraved above. I am happy that I have heard them from your mouth. Happy are you in this world and happy are you in the next world. The meaning of that matter was hanging before the holy king, and was not disclosed to all the hosts above. Who is it who disclosed it now in this verse? It is you. Happy are you in this world and in the next world.”

515) Rabbi Shimon was happy and said, “First, before these words of the Song of Songs were revealed, I was weeping and sad. Now that these words have been revealed, I am happy. I say, ‘Happy am I for having been rewarded with such degrees, that sublime matters of above have been revealed.’”

630-631) “And God said, ‘Let us make man in our image, after our own likeness.’”

When the Creator created the upper world, ZA, and the lower world, Malchut, both were of the same form—one was like the other. When the Creator wished to create the man below, He wished to make him like the two worlds, making his form similar to the two worlds.

All the secrets of above and of below are in man. The skull of the head that is on the body is the upper world with those corrections in the head. The body, HGT, is the body of above, whose degrees stand in organs under the head. The thighs and the legs are NHY, and all are in degrees below, as it should be such as above. The Creator engraved in man all the upper and lower forms so that man would be whole in everything.

632-633) When the Creator desires a person, all his steps and all his roads are set before Him and He corrects them, each one as it should be, and his way will be favorable even in worldly matters.

If a person sets his mind, will, and heart on the holy king, to walk in His ways, which He has made by Himself, the Creator desires him as if those ways were His very own.

Ruth

New Zohar, Ruth

2) Everything that the Creator created in His world, He created only for His glory, as it was said, “All that is called by My name, and for My glory I have created it, formed it, and even made it.” The Creator created the man in the world and placed His name in him, HaVaYaH.

8-12) When a person is made out of a drop in his mother’s placenta, as he grows the Creator gradually instills within him a spirit and a soul. A candle is placed over his head at night, as it is said, “When His candle shone above my head,” and a pillar of light by day, as it was said, “And the pillar of cloud journeyed … and by night in a pillar of fire … to go by day and by night.” It was said, “For a candle is a Mitzva and the Torah is light.” Malchut, who governs at night, is called “A candle of Mitzva,” and ZA, who is called Torah, governing the day, is called “And the Torah is light.”

He is taught the whole of the Torah and he is taught all the Mitzvot, and he is told, “See that this is a winding road,” which is called “night.” In that place, all the souls of people shall come up, as it was said, “Small and great are there, and a servant is free from his master.”

He is shown in the pillar of fire that is on his head several bears and leopards and lions, and sabotaging angels sitting there. And there is a dog there. David said about that, “Deliver my soul from the sword; my only one from the power of the dog.” That place is darkness, and sabotaging angels call him in the nights. He said about it, “For fear at nights.” They are actually called “nights.”

He is told, “If you are rewarded with Mitzvot, each and every Mitzva will make of him a good angel for you. When you come with this hoe and are rewarded with Mitzvot they will say, “Build up, build up, clear the way, remove every obstacle out of the way of so and so,” and the sabotaging angels will not rule over you.

Similarly, during the day they say, “If you rewarded with the Torah, each and every letter will be an angel who will help you in this place.” The Torah is called “way.” Walk in this way so they do not govern you. He said about it, “To show them the way.” Afterwards they will show him the Garden of Eden and each part within it for the righteous himself, and he is sworn to keep the whole Torah.

123) Rabbi Hiya said, “And the path of the righteous is as the light of dawn, shining more and more until the perfect day.”

One who walks on the way should have with him one with whom to speak of words of Torah. So is the path of the righteous, shining more and more, walking, and words of Torah with him, and the Torah is light. “Until the perfect day,” until Divinity partakes with him and does not move from him. We learned that wherever there are words of Torah, Divinity is there, as it is said, “In every place where I mention My name.”

152) “And you shall love the Lord your God with all your heart,” with both your inclinations—the good inclination and the evil inclination. All are needed as one.

155) The Creator created in man four letters Yod-Hey Vav-Hey, which are His holy name. He created in him a soul to a soul, which is called “man,” and in which the lights spread in nine lights KHB HGT NHY, and Ateret Yesod complements them to ten. They hang down from Yod de HaVaYaH, and they are one light without separation.

169) Any gentile who repents and parts from idol-worship and from transgressions, the Creator will instill within him a holy spirit and a holy soul. And therefore, he has a part in the next world.

187) There is not a person in the world who does not have those two fires, which are called “the evil inclination” and “the good inclination.” The Creator gave them to people to guide them with them.

217-218) “And the Lord God planted a garden in Eden on the east.”

When the Creator created Adam HaRishon, He created him from the Temple. He took from the dust of the Temple and created him. Once He had created him and he stood on his legs, all the creatures came to bow before him.

What did the Creator do? He took him from there, placed him in the Garden of Eden, and made for him ten canopies, such as the Yod, canopies that the Creator would make for the righteous in the Garden of Eden in the future, and the ministering angels were descending and ascending and being merry before him, and He gave him high wisdom.

222-224) “The Lord is near to all who call Him, to all who call Him in truth.” Man’s desire is more important to the Creator than all the sacrifices and offerings in the entire world. When one puts his will in repentance, there is not a gate in all the firmaments that will not be open before him. Man’s sacrifice depends on the heart and on the will, as it is written, “And he shall confess wherein he has sinned.” He confessed to it, and it all depends on the heart. There is none closer to the face of the Creator than a man’s heart. It is more favorable to Him than all the sacrifices and offerings in the entire world.

228-235) In the whole world, nothing stands before the Creator but man’s repentance and prayer.

There are three kinds of repentance in that text—prayer, plea, and tear—and all are written in that verse: “Hear my prayer, O Lord, and give ear unto my plea; keep not silence at my tear.”

All three are important to the Creator, but of all of them, none is as important as the tear, for in tears the heart, the will, and the entire body awaken and go, and in these 13 gates they come before the Creator.

It is written about prayer, “Hear,” as it is written, “Hear my prayer, O Lord.” It writes a plea in it, as it is written, “And give ear unto my plea.” A tear is not like them, but more than everyone, as it is written, “Keep not silence at my tear.”

A prayer, sometimes a person prays his prayer and the Creator hears but does not wish to grant his wish, and He is silent toward him and does not watch over him, for only hearing is written in regard to it.

A plea is more important than a prayer, for he cries out with the heart’s desire before his Master. And because he places more of his desire, it is written about it, “Give ear,” as though lending His ear to the matter. And yet He is silent and does not wish to grant his wish. But a tear is with the heart and with the desire of the entire body. This is why it is written about it, “Keep not silence at my tear.”

Not all the tears come before the king. Tears of anger and tears of one who slanders his friend do not come before the king. But tears of prayer and of repentance, and those who pray out of their plight, all those breach firmaments and open gates and come before the king.

On the day when the Temple was ruined, all the gates were locked, but the gates of tears were not locked. It is written in Hezekiah, “I have heard your prayer, I have seen your tear,” meaning actual seeing out of the tears.

In the future, it is written, “And the Lord God shall wipe off the tear from every face.” There are tears for better and there are tears for worse. For better—when they are of the good inclination; for worse—when they are of the evil inclination. It is written about tears in plight and tears of prayer, “They shall come with weeping and with supplications will I lead them.”

245) Happy are the friends who engage in Torah, and those who purify others so they can engage in Torah.

349-353) “With my soul I have desired You in the night; even with my spirit within me I seek You.”

“With my soul I have desired You.” The Creator has placed within man two good forms to serve in this world, Nefesh and Ruach [soul and spirit]. The Nefesh is to sustain the body with the Mitzvot that awaken from it. The Ruach is to awaken in the Torah and to lead him in this world. If the Nefesh is rewarded with Mitzvot and the Ruach is rewarded with engaging in Torah, additional Gadlut [greatness/adulthood] comes down on him from above —Neshama, Haya, Yechida—according to his ways.

With those two —Nefesh and Ruach—the man walks in this world and uses them, for that Nefesh exists in a body only when the Ruach that is on it awakens.

When a person comes to serve and to work his Master with those two, Nefesh and Ruach, a holy awakening awakens on him from above and remains in the man, surrounding him on all sides. It awakens supernal wisdom in him in to reward him with being in the king’s palace.

That awakening on him is from a high place, from Bina. What is its name? Its name is Neshama. From her a man awakens to make repentance and good deeds, and she is a high force, the power of repentance, who is Bina, called “repentance.” She is the mother of Ruach, who extends from ZA, and the Ruach is her son, for ZA is the son of Bina.

The Neshama has a supernal lover. What is his name? His name is Neshama to Neshama, which is the light of Haya that extends from Hochma. She is called “the father of the Ruach,” from ZA, since HB are AVI to ZA. From her, fear, love, Torah, and Mitzva awaken to a person, as they extend from father and mother, son and daughter. Fear and love extend from HB, who are called “father and mother.” Torah and Mitzva extend from ZA and Malchut, who are called “son and daughter” of HB. Yod of the name HaVaYaH, Hochma, is father. He[Hey without the Yod] is Bina, mother. Vav is ZA, son, and the bottom Hey, Malchut, is the daughter. This is the full HaVaYaH.

452-456) Happy are Israel, for they always excel in Mitzvot—when they sit, when they walk, when they lay, and when they rise.

Israel should always be crowned in Torah and Mitzvot, to always cling to the Creator, as it is written, “And you who cleave to the Lord your God are alive everyone of you this day.” Anyone who clings to his Maker is never harmed.

Moreover, two ministering angels accompany a person, one on the right and one on the left, as it is written, “For He will command His angels for you to keep you in all your ways.” Moreover, if he is always in Mitzvot, the Creator seemingly becomes his guardian, as it is written, “The Lord keeps you.”

What does the Creator do? He takes an angel who walks to his right and places him before him, while he stands in his place, as it is written, “The Lord is your shadow on your right hand.” And He places that angel, which is to his left, behind the person, and the Creator on the right and on the left, thus the person is kept from all his sides. Who can harm him?

For this reason, one should not be without Torah and without Mitzvot for even an hour. In his house, the Creator keeps him from the outside, and the man from inside.

642) Rabbi Akiva said, “Since the day when the Temple was ruined, champions of counsel have been cut off, the views have been faulty, the heart does not exist in full, and everything follows the appearance.”

691) Happy is he who exerts to know in that world where the souls are. One who knows in it and exerts to know it, there is no measure to his wisdom.

737) Happy are they who bless and sanctify their Master each day with the heart’s desire.

Translation and Explanation of Acronyms and Terms

Acronyms & Terms	Expansion	Translation
AA	Arich Anpin	Long Face
AB	72 in Gematria	HaVaYaH filled with Yods
ABYA	Atzilut, Beria, Yetzira, Assiya
Adam HaRishon		The First Man
AHP	Awzen, Hotem, Peh	Ear, Nose, Mouth
AK	Adam Kadmon	Ancient Man
AVI	AbaveIma	Father and Mother
BON	52 in Gematria	The name HaVaYaH filled with Heys
BYA	Beria, Yetzira, Assiya
Chazeh		Chest
Din		Judgment
Ein Sof		Infinity
ELEH	Aleph– Lamed– Hey	Lower part of the name Elokim
Elokim		God
Gadlut		Greatness/adulthood
GAR	Gimel Rishonot	First Three (Sefirot in a Partzuf)
GE	Galgalta Eynaim	Skull and Eyes
GEAHP	Galgalta, Eynaim, Awzen, Hotem, Peh	Skull, Eyes, Ear, Nose, Mouth
Gematria		Numeric value of the letters and their combinations.
HaVaYaH	Yod-Hey-Vav-Hey
HB	Hochma and Bina
HB TM	Hochma, Bina, Tifferet, Malchut
HBD	Hochma, Bina, Daat
HBD HGT NHY	Hochma, Bina, Daat, Hesed, Gevura, Tifferet, Netzah, Hod, Yesod
HBD HGT NHYM	Hochma, Bina, Daat, Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, Malchut
HG	Hassadim and Gevurot
HG TM	Hesed, Gevura, Tifferet, Malchut
HGT	Hesed, Gevura, Tifferet
HGT NHY	Hesed, Gevura, Tifferet, Netzah, Hod, Yesod
HGT NHYM	Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, Malchut
HS	Hochma Stimaa	Blocked (hidden) Hochma
Ibur		Conception/impregnation
Idra Raba	Great Circle or Great Assembly	The name of the cave where Rabbi Shimon and his students hid from the Romans and wrote The Zohar. Also, the title of one of the parts in The Zohar.
Katnut		Smallness/infancy
KH	Keter, Hochma
KHB	Keter, Hochma, Bina
KHB HGT NHY	Keter, Hochma, Bina, Hesed, Gevura, Tifferet, Netzah, Hod, Yesod
KHB HGT NHYM	Keter, Hochma, Bina, Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, Malchut
KHB TM	Keter, Hochma, Bina, Tifferet, Malchut
KHBD	Keter, Hochma, Bina, Daat
Kli (plural: Kelim)	Vessel
MA	45 in Gematria	The name HaVaYaH filled with Alephs
MAD	Mayin Duchrin	Male Water (Aramaic)
MAN	Mayin Nukvin	Female Water (Aramaic)
Masach		Screen
Merkava (pl. Merkavot)		Chariot/assembly/structure
MI	MemYod	Upper part of the name Elokim
Mitzva (pl. Mitzvot)		Commandment/Precept—correction of the desire into having the aim to bestow.
Mocha Stimaa		Blocked (hidden) Mind
Mochin		Lights of Hochma
NE	Nikvey Eynaim	Sockets of the Eyes
New Zohar		Additional interpretations to the Bible that were added after the first interpretations were compiled, hence the title, New Zohar.
NH	Netzah, Hod
NHY	Netzah, Hod, Yesod
NHYM	Netzah, Hod, Yesod, Malchut
NR	Nefesh, Ruach
NRN	Nefesh, Ruach, Neshama
NRNHY	Nefesh, Ruach, Neshama, Haya, Yechida
PBP	Panim be Panim	Face-to-Face
Rachamim		Mercy/mercies
RADLA	Reisha de Lo Etyada	The Unknown Rosh (head)
Rashbi	Rabbi Shimon bar Yochai
RTS	Rosh, Toch, Sof	Head, Interior (middle), End
SAG	63 in Gematria	HaVaYaH filled with Yods and Aleph in the Vav
SAM	Angel Sam’el
Sitra Achra		Other Side
TANTA	Taamim, Nekudot, Tagin, Otiot	Flavors, points, tags, letters
TM	Tifferet, Malchut
TNHYM	Tifferet, Netzah, Hod, Yesod, Malchut
Tzimtzum		Restriction
Tzimtzum Aleph		First Restriction
Tzimtzum Bet		Second Restriction
VAK	Vav (six) Ktzvot (edges)	The bottom six Sefirot of a Kli
Yenika		Nursing/suckling
YESHSUT	Ysrael Saba ve Tevuna
ZA	Zeir Anpin	Small Face
ZAT	ZayinTachtonot	Seven lower Sefirot
ZON	Zeir Anpin and Nukva

Unlocking The Zohar

August 8, 2017/11 Comments/in Book, Library, Michael Laitman, Reading Materials /by sheilae

by Michael Laitman, PhD

The Book of Zohar (Book of Radiance), also known as, The Zohar, is one of the most mysterious and misunderstood compositions ever written. The awe, admiration, and even fear it has evoked over the years are unsurpassed. This book contains the secrets of the whole of Creation, but until recently these secrets were shrouded in a cloud of mystery and misconceptions.

Now The Zohar is openly unfolding its wisdom throughout the world, to show humanity a way forward, as the book itself declares (VaYera, Item 460), “When the days of the Messiah draw near, even infants will discover the secrets of the wisdom.” The greatest Kabbalist of the 20th century, Rav Yehuda Ashlag (1884-1954) paved a new way for us by which we can reveal the secrets of The Zohar. He wrote the Sulam [Ladder] Commentary and the four introductions for The Zohar to help us come to know the forces that govern our lives, and teach us how we can assume control over our destinies.

Unlocking The Zohar is an invitation to a wondrous journey to a higher world. The author, Kabbalist Dr. Michael Laitman, wisely ushers us into the revelations of the Sulam commentary. In so doing, Laitman helps us fine-tune our thoughts as we read in The Zohar, to maximize the spiritual benefit derived from reading it. In addition to explaining The Book of Zohar, the book contains numerous inspiring quotes from The Zohar, specifically translated, edited, and compiled for easy reading and understanding of this powerful text.

From Publisher

Foreword

PART I: THE WISDOM OF THE ZOHAR. CHAPTER 1: TIME TO ACT

Time to Act
A Hidden Treasure

PART I: THE WISDOM OF THE ZOHAR. CHAPTER 2: NATURE AND US

Nature and Us
Discovering Nature’s Overall Law
The Zohar—a Book of Many Layers
Letters and Words

PART I: THE WISDOM OF THE ZOHAR. CHAPTER 3: THE ZOHAR RETURNS TO ALL

The Zohar Returns to All
The Allegory about the King and the Queen

PART I: THE WISDOM OF THE ZOHAR. CHAPTER 4: A LADDER TO THE ZOHAR

A Ladder to The Zohar
The Sulam [Ladder] Commentary
Acknowledgement of Spiritual Leaders of the Writings of Baal HaSulam
Zohar for All
The Necessity to Engage in The Zohar

Part II: The World Was Created for Me. Chapter 5: The Actual Reality

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

PART II: THE WORLD WAS CREATED FOR ME. CHAPTER 7: AS ONE MAN IN ONE HEART

As One Man in One Heart
They Helped Every Man His Friend
A Prayer of Many

PART III: UNLOCKING THE ZOHAR. CHAPTER 8: BEING LIKE THE CREATOR

Being Like the Creator
From Darkness to Light
The Middle Line
Tears
Eternal Pleasure

PART III: UNLOCKING THE ZOHAR. CHAPTER 9: THE “RABBI SHIMON” SYSTEM

The “Rabbi Shimon” System
A Spiritual Support System

PART III: UNLOCKING THE ZOHAR. CHAPTER 10: THE UPPER WORLDS

The Upper Worlds
All Are His Words

PART III: UNLOCKING THE ZOHAR. CHAPTER 11: THE EXPERIENCE OF READING IN THE ZOHAR

The Experience of Reading in The Zohar
Why Makes Salt So Important?
O Fairest Among Women
Jacob, Esau, Laban, and Balaam
Fear Not, You Worm of Jacob
The Sea Monsters
What Is Hell?
The Gate Over the Deep
On My Bed at Night
The Friends
Selected Questions about the Study of The Zohar

APPENDIX 1: SELECTED REFERENCES IN PRAISE OF THE ZOHAR

Zohar for All
The Necessity of Studying The Zohar in Our Days
The Appearance of The Zohar
From Exile to Redemption
The Zohar Brings Abundance
The Light of The Zohar
The Zohar Affects Even when Not Understanding
Correction of the Soul
Purifying the Heart
Studying The Zohar Compared to Other Studies
The Zohar as a Means to Discover the Creator
Study Hours Prescribed by Sages
Exertion in Studying The Zohar
The Wisdom of The Zohar and Worldly Wisdoms
Rashbi and the Group that Authored The Zohar

APPENDIX 2: INTRODUCTIONS OF BAAL HASULAM TO THE BOOK OF ZOHAR

APPENDIX 3: ZOHAR FOR ALL, SELECTED EXCERPTS

Abraham
Love
Love of Friends
Light
Letters
Men and Women
Exile and Redemption
Nature
Zivug [Coupling]
Good and Evil
Days of the Messiah
Exodus from Egypt
The Evil Inclination and the Good Inclination
Fear
Jerusalem
Israel and the Nations
Life’s Purpose
Souls
Ups and Downs along the Way
Poor and Rich
Mixed Multitude
Righteous and Wicked
Middle Line
Rabbi Shimon Bar Yochai [Rashbi]
Desire
Peace
Joy
Torah
Torah – Night Study
Correction

Introduction To The Book Of Zohar

August 8, 2017/0 Comments/in Ari, Baal HaSulam, Library, Michael Laitman, Reading Materials /by sheilae

To the Reader

For many centuries, the wisdom of Kabbalah was inaccessible to anyone who could not read Hebrew. Now, for the first time in the history of the Western World, readers of the English language and serious students of Kabbalah have the opportunity to learn the Wisdom of Kabbalah from the 20th Century’s greatest Kabbalist, Baal HaSulam.

In this text*, the student will find a systematic, graduated exposition of Kabbalah unlike any treatment found in other available texts. This text comes with a brilliant commentary by Michael Laitman, a scientist and Kabbalist who received the Tradition from that illustrious chain that includes the Ari, Baal HaSulam, and his teacher, Rabash. “The Wisdom of Kabbalah” is an exhaustive text that the reader will certainly make a steady companion in his exploration of the Upper Worlds for many years to come. Enjoy!

Talib Din, Executive Editor

Bnei Baruch

May 16, 2004

* As Rav Laitman did not translate the Hebrew text word for word, the reader will find that the English translation does not strictly follow the Hebrew text.

Foreword

While working on a course of virtual lessons at the World Academy of Kabbalah that Michael Laitman teaches on the Internet, we did our best to preserve the style and spirit of his classes and discussions. This is not a literary text, nor is it a lecture on philosophy. Here you will discover secret, deep layers of information about the Upper World. In this way, through the Kabbalist, the Creator reveals the Thought of Creation and His light.

In one of his Saturday discourses, M. Laitman told us about the attitude of his Teacher, Rabash, to the manuscripts of his great father the Baal HaSulam, the commentator on “The Book of Zohar”. While publishing the manuscripts, Rabash never allowed himself to make even a single correction of what might seem to be a mistake. M. Laitman acted in a similar way, when he was preparing his Teacher’s notes for publication. “What may now seem like a mistake will become clear when we ascend the higher spiritual level”, said Rabash to his disciple Michael Laitman. We try to follow the advice of our teachers and make a point of leaving all the “mistakes” and “typos” uncorrected.

This book was not written; to its last line it was orally shared with numerous members of the virtual group, who gather in many places in the world to hear these classes.

While reading this book, you can join the community of beginning Kabbalists, provided you treat it as a very special Kabbalistic text filled with profound meaning. Succumb to your sensations, let the Upper Light lead you, correct, and prepare your soul, your spiritual vessels, for reception of the ultimate delight – merging with the Creator.

The students of Rav Michael Laitman

Preface to the Book of Zohar

The depth of wisdom and learning contained in the Holy Book of Zohar is concealed behind a thousand locked gates.

Why is it “concealed behind a thousand locked gates”? In actual fact, no one conceals anything; everything exists within the framework of the natural laws of the creation. Unlike in this world, there is no key that can unlock the gates to enter where one may or may not be. The spiritual world is completely open; a person just advances from one spiritual level to another, and leaves one realm to enter the next in accordance with the way he changes his own properties.

In our world an object can be moved from one place to another by way of mechanical displacement, whereas in the spiritual world we need to make an inner motion in order to pass from one part of the world to another. This is what they call a locked gate; as long as the person is con fined to one part, the next one remains concealed, “locked” from him.

What can be done to open it? Transform yourself in accordance with the part you wish to enter, and then you will get inside. It is pretty simple. Everything exists within man. By inwardly using his potential abilities, anyone can easily move in spiritual space, from his present state to the state of perfect infinity and merging with the Creator.

All wisdom consists in the method of advancing in spiritual space. Hence it is said that the depth of wisdom is “concealed behind a thousand locked gates”. It is not concealed behind any kind of external gate.

All the locks and keys are within us. Carrying out inner actions correctly and opening the locks with our own inner keys is our method. This is the purpose of studying “The Book of Zohar” and the wisdom of Kabbalah as a whole.

Human language, being poor and meager, can serve us neither as a suitable instrument, nor a sufficient means of expression for uncovering the full meaning of even a single sentence in “The Book of Zohar”.

This means that even if we take the smallest phrase from “The Zohar”, which seems quite clear to us, the interpretation of it will definitely depend on our level of attainment. By gradually developing our inner potential, by adapting ourselves to various spiritual laws and properties, we will begin to discover great depth in every word, phrase, or sentence of the book, and not the actions and phenomena that we perceive today. Depth of perception depends solely on the researcher’s level of attainment.

My explanations are only the rungs of a ladder.

The structure of the commentary to “The Book of Zohar” resembles a ladder. This does not mean that the first volume of the book is intended for beginners and the last for the most advanced students. Every sentence, every word in the text includes inner levels of attainment of all the described actions and states.

The text is composed in such a way that the reader gradually discovers an increasingly clearer picture. He should only aspire for discovering some inner information concealed in the book. That is all man can understand at this stage, but this initial tune up is quite sufficient for the book to begin affecting us in this way.

I intended to help the student attain the heights from which he may see and investigate what the Book itself expounds. Therefore, in this preface, I find it necessary to prepare the student interested in “The Zohar” by providing him with correct definitions, to demonstrate how to study the book and learn from it.

In other words, the goal of studying “The Zohar” is to attain the Upper World, to feel and control it, to begin living not just within the limits of this world, but to enter a greater, eternal and perfect realm.

At the outset, one should be aware that every concept discussed in “The Book of Zohar”, whether in the language of legends or tales, concerns the Ten Sefirot: i.e., KaHaB (Keter, Hochma, and Bina), HaGaT (Hessed, Gevura, and Tifferet), NHYM (Netzah, Hod, Yesod, Malchut), and their derivatives. Just as the spoken language, consisting of the 22 letters with their various permutations, are entirely adequate for uncovering the essence of any object or learning, so too are the concepts and permutations of the Ten Sefirot sufficient to expose the entire wisdom contained in the spiritual universe.

From the study of the four phases of development of the direct light, we know that these phases (zero, one, two, three, and four) are respectively called “the tip of the letter Yud”, the letters “Yud”, “Hey”, “Vav”, and “Hey”. They make up the word HaVaYaH, the Creator’s ineffable name.

What does HaVaYaH, the Creator’s name, mean? These symbols contain the information about the entire universe. The rest happens to be their various interpretations. If we describe them as Sefirot, they will correspond to Keter, Hochma, Bina, Zeir Anpin (ZA) and Malchut. We then further divide the Sefira ZA into six the Sefirot Hesed, Gevura, Tifferet, Netzah, Hod, and Yesod. Thus these Ten Sefirot are all that we have. Keter, the Creator’s attitude to the creation, is followed by the Sefirot-derivatives, the last of which is Malchut, the creation. Accordingly, the Creator’s attitude to the creation descends from Keter to Malchut, while the creation’s attitude to the Creator ascends in the opposite direction, from Malchut to Keter. All that is included in the Ten Sefirot is called the Soul or the Partzuf. This is all we deal with.

We know nothing beyond that. We can only perceive what enters inside us, and call it our life.

Baal HaSulam says that the combinations of the Sefirot and their various, partially used sub- Sefirot are quite sufficient to describe all possible states, actions, and properties of everything that takes place between the Creator and the creation.

In our reality, there are three definitions.

In fact, they are not definitions, but, rather, limitations, which we need to understand properly. When we dispose ourselves to “The Book of Zohar” through these three limitations, we understand what it says, and can penetrate its deeper form.

First definition (limitation).

There exist four categories of knowledge called:

Matter,
Form in matter,
Abstract form, and

If we move outside from within in our analysis, we find that the essence, abstract form, form, and matter are dressed on one another. This is how we perceive any object in our world.

For instance, here is my cup, which has the form of a vessel (Hebrew: Kli). The matter of which it is made is clay. When I speak of it without any reference to its shape or material it is made of, I refer to its abstract form as a Kli. In general, what is a glass or a cup? I speak about something abstract, unconnected with a particular, concrete object. Then the essence follows, a category, something that constitutes the notion of a cup, a Kli for me.

These are the four degrees of inner attainment of any definition, object, action, or property.

It is the same with regard to the Ten Sefirot. One must be aware that the Book of Zohar does not concern itself at all with such concepts as the Essence of the Sefirot or their Abstract Form. Rather, since the Form is the carrier of Matter, the book discusses either the Form of the Sefirot or the Matter they contain.

If we take essence, abstract form, form in matter and matter (in the order they descend to this world), our attainment starts from matter and rises up. Baal HaSulam says that “The Zohar” only speaks of the first two levels of attainment, matter and form in matter. So this is the first of our limitations pertaining to the study of “The Zohar”.

Second definition (limitation).

Everything existing in the Divine reality that is concerned with the creation of Souls and their forms of existence is conditioned by the following three states:

The World of Infinity,
The World of Atzilut, and
The Three Worlds called Beria, Yetzira and Assiya.

The World of Infinity is absolutely divine and refers both to the state before the Tzimtzum Aleph and to the state of Final Correction.

The World of Atzilut is the World of our correction. While being corrected itself, it represents the basis, the source of our life and betterment.

The Worlds of BYA are the realm in which we exist.

Know that “The Book of Zohar” investigates only the Worlds of BYA (Beria, Yetzira and Assiya) and nothing else. It touches on the Worlds of Infinity and Atzilut only to the degree that the Worlds of BYA receive from them. Otherwise, “The Book of Zohar” does not concern itself with them at all.

The Worlds of Infinity and Atzilut by themselves are of no interest to us. What we do need to know is where we are and how these worlds can help us.

“The Book of Zohar” always speaks about a practical application of everything that we study. It only deals with what is attained in man’s Soul, which exists, acts, rules and facilitates man’s correction, but never speaks of anything abstract.

Consequently, our approach to “The Zohar” should be purely practical. We should dispose ourselves so that the light it emanates can clearly indicate what we need to correct.

The essence and abstract form refer to what is above our correction. We will attain it as well, but later on, after the Final Correction; hence “The Book of Zohar” does not speak about it. Neither does it mention the Worlds of Infinity and Atzilut, where we ascend after the Final Correction. This is not our current task.

Our mission is to go through 6000 years (levels) of correction; therefore “The Zohar” speaks only about this process. It describes me and, through me, the World of Infinity and Atzilut, dealing only with what concerns me in my matter and form. Nothing at all is said of what exists without being somehow connected with me.

Third definition (limitation):

In each of the Worlds of BYA, there are three aspects:

Ten Sefirot,
The Souls, and
The rest of reality.

The Ten Sefirot constitute the descending pure light in the form of gradually diminishing emanations. Thus, to the extent of our ability to communicate with these Ten Sefirot, we perceive the light. The Souls dressed on these Ten Sefirot exist within the reality that surrounds them. This way, one element is inside another. There are Souls of two kinds: Upper and human. At a later stage we will understand the notion of “the Upper Souls.”

The rest of the surrounding reality is comprised of “angels,” “robes,” and “palaces.”

These are the inferior spiritual forces that surround the human Soul. Their names indicate resemblance to our world: “angels” are similar to animals; “robes” are the forces that are external with regard to man, but very close to him; in similarity to our world, “palaces” are the forces that constitute man’s more remote surroundings.

In any case, one should know that, although “The Book of Zohar” meticulously explains every minute detail of every world…

However, one should not deceive oneself thinking that everything is explained about all the worlds. “The Zohar” reveals and expounds only that, which concerns one aspect – the human Souls, and completely ignores everything that pertains to the Ten Sefirot or surrounds the Soul (i.e., the Upper Souls, angels, robes, and palaces).

Any other aspect that may be expounded or explained is done so only for the purpose of understanding what it is that Souls receive. “The Book of Zohar” does not utter even a single word about anything that does not relate to Souls.

These three fundamental aspects serve as our point of departure:

Not to pass beyond the framework of matter and form in matter;
Not to pass beyond the framework of the worlds BYA;
Not to pass beyond the framework of the human Souls.

If we remain within the framework of these three limitations, we will understand correctly what “The Book of Zohar” wishes to provide us with. Thus, we will accurately receive its message through the channel that descends from it to us, and establish contact with the book.

We will neither demand something that is absent in it, nor something that we do not need. We will receive from it only what is necessary for our correction. Every single word in it speaks exactly about it. For example, if a person with a philosophical frame of mind tries to understand abstractly what is written in the book, he will definitely fail. Hence, “The Zohar” seems to be “concealed behind a thousand locked gates.”

If the person wishes to reveal something about the abstract form and the essence, but has not yet achieved the necessary spiritual level, he will not be able to do that from the level of our world by way of philosophical reasoning. To this end, he will have to reach the proper level in the World of Atzilut or the World of Infinity, and begin his research there. In general, “The Book of Zohar” has nothing to do with these issues; it exclusively studies the process of our correction. Once we have corrected ourselves and attained the Upper Reality, we will attain all additional knowledge about the abstract form, the essence, the Worlds of Atzilut and Infinity, the Ten Sefirot, the Upper Souls, angels, robes, and palaces.

“The Zohar” cannot tell us about all this until, with its help, we correct matter and form in matter, i.e., the worlds BYA, in which our Souls exist. Only after the created desire is corrected will it be possible to say how it attains the higher spiritual levels. As long as this desire continues to remain egoistic, it will be unable to grasp anything above its own level.

Naturally, it will not reach the level of the abstract form or the essence in the Worlds of Atzilut and Infinity, because it already means to possess the property of bestowal. Neither will it be able to attain what exists beyond the human Souls, especially in the ten divine Sefirot, in the pure light that emanates from the Creator.

“The Book of Zohar” is written is such a way that it can adequately and positively influence the person who wishes to receive its energy in the right way, i.e., in order to be corrected. Unless the person has this intention as regards “The Zohar”, then he just leafs through its pages being unaware of the great power that the book emanates.

It is so focused that its light affects us only on condition that we aspire for correction and attainment of the Upper World. The method of establishing contact with the Upper Source of correction is called Kabbalah. All that it includes is given only for attuning oneself to the Upper Light.

You already know that the Ten Sefirot are called Hochma, Bina, Tifferet, Malchut and their root, Keter. They are ten because Tifferet consists of six Sefirot called Hesed, Gevura, Tifferet, Netzah, Hod, and Yesod. Remember always that when we mention the Ten Sefirot, we mean HuBTuM.

That is, Hochma, Bina, Tifferet, and Malchut. As a rule, even the name is Keter omitted, because Keter represents the Creator. It is attained from the four subsequent Sefirot: Hochma, Bina, Tifferet, and Malchut.

Keter is not even designated by a letter, but by a hook-like tip of the prospective letter “Yud”. This is similar to the descending light: the moment it begins to create something, it turns into phase one.

The light being unattainable by itself, we therefore pay no attention to it. We can speak about its property of bestowal, when we feel it inside our Kli. In phase two we say that it bestows delight upon us. So in the first case, we speak of what the light is in itself, and in the second – what it gives us.

In “The Book of Zohar” these Ten Sefirot, HuBTuM, are called by the names of four colors: white, red, green, and black.

White corresponds to the Sefira of Hochma,
Red corresponds to the Sefira of Bina,
Green corresponds to the Sefira of Tifferet, and
Black corresponds to the Sefira of Malchut.

In our world these Sefirot create the four basic colors.

This is similar to an optical instrument that has four lenses with colors corresponding to the ones mentioned above. In spite of the fact that the light is unified, while passing through a lens, it acquires a color and becomes one of the four lights: white, red, green or black.

Thus, the light that is found in each of the Sefirot is the Creator’s light, simple and unified. In actual fact, it (i.e., the Ten Sefirot) is completely colorless.

The ten (innermost) Sefirot of the direct light have no color, but when they pass through the worlds, they acquire different colors, dress into various shells, and thus manifest before us. That is how we perceive this world.

We can describe the same in a different way. There is only the simple, absolutely amorphous light around us. However, in our inner properties we single out in it such pictures as the still, vegetative, animal, and human levels of nature, the worlds, etc. This is achieved with the help of our inner Kelim. There is nothing like that in the light itself.

Thus, the light that is found in each of the Sefirot is the light of the Creator. This light is simple and unified, from the Rosh (head) of the World of Atzilut to the Sof (end) of the World of Assiya. The differentiation of this light into the Sefirot HuBTuM happens in the Kelim (vessels), also called HuBTuM. Each Kli (Sefira) is like a thin partition through which the light of the Creator passes. This is the way each Kli (partition) imparts a different color to the passing light. Thus, the Kli de Hochma of the World of Atzilut passes white light. This is because the Kli de Atzilut (vessel of Atzilut) is similar to the light itself, and the light of the Creator does not suffer any changes while passing through it.

This is the secret of the World of Atzilut about which “The Book of Zohar” says: “He, the Light, and His Essence are One”. In accordance with this, the light of the World of Atzilut is defined as white light. However, concerning the Kelim of the Worlds of Beria, Yetzira, and Assiya, the light passing through them changes and darkens. Consider, for example, that the light becomes the red light of the Sefira Bina in the World of Beria, the green light of Tifferet in the World of Yetzira and the black light of Sefira Malchut in the World of Assiya, respectively.

There are other Kelim already; hence, the light assumes color. This happens because the Kelim in the Worlds of Beria, Yetzira, and Assiya (as in Bina, ZA, and Malchut) are partially or completely uncorrected with regard to the light. If “The Zohar” speaks of colors, we can interpret them as the properties of the Sefirot. For instance, when we speak about the color green, it means that the property of ZA is implied, and we are at its level or receive through it.

In addition to what was mentioned above, the allegory of the four lights contains an additional important hint. The Upper Lights are called “Sefer” (book).

The wisdom contained in each book is not revealed to the student in the white color it contains…

The light descending to us from the Creator carries its wisdom, reveals itself. This wisdom is not attained from the clear, white color of the light of the Ten Sefirot, or from the essence. It is attained from matter and the form in matter, from the Worlds of BYA, through our Souls, i.e., from Malchut’s reaction to what descends from above. Hence, we cannot grasp the colorless light of er or the simple light of Atzilut, but attain them through the Worlds of Beria, Yetzira, and Assiya, through black, green, and red colors.

These very colors give us an idea of what Infinity, eternity, and perfection are. Although by themselves these properties are colorless, we are totally unable to attain this achromatism. We can only grasp it after we include in ourselves all the existing colors and the immense variety of their combinations, after they intermix within our completely corrected Kelim.

Each of these colors takes its own place in the Kelim. Only from absolute attainment, as a result of absorbing the entire palette of colors, do we first come to color white, and then to absolute achromatism.

In other words, we do not attain the color white. We reveal everything through the Sefirot Bina, Tifferet and Malchut. These three Sefirot, which are the three Worlds of BYA, are the colors in which the Book of Heaven is written. The letters and their permutations are revealed through the three colors mentioned above. The revelation of Divine light is mediated only through them.

Moreover, we must discern the following. While the white color in a book is its foundation, all the letters are “wedded” to it.

Since the page of a book is white, the black letters stand out against its background. They seem to be stuck to it, while the white color supports them. By concealing the white color of the page, by violating its absolute whiteness, the letters pass us their wisdom.

As a result, we perceive not the color, but the Kli, the letters that we read. In other words, we read not the letters themselves, but the deviations we introduce into the light, i.e., black, green, and red shapes, where, as we see, the light is absent. We perceive the white color even through its absence, because we are created beings and perceive everything out of our deficiencies (Hesronot), desires.

All wisdom is in the World of Atzilut because Atzilut is the World of Hochma. Beria, Yetzira, and Assiya correspond to Bina, ZA, and Malchut. The World of Adam Kadmon (AK) is Keter.

The Worlds of Infinity and AK are the same with regard to us because all that is above Tzimtzum Bet and is not included in Tzimtzum Aleph is unattainable for us before the Final Correction. From this it follows that both worlds are included into the notion of the World of Infinity. We only attain the World of Atzilut through the Worlds of BYA because it is a form corrected by Tzimtzum Bet.

“The Zohar” says that we attain the World of Atzilut as white and its luminescence as letters against a white background in the three Worlds of BYA. These three worlds are the colors, the letters and their permutations, as in a book. This is manifested in two ways: if the three Worlds of BYA receive the light of Atzilut in their place (under the Parsa).

That is, the World of Atzilut is a mount, while all the letters, colors and their permutations are determined by our coordinates in the Worlds of Beria, Yetzira, and Assiya. As the light of Infinity passes through the World of Atzilut and enters the Worlds of BYA, we can be in and receive the light in them, or we can rise to Atzilut and receive the light there.

We can freely move within the Worlds of BYA: from Assiya to Yetzira to Beria, and even to Atzilut. Our Souls can move provided they transform their inner properties. The Soul rises to the level to which its inner properties correspond.

If the three Worlds of BYA receive luminescence from the World of Atzilut while in their place, when the light is diminished many times over while passing through the Parsa under the World of Atzilut, then it becomes merely the luminescence of the Kelim de Atzilut.

That is, the Kelim of the World of Atzilut slightly shine in the Worlds of BYA. The light that passes from Atzilut to the Worlds of BYA is called “ Ohr de Tolada” (light of birth), i.e., microscopic luminescence in comparison with the light in the World of Atzilut.

Otherwise, the Worlds of BYA (with the Souls in them) rise above the Parsa to the place of the Sefirot Bina, Tifferet, and Malchut of Atzilut, and “clothe” the World of Atzilut, i.e., receive the light, where it shines.

In this case, they certainly receive the light of Atzilut. First, we need to enter into the Worlds of BYA, reach their highest point in the World of Beria, get as close to the Parsa as possible, and force all the Worlds of BYA to rise to Atzilut. Together with the Worlds of BYA we will ascend to the World of Atzilutand receive the light that is there.

All the same, this allegory does not completely reflect the essence, because the book of wisdom of this world consists of a white background and the color of the letters in which there is no spirit (Ruach) of life.

Actually, the allegory about the World of Atzilut is as a white page, and the attainment in the Worlds of BYA, being similar to letters, is pretty lifeless. It does not convey the vast breathtaking picture that man attains when he enters into these worlds, feels new spiritual universes, the Upper Souls, angels, palaces. He discovers a wonderful, effervescent life, reveals the forces that govern not our tiny world, but the immense universe.

Naturally, this example fails to express such sensations. Why is it so? Baal HaSulam says: …because the book of wisdom of this world consists of a white background and the color of the letters in which there is no spirit of life. The revelation of wisdom (in our sensations) is not within their essence, but outside of them, i.e., in the intellect of the one studying them.

As we ascend from the Worlds of BYA to the World of Atzilut and attain the heavenly wisdom, it exists not on paper, not outside us in some book, but turns into reality that permeates and surrounds us as a result of our inner changes.

In accordance with this, one must be aware that the color white contained in the book is a subject of study in and of itself, and the function of the other three colors is to manifest it.

This is a very important sentence. I advise you to look at it closely.

Here I would like to remind you that we are one group that exists for the sake of achieving one Goal. There are many of us, and we wish to help each other. Only by joining our forces and desires will we be able to fulfill this great mission.

Baal HaSulam writes that when we combine our efforts and aspirations, then each of us frees himself from an existence inside a closed shell. Thus we create one common Kli of such enormity that, while passing through the Worlds of BYA to Atzilut, we attain not the colors of Beria, Yetzira, and Assiya, but the white background of Atzilut. In other words, we reach a state where we transcend the limits of matter and the form in matter, and begin attaining the abstract form – something that is completely inapprehensible in our world.

While reading books in this world only, we attain the wisdom contained in the letters. By reading a book in the spiritual world, we adapt the letters within ourselves and build our inner properties, configure our inner forces, and define the combinations of our Sefirot. While passing from letter to letter, from word to word, from phrase to phrase in the books recommended by Kabbalists, we inwardly perform spiritual actions.

By creating these letters within ourselves, we attain through them the white background, i.e., absolute wisdom, the level of Hochma. This is the difference between the attainment of spiritual and earthly wisdom. The earthly wisdom is concentrated in our inner Kelim, in our knowledge, whereas the spiritual wisdom enables us to attain the light in our sensations, to the extent of similarity of our inner Kelim to the properties of light.

It should always be borne in mind that there are four categories of knowledge, which were mentioned above, in the first limitation, namely:

Matter,
Form in matter,
Abstract form, and

I will explain them first using actual examples from this world. For example, when we say a: “strong person”, or “truthful person”, or “liar” etc., we discern between the following:

The matter the person consists of, i.e., the body. Matter is the fourth stage, so if we speak about a person, it means the body.
The form into which this matter is shaped, i.e., strong, truthful or false(let us say a liar).
The abstract form, i.e., it is possible to comprehend an abstract form of falsehood irrespective of the matter of a person and study these three forms as such, without their being manifested in any matter or body. In other words, it is possible to investigate the qualities of strength, truthfulness or falsehood, to discern their merits or baseness, when they are abstracted from any matter at all
The essence(of falsehood)

Know that the essence of a person, as such, is quite impossible to perceive without his material embodiment, as discussed in the first limitation.

This is because our five senses and our imagination do not offer us anything more than the revelation of the actions of the essence, but not of the essence itself.

That is, we do not perceive the essence, which is purely divine. We can more or less abstractly attain whatever derives from it, but not the essence itself.

…because our five senses and our imagination do not offer us anything more than the revelation of the actions of the essence, but not of the essence itself.

For example:

Our vision perceives only the waves from the essence of what we see, according to the light it reflects.

When I am looking at an object, I do not know what it really is. I only perceive it as waves that it reflects. They return to me and create a certain form in my perception.

Our hearing is simply the power of influence of sound waves, transmitted through the air from some essence. This air, reflected under the influence of a sound wave, exerts pressure on the membrane of the eardrum. This is how we are able to hear that something is near us.

The sound comes from something beyond me. That is, I know nothing about the source of the sound; I have no clue as to what it is by itself. I can only judge it by the way I perceive it.

Our sense of smell is the irritation of our nerve receptors reacting to smells, by the air emanating from the essence, and this is how we sense a smell.

Everything depends on our nerve receptors and on how they transmit to us this or that smell.

Our sense of taste is only a derivative from a contact between some essence and our gustatory receptors.

These four senses offer us nothing but the revelation of actions emanating from some essence. It never reveals the essence itself.

I have said on numerous occasions that the person, his “I”, resembles a black box with five points of entry, our five senses. We perceive only that which enters through them from outside. Moreover, as we have just noted, we perceive not what enters inside, but what is detected by special membranes positioned at the entry (it is unclear how this external influence reaches us considering our inner limitations), which somehow pass the electrical signals to our brain. That is we selectively perceive the reaction of our senses to some external influence.

Naturally, if one of our senses is damaged or some of our faculties are defective, then our perception of the world will be rather distorted as compared to the normal one. Concerning the ideal picture, we have no way of knowing anything, because we cannot possibly imagine anything existing beyond us. Hence it is utterly impossible to speak about the essence.

We can imagine the abstract form, yet it is unknown whether we can do that correctly.

Even our strongest sense, the sense of touch, which is able to discern between hot and cold, firm and soft, is nothing but the revelation of actions within an essence. However, these too are only the manifestations of the essence. It is possible to cool down something hot or warm up something cold. It is possible to melt something solid into a liquid. It is possible to evaporate a liquid and bring it to a gaseous state so that it would become impossible to sense it with the help of our five senses. Nevertheless, the essence is preserved and we can again transform the gas (a totally imperceptible state of some essence) into a liquid or bring the liquid to a solid state.

It is as clear as a sunny day that our five senses will not reveal to us any essence at all, but only instances of manifestation of the essence’s actions.

Baal HaSulam means that without ascending through the Worlds of BYA to the Worlds of Atzilut and Infinity in our senses, we will not attain the Creator. We will never be able to perceive something that is outside or above us. Neither our five natural senses – touch, smell, sight, hearing, and taste – nor the Ten Sefirot in the Worlds of BYA will give us anything.

If we wish to attain the Upper categories that are beyond us, we should reach the higher worlds where the white light really exists.

The lights in the Worlds of Assiya, Yetzira, and Beria are black, green and red respectively.

When all of them combined enable us to feel how they stand out against the white background of Atzilut, we will attain what this background really is. Here Baal HaSulam stresses that without correcting our inner sensations and rising to the Upper Worlds the person has no opportunity to attain spirituality.

Moreover, we do not even have the ability to perceive our own essence. I feel and know that I occupy a certain volume in this world, that I am solid, hot, that I think, and so on. All of these are the result of manifestations that influence my essence. However, if someone were to ask me “What is the essence from which all these manifestations emanate?” I would not know how to answer. After all, Supervision prevents us from attaining the essence. We only attain the manifestations and mode of action originating from the essence.

That is, we cannot attain ourselves, let alone the Upper Worlds, until we reach the level where the essence manifests.

We are fully capable of comprehending Matter, which we discussed in the first limitation, i.e., manifestations of the action of any essence.

Now he explains to what extent different levels of attainment are accessible to us. Our attainment is graduated: Malchut, Zeir Anpin, Bina, and Hochma. How correctly can we perceive each of these categories?

It is quite possible that such awareness can help me make up for the lack of knowledge. Knowing exactly what I do not know can assist me to get my bearings and avoid errors.

Matter reveals the actions of any essence, and the revelation of matter is quite sufficient for us.

The lowest level of attainment is the attainment of matter. It completely satisfies all our needs and desires. That is, when we attain, feel, and absorb the universe at this level, we have no questions left. That is the way we are created. As we begin to ascend, our needs will develop and grow, including our demands for the sensation of matter. But by and large, we are so created that we feel little necessity for it.

This explains why we do not suffer at all from the lack of any possibility to perceive the essence itself. Moreover, we do not desire it. In the same way, we do not feel the need for a sixth digit on our hand.

I am created so that five digits are absolutely sufficient for me. My brain is designed in such a way that I prefer to work with five fingers, although, if necessary, I may dispense with a smaller number, somehow compensating for the deficiency. However, I am totally unprepared to work with six or seven fingers. Nature has not provided me with any technique for such work. I cannot even imagine what I will do with an additional digit.

In other words, the comprehension of matter, i.e., the manifestation of the essence’s actions, is sufficient for all our requirements and investigations, both in the attainment of our own essence and in the attainment of any external one.

So we have no problem with anything that concerns matter. If we only live within its limits, we feel quite satisfied with our attainments.

But imagine a Kabbalist, who attains higher forms, feels the insignificance of lower categories, and think of his overwhelming aspiration to extend the ability of his senses ad infinitum. He wants to acquire thousands of digits-tentacles, longs for the infinite sensation of an endless diversity of colors, until all of it merges in simple, white, absolute, and all-encompassing knowledge.

We, however, seem to have no problem, and happily agree to live with our five little fingers. Larger aspirations appear under the influence of the Upper Light. It generates in us more and more new needs, while at the same time letting us understand that by having more diverse Kelim we could perceive a much greater world than what our five senses can pick in a rather warped way.

When something takes place outside us, we perceive it within a very limited, one-sided, and twisted range of sensations. Let us imagine that some outside influence enters into us unobstructed. Were we designed so that everything could penetrate us without any resistance from us, we would be able to perceive absolutely all outside influences. What does it mean that I perceive something which is outside me? The Creator is outside me, so I will clearly feel and perceive Him.

This will become possible if I eliminate all barriers standing in the way of all incoming information. They work as membranes letting information inside only within their limited range. If I move from the color black to green, red, and white, then I will acquire two, or perhaps, twenty new senses, in addition to my natural five. I will then be able to ascend to the World of Atzilut, and through these colors perceive the higher light, which will enter me unimpeded.

How is it going to happen? I will not be able to open additional apertures in my “black box”. But I need not do that – the sensation of the color white will enter me through my perception of black, green, and red, followed by the Creator’s achromatism. This happens because through these undistorted colors that enter into me, I will be able to feel what is inside them, i.e., the Ten Sefirot of the direct, pure light.

As a result, we see that even without getting out of the Kli itself, the black box, everything depends only on how it is tuned up. “The Book of Zohar” teaches us how to adapt ourselves to the Upper Radiance. The Zohar descends from the highest point of Atzilut, hence its name “radiance”.

“The Book of Zohar” explains how we can perceive all spiritual information by changing our inner parameters. In other words, we attain the form in matter, the abstract form, and the essence through the matter of form.

In order to bring us to the World of Atzilut, “The Zohar” deals with just two kinds of attainment. After reaching the World of Atzilut and the state of Gmar Tikkun, we attain the absolute form, and, through it, the essence in the World of Infinity.

We have spoken about four kinds of attainment. When we delve into some material, both within and without us, we attain it as matter, the form that matter takes, the abstract form, and the essence.

We have also said that matter and the form in matter are entirely sufficient to safeguard us against mistakes. Another question is whether we can operate with the abstract form. Being beyond our power and clear sensations, it can be misinterpreted and misleading. It is even more so when it concerns the completely unattainable essence.

Why are we studying it? When we look for contact with the Creator, we should know exactly what we wish to achieve, what we need to hold on to in order to avoid errors on our path. We should be careful not to imagine abstract forms.

As a rule, this happens to people who seem to be very “spiritual”. They will tell you about various forces they see, about images and angels, about their previous incarnations and special messages received from above. This is a totally wrong interpretation of the abstract form.

Therefore, “The Zohar” positively forbids delving into abstract forms, and calls upon the person to remain within the limits of matter and its form.

We also comprehend the form in matter that is described in the second restriction in an absolutely clear and satisfactory way, for we do so based on the experience of concrete actions that we derive from matter’s response. Thus, we acquire all of the sublime knowledge that one can indeed rely on.

That is, matter is what our senses perceive, whereas the form in matter is something we attain as a result of penetrating matter itself.

Baal HaSulam says that we attain the form in matter absolutely, and that all the Upper knowledge we acquire at the higher levels is true and clear to us. If we advance along this path of attainment to ever higher forms of matter without abstracting the form from matter, then we unfailingly move in the right direction, towards the right goal.

If we move anywhere in this world, there always exist an “I” located at some point, some path, and some goal. While seeing the goal before me, I direct myself toward it. That is, “I” represents one of my qualities, where as I have no idea about the quality of the goal. I do not direct myself with the help of my senses; they are of no help to me at this stage. I do not imagine how I can see this goal, how I can depict it to myself. The goal possesses a certain quality that is very different from “I”. This concerns the distinction between just two levels, whereas, overall, there are 125 of them.

So how can I imagine it, how can I elevate myself, break through this barrier? What should my first step be and toward what goal? I cannot imagine what I want to be. In our world I may, for example, aspire to become a professor; I create this image in myself, see it, and clearly know what it is like. In Kabbalah, however, there is no way to imagine all that.

So if, instead of matter and the form it assumes, I imagine only the abstract form, I will immediately fall into delusion and my subsequent advancement will increasingly deviate from the goal.

Hence “The Zohar” instructs the person seeking spirituality to be extremely careful with forms that are detached from matter, and are unperceived by our sensations.

I cannot say that I feel something spiritual until I acquire a minimal screen. Only having done that will I be able to perceive spiritual objects and properties within it. They will be considered the acquired form of this matter because the form will be determined by the screen. The screen displays for us various properties and their combinations out of matter, which assumes a certain form.

Therefore, he says: “Thus, only from the form of this matter do we acquire all of the sublime knowledge that one can indeed rely on.” In the process of studying “The Book of Zohar” we will be repeatedly emphasizing this problem.

The third restriction is abstract form. This means that, after the form reveals itself to us in matter, the power of our imagination allows us to detach it completely from matter.

Here Baal HaSulam does not speak about absolute abstractions that we have never seen before (e.g. angels and supernatural forces). He asserts that even when we watch something and then divert our attention from the observed object or phenomenon, we imagine it in an abstract form. We should not abstractly imagine something which previously had a form.

One can observe abstractly or detached from any kind of matter; for example, virtues and laudable qualities that books on moral subjects speak about. When we touch upon qualities of truth, falsehood, anger, heroism, etc., we have in mind their abstract form, free from any matter whatsoever. We endow such abstract form with virtues or flaws.

Today, in particular, I was asked: “How could such a Kabbalist as Rabbi Shimon be angry?” That is, how can such a highly spiritual person have any unspiritual qualities? Where does this incomprehension emerge from? The reason lies in the separation of form (qualities, properties) from matter. If you combine one with the other, all contradictions will vanish. However, to see that, you will first have to assume those properties.

Know that serious scientists regard the third restriction with the utmost caution, for it is impossible to rely upon it with 100% assurance. This is because it is easy to err in something that is detached from matter. For example, a non-religious idealist who praises the abstract category of truth can conclude that he would not intentionally utter an untrue word, not even for the sake of saving people’s lives, if the entire world should perish.

There are many idealists who abstract some category from real life and from man, and place it above all. In other words, they detach a category from the matter in which it is clothed, i.e., from that for which sake it actually exists. Such a truth-loving person, who is ready to sacrifice the world, does not understand that in fact the abstract category of truth turns into its opposite, falsehood.

The Torah forbids it in its laws, stating that we neither have the right to accept abstract form as absolute knowledge, nor rely on it.

But this is contrary to the opinion of Torah, which says:” Nothing is above saving a Soul”, even if you are compelled to lie.

Indeed, had he examined truth and falsehood when they are cast into matter, he would judge these categories according to the right, or wrong they give rise to in matter. Then, having conducted numerous experiments in the world, he would see the multitude of victims and losses that liars and their untruths cause. Moreover, he would perceive the great benefit to those that uphold the truth and those who observe the rule of speaking only the truth. He would then come to an agreement that there is no value higher than truthfulness, and nothing lowlier than falsehood.

If an idealist understood this, he would certainly agree with the opinion of Torah and accept that a falsehood, even if it delivers one human life from death, is immeasurably greater in value and importance than any abstract truth. It is because abstract categories that belong to the third restriction absolutely lack clarity. It is not worth discussing abstract forms that have not yet materialized in this world; this is but a waste of time.

There are certain periods in our life, when we define for ourselves some ideals. Later on, as we face them in real life, we see that they do not exist, and as soon as these ideals dress into matter, they acquire an unexpected, unpredictable, and in most cases, very unappealing form.

Hence, we need to accept this limitation in advance, i.e., on no account should we use any abstract notions nor set any abstract rules pertaining to the spiritual world. We have no idea what the spiritual world is like, the next level has never been clothed in any concrete form before.

We have no right to reason about the upper level from our present viewpoint; otherwise we will delude ourselves and never reach it. Thus we can only speak of matter and the form this matter assumes.

What other positive conclusion follows from this? Kabbalah pushes us toward matter, i.e., toward physical sensation of the spiritual. It warns us against engaging in abstract, imaginary actions, and at the same time it instructs us to feel the spiritual forms which our own matter will assume. That is, the screen’s different forms dressed on my desires should create in me various spiritual images, and, without detaching one from the other, I would exist in them. This will be called my spiritual world.

If I now abstract one from the other, I will imagine myself in the spiritual worlds today. Most probably I will feel great while soaring in my imagination, but it will be a pure fantasy. By compelling us to remain connected with matter even though we may be studying a form, Kabbalah urges us to dress our matter (will to receive) into the proper form (will to bestow).

Now that we have thoroughly explained these four categories – matter, form in matter, abstract form and essence…

The author stops short of discussing the essence here because there is no point in talking about something imperceptible. We may abstractly reason about the essence without knowing what it is, but in this case all our reasoning turns into empty philosophy.

Now that we have thoroughly explained these four categories with simple examples, it is clear that:

In principle, we lack any possibility of grasping the fourth category, which is essence;
Studying the third category can lead to fallacy;
Only the first kind of knowledge – matter, as well as the second kind – form cast in matter, is there for our clear and sufficient attainment of the Upper Providence.

If our matter, i.e., our initial egoism (will to receive) assumes the form of bestowal (altruism), intention for the sake of the Creator, this means that we enter into the Upper World’s existence.

With their help, one can also grasp the reality of the spiritual levels of the Upper Worlds of ABYA. Even the smallest component will fall into these four categories. For instance, every component in the World of Beria has its red colored vessel…

The World of Beria is all red (Bina).Hochma is white, Bina is red, ZA or Yetzira is green, and Malchutor Assiya is black.

Baal HaSulam says that if we take any of our attainments, sensations in the World of Beria, we will feel in it the Kelim of the color red, whose light translates to those existing in the World of Beria.That is, while passing through the Kelim of the World of Beria (i.e., through my own properties, filters), the colorless light is perceived as red.

What is “red” in the spiritual? In our world the branch of this root corresponds to the color red.

The vessels of the World of Beria that have the color red represent a form that is “dressed” onto an essence. This refers to the first way of attainment. Although it is but a color, meaning a detail and manifestation of the actions of the essence, we shall never be able to grasp the essence itself, only the manifestation of its actions. We call such a manifestation “essence”, “matter”, a “body”, or a “vessel”.That is, we attain ungraspable essence as matter.

The light of the Creator “dressing” and passing through the color red represents a form that is “dressed” onto the essence. This is the second way of attainment. That is why it appears as a red light that points to it being “dressed” and emanating through the essence, that is, the body and matter of the red color.

In other words, there exists matter and there are levels that are perceived by this matter, which assumes different forms. If it is in the World of Beria, it assumes the color red.

However, if a person still wishes to separate the Upper Light from its essence, from its red color (i.e., to separate the color red that emerges in the World of Beria from the colorless inner light), or if he begins to study the light alone, immaterialized, this belongs to the third way of attainment, i.e., the abstract form, and it will result in fallacies.

I cannot speak of the Creator, but only about my properties that are similar to Him. I cannot say that He is kind. And what exactly is my idea of “kindness”? Is my notion of “kindness” the same as what I ascribe to Him? If I become similar to the Creator by ten per cent in the category of “kindness”, then to the same extent I can testify that He is kind. I understand Him because I am similar to Him, equal with Him. Only from within my own corrected Kelim can I speak about similarity to the Creator. This means to remain within the limits of matter even in the expression of its form.

However, if we only speak about the abstract category of “kindness”, then I will modify it in the same way as I did with the category of “truth”. I will be ready to sacrifice all humankind for the sake of preserving this category. That is, it will be utterly abstracted from reality.

Why is this possible? The fact is that we consist of a huge Kli, some part of which is corrected. In that part I can perceive the Creator correctly, whereas in the rest of my Kli I will imagine Him abstractly, not clothed in my properties. So without doubt, my picture of Him would obviously be wrong because the properties in which I wish to imagine Him are still opposite to His.

Hence, on no account should the person be overly focused on abstract form. Yet it exists in us because there is a great number of uncorrected Kelim that are opposed to the Creator’s form.

It is characteristic of man to reason about form dressed in matter, i.e., about the will and the intention to bestow that a part of his Kelim have acquired, about the Creator’s properties that have not yet become

his own. All of this exists within our Soul, which is presumably divided into two parts, corrected and uncorrected.

So what does “The Book of Zohar” speak of?

The light enters the corrected part of your Soul, which is similar to the Creator in its properties. You can characterize whatever happens in it as the form equivalent to the Creator because its properties are clothed in matter.

On the other hand, we still have many uncorrected Kelim, which are destined to be filled with the Creator’s light. However, if we keep reasoning about the light that is still outside our Kelim, we will be talking about the Creator’s abstract form and will always be in the wrong. This is because it is impossible to reason about the light out of the still uncorrected vessels.

Abstract forms invariably lead to erroneous conclusions; hence “The Zohar” clearly states that only after the person has achieved equivalence of form with the Creator, can he really speak about Him.

We see how Kabbalah directs the person to practical understanding and knowledge, safeguarding him against various mistakes. Unfortunately, we are constantly speaking about something that is not in us; therefore we have no way of determining our position.

Oftentimes, people tell me that they are already in the World of Beria or Atzilut, or even achieved the Gmar Tikkun. I understand them, of course; nothing can be proved or disproved. I can only advise him to

read something, somehow show him the right direction, and try to generate more or less adequate sensations.

Each of us can see for himself how often confused thoughts visit us, and we can never be sure where we really are.

When the person enters the spiritual world, he cannot stand firmly on his feet, but continues treading on a very long path of realization, accumulation of knowledge, and studying various forms dressed in matter.

Only when the person reaches the World of Atzilut and begins to raise the Kelim of the Worlds of BYA (Gadlut of the Soul), can one say that he has risen above the common mistake of working with abstract forms.

Accordingly, the most stringent ban prohibits the study of the Upper Worlds, and no true Kabbalist would do it, let alone those studying Zohar. There is no use in mentioning the “essence” of even the smallest part in creation, for we are incapable of comprehending it. Since we fail to comprehend the essence of objects in our corporeal world, we will fail even more when trying to comprehend spiritual manifestations.

I can as little grasp the essence and abstract form of, say, a pencil (I cannot imagine the notion of a pencil detached from its matter). Only the form clothed in matter and mater itself constitute an absolutely reliable source of knowledge.

Thus, we have before us the four aspects from our example in the

World of Beria:

The vessel of Beria, which represents the red color and is defined as essence or the matter of the World of Beria;
The filling of the vessel of the World of Beria with the Upper Light, which is the form in matter;
The Upper Light itself, detached from the matter of Beria;
The essence.

Thus, we have clarified the first restriction in detail: “The Book of Zohar” only speaks about the first and the second kinds of knowledge. Concerning the third and the fourth kinds, not a single word is mentioned in the entire book.

So when we study Kabbalistic books, we should never imagine anything that is not there. Otherwise we simply fail to take advantage of what is given to us, and bluntly misinterpret the author’s words. We should only rely on the first two levels of knowledge, matter and form in matter.

The second restriction will be explained in the same way.

Know that, as we explained the four kinds of knowledge in one component of the World of Beria, so it is in general true with respect to the four Worlds of ABYA, where the colors red, green and black in the three Worlds of BYA are matter and essence. The white of the World of Atzilut is form cast into matter, i.e., into the three worlds called BYA. The World of Infinity, as such, is essence.

Let us take a look at all the spiritual worlds (Fig. 3). The World of Infinity represents the essence (as we know, the World of Infinity includes the World of Adam Kadmon) and is followed by the Worlds of Atzilut, Beria, Yetzira, and Assiya. The World of Atzilut constitutes the abstract form; the World of Beria is matter in which this form dresses. Atzilut is colorless, Beria is red, Yetzira is green, and Assiya is black.

At the beginning of our research of “The Preface to the Book of Zohar” we have said that we do not study the World of Atzilut, but only Beria, Yetzira, and Assiya, since that is where the Souls are. We deal with Atzilut only as the Worlds of BYA rise to it, or, the other way around, as Atzilut shines inside the Worlds of BYA. All the more, we do not touch upon the Worlds of AK and Infinity.

As we have said in the first restriction, the essence is beyond our grasp; it is the fourth kind of knowledge that each being conceals within itself, even in the beings of our world. The white color stands alone and is not “dressed” into the three colors of the three Worlds of BYA; meaning, the light of Hochma is not “dressed in Bina, Tifferet and Malchut, but is an abstract form that we disregard.

If we attain our world from within (and we certainly will), we should always remember that we only study matter and the form cast in matter. However, the deeper, more inner properties concealed in it remain unattainable. We just imagine them because it is impossible to attain them before the Final Correction.

“The Zohar” exclusively speaks about our ascent to the World of through the Worlds of BYA. (See Fig. 4) The Final Correction (GmarTikkun) takes place in the World of Atzilut. The Book of Zohar deals neither with the ascent to the World of Infinity after the Gmar Tikkun, nor with the so-called eighth, ninth, and tenth millennia.

Therefore we will always see matter and its form, whereas the abstract form and essence will remain unattainable because our correction on all the levels will only be partial. Even if some Reshimo emerges in us and we correct it, this correction is always limited and fragmentary.

Let me tell you how it works. Suppose there are Ten Sefirot, from to Malchut. We cut off Malchut, and stop receiving the Light that descends to us (it tries to fill Malchut); hence, we cannot attain the essence. Besides, when we work not from Malchut but from Yesod, we attain only the first nine Sefirot. We only attain them with the intention for the sake of bestowal; thus, it is said that we partially use Yesod. Only the part of the Kli called is used, whereas GAR stays inactive, so another attainment (perceived as the abstract form) is severed. We attain GAR de in Gmar Tikkun, and after that GAR de GAR.

There are four kinds of attainment, but at the moment only two of them are available to us. Therefore, we should know what we can and cannot accept as something obvious.

There is nothing said about it in the Zohar. It speaks only of the first kind, i.e., the three colors of BYA, considered as matter, and representing the three Sefirot: Bina, Tifferet and Malchut. The Zohar also speaks of the second kind, representing the illumination of the World of Atzilut, “dressed” in the three colors of BYA, i.e., the light or Hochma, “dressed” in Bina, Tifferet and Malchut – the form where it “dresses” itself in matter. The book of Zohar examines only these two kinds.

Accordingly, if each student is not utterly conscientious that when studying Zohar his thoughts and comprehension are always within the limits of these two kinds of knowledge, he will immediately become confused on all issues, for it will strip the words of their true meaning.

That is, if during our studies we do not clearly realize that we work with concrete forms cast in matter, we will totally miss what “The Zohar” tries to explain. Baal HaSulam warns us not to fall into that trap.

A question arises, whether it is realistic to accomplish what he describes. Can I really control myself; see myself as someone who clearly understands all of these questions during the studies, someone who can precisely distinguish these properties in himself? Is this possible at all?

Although he tells us that it is impossible, correct perception occurs subconsciously through our right attitude to reality, i.e., by focusing on the Creator through the group.

For what is a group? It is an indicator of my altruistic direction. If I correctly direct myself at the Creator through the group (I, the group, and the Creator), then I am really focused on Him. This happens because I can not relate to the group in my desire to attain Him, unless my intentions become altruistic.

So, if I am focused on the Creator through the group, I will necessarily be dealing with the part of me where my sensations are corrected. That is why I have a very simple indicator of what I should be doing at the moment. It is my study with the group, and my aspiration to the Creator through the group.

Thus, the group helps me to stay within the correct framework and study only what I really need, at the same time avoiding the areas where I can err.

Therefore, we do not really need any special analytical and extrasensory abilities. We are provided with everything necessary for our spiritual growth.

There are a great number of people in our virtual group. All of us study, think of one another, and know that without each other’s help we will not be able to attain anything spiritual. Gradually we will achieve unity, interaction, interdependence, and love; we will clearly see and feel how interconnected we are.

This grows out of purely egoistic sentiments. Quite naturally, without any mental effort, I will treat matter and the form in matter correctly, directing myself at the Creator, becoming similar to Him. I will not transcend the limits of my uncorrected, unregulated desires, in which I can imagine abstract categories and assert that their truth is above all, while totally disregarding the likes or dislikes of people. That is, the laws of the Torah testify to my correct, true state, which I can only achieve with the help of the light.

What we explained about the four Worlds of ABYA is in general true with regard to each one of the worlds. As it is in relation to every small component of each of them, such as in the Rosh of the World of Atzilut, so it is in the Sof of the World of Assiya. This is because every part (state) on the ladder of worlds Assiya, Yetzira, Beria, and Atzilut consists of Ten Sefirot.We do not mention because it is the source of pure light. Each level, each attainment consists of Ten Sefirot: Keter, Hochma, Bina, ZA, and Malchut.

The Sefira Hochma exists as the form and Bina, Tifferet and Malchut as the matter in which the form has materialized. It also has the first and the second definition, whose objects “The Zohar” examines, as well as the Sefira Hochma, when it is vacant of Bina, Tifferet, and Malchut, which is the form that is free of matter…

That is, if we speak of how the Ohr Hochma manifests in Bina, Tifferet, and Malchut, in the same manner that form manifests in matter. If we only speak about the worlds Beria, Yetzira, and Assiya or about the Sefirot Bina, Tifferet, and Malchut regardless of where they may be, then we imply matter.

It is possible to talk about it as well as about the light that fills the corrected Kelim (because it is the form assumed by matter) or about the Kelim themselves in their corrected or uncorrected form. However, it is utterly impossible to speak about the light which is outside the Kelim, let alone imagine the essence which is even higher. There is no way we can say anything about the Creator Himself, the source of the light.

Baal HaSulam writes: “Do not think that you encounter these problems only when you reach higher levels of attainment. It occurs even at the relatively low level of the World of Assiya…” He says that each small level consists of its own Sefirot Keter, Hochma, Bina, ZA, and Malchut, where Bina, ZA, and Malchut constitute matter, Hochma is the form, is the abstract form, and the essence is above it.

So, we do not speak about what happens in Keter, for it is above the level of the Creator’s thoughts. This is something we attain after the Gmar Tikkun. We never speak of the form that is detached from matter. We either discuss Beria, Yetzira, and Assiya ( Bina, ZA, and Malchut), or the form (the light) which dresses this matter. In other words, we either speak of our Kelim, our desires ( Bina, ZA, and Malchut) or, provided they are already corrected, of the light that enters into them.

We see how practical “The Zohar” is. Baal HaSulam devotes many pages of his works to this issue, and we will be discussing it while reading the book, because the correct direction to the Goal is dependent on it.

We shall now explain the third restriction. Although “The Zohar” examines each world only from the point of Sefirot, which are the illuminations of the Upper Light in these worlds, and each component on the still, vegetative, animate and speaking levels – the creations of the respective worlds, the main object of the examination is, nonetheless, the speaking level in each of the worlds.

Baal HaSulam says that “The Zohar” studies everything that is found in the spiritual worlds. But whatever the book may deal with (be that the light inside the Kli or the Kli itself), it never speaks separately about the still, vegetative, and animate levels of existence simply because it is not its task.

All that is written in “The Book of Zohar” only concerns man, i.e., the human Souls; the way these Souls are served or how they serve other spiritual entities in the creation.

You may object by saying that millions or billions of various creatures, forces, purposes and ideas may exist in the universe. You are quite right, but “The Zohar” does not deal with it. This is because in order to research such things one needs to rise to the level that is above “The Book of Zohar”, i.e., reach higher that the book’s purpose.

“The Zohar’s” purpose is very concrete; it must lead us to the Final Correction. Our path completely changes after that. We will continue researching the universe in our corrected properties. This research is impossible to describe in books because no spoken or written word can express it.

Therefore, “The Zohar” exclusively speaks of things pertaining to our Souls, i.e., what should be corrected at the present moment. The rest is none of its concern.

We find that a man in this world must receive nourishment from all the four levels (the still, vegetative, animate and speaking) of this world, in order to grow. Even in man’s food there are four ingredients from all the four degrees that are a consequence of his body having four degrees (still, vegetative, animate and speaking). These are:

The will to receive in order to sustain oneself;
The will to receive in excess of the need to sustain oneself, looks for excesses, but is capable of restraining only the beastly desires;
The yearning for pleasures that society provides, such as universal respect and posts in government;
The aspiration to the sciences.

We usually say that man consists of four levels of desire: for bodily pleasures, wealth, power, fame, and knowledge.

The will to receive in order to sustain oneself, which corresponds to the still level of desire;
The will to receive beastly desires is the vegetative level of desire; the will to receive that is given in order to increase and fill one with pleasure in his vessel – flesh (Basar) of the body;
The will for human pleasures, which corresponds to the animate level of desire;
The aspiration to the sciences is the speaking level of desire.

We therefore find that a reception from the first level, the measure of the need to sustain oneself, and from the second level – the degree of animate desires that exceed the need to sustain oneself, are for him reception and nourishment from the still, vegetative and animate levels, all of which are lower than his.

If I desire food or sexual pleasures (these are the two basic kinds of pleasure that my body demands), then I receive nourishment from objects that are lower than my own level: from the still, vegetative and animate levels. If I seek wealth, I too depend on the still level (money). If I am after power and fame, I already need people like myself, i.e., the human level. If I am thirsty for knowledge, I receive pleasure from a higher level that is novel to me as well as to many people. My aspirations are then considered spiritual in this world.

Similarly, you will learn the categories of the Upper spiritual world. Since all the worlds are imprints of one another from upper to lower, and all that is on the still, vegetative, animate and speaking levels in the World of Beria, is impressed upon the still, vegetative, animate and speaking levels of the World of Yetzira. Moreover, all that is on the still, vegetative, animate and speaking in the World of Yetzira is impressed upon the degrees still, vegetative, animate and speaking levels of the World of Assiya. Again, the still, vegetative, animate and speaking levels in the World of Assiya are impressed upon the still, vegetative, animate and speaking levels of this world.

All of these levels in each world: the still, vegetative, animate and human copy one another, each world being on its own different level of organized matter.

The still degree in the spiritual world is called “palaces”
The vegetative level is called “robes”
The animate is called “angels”
The speaking level consists of the Souls of people in their respective world
The Ten Sefirot in each world – is Divinity (the Upper Light dressed in these four levels).

The Souls of people are the center of each world and receive fulfillment from the entire spiritual reality of the corresponding world. Likewise, a person in the corporeal world receives fulfillment from all the corporeal reality of our world.

In the same way man in our world represents the “crown” of nature, and rules over all the other levels (everything else only exists for his sake), the human Soul in the spiritual world is the central point of the creation and governs all levels of matter in the Upper realm.

In Behina Aleph, which is the will to receive in order to sustain one’s existence, he receives illumination from palaces and robes, which are there;
In Behina Bet, which is the excess of the animate desires that increase his body, he receives spiritual light from angels who are there in quantities above what is needed to sustain his existence, in order to develop the spiritual vessels in which his Soul is vested;
The reason is that he receives from Behina Aleph and Bet, which are lower in relation to him. These are palaces, robes and angels, and their level is lower than that of human Souls;
In Behina Gimel, representing the human degree of the will to receive that develops the spirit (Ruach) of man – in this world he receives from equals. Thus, he receives from equals there also; meaning all of the Souls that find themselves in that world. With their help he magnifies the light of Ruach filling his Soul;
In Behina Dalet of the will to receive, that is aspiration for sciences (the attainment of Kabbalah in the spiritual world is meant), he receives from Sefirot of the respective world, receiving from them HaBaD of his Soul.

Man’s Soul has to develop and perfect itself in each of the worlds using everything that is in that world. This is the third restriction that one needs to be aware of; that the entire Book of Zohar speaks about every component of the Upper Worlds that we study, whether it be Sefirot, Souls, angels, robes or palaces. And although we study them as they are, the student must always bear in mind that they are mentioned only in relation to man’s Soul, which receives and is filled by them. It means that they all serve the needs of that Soul. If you follow that line in your studies, you will comprehend everything and be successful in your path.

Baal HaSulam says that by strictly observing all of these limitations one will succeed on his path. That is why he provides such a detailed explanation.

We will keep returning to the limitations pertaining to the four kinds of knowledge: matter, form in matter, abstract form, and essence. We will see them in Souls, angels, robes, palaces, and worlds. Whatever we may feel, we should always separate real attainments from imaginary ones that we can neither test, nor analyze.

We have spoken of the things which we are still unable to feel. It would have been wonderful if I could, with some object in the spiritual world, show you what its matter, form in matter, abstract form, and essence are. Hopefully, we will soon reach that level. Basically, this is what we aspire to achieve.

But even now, as we speak about it, we already subconsciously prepare ourselves. The most important thing is our unity and common desire. Together we aspire to achieve one goal, attract upon ourselves the correcting light of enormous power. Whatever we learn and understand, this light propels us forward.

I strongly advise you to review this material and write a short summary of what is written here. Baal HaSulam’s language is a little archaic, and the text is rather confusing, the translation loses some of the Hebrew original’s poignancy and vividness. However, I recommend you to go through these four kinds of knowledge, because we will periodically speak about them. Although they look rather “dry” and abstract now, they will gradually become our main instruments of attainment, of delving into new, unknown matter.

Basically, “The Preface to the Book of Zohar” speaks about the limitations we need to observe so as to correctly perceive the information provided by the book.

There is always a problem of communication and mutual understanding between the upper and lower spiritual entities. We see it in our world too: between adults and between children as well as between adults and children. When the matter concerns two high levels, there should always be an intermediary between them. For instance, in order to raise a baby, a mother’s body has a special system for producing milk. The baby sucks milk, which is then transformed into blood. Blood is further transformed into its body matter, and so on.

So, in order for the lower level to receive from the upper one, there must be certain ways of passage and modification between them. Both the upper and lower levels should have systems of adjustment, adaptability and communication. Hence, when we come to study Kabbalah, we wish to receive power from above that will elevate and change us in such a way that we may begin to feel the Upper World, acquire an additional sense of perception, comprehension and adaptation to the true universe.

Therefore, we need to adapt ourselves to the Upper World in order to take from it what it has to give us. Unless we succeed, we will be lost in our own illusions and superstitions, failing to establish contact with the upper level.

To direct us at this contact precisely, to make it not only correct, but also ultimate in its magnitude, Baal HaSulam provided us with this Preface. It is similar to a healthy baby that receives nourishment from its mother and can completely and properly digest it.

The text instructs us how to restrict ourselves (create a “tube” through which everything will descend to me from the upper level), how to receive correctly and most efficiently rise to the higher level.

Matter is our will to receive pleasure, the only thing created by the Creator. Its form is a way of receiving pleasure: “for one’s sake” or “for the sake of the Creator”.

We should stay within these two categories and avoid abstract forms of reasoning about egoism and altruism without any connection with matter, or speculate about the Creator, the essence. However, this is insufficient, and from Paragraph 22 onwards, we will enter deeper into these limitations, tuning ourselves up to the wave that “The Zohar” transmits to us.

We will now discuss two limitations, or, rather, a correct combination, contact, communication between the upper level that sends me the light and me.

After all that has been said, we are left with describing, with the help of the Ten Sefirot, all the material images that one encounters in the Book of Zohar. Such images are upper and lower, rise and fall, diminishing and expanding, small condition and large one, separation and unification, numbers and so on – in a word, everything that the lower ones cause in the Ten Sefirot with their good and bad actions (described with earthly words in “The Zohar”).

How can one pass from the words of this world to expressing the same through Ten Sefirot? There are no words in the spiritual world, only Sentiments. These Sentiments should be transformed, vested into some images, which we can pass to one another. We can write it down or express it in some other way. We do not need a language within ourselves; it becomes necessary only for passing information.

“The Book of Zohar” explains how to pass from such word pairs as higher-lower, expansion-contraction, falls-rises to their correct interpretation and description with the help of Ten Sefirot. The Ten Sefirot comprise the physical-mathematical language of the spiritual world.

At first sight, it seems peculiar: how is it possible that the Upper Worlds are so inspired that changes in them can be described as caused by the actions of the lower ones?

That is, if I change something within me, I change the entire universe. The worlds with all the forces and spiritual entities that are in them descend and move. Can I influence the Upper Worlds from this world?

Even if you find it necessary to declare that nothing in the Upper Light is of the sort that “dresses” itself and shines in the Ten Sefirot, that it is only in the vessels of Sefirot, which are not divine, they are nevertheless created only with the creation of Souls. This is in order to conceal or reveal the degree of attainment, to the measure and with the swiftness that are required for the Souls to reach the desired Final Correction. It is as in the example mentioned above, with an optical device that consists of the four pieces of colored glass – white, red, green and black.

What is Baal HaSulam trying to convey in this long sentence? He says the following: even though nothing happens in the Creator’s light, and everything only takes place in our Souls, we express the light’s influence with theses words. This influence is constant, but it generates bigger and bigger changes in us.

For example, I put a glass of water into the refrigerator. The temperature of water in the glass is 20° Centigrade, while the temperature inside the refrigerator is only 10°. This means that the refrigerator’s constant influence cools the water down to its own temperature. That is, the refrigerator’s influence is invariable, whereas the temperature of the water in the glass is constantly changing. The same happens with us: the Upper Light exerts on us its constant pressure, but its pressure gradually penetrates our matter, our desire to receive pleasure, and changes it in accordance with its own parameters.

Kabbalah describes all transformations that take place within us under the light’s constant influence. It is said: “I, the Creator, do not change My Name”. His attitude to us is absolutely good, and He is constantly pressing us in order to elevate us to the level of the Absolute Good. However, since His influence penetrates us ever more deeply, we begin to adapt ourselves to it, and begin sensing our states as imperfect and remote from Him. We begin to aspire for a more elevated state, wish the light to purify us and make us similar to it.

It turns out that by His constant kind pressure, the Creator invokes in us increasingly worse sensations pertaining to our own condition, and increasingly good Sentiments pertaining to Him. Kabbalah describes the constant changes that we go through.

Basically, Kabbalah does not do that so as to tell us what else we are going to experience under the light’s constant influence, from our present state up to a complete equivalence of form with the light called the Gmar Tikkun. It, rather, encourages us to make our own earnest effort and by our personal and independent participation shorten this process.

At that, we go through the same transformations, but they become desired; hence, we, in anticipation of the bright future states, perceive our spiritual ascent, our life as positive and pleasant. In other words, an active participation in the process of correction elevates man to a fairly good level the moment he makes his decision.

Even if you find it necessary to declare that nothing in the Upper Light is of the sort that “dresses” itself and shines in the Ten Sefirot, that it is only in the vessels of the Sefirot, which are not divine, they are nevertheless created only with the creation of Souls. This is in order to conceal or reveal the degree of attainment.

The light is constantly playing with us. However, in actual fact, it is not a game. Since we consist of Reshimo de Yitlabshut and Reshimo de Aviut (information about the light and the Kli), consequently, different informational Kelim are alternately activated in us. Thus, we evaluate our state either from the point of the light, or from the point of the Kli. Therefore, it seems to us that we go through different states. The light, however, is an act according to the measure and with the swiftness that are required for the Souls to reach the desired correction.

It is similar to the case where the white color in a book and the material that forms its letters are all possible in the three Worlds of BYA, where there are vessels of the Sefirot which have been created, but not the divinity. However, it would be utterly groundless to opine that they exist in the World of Atzilut where the vessels of the Ten Sefirot as well represent the utter divinity, merged with the Upper Light that fills them.

Baal HaSulam wishes to say the following: in all there are three components: the Creator, the light that is emanated from Him, and the Kli that changes under the light’s influence in order to reach equivalence of form with the Creator. Both the Creator and His light are invariable, whereas all changes take place in us to make us similar to Him.

All of this exists in absolute unity.

In order to understand the above, we must recall what was said in paragraph 17, which stated:

The essence that creates reality is a mystery substance, which can not be comprehended by us, in the essences of the material world. This refers to the Worlds of Infinity and Adam Kadmon, which we call the unattainable essence.

The World of Atzilut is the form.
Three Worlds of BYA are the matter.
The luminescence of Atzilut in BYA is the form dressed onto matter.

Now let us take a look at the drawing in order to understand where we are in our research of “The Book of Zohar.” There exist the Worlds of Infinity, Adam Kadmon, Atzilut, Beria, Yetzira, and Assiya. The Worlds of Infinity and Adam Kadmon represent the essence; the World of Atzilut is the form, while the Worlds of Beria, Yetzira, and Assiya constitute matter. Below them are Machsom, or Sium, and this world.

We spend our time in this world only during a preparation period before we enter the Upper World. Kabbalah tells us about a stage that begins after we cross the Machsom and commence our ascent. From that moment, matter (our desire) gradually emerges in us, and takes the form of the World of Atzilut. That is to say, the World of Atzilut dresses into matter and gives it its form of bestowal.

Now let us try to understand how we attain Infinity. What is “Infinity” for us? Is it simply a lack of comprehension? In such a case it may not be called this name. If we use a certain word to denote something, it means that we first attain, grasp, weigh and graduate it within us, and only then do we give this sensation or state a name. That is to say, if I callsomething Infinity, it means that I have experienced that state, and after measuring it in accordance with all accepted standards and rules, give it a name. Thus, Infinity is one of precise physical categories, definitions, measures.

Baal HaSulam asks: How can you name something that is not comprehended?

And gives this answer: The name of the World of Infinity does not express the essence of the One Who Creates Reality per se, but rather points out that all the worlds and Souls are included in Him. This is reflected in the intent of the creation about which it is said “the completion of the action is in its initial design” –connection of all Creation with Him until complete correction. This is what is called the World of Infinity.

Inasmuch as there is a state in which both the first and the last thoughts merge into one, this merging is called Infinity. We cannot attain it our present state because we have not yet reached the final state. Thus, Infinity means confluence of the two extreme points of the creation. The same is true with our world: when we cannot coordinate cause and effect, everything seems to consist of contrasting, unrelated details.

This happens because the notion of Infinity seems truly infinite to us. However, as we begin correcting our inner properties and rise to the light’s level, these notions merge within us, and all contradictions disappear. Good and evil, light and darkness dissolve in one all-embracing notion, and the definition of Infinity vanishes. We enter into it, and it becomes real, clear and attainable.

We also call the World of Infinity the “first state of Souls” when all Souls exist in the Creator, filled with all possible delights, the full volume of which will be received at the state of Final Correction.

Let me give an example from our world. Let us say a person wants to build a nice house. His first thought pictures a house with all the rooms and amenities just as it will be when its construction is finished. After that, he lays out the plan of construction in all of its details to explain it to the builders, one detail at a time: wood, bricks, metal frames, etc. Only after that does he begin building the house for real and continues building it until it is done, just as he planned it initially.

You should know that in the World of Infinity, which is the mystery of initial design, all of the Creation is prepared in its complete perfection. However, this allegory does not entirely convey the meaning, because the future and the past are one for the Creator, and the initial design is being implemented in Him. He does not need any instruments for action, as we do. Therefore, the real reality is in Him.

We perceive our remoteness from the Creator as Infinity. If we try to combine within us opposite notions, so that all of them will merge into a single whole, we will enter the World of Infinity, which thus ceases to be infinite, and becomes real, where the present, past, and future merge into one.

We should do our best to pass from our usual notions of “eternity”, “infinity” to more concrete, correct, spiritual definitions. All the spiritual notions exist within us, but we only understand them when they are opposed to each other: good and evil, black and white, limited and unlimited, reception and bestowal, etc. If we make a point of superposing these notions in our inner properties, Infinity will gradually become our reality.

This is exactly what happens in the Creator; hence in Him a thought and an action are the same. In the course of our advancement, we will be trying to unite all the notions with one source. We will enter a constant and absolute state when time becomes irrelevant. Little by little, we need to get used to this state. In the article “Habit Becomes a Second Nature” from his book entitled “Shamati” (“I Heard”) Baal HaSulam writes that all the concealed, implicit qualities and states are within us because we exist in our present state only in our perception. From the Creator’s perspective, we are in a state of perfection and infinity, in the only state that was ever created by Him. Our task is to correct our sensations, feel our true condition.

Baal HaSulam says that we can achieve this state with the help of ongoing exercise, by developing a habit, which will turn into our second nature. Any action in our world gets into the field of our vision or stays beyond it only depending on whether we can attune ourselves to that action. While learning and acquiring proper habits, we begin to perceive all kinds of events that were passing unnoticed before. It is the same with the spiritual: first, we gradually acquire special senses, and then we can perceive spiritual reality.

“The Book of Zohar” says that the category of Infinity is based on contrast, that spirituality is where the past, present, and future merge. “The Zohar” encourages us to develop rudiments of these sensations.

Baal HaSulam continues with the example of a house: the World of Atzilut is like a thoughtful and detailed plan that will be realized.

The purpose is to build a house (i.e., the Worlds of Infinity and Adam Kadmon). The World of Atzilut is a form, which can be clearly imagined. This is a detailed plan of the house with drawings and specifications – all that exists on paper, but has not yet materialized.

You should know that both the initial design, which is the World of Infinity, and deliberative detailed plan, which in its own time will be realized in reality, do not have anything to do with creatures, because everything is still in the design stage where nothing yet has been implemented into practice. That is to say, the worlds of, Infinity, Adam Kadmon, and Atzilut are completely detached from the Souls, from you and me.

A person does similarly: although he has thought out all the details (bricks, metal pieces, wood) that he will need during construction, he does not yet have anything save his own mental image of the house. The main difference is that the mental plan of a person is not reality, while the Creator’s design is the reality itself and is incomparably greater than the reality of creatures.

Therefore, the third state of the creation is absolutely real. In comparison with it (the Worlds of Atzilut, Adam Kadmon and Infinity), our state is spiritually illusory; it is perceived only within us. This resembles a sick person lying unconscious in his bed. Although he is in this world, he cannot feel it. Or, imagine a person in a dark room, unaware of the enormous world around him.

Thus, we have explained the mystery of the World of Infinity and the World of Atzilut; everything that they convey relates only to the creation of creatures as they all exist in the design, but their essence has not yet been revealed. Just as in our example with a house, there is nothing yet in humanity’s construction plan: no bricks, no wood, no metal pieces.

The three Worlds of BYA, along with this world, are the embodiments of a planned action, just as construction material is needed before construction is complete. Correspondingly, the Upper Light shines in the Worlds of BYA to the extent that Souls must receive it in order to reach their completion. The Upper Light “dresses” itself into ten Kelim Keter, Hochma, Bina, Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, and Malchut, which are the real Kelim relative to the Creator. That is, they are not related to the Creator, but, rather, newly created for the Souls’ needs.

The infinite light dresses into the Ten Sefirot of the World of Atzilut; through them, it enters into our Souls, and transforms them accordingly.

From the example above, one should understand how the three components in the house design are related to one another by causes and consequences, where the root of everything is in the initial design. There will be no element in the plan that is not aimed at the completion of the action taken in accordance with the initial plan; nothing will be put into practice during construction that was not already included in the initial plan.

Both in the Worlds of BYA and in our world, everything happens only in accordance with the initial plan, which is instantly realized in the World of Infinity. In actual fact, we cannot influence anything around us. We gradually come to that conclusion in the course of our life… The only area where we can apply our effort is in accelerating our entry into the spiritual world, and in merging with the Creator. This issue is left to us; it depends on the changes that our Kelim go through from our present state up to complete equivalence of form with the World of Infinity.

However, all of our states are as fixed and predetermined as every stage in a construction plan: first, digging a pit, building a foundation, erecting buttresses, etc. Hence, we cannot really change anything in this world save our own aspiration to the Purpose of creation. If we do that of our own free will, we feel comfortable, because the difference between our aspirations and the Creator’s state disappears, and in the course of our convergence we attain the World of Infinity. We and the Creator are the two main opposites that include all the other contrasting pairs: good and evil, up and down, black and white, and many other parameters and categories. All of them begin to converge, and by merging into a single point, they usher us into a state called the World of Infinity.

You should understand that there is not even a slightest new element that was not originated in the World of Infinity. That is, the Souls in their initial state are in their perfect state of Complete Correction, which is consistent with saying “completion of action is in the initial plan.”

Everything that will be revealed in the Final Correction exists there and initially emanates from the World of Infinity into the World of Atzilut. This is the same as the mental plan in the example above, where the initial design is realized as the house is being built in reality. This happens with us, the Souls in the Worlds of BYA.

Therefore, there is not the smallest component in this world that did not emanate from the World of Infinity, and this defines the condition of all Souls in the initial state. The World of Atzilut emanates from the World of Infinity, which is the personal relationship toward every new component existing in our world. From the World of Atzilut, every new emanation into the three Worlds of BYA unfolds into action, into the Worlds of Yetzira, Assiya and the lowest level in our world, and is revealed as the Creator’s attitude toward creation.

Let us understand that there is nothing new existing in this world that did not emanate from the common root in the Creator’s World of Infinity, his personal root in the World of Atzilut, that came down into the Worlds of BYA and became the creation by unfolding into our world.

That is to say, if we observe a creature or an action in this world, we should take it as the Creator’s act descending from the World of Infinity. In accordance with it, we need to check very well whether we should intervene in the process, or just change our attitude to it. We see that all of man’s attempts to change the world lead to deterioration in ecology, to bigger disappointments and suffering. The reason for that lies in our conviction that everything does not descend from the World of Infinity, but depends on our actions.

If the person stops interfering in the surrounding world and only concentrates on his inner work (i.e., on his attitude to the world), he can transform it beyond recognition and elevate his own perception of the world to the state of Infinity and perfection.

By giving up his attempts to change this world mechanically outside himself, but, rather, trying to correct his attitude, his inner sensations, man truly acts. This is the most efficient means and the greatest power that is given to us in the entire universe. Whatever inner attitude we may have towards the world, our senses cannot perceive the influence of this attitude on the universe. I believe that science will clearly demonstrate it to us in the near future.

Be that as it may, “The Zohar” teaches us that everything descends from the World of Infinity and all that takes place in our world is a consequence of what happens there. By changing our attitude to it, by aspiring to it, by seeing everything as if it is already there, we can reach it.

At the same time, we need to understand that all the changes that take place in the World of Atzilut have nothing to do with the Creator himself. We are speaking only about Souls, to the extent of their receiving from the World of Atzilut through the three Worlds of BYA. This world corresponds to the World of Infinity just as the mental plan correlates to the initial design. However, these two worlds (the World of Infinity and World of Atzilut) do not contain any Souls yet. As it is in the mental plan of a person, there is no real wood, nor iron pieces, nor bricks.

Souls start opening up in the World of Beria. That is why the kelim of the Ten Sefirot, which measure the volume and pace of Souls, are undoubtedly not divine. Rather, they are newly created, because the Upper Light does not contain any changes or quantitative characteristics. That is also why we correlate the kelim of the Ten Sefirot of three Worlds of BYA with the colors red, green and black.

The Worlds of Beria, Yetzira, and Assiya are the consequences of the Sefirot Bina, Zeir Anpin, and Malchut. The colors red, green, and black correspond with them, being the results of the Worlds of Beria, Yetzira, and Assiya.

Moreover, it is impossible even to think that they are divine, because the Upper Light does not undergo any changes.

These are our inner uncorrected or partially corrected properties against the white background of Atzilut. Therefore, before man enters the World of Atzilut and reaches the property of Bina (complete bestowal), nothing of what he attains is considered quite true. Man is already in the spiritual world, but has not yet reached his true, ultimate state.

However, the light that is “dressed” in the ten Kelim in Worlds of BYA is a divine, simple unity without any disturbance. Even the light filling the lowest Kli in the World of Assiya is simple divinity without slightest change, because light has only one nature. Any change is made by the Kelim, the Sefirot that are not divine (i.e., do not refer to the Creator) and consequently have the three aforementioned colors (red, green, and black). These three colors form the basis for numerous combinations.

We (the Souls) receive the light from the Worlds of Beria, Yetzira, and Assiya through three filters: red, green, and black. The color white of Atzilut passes through these three filters and descends to us already tinted. We perceive these colors and their numerous combinations as a complete palette of our sensations. The Hebrew letters originate in the same three Sefirot: Bina, Zeir Anpin, and Malchut. The first nine letters from Aleph to Tet correspond with Bina, or the World of Beria. The second group of letters, from Yud to Tzadi, corresponds with Zeir Anpin, or the World of Yetzira. The last four letters, from uf to Tav originate in Malchut, or the World of Assiya. In all, the Kabbalistic alphabet comprises twenty-two letters.

It is obvious that the Kelim of the Ten Sefirot of the Worlds of BYA receive all their parts and details from the World of Atzilut. They exist there as the mental design of all the parts which will be realized in a corresponding order when the Worlds of BYA are built.

Every slightest detail or action had been completely formed in the World of Atzilut before it descended to the Worlds of BYA.

Baal HaSulam encourages us to stop thinking that our actions can change anything. If we can adopt this truth, our attitude to life and to the world will change. We will stop wasting our energy on something we cannot change, but instead, will start looking for a point with the help of which we can transform the world.

According to this, we discern that the Kelim of the Ten Sefirot HuB-TuM of the Worlds of BYA receive from the corresponding Kelim HuBTuM of the World of Atzilut; that is, from the mental design. Therefore, any single part, i.e., in the Worlds of BYA, receives from the corresponding Sefirot: Keter, Hochma, Bina, Zeir Anpin, and Malchut of the World of Atzilut.

So, if we discover within ourselves the slightest spiritual detail consisting of Ten Sefirot, we can reach through it the Ten Sefirot of Atzilut because they are directly connected between them. We call the color of the Kelim de Atzilut white, which is not even a color it is colorless. However, it is the source of all colors.

All the roots of the Ten Sefirot emanate from it, which give us the entire gamut of sensations.

Similar to the white color of the pages of a book of wisdom (not with standing the fact that nothing can be comprehended through the white color), it is the carrier of everything that is in a book of wisdom. That is why it shines around every letter and inside every letter, giving them their shape and determining a special position of every combination.

We cannot see the wisdom of the white color of Atzilut; it manifests through its luminescence in the Worlds of Beria, Yetzira, and Assiya.

Similarly, we can say that the material of the letters (red, green, and black) is absolutely unattainable. This is because the material is lifeless. We receive all our attainments and knowledge through the material of the book, which is white. The luminescence around and inside letters gives them their shape, which reveals the wisdom of a book to us.

That is to say, on the one hand, we read the letters; while on the other hand, we read the white color around each letter. Only by superposing the two notions of Infinity, by elevating our sensations, our letters, to the level of the World of Infinity, where they merge into a single whole, and the attainment of the true wisdom takes place.

This is the essence of the Ten Sefirot de Atzilut. They are similar to the white color, and nothing can be known of them: neither quantity, nor changes. However, at the same time, the shining of white onto the Worlds of BYA, which are the three colors of letters, creates the Kelim of Ten Sefirot de Atzilut.

From the above, one should understand that the splitting of the World of Atzilut into three components, as described in “Corrections to Zohar”, are “He, His light and His actions which are one”.

If in our present state we feel the universe around us and ourselves in it, we can complement that picture with the Creator and His influence. As a result, we come up with a pretty complex picture. In reality, however, when we ascend to the spiritual world and enter the World of Atzilut, the Creator, His influence on us, the universe that we perceive, all merge into a single whole called “the Creator’s merging with the creation”, endless, limitless, boundless Oneness.

Such merging takes place at the level of the World of Atzilut and higher, when “the Creator, His light, and His actions are one,” hence Atzilut emanates the white color in spite of the fact that there exists only a simple unity with nothing from created beings. This is because the Creator means Divinity itself (the property of bestowal), whose essence we do not comprehend. “His actions” constitute the ten Kelim HuBTuM existing in Him, which were likened to the color white in a book of wisdom. Even quantity is impossible to discern in the white, for nothing there would make any quantity, as it is all white.

We can characterize neither the Creator nor His actions in the World of Atzilut. Therefore, “The Zohar” speaks of nothing from Atzilut and above, but only about the Worlds of BYA, because otherwise it is impossible to convey the information to us. We will simply be unable to receive it.

The matter of the letters begins in the Worlds of BYA. We first find them in the Kelim: Keter, Hochma, Bina, ZA, and Malchut of the World of Atzilut, but only with the help of the color white, which allows for the letter’s shape, whereas there is no color in itself. When we ascend to the World of Atzilut through the Worlds of BYA, we see that the color white has a multitude of forms, although it is formless,that the Creator performs many actions, although in reality he performs none. Various contradictions begin to merge and disappear in this simple unity, in this attainment of perfection.

The ten Kelim in the World of Atzilut reveal themselves in numerous changes according to their shining in the World of BYA, which is similar to the way a mental design is implemented in reality when a house is built.

Thus, all the changes taking place in the Worlds of BYA occur only under the influence of the shining of the Kelim of the Ten Sefirot HuBTuM de Atzilut. Pertaining to those receiving in the Worlds of BYA, we can differentiate all the numerous changes taking place in the color white. As for the World of Atzilut itself, it is just as the color white does not acquire the colors of the letters. Indeed, there is no quantity whatsoever in it.

We do not attain the white color with the help of other letters, i.e., by means of the worlds BYA that superpose the World of Atzilut.

We attain nothing, for there is no quantity or action in it, only a simple, unattainable light.

Kabbalah speaks about how we should correct our perception of the surrounding world in order to feel the World of Infinity instead of it. Everything depends on our sensations and correct adaptations to the true reality in place of the illusion, which we feel in our five senses.

We have said that the notion “the Creator, the light and His actions in the World of Atzilut are one” does not fall into several categories the way we perceive it in our world. Our world, our actions, the Creator, His actions, -all of this -and we seem to be absolutely disunited. Nevertheless, as we correct our perception of reality, it will merge within one all-em-bracing Upper Force, which rules over all.

“His light” refers to the light inside of the white color of Atzilut that are Kelim. This light is understood by us only as it concerns the Souls receiving from the World of Atzilut. However, we do not mean the Divinity per se, which is the mystery of the word “He.”

There exists two notions of light: one refers to the word “He”, the other shines out of this category as the color white. It enters the colors red, green, and black of the Worlds of BYA, and descends to us, the Souls.

That is to say, when the three Worlds of BYA rise up to Atzilut with the Souls of people, the light that they receive there is determined as Ohr Hochma or Ohr Haya. It is also called “this white light.”

Hence, we say that out of the five Sefirot ( Keter, Hochma, Bina, ZA, and Malchut) er is colorless, Hochma is white (the World of Atzilut), while Bina, ZA, and Malchut are red, green, and black respectively. This is how the colors are distributed. In other words, Hochma Atzilut) is white, but only with regard to us. However, if we only speak about the color itself, it has no name there at all.

From this point of view, we call this light “His light”, as it is written: “He, the light and His actions are one.” All three of these components are said to merge above the Parsa of the World of Atzilut into one notion, the Creator. This light never descends below the Parsa de Atzilut. Only its tiny luminescence can do so.

We know that Ohr Hochma can only be present in the World of Atzilut, but never under the Parsa. It only shines below the Parsa in order to “tempt” the Kelim by its luminescence and attract them to Atzilut.

That is why it is impossible to comprehend the World of Atzilut per se. We only perceive it as the white color of a book’s page, which serves a basis for printing the letters.

The way “The Zohar” describes the Kelim HuBTuM in the World of Atzilut, which increase or decrease as the result of people’s actions, means that in the Upper Light itself there is nothing but its simplicity, because no changes are possible in it.

At our lessons, we study the World of Atzilut, the Worlds of BYA, how the Souls raise their desires to the world Atzilut through the Worlds of BYA, and how the World of Atzilut begins to emanate the light and pull us up to itself. We learn that certain actions take place in the world Atzilut under the influence of MAN, our desires. That is, by our actions, desires, demands, we can cause changes, developments.

Baal HaSulam says that there is another aid for the correct understanding of “The Zohar.” If we disregard it, we will not receive the spiritual information and will fail to understand what is really written in the book. We will be as millions of other people, who kept reading “The Zohar” one generation after another without understanding anything and imagining all kinds of fantastic pictures.

So should what the correct tune-up to “The Zohar” be? The conclusion is that we never affect anything in the World of Atzilut with our actions. And as for all the actions that take place in Atzilut with regard to

the Souls, it only seems to us that only they happen in Atzilut and only with regard to the Souls.

From what we see in this world, where all of our actions take place, we come to believe that the same actions happen in the World of Atzilut.

As much as we become worthy of receiving the light in our world, we receive it. When we fall and become unworthy of the light, it disappears. It seems to us that it happens above, in the World of Atzilut, the source of the light. In actual fact, it is constantly and unfailingly shining upon us, whereas all the changes occur within us. This is the same delusion as in trying to change the world around us. It stems from the same source: We erroneously believe that all changes take place outside, and not within us. However, everything depends on the person’s inner Kelim, his sensations.

Therefore, let us repeat: we should perceive the World of Atzilut as something constant, invariable. The phenomena that we research as its changes with regard to us (rises, falls, AVI and ZON ascending and descending in the worlds, Atik, AA, AVI, YESHSUT, and ZON of the World of Atzilut, the Partzufim that change depending on our MAN), all of this we perceive within us.

In reality, no changes ever take place in the World of Atzilut. It is very important for us to develop a correct attitude to the universe and to receive the information that is contained in “The Book of Zohar.” All that is written there aims at generating necessary changes in us. All our efforts should be directed inward, all the changes in our Kelim (from our present state up to the World of Infinity: boundless attainment) take place only within us. Such an understanding can save us many years of futile effort, search, and confusion.

This is similar to a candle for which it makes no difference whether you light up tens of thousands of other candles from it or none. There will be no change in the candle itself. The same is with regard to Adam HaRishon. It matters not whether he will father numerous sons like himself or none at all, for there will be no changes in Adam HaRishon himself.

Similarly, there are no changes in the World of Atzilut, whether the lower ones receive immeasurable abundance from it or receive nothing. All of the growing (advancement) concerns only the lower ones, and occurs within them.

However, why do those who have attained the knowledge of “The Zohar”, i.e., the great sages who already live in the World of Infinity, need to describe all the changes in the World of Atzilut. Why do they entangle us this way? They have attained it; for them it is their essence, existence, reality. So why do they describe it in such a confusing form? Do they intend to purposely baffle us? Would it not have been better to describe it in relation to receiving in the Worlds of BYA, and not to pile up so many definitions in the World of Atzilut, to which we would have to look for some kind of excuses?

Baal HaSulam asks the question that should necessarily arise in our mind: “Why is Kabbalah written in this way? It seems to be thoroughly misleading: it tells us of what happens in the Souls as if it takes place in the worlds.” Here is how Baal HaSulam answers: “The same occurs in our world. It seems to us that everything happens outside, that is why we describe our reality the way we do.” In actual fact, as we begin to attain the spiritual, our perception of the world changes so that we see and feel it as something invariable, static, and gradually dissolving in our spiritual vision. But until we do feel this way, the world looks quite tangible, consisting of numerous real objects, actions, forces. Why is it all so confused?

Baal HaSulam writes:

That has in it a big secret. When Kabbalists mention the word “secret”, it means that they wish to reveal something to us. This is becausein our imperfect state we cannot sense the true reality of the World of Infinity. What we feel is our present condition. The difference between our present state and the World of Infinity is called a “secret”. This secret was expressed by the prophets, i.e., by the Kabbalists who have reached a certain level of spiritual attainment called “prophecy”.

Here is what they say:

This has the manifestation of Divinity, of the Creator’s special power, because these images create an impression that they exist outside, although in reality they only exist in the receiving Souls to show them as if the Creator Himself takes part in all the actions together with them.The Soul asks and the Creator responds, moves toward it, while the Soul advances toward Him. Why does the Creator fill the Souls with a sensation as though something happens beyond them? Baal HaSulam answers: in order to maximally increase the comprehension of the Souls.

When I feel that apart from my personal aspiration for the spiritual, the spiritual also advances toward me, I perceive the Creator’s plan in addition to my own actions. By manifesting Himself to me, the Creator as it were is moving in my direction. In fact, He just reveals His plan to me, which I perceive as movement toward me. Thus, beside my own action, which elevates me to the spiritual world, I also receive an additional part of the Creator’s mind. This is a very subtle point. If the person interprets it correctly, he or she begins to understand the Creator’s thoughts in each sensation or action.

It is similar to the father who is hiding himself from his favorite little son in grief and in happiness, although he has in him neither grief nor happiness.We imagine the Creator as “Terrifying”, “Cruel”, “Kind”, and “Loving”, in all of His possible manifestations, as if He always changes. He does that only to force his favorite son to widen his understanding, and to play with him. Only when he grows up and becomes wiser will he discover everything that his father did for him, and learn that there was nothing more than necessary for playing with him.

The same is true with us. In spite of the fact that all of these images and transformations begin and end in the impressions of Souls, this manifestation of the Creator in our perception creates an imaginary picture, as though they all exist within Him. The Creator does that in order to maximally increase the comprehension of the Souls in accordance with the thought of creation, which is “to delight His created beings”.In other words, man should acquire the Creator’s mind and achieve His level.

Do not be surprised by the fact that you will find similar examples in the Creator’s governance of this material world. Take our vision, for example. When we see the enormous world before us in all its magnificence, we do not see it as it really is, but only as it is perceived within us. That is, in the rear part of our brain, there is some kind of photo camera that draws everything that we see; not what really exists outside us.

Moreover, the Creator designed our brain in such a way that, like a special mirror, it creates in us an illusion that everything we see exists outside our brain. Although what we see outside of us is not reality, we should still be grateful that the Creator made this mirror in our brain that allows us to see and to comprehend everything that is outside us. By doing so, He gave us the capacity to learn, to get complete and clear knowledge, to measure every subject inside and outside. But for that, most of our knowledge would have been non-existent.

Why is this so? By studying ourselves and the outside world and thanks to the difference between these two states we have an opportunity to develop. Therefore, by feeling ourselves and the Creator Who is, as it were, playing and interacting with us, we not only evolve, but also acquire His wisdom, His thoughts.

The same is true in relation to Divine wisdom. In spite of all the changes that happen inside of the receiving Souls, they see everything in the Giver. Only in this way are they privileged to receive all knowledge and all pleasures in the plan of creation. Other than that, judge by the example. Although we practically see everything in front of us, every sensible person knows precisely that everything we see is only inside our brain. The same is true with the Souls. Although they see all images in the Creator, any researcher of the Upper World knows without doubt that everything is only within them, and not in the Giver.

There is a saying in Kabbalah: “I will know You from within myself.” The time has come for us to begin adjusting our perception of both inner and outer reality. We need to realize that we exist in the absolutely corrected, perfect world, and that everything that happens around us is a result of our false, inadequate perception. By correcting it, we can also correct the world in which we live, and our existence in it. If we succeed to correct our perception of the world, we will enter the sensation of the Upper Realm and the Creator, and “The Book of Zohar” will show us how we can fill our Souls correctly.

The Torah laws forbid making any images. They even prohibit depicting nature, let alone people. This is because man should be engaged in creating inner images.

The meaning of the saying is that the Sefira Malchut, which includes all worlds and Souls, and is the root of all the Kelim, creates this picture inside itself.

The picture that we perceive in Malchut is the Creator’s picture. That is to say, what we see in the surrounding world, in ourselves, and in what we will later see in the Upper Worlds, is basically a projection of the Creator’s light on Malchut.

The matter does not concern Malchut as it is in its own place, but, rather, the situation when Malchut descends and spreads to the created beings, becomes visible to all of them in accordance with their perception and imagination. In other words, Malchut exists only with regard to the receivers, and not by itself. This is the correct perception of the universe.

The Creator says: “In spite of the fact that I appear to you in your properties, i.e., in your perception and imagination, who are you going to compare Me with?” Indeed, before the Creator created the picture of the world and gave it a form, He was the only one that existed in the world without any form or image.

The person who attains the Creator in this world perceives Him as some image. In the Worlds of Assiya, Yetzira, and Beria we always attain His images, i.e., various forms of His manifestation in us. Afterwards, as we rise from the Worlds of BYA to the World of Atzilut and elevate the entire universe with us, we become a part of the Upper simple light.

That is why all hints that are contained in the letters, dots, or holy names are nothing but imprints of our Kelim in the Creator’s simple light.

This happens because the Soul consists of 613 Kelim, which we have to correct. Of them, 248 comprise our properties of bestowal (Galgalta ve Eynaim), and 365 constitute our properties of reception (AHP). All of them can be subdivided into five parts in accordance with the Creator’s ineffable Name. He projects Himself onto us in such a way that the four letters of His Name form a four-phase superposition on our 613 properties. Hence, it turns out that in whatever world or on whatever level I may be, I always expose my Malchut to the Creator’s projected image. This is why man is always called “Adam”, whether in the World of Assiya, Yetzira, or Beria. This is a kind of the Creator’s prototype, which exists on the level where one can project His image on himself.

At first glance, we might find a contradiction in what was said above. Earlier it was said that all the forms emanate only from the Sefira Malchut to the receivers; whereas here it is said that they come from Beria (Bina) and below.

In reality, forms and images come only from Behina Dalet, which is Malchut. All the Kelim come not from the first Ten Sefirot – Keter, Hochma, Bina, and Tifferet – but from Malchut. However, the properties of mercy and restriction interacted in the World of correction. This means that Sefira Malchut (of restriction) ascended, and made its way into Sefira Bina (the property of mercy).

In accordance with that, from this moment on, the Kelim of Malchut became rooted in Sefira Bina. Thus, the Zohar says that the genuine roots of images (Kelim) are in Malchut. But after that, it says they are in the World of Beria, which means it results from the interaction made for the correction of the world.

In addition, the sages said: “Originally, the Creator created the world based on the property of judgment, but saw that the world could not exist, so He made his interaction with mercy”. You should know that the Ten Sefirot KaHaBTuM have many names in the book of Zohar in accordance with their numerous functions.

When they are called “Keter-Atzilut-Beria-Yetzira-Assiya” their task is to distinguish between the Kelim “de Panim” that are called “Ket-er-Atzilut” (Keter- Hochma), and the Kelim “de Achoraim” called Beria-Yetzira-Assiya” (Bina-Tifferet-Malchut). Such a division results from the interaction between the properties of judgment and mercy.

Since the Zohar hints at the interaction between Malchut and Bina, the Sefira Bina is called “Beria.” Before this interaction happened, Bina had neither form nor image, even in relation to receivers.

So it continues: “…but after He had given this form to the structure of “Adam Elion”, He descended and “dressed” in it. He is called HaVaYaH, which means the Ten Sefirot KaHaBTuM because the tip of letter “Yud” is Keter, “Yud” is Hochma, “Hey” is Bina, “Vav” is Tifferet, and last letter “Hey” is Malchut. This was done so that the Creator could be attained through His properties, Sefirot.
Here is an explanation of what was said above. After her interaction with the restrictive properties of Malchut, from Beria (Bina) and below, images and forms descend to the Souls. It happens not in its place, but only where the receivers are.

It is said: “He gave a form to the structure “Adam Elion”, and came down and “dressed” into this man’s form.” Thus, man’s form consists of 613 Kelim resulting from the Kelim of a Soul. Since a Soul had 613 spiritual Kelim that are called “248 organs and 365 tendons, it is subdivided into five parts in accordance with 4 letters of HaVaYaH:

– Tip of the letter “Yud”, her Rosh is Keter:

– From Peh to Chazeh is Hochma;

– From Chazeh to Tabur is Bina;

– From Tabur to Sium Raglin there are two Sefirot: Tifferet and Malchut.

The Torah describes the Partzuf Adam, which represents the 248affirmative commandments corresponding with “248 organs” and365 negative commandments corresponding with “365 tendons.” It has five parts – the five books of Torah. This is called “the image of Adam Elion”, which means that Adam, in the World of Beria (Bina), where the Kelim start and continue to places where the Souls are. This is called “Adam Elion” for there are three Adamic properties in the Sefirot:

– Adam de Beria;

– Adam de Yetzira;

– Adam de Assiya.

However, Keter and Hochma do not have any image that can be related to any dotted letter or the four letters of HaVaYaH. Since the matter concerns the World of Beria, it is confirmed: “Adam Elion”.

Always remember that the Zohar says there are no images in the place of Sefirot Bina and Malchut, only in the receivers’ place. Since all these Sefirot give the Kelim garments for the Souls to attain the Creator with the help of light descending to them within certain limits in accordance with their 613 organs, we call givers “Adam” aswell. However, they are the color white there.

It should not be difficult for you to understand because all four letters of HaVaYaH and the tip of the letter “Yud” are the five Kelim that are always called “letters”, which refer to the five Sefirot KaHaBTuM. The tip of the letter “Yud” and the letter “Yud” in the name of HaVaYaH hint at the presence of the Kelim in Keter and Hochma.

The fact is that when it is said that “images” and “properties” representing Kelim that begin from the World of Beria and below, the matter only concerns the three Sefirot Bina, Tifferet, and Malchut, but not Keter and Hochma, from the point of essence of the Sefirot.

However, you should know that Sefirot are included in each other. There are Ten Sefirot KaHaBTuM in Keter, Hochma, Bina, Tifferet, and in Malchut. In accordance with that, we find that each of the five Sefirot KaHaBTuM has three Sefirot: Bina, Tifferet and Malchut from which Kelim originate.

From that, you need to understand that the tip of the letter “Yud” which refers to the Kelim of Keter, points to Bina and TuM that are included in Keter. The letter “Hey” of the name HaVaYaH that represents the Kli Hochma, points to Bina and TuM that are included in Hochma. Thus, both Keter and Hochma, included evenin Bina and ZON, have no Kelim, while Bina and TUM, included even Keter and Hochma, have Kelim in them.

From that perspective, Adam really consists of five parts. This is because Bina and TuM perform an act of bestowal in each of the five Sefirot, which is concealed in the name “Merkava de Adam.” In accordance with that:

– Adam on level Keter is called “Adam Kadmon,”

– Adam on level Hochma is called “Adam de-Atzilut,”

– Adam on level Bina is called “Adam de-Beria,”

– Adam on level Tifferet is called “Adam de-Yetzira,”

– Adam on level Malchut is called “Adam de-Assiya”.

There are ten Names of the Creator, which are correspondingly imprinted on our ten basic properties – Sefirot.

Sefira Keter is called Ekie;
Sefira Hochma is called Yud-Key;
Sefira Bina is called HaVaYaH;
Sefira Hesed is called El;
Sefira Gevura is called Elokim;
Sefira Tifferet is called HaVaYaH (simple one, different from Bina);

Since Tifferet and Bina are on the middle line, they resemble one another; therefore they are designated by the same name, albeit it is spelled differently.

Two Sefirot – Netzah and Hod are called Tzvaot;
Sefira Yesod is called Chai;
Sefira Malchut is called Adni.

There is no need to memorize these names; later on we will understand how they originated. We are speaking about the ten none erasable Names. They are called none erasable because if the scribe who writes the Torah scroll makes a mistake in one of them, the entire segment must be destroyed; it is forbidden to correct such mistakes.

What does that mean in our world? Man cannot perceive the world’s picture correctly, unless his Ten Sefirot are properly attuned. As with a violin, one can play it only if its strings are properly tuned up. Thus, they form a certain interrelation with one another, each one of them being in its standard, correct state.

Similarly, if at least one of the Creator’s Names resonates in us incorrectly, i.e., one of our properties will not be completely similar to His, we will not be able to perceive His manifestation. That is to say, being made up of Ten Sefirot, we perceive the Creator’s action in ten of His emanations.

At the same time, when we attain all Ten Sefirot and completely fill them with the Creator’s image, an amazing phenomenon occurs. All Ten Sefirot merge, the boundaries between them disappear, and they form the general, Infinite, white light of Atzilut, where we ascend upon attaining all the levels of the Worlds of BYA.

This is what Baal HaSulam writes in his “Preface to the Book of Zohar”. This “Preface” deals with the limitations, which exist between us and our perceived reality. All that we experience within us is only perceived in our egoistic Kelim to the extent of their correction. If our properties coincide with those of the Creator, we will be able to understand and sense Him better and better. It is the same as when a radio receiver picks a certain outside wave only because its own wave contour is identical to the outer wave.

In other words, only our equivalence of form with the Creator will enable us to enter the true universe and exist in it. At the beginning, we need to do it in our 613 Kelim, subsequently felt as Ten Sefirot. Afterwards, they are felt as a single whole, the Creator’s general manifestation regarding Malchut. When Malchut finally becomes similar to the Creator, it completely merges with the light in its nine first Sefirot. All images fade and disappear, whereas we become one with the Infinite, white light.

Unless the Creator’s light spreads onto all created beings by way of filling these holy Sefirot, how can the creatures be honored to know Him, and to fulfill the following: “The earth will be filled with knowledge of the Creator?”

An explanation is that the Creator tricks the Souls into believing that all the changes in the Sefirot happen in Him. The purpose of that was for the Souls to get to know and comprehend Him. Thus, the saying, “The earth will be filled with knowledge of the Creator” is going to be realized.

And woe to them who compare the Creator with any kind of measure, or say that this measure is in the Creator, even if it is a spiritual measure which appears to the Souls. This is especially so if it is a material measure that stems from mortal human nature, whose foundation is dust.

Although the Souls perceive all the changes that occur in them as taking place in the Giver, it should be clear to them that there are neither changes nor measures in Him. He is Divine, and it only seems to them, as it is said: “I am similar to what prophets have said.”

Woe to them who err, because they will immediately lose their divine abundance, let alone the fools who see Him as an embodiment in flesh and blood, transient and flawed.

Introduction to the Book of Zohar. Items 1-5

This Introduction is one of four explanations that the Baal HaSulam wrote for the “Book of Zohar” to furnish a person with an outlook on evolution, to show where this book leads, and to what goals and heights it should elevate him. In this book, the Baal HaSulam researches the deepest layers of the universe. He tries to explain the properties of our reality, to unveil its depth and the extent of our comprehension of it. He tells us how we can change it and ascend to a different, Upper Reality.

Most importantly, this Introduction speaks about our active part in this process. It is very good and commendable to be simply studying Kabbalah. Yet, can we change anything with the help of this knowledge? This is where the study should lead us. This is the only aspect of Kabbalah that should interest us.

“Introduction to the Book of Zohar” is a very deep, summarizing text. While “Introduction to the Study of the Ten Sefirot” speaks of the person’s path and the levels he ascends on his way to the Goal, this composition is an immersion into the universe. As a submarine dives into the ocean, so does the Zohar descend with us to the unimaginable depths of reality.

As the article, “The Essence of the Wisdom of Kabbalah” says, the task of Kabbalah is to reveal the Creator to the person. The Creator created man and conceals Himself to let him rise to His level. Otherwise, we would feel no need to reach out to Him, to grow and become similar to Him. The Creator is like a loving mother who teaches her child to walk. She places him on his feet, and then moves slightly away to compel the child to make a few steps towards her. She then moves farther away to encourage him to make a few more steps and so on. This is how our children grow, and we are supposed to grow in the same way with regard to the Creator. We should always perceive His concealment as an appeal to get closer to Him.

The book of Zohar expounds the profound processes that unfold in us while we gradually reveal the Creator. This is called ascending the ladder of the spiritual worlds. Kabbalah tells the person what he sees and feels while gradually ascending this ladder of similarity to the Creator. He can only be revealed to the extent of our equivalence with Him; the more likeness there is between He and I, the better I can feel Him. Therefore, it turns out that to be similar to the Creator is the same as to feel or reveal Him.

In this introduction, my wish is to clarify issues that seem simple at first. Everyone has tried to explain these issues, and much ink has been spilled in these efforts (throughout the history of humankind). Yet to this day, we have not reached a clear enough knowledge in these matters.

The questions are as follows:

Both ancient and modern philosophers and scientists have been puzzled by them.

What questions are these? They are fundamental and critical to our essence and existence.

First question:

What is our essence?

Who are we? Are we animals or are we human? Are we intelligent beings? Do we exist or only imagine that we exist? It is quite possible that we are completely different than we imagine. In fact, when we look at any other small animal, such as a dog or a kitten, our impression about it, about its nature, is completely different.

How can we objectively see ourselves as though we are looking from outside? What does it mean to see from the outside? Starting from where can we imagine ourselves? The question about our essence consists of many conditions.

Second question:

What is our part in the long chain of reality, of which we are but small links?

We can see that we have gone through some states. This world has gone through some states with or without our involvement. Alternatively, perhaps it exists by itself; or we somehow exist in it. Nevertheless, we see everything from the perspective of historic consequence, the cause and effect chain of reality.

Do we play any role? This chain exists for a reason, and so do we. Do we exist parallel to the chain or inside of it? Do we determine the development of this chain and its consequences? Can we influence reality or do anything about it? What is our role? The answer to these questions includes knowledge of all potential development, cause and effect, beginning and end, all the processes, all the intermediate levels, and knowledge about our potential impact in this process.

Third question:

When we look at ourselves, we feel that we are so spoiled and low that no one is more despicable than we are.

The Baal HaSulam addresses here the particular inner attainment in which we can actually perceive ourselves. We can feel our insignificance and meanness with the help of the descending Surrounding Light, the Ohr Makif, in direct proportion with the descending Upper Light. If we genuinely attract it with the help of the group and serious study, the Upper Light demonstrates to us the insignificance of our essence.

What is the actual matter here? The matter is that, in addition to the animal essence, we have something that is above animal existence. This something is called our egoism. It is based on our aspirations to wealth, honor, fame, power, and knowledge. Animals do not have these aspirations. This is called “ Kina”, “ Ta’avah”, and “ Kavod” – envy, inclination to pleasures, and aspiration to honor. These aspirations bring a person to a level above the animal. Since they are above animal qualities, these aspirations and qualities are praiseworthy. On the other hand, their common natural utilization puts us below all other levels.

Therefore, the Baal HaSulam says:

When we look at ourselves, we feel that we are so spoiled and low that no one is more despicable than we are.

Animals kill other animals because it is integrated in them at the level of instinct. A lion kills only in order to fulfill his small desire to be sated. However, egoism in humans is so much higher than for its own sake; humans want to destroy everyone. Consequently, the additional egoism that elevates us above animals actually makes us lower than animals.

However, if we look at the One who created us, we would think that we were supposed to have become the crown of everything, higher than everything, because an excellent Creator should only perform excellent actions.

The Baal HaSulam tells us here about people who can roughly imagine what the Creator, Perfection, and a desire to bestow mean.

Yet, how did it happen that a perfect Creator created such a mean being that is so much meaner than the rest? What is He like, if He is perfect? Additionally, are we perfect or imperfect? We have observed from Universal laws that imperfection does not emanate from perfection.

Fourth question:

Our mind makes us acknowledge the Creator’s absolute kindness and that He only performs kindness, so that there is nothing higher than He.

Fundamentally, our mind does not agree to that. Many believe that the world is governed by a single “evil force”. Kabbalists tell us about the essence of the Creator. They are on a different level of attainment. The Baal HaSulam provokes us with questions that have not yet materialized for us. Nevertheless, they have been already resolved for him.

Hence, he offsets what he conceived on the upper, perfect level to our imperfect condition. He does this from the foundation of these two points where the first point is he being at the state of the Creator and another point is we at our current state. He demonstrates a difference between these states that are called questions. All our questions come from discrepancies and oppositions to his state. So he says:

Our mind makes us acknowledge (from its perception) the fact that the Creator is all kind and performs only kindness, so that there is nothing higher than He.However, how could He create so many forms which, from the very beginning, are destined to spend all the days of their existence in suffering and grief? (Now he is asking at our level) . If that was not done in kindness, could it at least have been done with less evil (He created us) ?!

Why did He create us to harm? In addition, why, even now when we are just beginning to study the path we must take in order to reach the Purpose of creation, do we see that every step of the way consists of continuous falling and rising, that the lower the falling, the higher the rising?

Nothing is comprehended unless a Kli has been comprehended first, a suffering, and feeling of worthlessness, inferiority, depression, emptiness, opposition to the Creator. Only then, follow the revelation of the Creator and unification with Him.

Why should it all be done this way? Why were we created inferior? Why should we comprehend perfection from our inferior state?

Fifth question:

How could insignificant, temporary, and impure forms come from the Infinite, something without beginning or end (our “final state”, as conceived by the Baal HaSulam) ?

How can this be? The fifth question appears similar to the third one. He states that, “When we look at ourselves, we feel that we are so spoiled and low that no one is more despicable than we are. If we look at the One who created us, we would think that we were supposed to have become the crown of everything, higher than everything, because an excellent Creator should only perform excellent actions.”

Here he says something similar: When we look at ourselves, we feel that we are so spoiled and low that no one is more despicable than we are.

The five questions that he addresses here concern our state with regard to the Creator’s. These questions can only be raised and cleared up by someone at His level as compared to ours. The Baal HaSulam tells us about the discrepancies between these two levels. He wishes to explain to us why it is necessary to have this difference and how we may reach perfection. This is our challenge, to conceive where we are, where the Creator is, and how to overcome this chasm between us.

Why does he raise these questions? In this Introduction, he partially explains it, but actually, he raises these questions in order to comprehend them. During these lessons, we will discover that not only must we understand these questions while studying this Introduction, but also actualize them within ourselves and subsequently use them to climb to the level where we need to be. That is why we need to study the book of Zohar. Hence, he uses this explanation in his Introduction to this book.

In order to comprehensively clear all this up, in advance, we have to carry out certain studies where the subject is not a “forbidden area”, meaning, the essence of the Creator. This can in no way be comprehended by our mind; hence, we have neither thought nor concept of Him. The compulsory field of research is the study of the Creator’s actions.

In general, we can understand the questions: “What is the Essence?”, “What is our role in a chain of reality?”, and “Why are we defective, while the Creator is perfect?” and so on. So, for what do we need preliminary studies?

We need them to understand these questions accurately. In other words, we should approach them in a different way, for it is said, “Many people (in the course of history) have attempted to disclose these questions, and much ink has been spilled”. Yet in the end, the questions have remained unanswered.

How can we resolve these questions, find the answers, and actually become fully aware of them within ourselves? In order to look at these questions and correctly move towards their realization, it is necessary to put us in an unambiguous position with regard to them. This is what the Baal HaSulam does in his studies. He says:

In order to clear all this up comprehensively, in advance, we need to make some preliminary inquiries, where the subject is not a “forbidden area”, i.e., the essence of the Creator… Why is it forbidden for us to study the essence of the Creator? Further, he answers this: …which can in no way be comprehended by our mind.

Since we cannot comprehend the Creator’s essence, we should not study it. This is unattainable for us at our current level of development. Therefore, the only thing we should do is study all that we can possibly comprehend. Moreover, perhaps, if we study what we are able to attain, we will approach the incomprehensible area, the essence of the Creator.

Here he says: …the Creator’s essence, which can in no way be comprehended by our mind, hence we have no thought and concept about Him… and the compulsory field of research (i.e., the Creator’s instruction), is the study of the Creator’s actions. As we are told, “Know the Creator and serve Him”.

If I attain Him, His actions, and His instructions, I will be adapting the correction internally. I will place myself in likeness to Him and this will be called “I perceive His actions and serve Him”, work “for the sake of Creator”.

It is also said, “ By Your actions I will know You”.

I will attain Him by adapting my actions to His and by becoming similar to Him. If I begin my exploration of Him straightforwardly, this will be called “philosophy.” I will not achieve anything this way. I can only comprehend and attain the Creator if I become similar to Him, and then all those conditions and qualities that exist in Him will be formed in me. Subsequently, I will be able to understand His intentions, something that precedes His qualities and actions. From the Guf (body) of the Partzuf I will rise to its Rosh (head).

If I make my body, i.e., all of my desires, similar to all of the Creator’s actions, then the inner body of my soul, my desires, the body of the Partzuf will be formed. The Toch (inner part) or Sof (end) of the Partzuf will be similar to the Creator’s influence on me. This is called “nine of my reversed Sefirotbecome similar to nine of His direct Sefirot”. It allows me to reach complete balance with the Creator and to grasp His thoughts, the Rosh of the Partzuf.

Thus we can come to an understanding of the Creator. If the person specifically acts in this manner, he reveals in his study the opportunity to ascend from the level of the creation to the level of the Creator. If we are willing to do this, what kind of inquiries should we make?

First Inquiry:

How can we see creation as something newly formed, something new, something that did not exist in the Creator before it was formed. How can anyone in his right mind understand that there is nothing that was not in the Creator? Simple common sense makes us acknowledge that. One cannot give if he does not have that which he is giving.

If the Creator creates something, it has to be within Him in some form. How can it be that something suddenly appeared from nothing, out of nowhere? What does it mean “out of nowhere”? Has He thought of this? Has He made any plans? What has induced Him to this? From where has he taken the material – thoughts, feelings, and actions to make the creation? Was there a point in Him from which it all began? How can it be if there was nothing within Him, no starting point? Should not there be a beginning? If so, how is it possible to imagine that we appeared not from Him, but from nothing?

I recommend that you stop and try to remember all I say. Do not make an inner effort to adapt the material and put everything within you on the right shelves. Please do not do this!

You should take it easy or it will not enter you. There is no need to be tense; study it freely, with love. Do not attempt to memorize anything! We cannot possibly remember anything of what we learn.

Suddenly we feel that we can only understand something new if it penetrates us from within, becomes our nature. Do not imitate the philosophers who have “spilled much ink” for thousands of years. Nothing has come out of it!

We should reproduce all of these actions within ourselves. When they become our inner properties, we will know, feel, and see it all. Otherwise, our useless attempts to sort this data will fail.

While studying try to concentrate on what we wish to achieve, where we want to be. The most important thing is not to know, but to attract the light of correction, which would elevate us to these states. This is what we should be thinking about during our lessons.

By aspiring to one goal, we try to draw on ourselves the Surrounding light. To this end, we read what the author wrote while being on the high level of attainment where he is merged with the Creator. He wrote his books not to enlighten poor philosophers or us. He instructs us to “know the Creator and serve Him”, to adapt His actions in ourselves and become similar to Him. The result will be as King David says, “By Your actions I will know You”. This is where our focus must be. So let us stop racking our brains in vain and try activating our hearts, and most importantly the point in them.

Second Inquiry:

Can you say that, from the aspect of the Creator’s almightiness, He certainly can create something from nothing, meaning something new that is not in Him?

If we say that He can do everything, then of course, He can create something from nothing, meaning something new, which is not in Him at all. Then the question arises, what kind of reality can we refer to as having no place in the Creator, but is a new formation?

Suppose that we accept our first inquiry as an axiom: yes, the Creator has created something from nothing. We are yet to come to this conclusion, but for now let us admit that we have already accomplished it. In that case, He has created something that is completely not within Him.

Then the question arises, what kind of reality can we refer to as having no place in the Creator, but is a new formation?

So what was it that the Creator decided to create, something that is not within Him and in which He felt the sudden need? Does it not follow that there is an absence of perfection in Him? That something was missing, and now this something is in demand? Alternatively, if He was perfect before and afterwards, why has He made something new? If this is so, obviously this new “creation” has nothing to do with perfection.

Third Inquiry:

The Kabbalists say that the human soul is a part of the Creator. Therefore, there is no difference between Him and the soul.

There is a person within whom there is an animal soul, a vital force that sustains alike both animals and us. Besides this, we have a tiny particle of the Creator Himself. The soul is within us, but it is a small part from Above. When it is above, it is a small particle; when it is within us, it is already a soul.

The difference is that He is the “whole” and the soul is a “part”. This resembles a stone carved from a rock. There is no difference between the stone and the rock except that the rock is a “whole” and the stone is a “part”. Thus, we must ask: Although a stone carved from the rock is separated from it by an axe made for that purpose, causing the separation of the “part” from the “whole”, how can one imagine that the Creator separates a part from His essence to become detached from Him, meaning a soul, to the point that it can only be understood as part of His essence?

An Axe is a Kli, a tool, a material force that splits a “part” from the “whole”.

So what is the spiritual axe that cuts a part from the whole? Why does the carved off part remain unchanged with the same properties that are in the Creator? Does the Creator suffer form this process? A piece was cut from Him! Was that part of his perfection reduced? Is it possible that He became imperfect? Does He lack anything? What is the connection between a part (a soul) separated from the Creator and the Creator Himself? Alternatively, is this part completely detached from Him?

Fourth Inquiry:

Since the system of impure forces and the Klipot are so far from the Creator’s purity that nothing farther remote can be conceived, how can they be emanated from the Creator, much less sustained by Him?

The Kabbalists wish to make our life easier, so they tell us everything in advance. In addition to the usual questions they ask many others, which we would never think of. Here the Baal HaSulam speaks about the system of impure forces (Klipot) that are absolutely opposite to the Creator. He gives birth to this system of impure worlds and constantly sustains it with His purity. What connection can exist between them if they are opposite?

We say that if spiritual properties are opposite, there can be no contact between them. If they adjoin each other in some point, it means that they have one quality in which they are similar and join.

If they are partially superimposed, it means that some of their qualities are similar to each other. If they completely overlap, they are equivalent. The creation is initially opposite to the Creator and separated from Him.

This is what happens with impure forces. There is the Creator and the Klipot.

Klipot are born and sustained by the Creator, whereas in fact they are completely separated from each other. How can this be? The Creator creates and sustains Klipot while at the same time being completely separated from them. This question demands an explanation.

Fifth Inquiry refers to the “resurrection of the dead”.

The Baal HaSulam says there is a state called “resurrection of the dead”. We should agree upon definitions: by “the soul”, we mean bestowal or the intention of bestowal. By “the body”, we mean the Guf of the Partzuf or desire. By “resurrection of the dead”, we mean rising of the dead bodies (desires).

Since the body is so despicable, it is doomed to perish and to be buried.

What does it mean,“doomed to perish” and “to be buried”? By the body, we mean desires from the moment of birth, because they have egoistical intentions. “Doomed to perish,” means to be completely cut off from the light, become dead. The person considers his “desires with egoistic intentions” to be dead. He is neither able nor willing to use them, wants to bury them. After that, the desires go through corrections, i.e., the intention for one’s own sake (which is the intention of the Klipot) is transformed into the intention for the sake of the Creator, for the sake of bestowal. This process is called a resurrection of the dead bodies.

The body (of desires) does not change. Only the intention does. The body itself is neutral. There is the egoistical intention “for one’s own sake” or the screen that generates Ohr Hozer (Reflected light), the intention “for the sake of the Creator”. The intention “for one’s own sake” is called Klipa. The intention “for the sake of the Creator” is called Kedusha. We need to come to the point when the intention “for one’s own sake” will be dead in us. If we achieve the intention “for the sake of the Creator”, that will be the resurrection.

Let us look at what the Baal HaSulam writes. While reading the text without commentaries, one may think of fairy tales about the resurrection of dead bodies that arise from the graves and wander around.

Why then does the body return and rise at the “resurrection of the dead”? Could the Creator not delight the souls without it?

The Baal HaSulam’s question concerns neither the body nor the soul, but rather the reason why we have to go through all these transformations. Why do we have to stay in Klipot until we consider them dead and bury them, until they are completely decomposed? We can use the body (desire) and start working on this desire “for the sake of the Creator” only after we free ourselves from the egoistical intention.

Let us suppose that I have a desire with initially egoistic intentions, everything for my own sake. This is my first state. My second state is when under the influence of the Higher Light that I draw upon myself by reading Kabbalistic texts, these desires begin to gradually leave me. I begin to feel my condition as evil and it slowly comes out of me. I sense that they (desires) are dying and reach the condition when I am completely free of them. On my next level, I begin to adopt the Creator’s properties and aspire to Him. This is called resurrection of the body.

By “the body” we always mean the desire. It remains the same; nothing happens to it, only the intention changes. The body always consists of the same desires. I always have 620 desires in my body.

By and large, we can easily understand this. The question always arises about another matter. Why are we bound to receive bad intentions “for our own sake” to begin with? Why should we see them as bad, and then wish to be completely free of them and finally begin to acquire good intentions?

The Baal HaSulam says:

Why then does the body return and rise at the “resurrection of the dead”? Could the Creator not delight the souls without it?

Why can we not receive good properties from the beginning and be one with the Creator at once? Why do we have to discover Him through bad properties?

Furthermore, the Zohar says that before the body rots entirely, the soul cannot ascend to its place in Heaven, while there are still remnants of it. That is until all intentions “for one’s own sake” disappear; the soul will not be resurrected and merged with the Creator in the similarity of properties.

Even more bewildering is what our sages said of the dead bodies that are destined to rise with their flaws, so that they will not be mistaken for others.

Although we say that the bodies, desires, death, and resurrection refer to intentions, one still finds it extremely difficult to perceive it correctly.

There arises a question: Why should we go through it all? Mortification of our intentions seems clear enough. Transformation of the intention “for one’s own sake” into the intention “for the sake of the Creator” is clear too. The problem is different: unless the bodies remain in their flaws, we will not be able to make them similar to the Creator.

The Creator will then cure their flaws. We ought to understand why it is important to Him that they will not be mistaken for other bodies…

Someone should know if the body is different or not; only after that will the Creator correct and revives it. When we reach the stage called “resurrection of the dead bodies” (our dead desires), we clearly understand that this is our body and nothing has changed in it except one thing: the realization that we rid ourselves from our past intentions and now we wish to obtain the intention for the sake of the Creator. As it is said, the Creator then cures their flaws.

We ought to understand why it is so important to the Creator that they will not be mistaken for other bodies that he would recreate their flaws and then cure them.

Besides the resurrection of the body, there should be a realization of flaws. When they are dead and we have none of them left in us, we should then retrieve them, have them manifest within us in order to give each of them up and correct it.

What does this process look like?

I initially have egoistical intentions, on which I perform a Tzimtzum (Restriction). I have no desire to be in any way connected with them. I get rid of them and remain empty. After the Tzimtzum, how can I correct them in me?

After I buried all of these dead intentions and they decomposed completely I now begin to resurrect them. I have gained strength and acquired a screen. While excavating each of my egoistical intentions from the ground I say: “Here is my true original property – the intention for my own sake. Now I will transform this intention “for my own sake” into the intention “for the sake of the Creator”.

In other words, my egoistical intention comes back to life, and I correct it into a positive one, because I need to make a Tzimtzum on the way.

Previously all of my past intentions were 100% negative, so I eliminate them. I remain empty, i.e., I stop using any of my intentions, and let them “decay”. I then resurrect them. In what form? I revive them in a negative form, although not the entire 100%. I correct just 1%, and gradually reach 100%.

1 – I come to the realization of evil;

2 – I remain empty, perform Tzimtzum Aleph.

The person must go through these stages. Resurrection of the dead should take place in him after he executed Tzimtzum and obtained the screen.

Let us read it again.

Fifth Inquiry refers to the “resurrection of the dead”.

Since the body is so despicable, it is doomed to perish and to be buried.

This includes a complete realization of evil, of my primordial egoistical desires.

Why then does the body return and rise at the “resurrection of the dead” (after I buried it and it remained empty) ? Could the Creator not delight the souls without it?

No, He cannot.

Furthermore, the Zohar says that before the body rots entirely (until all of my desires die and rot in the ground) , the soul cannot ascend to its place in Heaven, while there are still remnants of it (I will not be able to fill myself with the light).

Even more bewildering is what our sages said of the dead bodies that are destined to rise with their flaws…

Why should I revive all of my negative desires? This seemingly returns me to my negative properties.

… so that they will not be mistaken for others. I should admit that all of them are my natural properties.

The Creator will then cure their flaws. I should realize that I would never be able to cure these flaws by myself. They can only be cured if I realize them as evil and ask the Creator for a remedy.

We ought to understand why it is so important to the Creator that they will not be mistaken for other bodies that he would recreate their flaws and then cure them (why should these desires be the same as before?).

We should comprehend the resurrection of the dead in this manner alone, and the way it should be realized.

Therefore, little by little we become accustomed to the Baal HaSulam’s writings and try to understand the flow of his thoughts. We just need to absorb all that we read. It does not matter how much of it we comprehend. We simply wish to be close to him. To the extent of our desire, the light will descend upon us from the level on which he explains it all.

Our will to be on that level is called “understanding”, “attainment”. While studying “The Introduction to the Study of the Ten Sefirot”, we read the well-known paragraph 155. It says, “The Ohr Makif shines upon the person who wants to attain the higher level. Such an attainment can only be achieved if we ascend to it and become a part of that level”.

When we speak about spiritual forms, objects, conditions, actions and states, let us try to be on that level, and not on the level of this world. Leave your “head” in this world. You should simply try to rise there with your desire. This effort will stimulate the emanation, the release of the Higher Light that will elevate us there. One must learn to work with the heart, not with the head.

Sixth Inquiry

Our sages said that man is the center of reality, that the Upper Worlds and this corporeal world and everything in them were not created but for him (The Zohar, Tazriya, 40).

Man is in the center of the universe.

[The Kabbalists] obliged man to believe that the world had been created for him (Sanhedrin, 37). It is seemingly hard to grasp, that for this small human…

By his material size, and by his power in this world, in this universe, man is utterly insignificant. Whatever level we take (vegetative, animal or human), he does not represent something special. In comparison with his poor nature, he is more selfish and evil. So what is his advantage?

Moreover, for what does he need this entire Universe?

Concerning man’s value in comparison with the Universe, the Baal HaSulam says:

He who grasps no more than a wisp of this world’s reality, much less of the Upper Worlds, whose height is immeasurable, the Creator troubled Himself to create all this for him. Yet why would man want all that?

Vast, endless galaxies and spiritual worlds: why is all of this necessary? If it is made for man, at some point he has to use it, manage it, and somehow establish contact with it. However, where is he on this Earth with its various cataclysms? Where is he in our small (compared to others) galaxy, in this entire infinite universe? If we take our entire universe, our world in comparison with Upper Worlds, it is a tiny disappearing particle in the Infinity.

In the upshot, man, the only intelligent, yet the worthless being in our universe, is the center of all worlds! He is destined to command them in the future. It depends on man in what condition they will be. The Kabbalists say that he is directly connected with them. Is he in this state now? For what does he need it? What does he gain from it?

Why was it created for man?

Why did the Creator make it so that the person cannot comprehend what he can gain if he rules over the entire universe and all the Upper Worlds? He feels no need of this to be happy. However, all of this is created for man. Only by using it will he achieve the ultimate state.

This is the last inquiry we have to make. If we complete this research, we will be able to answer the questions that the Baal HaSulam raised at the beginning of this Introduction and understand why we need the Book of Zohar. This is only the Foreword to the book.

Afterwards, while reading the Book of Zohar, we will know what we should do with the help of the book in order to attain all of these states.

In order to understand these questions and inquiries, one should start by looking at the end, i.e.,, at the purpose of creation. For nothing can be understood in the middle of the process, but only at its end.

This is a necessary condition. If we want to understand something, we should be sure to know what is going to be at the end. Yet how can we know this? In our world, we do not know about any state beforehand. Could we possibly harm ourselves if we had known the outcome in advance? How could we do anything if we had not anticipated some benefit?

Our problem is that we never know the end in anything. The only thing we know in this small animate world is to give advice to our children: “do this, don’t do that”. However, they do not listen to us. In our life, we cannot see the end of the next level or its consequences. We normally act without listening to others, and our children do not listen to us, even though we know exactly the right answer. In addition, the entire humanity does the same.

How can we agree with this thought of the Baal HaSulam : in order to understand these questions and inquiries one should start by looking at the end of the action, i.e., at the purpose of creation. The purpose is the result for the sake of which the creation was created.

For nothing can be understood in the middle of the process, but only at its end.

This is true. The Creator looks at us from “the end of creation”, not from its beginning.

He conceives all of His with regard to us and draws us closer to Himself. That is a perfect approach. I am unable to do that in our world. If I only knew in advance the results of what I am doing now and could make corrections to improve it; if I could know the result and see that I should not wish it, there would be nothing better. Yet how can I achieve that?

“The Study of the Ten Sefirot” describes in the following way: our spiritual advancement depends on the condition called “ Olamcha Tireh be Hayeha” – “you will see your world in your life time” (Heb.).

It is said: “will see,” and not “will receive”. Even on this level, the person can see the future world (his future state) from afar. When he does, he can justify his path, receive energy, understanding and strength to rise above his egoistical desires, to acquire “the desire to bestow” and to work on his correction.

“Foreseeing the purpose of creation” and planning your actions and steps from that level is a compulsory condition. Without it, we will never make any correct move and our spiritual life would be exactly the same as our life in this world. The spiritual life does not tolerate things like that.

Every time I find myself in an initial position, I am obliged to ascend to the next state “plus one”, to the next level. I have no clue how to do this and I do not know what my condition is going to be pertaining to this level. I need to see it in advance (1), and after that decide upon my actions (2). Only then can I work on it (3). This is the only way to do things right.

If I commence to act without knowing my next state, it will always be fallacious, because from the level I am on now, with my intellect and knowledge, I cannot possibly know what is on the next level, because it is higher. In the initial position, everything that I have in me is opposite to this level because here I am a big egoist. There I am a big altruist, but I do not desire it at all.

Based upon the prerequisites, principles, and desires that I have in me I cannot imagine my future. It is so opposite to me that whatever I imagine as being there is unattainable. My nature would not allow me to do this. However, even if it did, I would not aspire to it. I would keep away from it.

That is why I somehow need to see my next level. I need to understand and accept it inside of me. I should ask the Creator to help me from Above, to give me the Ohr Makif, so that in my third action I would move up to a higher level.

If I do not do that, I would advance in the spiritual world in the same way as in our world, making unsuccessful attempts all the time. Every next step of mine would be less successful then the previous one. Instead of ascending, I would go down more and more. Therefore, the Baal HaSulam writes:

One should start by looking at the end, i.e., at the purpose of creation. For nothing can be understood in the middle of the process, but only at its end. Moreover, it is clear that there is no act without purpose, for only the insane can be found to act purposelessly.

People always act with a purpose, so if I wish to ascend spiritually, this should become my purpose. I should acquire new strength, intellect, and properties, which I do not have. I cannot do this with my present properties.

I know that there are “know-alls” who scorn the method of Kabbalah (who believe that they know better ways), saying the Creator created reality, but then left it to the mercy of fate; because of the worthlessness of the creatures, it is not fitting for the exalted Creator to watch over their petty little ways. Had the Creator left me here, I would have never been able to rise to the next level. Why?

Indeed, without knowledge they have spoken, for it is not possible to comment on our nothingness and lowliness before we decide that we have created ourselves with all our tarnished natures. But while we decide that the Creator, who is perfect in every way, is the one who created and designed our bodies (our properties), with all their admirable and contemptible attributes, surely from under the hand of the perfect worker there cannot emerge an imperfect act, since each act testifies to its performer. What fault is it of a bad garment, if some no-good tailor made it?

Of course, this is the tailor’s fault. If we have some bad properties, it is clear to us that it is the Creator’s fault. Here the Baal HaSulam offers us a parable from the Talmud (Ta’anit 20).

This is a tale of Rabbi Elazar, the son of Rabbi Shimon, who came before a most ugly man…

Rabbi Shimon wrote “The Book of Zohar”. His son was one level higher than Rabbi Shimon was. Having reached the level of his father, he found an even uglier, lower level in himself. It was so ugly that he could not help saying (to himself) : “You are so ugly!” The man replied, “Go and tell the craftsman who made me – how ugly is this instrument you have made”.

If you have a grudge against some of your properties, turn to the Creator. He is the One who created them and He is the One who would correct them.

Hence, those who claim that because of our nothingness and lowliness, it is not fitting for Him to watch over us, and therefore He has left us, do nothing more than publicly display their ignorance. Try to imagine, if you had met some man who would create creatures precisely so that they would suffer and agonize their whole lives as we do. Not only that, but he cast them behind his back, not wanting even to look after them, to help them a little. How contemptible and low would you regard him? Can such a thing be thought of Him?

The paradox we see here remains a paradox so far.

Therefore, common sense…(the Baal HaSulam tells us about it from the level he reached) dictates that we grasp the opposite of what appears to be on the surface… (what can be seen with the naked eye) and decide that we are truly noble and worthy creatures…

Indeed, we are so huge, so great, we can rule over our entire world and the spiritual worlds that are in absolute harmony with the Creator, in complete likeness with Him. We are truly in this state, but we feel just a tiny part of it that is called “this world”. Indeed, we are now in a perfect, great state.

There is no end to our immeasurable importance; we are actually worthy of our Maker. For if you wish to find faults in our bodies, then behind all the excuses that you give yourself, it falls only on the Creator who created us and the nature within us. For it is clear that He created us.

He also knows all the ways that stem from our nature and the attributes He created in us. It is as we have said that we have to contemplate the end of the act. Then we will be able to understand it all. As the saying goes: “Do not show a fool an unfinished work”.

Because of our lessons, you will see the answers to all the inquiries and questions and all that will be left for you to do is realize it all. I hope that it will be a result of our studying. What is necessary for that? I repeat, by no means should you consider Kabbalah as a usual science. Though Kabbalah is a science, it instructs you how to correct yourself and achieve eternity and perfection.

This is why the work of your mind is insufficient. You ought to desire your own changes with your heart and be on the level where the Baal HaSulam is. He is teaching us now from that high level.

Question: I see my defects and try to correct them. I turn to the Creator, the only One who can correct them. I understand the method. The question is how can I speed up the process?

Everything you do is correct and, by the way, you actually do nothing. Why? It is because eventually, under the influence of suffering, and of contemplation, you would have found it necessary to turn to the Creator.

Our problem is in shortening time. In the chain that we should pass, we can only control time. All we can do is speed up the process with the help of a group. You need additional forces to turn to the Creator, so that the Creator would correct you more intensely.

This additional strength can come from your friends, who have the same purpose and agree to interact with you to join all forces to turn to the Creator. This is the only means available, and without it, you cannot accelerate your development.

In the end, the realization of all our actions comes to one thing: how to make our group more direct, more serious, and more intense. Strive to make your friends from the group like fighters who are always standing for our idea, for the Goal. You will then see how many states you go through in one day and you will have enough strength to do that. In just a few weeks, you will not recognize yourself. You will reach much higher levels!

It depends on all groups and on each separate group. Every group will get as much as it puts into the whole process.

Question: Can I see the next step?

I can see it, but only in a way that seeing it would not affect me negatively and I would not wish it selfishly, for myself. How can I adopt the next spiritual level in order to receive strength from it, to have the method of correction so that it will not obstruct my personal ascent? I want it to remain in me, as my own properties, as if I create this next level within myself. After all, I need to become similar to the Creator. This similarity means creating me on the next level, giving birth to myself.

To this end, I need to get the material for my birth from the next level. It means desires and strength to turn them into properties of bestowal. I am still very small, but I acquire my spiritual form. I can only obtain this from the AHP of the higher level. Hence, we perceive the AHP of the higher level in different variations; now luminous, now devoid of the light. We should stick to it, because it is our Creator. This is how we see Him. We should constantly cling to Him like a leech regardless of how bad or good, repulsive or attractive He may seem in our feelings; we simply must hold on to Him all the time.

A group can play a very important role in this. It always reminds me of what I need to do. I need a group alarm clock. This is not the kind of an alarm clock you carry on your wrist and fail to pay attention to. If your group were constantly thinking about it, you would always remember the goal and aspire to it. This way you would hold on to the AHP of the higher level so fast that it will pull you in against your will.

There is no other alternative. Our main task is to overcome this first level, because reaching it means crossing the Machsom. Afterwards, we already begin to feel the Creator. This is a very different kind of work.

Only group work can help, when all its members constantly strive to stay on this higher level. It does not matter how we imagine it. We should be obsessed with the Creator; only this will lead us to the Goal.

Question: Why did the perfect Creator have to create something? Was it perhaps in order to achieve even greater perfection?

He did it to bestow.

Question: How can we see our future state? Without seeing, there is no ascent, yet we cannot see!

We should accept it without seeing, because it comes from the Creator, not because we see and like it. In other words, we should accept it in our vessels of bestowal, in the intention “for the sake of the Creator”, because He desires it. We need to ask for strength to accept it without seeing.

Question: My next level is opposite to me. Does it mean that what I can “see in this life” happens to be just a tiny part of the level closest to my properties? Otherwise, it will repel me and not attract me.

This is precisely why the revelation of the AHP of the higher level is defined as a spiritual downfall. If the person realizes that, he immediately finds strength to master this AHP.

Introduction to the Book of Zohar. Items 6-12

Our sages said: “The Creator created the world for no other reason, but to bestow delight upon His creatures (i.e., the sages, who attain the Creator, know His thoughts). Here is where we must place our mind and heart, for it is the final aim of the act of the creation of the world.

The Baal HaSulam says that one sentence “The Creator created the world to bestow delight upon His creatures” contains the thought, the act, and the end of the creation. Apparently, that is why he suggests that we should reflect on this phrase. What he actually means is that at the beginning, in the middle and at the end of all the actions that take place in the world, however noble or mean they may seem, on all their levels and in all their combinations, they pursue only one goal: to bestow delight upon the creatures. There is no other motive in any of the Creator’s actions.

In addition, we must bear in mind that, since the thought of creation is to bestow to His creatures, He had to create in the souls a great amount of desire to receive that which He had thought to give. For the measure of any delight depends on the measure of the will to receive it. The greater is the will to receive, the greater the pleasure, and the lesser the will, the lesser the pleasure from reception.

We know it from our own experience in this world. I may sit at a table beautifully laid with most exquisite delicacies, but I can enjoy it only to the extent of my desire. Therefore, we say that the Creator’s light fills the entire creation. We are inside this ocean of light, and we shall feel it only in our desire for this light, for its property, for the delight of bestowal.

It is quite natural that if we do not feel anything now, it means that we have no desire whatsoever for this light of bestowal. Nevertheless, the Creator preinstalled in us an enormous desire to receive delight perfectly matched to His desire to bestow.

Therefore, the thought of creation itself dictates the presence of an excessive will to receive in the souls, to fit the immense pleasure that the Creator thought to bestow upon them. For the great delight and the great desire to receive must go hand in hand.

Once we have learned that, we have come to understand the second inquiry to its fullness, and with complete clarity. For we have learned what is the reality that one can base clear decisions on, that is not a part of His essence, but constitutes a new creation. Now that we know for sure that the thought of creation is to bestow to His creatures, He necessarily created a measure of desire to receive from Him the bounty and delight that he had planned for them. Thus, we see that the will to receive certainly was not a part of His essence before He had created it in the souls, because He can receive from no one. He created a novelty that is absent in Him.

Along with that, we understand, according to the thought of creation, that there was no need to create anything more than the will to receive. For this new creation is sufficient for Him to fulfill the entire plan – to bestow delight upon someone (if this someone exists as a will to receive pleasure). Since the Creator’s desire is to bestow delight, He is in need of a will to receive delight. We happen to represent this will.

However, all the filling in the thought of creation, meaning all the benefits He had planned to render us, stem directly from His essence. They are emanated from His very first thought – to create beings and bestow delight upon them.

He has no need to recreate them, since they are already extracted from the great will to receive that is in the souls. Thus, we clearly see that the whole matter of the renewed creation, from start to end, is only the “will to receive”.

This is all we can imagine, except the perceived pleasure, i.e., the Creator Himself. Consequently, whatever or whomever we may speak about, on any levels of development (still, vegetative, animal and human nature), whether fields, bodies, emanations, spirits, or anything that exists in our world and in all the others (from tiny insects to vast galaxies), be it information, force, plasmic or other forms of creation – they are all created and constitute no more than a desire to receive pleasure.

There is nothing like it in the Creator; He made it out of nothing, sustains and fills all. Our life is but the Creator’s microscopic filling. We are filled with one billionth of His light and we call it our life.

If we perceive Him clearer, we will feel Him, not what He emanates. We will then define ourselves as being in the spiritual world. That is, all that happens in us is a result of our sensation of the Creator. We should never forget about it, because our life, thoughts and everything good or bad in our hearts and minds is no more than the sensation of the Creator.

Therefore, if we wish to change our state, we just need to change our connection with Him, reach a different level of contact with Him.

After the previously mentioned, we have come to understand the third inquiry. We wondered how it was possible to say about souls that they were a part of the Creator, like a stone that is carved from a rock. There is no difference between them except that one is a ‘part’ and the other is a ‘whole’. It seemed strange: it is one thing to say that the stone that is carved from the rock becomes separated by an axe made for that purpose, but can you say that about the Creator’s essence? In addition, with what were the souls divided from His essence and excluded from the Creator to become creatures? From the above we clearly understand that, just as an axe cuts and divides a physical object in two, so the spiritual change of form divides it in two.

If a certain property of mine begins to change with regard to another property, this transformed attribute instantly (to the extent of the inconsistency between the two properties) begins to move away from the original one and may even become opposite to it. This is how the souls are separated from the Creator.

That is, the Creator originally created a desire, filled it with Himself, whereupon it started moving farther and farther away from Him, until it became completely opposite to Him.

For example, when two people love each other, we say that they merge with each other as one body. When they hate each other, we say that they are as far from one another as the east is from the west. However, it is not a question of near or far in this case.

We define people in our world as close or distant to one another by the proximity between their bodies. On the other hand, we may speak about affinity or estrangement between the souls.

Here the matter concerns the equivalence of properties, when each loves what the other loves and hates what the other hates (i.e., if they refer to all of their qualities in the same way), they become lovers (similar in their properties) and merge with one another. If there is some change of form between them, meaning that one of them likes something that the other hates, then to the extent that they differ in form, they become distant and hateful to one another. And if, for example, they are opposite in form, meaning that everything one likes is hated by the other, and everything he hates is liked by the other, they are deemed as far away from each other as the east is from the west, meaning from one end to the other.

There is not a single common property that would connect them. No contact is possible unless these properties partially coincide. Sometimes people quarrel, then they make up. This way they test the contact between them, share various properties, both similar and dissimilar.

If they are opposite, there is not even the slightest chance for a contact. Such is our initial contrast with the Creator today.

The revelation of the Creator within us is the purpose of our studies.

Thus, in spirituality, the dissimilarity of properties acts as an axe in our world, dividing the material. The degree of divergence is determined by the measure of dissimilarity of properties.

I need not pay attention to anything else – neither to my parameters, nor to the parameters of the Creator, nor to any additional conditions. I should think only of one thing: “How can I more closely resemble Him? To that extent I shall discover Him and I shall feel His filling in me. In that measure I shall receive the sensation of pleasure, light, life, eternity, and perfection”.

And from here we will understand that, since the [egoistical] desire to receive pleasure is inherent to souls, and as it is already discovered by us that this property is not completely present in the Creator, we can conclude that precisely this dissimilarity of properties (egoistical desire to receive pleasure), which the souls acquired – acts as an axe, separating them from the Creator. Therefore, it is through this difference of properties that the soul separated from the Creator and became to be known as “created”.

Until the soul feels its complete separation from the Creator, it is impossible to speak of the existence of creation. At that point, it is still simply the desire to take pleasure, which has not left the Creator and was not separated from Him to become something existing quite independently. Therefore, looking at the world around us, at the 7 billion “homo sapiens “, we cannot say that these are creations (and even more so, we can neither say that about the inanimate, vegetative, and animal levels, because they do not have a sensation of contrast to the Creator).

At present, we also lack this property, this analysis. The first thing we must accomplish is this so-called “comprehension of evil” ( Akarat HaRah), as it is the comprehension of the polar inverse to the Creator. This is where the creation begins. As soon as we reach it in all our primordial properties, we shall feel, together with the property, how opposite it is to the Creator. Then this property is discerned as independent, completely remote, cut off, chopped off from Him with this axe (this change from the Creator). It therefore already considers itself the creation.

However, everythingthat souls attain from the light of the Creator is received from the essence of the Creator, from what is existing. In the light of the Creator that is received in the Kli (the soul, the will to receive), there is no difference from the Creator’s essence. In fact, it comes directly from the Creator as from something existent. The entire distinction between the souls and the Creator’s essence is no more than that the souls are just a part of the essence of the Creator.That measure of light received inside ofthe desire to take pleasure, ( that part which was torn off from the Creator since I am not completely similar to Him), separates from the Creator by a dissimilarity of properties, takes the form of being separated from the whole, and is referred to as a soul. In fact there is no difference between them except that one is the whole, while the other being its part, is as a stone chiseled from a rock.

Ponderupon the depth of the above-mentioned, since it is impossible to explain further this exalted matter.

Nonetheless, we shall try to add a few words regarding the matter.

The most harmless perception about creation is to perceive ourselves existing in the most perfect final state, because that is the only thing created by the Creator, the only one in which we exist. It is only for us that the perception is the final state, as though there were an initial state and an intermediate state. Actually, it is the only existing condition. That is, when the Creator conceived to create creations, His idea instantly became action.

The fact that we are inside of the Creator, completely filled with the light of Infinity, is a concealment. Actually, this is our natural, unique, and true condition. If this is how we perceive it, then another relationship becomes clear – how to discover the measure of connection between us. I am in a static condition completely filled with the Creator, and what separates me from the Creator (prevents the feeling of closeness to the Creator) is my egoism, my internal desire, which is opposite to His desire. Only to the degree in which I can change my internal desire, my direction, will I at once start to feel the Creator, to feel myself as filled with another kind and measure of life.

The small measure of the sensation of the Creator which is in us, named ” Ner Dakik” (” Ner” – “candle”, ” Dakik” – from a word ” Dak” – very thin, minute part), is a portion of light that enables us to exist in the biological, animal state we are in.

If we can change a measure of light in us, we cardinally change our life – it takes life to the next level, and the greater measure of light in us, the higher the level. The only thing we should do is to let the light that is in us do its work, open ourselves and let it shine in us. We can facilitate this process only from our attitude to the Creator, from our likening to Him. Therefore, ascending spiritual levels is no mechanical movement. Rather it is an inner increased likening to the light, a sensation of a full, perfect, and eternal life.

One should not merely receive that small particle of light that only supports the animal condition of existence. Rather, we should receive the large portion of light that would sustain one in a condition of life above the biological body; that is the challenge to us.

The following step, the next portion of the light that we receive, will already be spiritual light, and it will already take us on a level of spiritual existence. That is what one should imagine clearly today.

Now the opportunity presents itself to understand the fourth inquiry. How is it possible that the system of impure forces and Klipot come from the purity of the Creator? Since in fact it is extremely distant from His purity, how is it possible that the Creator would fill and sustain it?

Moreover, we can imagine the worlds from top down, A”K (the world of Infinity), then Atzilut, Beria, Yetzira, Assiya (the pure worlds) and Beria, Yetzira, Assiya(Klipot). The Parsa is under the world of Atzilut, and our world is under the Klipot. That which enters from Malchut of the world of Atzilut through all the worlds and comes to the impure worlds, refers to Ner Dakik (a small candle, a small luminescence). When the Ner Dakik descends to the Machsom and reaches us, we receive what is referred to as “our life”.

That is, all that fills, supports, revives and pulls us forward in our world, we receive through the system of impure forces.

The Baal HaSulam asks, “How can it be that a property at such a spiritual level as the Creator’s – complete bestowal – creates impure desires, including us, who are the lowest, and the most insignificant of them? Not only are they created by Him, but He also fills them, albeit with small light. Furthermore, He constantly sustains them and maintains contact”.

Let us clarify the question; How can it be that the Creator acts this way? This question arises from the point of view of our previous definition. If we say that in the spiritual world such categories as merging, separation, rapprochement, and remoteness occur to the extent of the similarity of properties, it means there is no connection between the Creator and this system, since the system of impure forces is absolutely antithetical to the Creator. So how could He have created it?

Suppose there was a non-recurring act of birth. However, there is no such concept in the spiritual, since everything exists there permanently, (i.e., born, filled, and sustained permanently). This is unlike our world where there is an event of creation after which the body exists and subsequently dies. It exists and dies precisely because the act of creation has ended. In the spiritual world, it is different. Everything that occurs there is constantly sustained, and therefore eternal. All actions exist constantly at all levels.

Therefore, if the Creator has created impure forces, sustains and supports them, this would contradict the previous conclusion. How is one to reconcile this?

First, it is necessary to understand the essence of the system of impure forces and Klipot. Know that the huge desire to receivethat we spoke about is the essence of the created souls. This desire is ready to receive all the fulfillment that is in the plan of creation; and,itdoes not remain in the souls in the same form, for if it remained in them permanently(in a form which is antithetical to the Creator) thesouls would be forever separated from the Creator. Thisdifference of properties would forever cut them off from the Creator.

To correct this initial remoteness from the Creator, He has created the worlds and has divided them into two systems: the four pure worlds of ABYA and the four impure worlds of ABYA.

Moreover, He has positioned the soul between them.

In our ascent, we constantly choose the middle line – the overlapping of pure and impure forces. The soul ascends to the Creator precisely on this middle line.

Having created the system of impure and pure forces, this initial huge, impure egoism opposite to Himself, He also creates a system with which we can transform this egoism – having retained all the same desires and only having corrected their intention. Therefore, it turns out that, while ascending the middle ladder from one level to another between the two systems of pure and impure forces (egoistical and altruistic), we choose how to act.

We take from the egoistical system, from our essence, whatever we can, to adapt all our desires to the Creator and to ascend.

Let us consider a simple example.

There are two systems: “I” in the original form – an absolute ego, and a system opposite to me, which we agree to call the Creator. They are opposite and are completely divided. Between us is a system of communication that we refer to as the system of pure and impure forces.

What does it give me? To exist, I receive from Him only a small portion of the light, the Ner Dakik. Besides, I receive from it a so-called point in the heart. By receiving Ner Dakik, I revive my heart.

Having received a point in the heart, after a number of efforts, I arrive at a certain baseline level. On this zero level called “Ubar” (embryo), one can compare himself to all the properties of the Creator only as a tiny point. It is in the middle of these properties, and it signifies that everything that I can attach to the Creator’s attributes is no bigger than a point.

If I can take 10 % of my desires and assimilate them accordingly to 10 % of the Creator’s desires, then the midpoint between them will be my next level. And so on. That is, I always ascend along the middle line, where I compare my egoism with the properties of the Creator, until I completely work through 100 % of my desires. Only then do I achieve 100 % likeness to the Creator.

It transpires that the system of pure and impure forces has neither bad nor good in it. It only exists relative to the observer who needs these graduated levels of his own comparisons, associations, unions (exact terminology is unimportant) with the Creator. Such an internal system exists in me for this sole purpose. These worlds do not exist outside; they are the essence of my internal structure.

With the help of such levels – these thresholds of sensitivity – one feels either more remote from the Creator or closer to Him. One cannot sense a half or a quarter of any level. Internally one is graduated in such a way that one feels only certain threshold changes in sensations, and they are referred to as steps of the worlds. Naturally, these are inside the person, for nothing exists outside. In general, we do not know what exists outside; hence, it will never exist for us. We address only that which is present inside us. This is what we feel; it is our world, our life.

Therefore, the Baal HaSulam says that the Creator has created egoistical desire to receive …and He has given over to the system of pure worlds His property to impart, and has withdrawn from them the desire to receive for the sake of oneself, and has given it over to the system of impure worlds. As a result, this system became completely separated from the Creator and from everything pure.

The Klipot are, therefore, referred to as dead and so are sinners

(we, who are under them), because our desire to receive, which is opposite to the Creator, does not allow the light of a life, the lightof pleasure, to manifest itself in us (therefore we only experience a small portion of this light’s influence upon us, namely our animal life). In addition, we are extremely remote from the Creator, as there is no trace of a desire to receive in Him, only the property of bestowal. However, in the Klipot (and in us), there naturally is no concept of bestowal; there is only a desire to receive, the desire for selfish gratification.

Our spiritual separation from the Creator begins with a small difference of properties with the above and ends up as a complete opposition.

We emerge in the spiritual worlds and then gradually diverge. At the level of our world, we are completely and indefinitely opposite to the Creator. By bridging the chasm between the Creator and the creation, we reach the Higher Infinity, boundless sensation of the Creator.

The worlds descended to the level of this world’s reality, i.e., to the place where the body and the soul exist. This is the time of being uncorrected and the time of correction. The body is a will to receive, which stems from its root in the thought of creation. While passing through the system of impure worlds, it remains under the influence of this system until its correction begins.

As you know, in Kabbalah the body the body of the Partzuf means a will to receive pleasure. As a rule, the Kabbalist will interpret the body as the Kli and the soul as the light.

Quite often, both the light and the Kli are implied by the word “soul”, or sometimes the word “soul” is offhandedly used as the Kli without the light. However, normally, while studying our higher spiritual states above the level of this world, we should never think about our biological body, because it is in no way connected with our soul.

All of our properties and desires, all that we can use to influence our soul and our spiritual advancement have nothing to do with our body. The powers we wish to develop in ourselves are not biological; they are spiritual. We must receive them from Above, for only then will we be able to help our soul to ascend to the Creator. We cannot influence the state of the soul by our animal properties.

Therefore, man’s properties are quite irrelevant. He may be healthy or sick, intelligent or mentally retarded, or he may possess any character traits. This does not matter at all. Nothing of what refers to our physical body, nothing we may characterize in man as his human property concerns the spiritual. It neither affects our inner egoistical desire, which is opposite to the Creator, nor the revelation of the light in us.

In order to expose my soul, my inner part that is yet non-existent in me, to such an influence, I need to acquire new Kelim that would help my soul to grow and enable me to reveal the Creator in it.

The instrument for the development of my soul is called a screen. I should receive it from Above. I cannot achieve the goal with the animal properties I possess today.

The comprehension that I cannot use the instruments at my disposal, i.e., my mind, will power, even my great desire and total inability to change spiritually, are referred to as the realization of evil, awareness of the insignificance of my own nature. It is not evil in itself; I consider it faulty because it prevents me from discovering the Creator and merging with Him.

In fact, it cannot be regarded as evil; “the realization of evil” is merely a definition. When I reach this state, I really discover a miracle. I see that there is Someone I can turn to, that I can receive the Creator’s power – the light, which corrects me by endowing me with a screen.

On the one hand, the sensation of my own insignificance is called “the realization of evil”, on the other hand, it leads to the reception of a screen from Above.

Here is another definition demonstrating the absence of evil. The Kabbalists call us sinners because we exist under the system of impure forces. Actually, we are not sinners at all. How can we possibly sin, if we are absolutely unaware of it? In other words, this name is used in a purely figurative sense.

The worlds descended to the level of this world’s reality, to the place where the body and the soul exist (the Kli constitutes the impure, egoistic desires, the body and the soul are some essence, a tiny particle of the light, a point in the heart, the nucleus of the soul). This is the time of being uncorrected and the time of correction (in our world we perceive the levels of correction as a temporal factor).

Because the body, which is the egoistical will to receive, is extended from its root in the thought of creation (from the Creator – Yesh mi Ayn, something from nothing), through the system of impure worlds, and it remains under the influence of that system for the first thirteen years, which is the time of corruption.

What does it mean “the time when a person remains under the influence of the system of impure forces”? This refers to thousands and thousands of years, when we pass through certain unconscious corrections in our consecutive incarnations.

From 13 years of age and on… That is, when the desire for the spiritual ascent begins to manifest in man through commandments, i.e., with the help of correction of his desires. We have 620 desires within ourselves. Of course, we do not understand them at this time. Where are these desires? Perhaps we can count 10 or 20 desires, but certainly not 620. Later on, we will discover that the correction of each desire from the intention for one’s own sake to the intention for the sake of the Creator is called fulfillment of the Creator’s commandment.

If man observes it, he begins to purify his will to receive, and slowly turns it into the desire to receive delight for the Creator’s sake. Thus, the upper soul descends from its root in the thought of creation, passes through the system of pure worlds, and “dresses” in his soul.

What does it mean? Thus the upper soul (i.e., the true spiritual light ) from its root in the thought of creation passes through the system of pure worlds(begins to manifest in us through the system of our gradual corrections). By correcting ourselves, we build our pure Kli. The light that will be revealed in it already fills it, but we cannot feel it yet.

This is described by the words : It passes through the system of pure worlds and “dresses” in his soul.This is called the time of correction.

There is a preliminary period called the uncorrected state that lasts until the person receives the point in his heart. It starts pushing him towards the spiritual. From this time on the period of correction begins.

Thus, man ascends and attains the levels of the thought of creation in the Creator’s Infinity, until he can turn his desire to receive for himself into the desire to receive for the sake of the Creator.

Man gradually receives new portions of the correcting light. With the help of this light, he gradually reveals his soul and the degree of its similarity to the Creator determines the extent of this revelation. In other words, as much as he can create the screen within himself, so can he reveal his soul, his Kli. Man feels the light inside of this Kli. This is what Kabbalah defines as man’s degrees of similarity to the Creator, the levels of his spiritual ascent.

These levels help one another: the lower one helps the higher one, and the higher one helps to reveal one’s soul completely with the emerging of the Upper Light in it.

Man’s properties become equivalent to the Creator’s, since reception for the sake of giving is a “pure” form, a bestowal.

What is a revelation of the Kli and the light that fills it? If I wish to reveal and feel this light not for my own enjoyment, but to please the One Who filled me (when I see what delight my revelations bring to Him), then my attainment will be considered bestowal and will take place.

Man achieves complete merging with the Creator…Where does he achieve it? Inside of what he reveals. There he discovers himself, his Kli, his intention and the Creator who fills him. He no longer needs to look at the Creator and reveal the Kli – now he sees both himself and the Creator within this common thought.

Man achieves complete merging with the Creator, because the spiritual merging is nothing but equivalence of properties. Our sages asked, “How can one merge with the Creator?” – and answered their own question: “By merging with His properties”.

In other words, it can be expressed this way: “I will know You from my similarity to You”. That is, if I gradually reveal the Creator in accordance with my growing similarity to Him, then I will finally become exactly like Him. It turns out that the Creator’s revelation, similarity to Him, correction of the Kli, and reception of His light are the same action.

Because of this, man discovers that there is no division between him, the action he performs and the Creator. All of this is a single, undivided whole (as if a vessel is one thing, the light filling it is another, the reaction of the vessel to the light, and that of the light to the vessel is the third). Nothing like that exists. One suddenly realizes that all of this is a single whole, indistinguishable in any way. This condition is called merging with the Creator.

Thus, we have clearly explained the correction of the will to receive that is imprinted in the souls by the thought of creation(imprinted in the egoistic desire to receive, which is initially inherent in us). The Creator has prepared for them two systems of worlds, one against the other, through which the souls pass and divide into two aspects, body and soul, and dress one in the other. With the help of the Kabbalistic method(thatincludes a gradual correction of one’s desires), defined as “observing commandments”, they convert the property of “reception for himself” into the property of “bestowal”.

They become blessed with all the pleasures in the thought of creation.And along with it(with the sensation of this blessing) they completely merge with Him.

That is, a person neither receives the Creator’s bounty nor gives Him anything, but reaches the level of the Creator, rises up to the essence – up to the Creator. The result is a paradox, but that is what happens.

“By Your actions I will know You”. I receive an example (of how I should act) from Him, the screen (what to operate with), a desire and strength. By following His example, I perform the same actions that He does. This way I build the middle line: from the left side I take my egoistical desires, from the right side – His light and the screen. As much as I can make one similar to the other, I build this combination and create my middle line from it; I perform my own action.

Finally, it leads to a surprising consequence: I do not liken myself to the Creator in action, but by making my actions similar to His, I begin to understand His intention, His thoughts, and the so-called secrets of the Torah. This is called: “By Your actions I will know You”. As a result, we discover that the Creator’s thought is not just to fill man with some pleasure, and it does not matter that the pleasure is infinite, eternal, and perfect.

The Creator’s goal is to elevate man to His Own level, higher than the initial point of his creation. As a result of becoming similar to the Creator, man ascends above the point of his birth. He rises to the higher level and reaches the Creator’s thought that had existed even before He created the desire to receive pleasure from nothing.

This is the End of Correction. Since there is no longer a need for the system of impure forces, it shall be eliminated from the earth and death shall cease forever.

These allegorical expressions can seriously spoil our picture, but if we interpret them correctly and immediately apply them, then they only strengthen our knowledge and enrich this internal image.

The word “ground” alludes to the egoistical desire to receive pleasure, since it takes in, imbibes, absorbs, and decomposes all that enters into it. On the other hand, if the ground (the property of reception) is combined with water ( Bina – the property of bestowal), and a grain is planted into it, these two properties can create the condition for the emergence of a new life.

Later we will be studying all these spiritual roots and why our world is built this way because of it.

The system of impure forces shall be eliminated from the earth(i.e., the intention for one’s own sake will disappear from the egoistical desire) and death shall cease forever (“death” means the gap between the light and the desire to receive pleasure; and as soon as the light enters the desire to receive, it gains life).

And all the work in the Torah and commandments (i.e., drawing the light, Torah comes from the word “ Ohr”, “ Ohra’a” – “the light”; a “commandment” means the correction of an egoistical desire) is given to the world during 6000 years of its existence…

It is 5764 now (according to the Jewish calendar), i.e., a few hundred years from “the end of the world’s existence” according to this chronology. In the future, we will clarify what “the End of the world’s existence” means.

Let us consider into what periods these 6000 years are divided. Let us follow the development of the two axes – the spiritual and ours.

Adam is the first person who has discovered the point in his heart. What we mean is not the spiritual Adam, but a human being in this world. In about 1948 B.C. Abraham appeared. This is the period when the point in the heart did not merely appear inside a human being; it awakened and began to lead him to the Creator. Until this time, human beings existed like animals, without any aspiration to the Creator.

For the first time, the point in man’s heart manifested in Abraham. He strongly desired to merge with the Creator and revealed Him. Now the year is 5764.

During the period of 6000 years, all of humankind is obliged to reach the level of the Creator. Even before Abraham, there were some actions taken in this direction, but at that time, only the preliminary method existed. After Abraham, thousands of people have done it.

Today we can do it to enable all humankind to accomplish it quickly and without suffering, by way of Kabbalah, i.e., by way of the light. If we do not help humankind quickly to pass through the period of realization of evil and to aspire to the Creator, humanity will advance by way of suffering.

The Baal HaSulam writes, “These few hundred years may be very critical. They might bring terrible destructions, nuclear wars and immense calamities as a result of which only a small number of people will remain on the Earth. But they will execute the program of the creation; they will include all the other souls.”

We can help the rest of the people to accelerate this process, to pass through this period painlessly and comfortably.

And all the work in the Torah and commandments that are given to the world during 6000 years of its existence and to each person for the duration of his seventy years of life, are only in order to bring them to the end of correction, to the equivalence of form and merging with the Creator.

So we have clarified how the system of impure forces and the Klipot (shells) emerged from theCreator’s purity and exists at His expense. It was bound to happen for the creation of bodies (i.e., egoistical desires) that will later be corrected by the light (the Torah) and with the help of the screen (observing the commandments).

Unless our bodies had been created with the uncorrected(egoistical) desires by the system of the Klipot, we would have had no opportunity to correct them(i.e., man would never have been able to realize his own “I” and reach the Creator’s level by himself).

Instead, it would be the same solitary point existing in this infinite light, not as an independent being, but as a desire made by the Creator that does not exist by itself.

Question: Is there any practical method for strengthening the contact with the Creator? Is it possible to merge with Him during this life?

Kabbalah is a practical method of increasing contact with the Creator called a revelation. While existing in our world as we are, a chance just to hear about this idea, this method, already enables us to implement it in this life, i.e., to merge completely with the Creator. We can reveal the entire reality in such a way that we will stop feeling any transition between life and death of our biological body. We can now ascend to the world of Infinity and exist on its highest level.

This is not only the question of increasing our contact with the Creator; we are talking about becoming similar, equal to Him.

We have all the prerequisites for it. Unlike previous generations of Kabbalists, we do not have to wait for ten years. We can do it in ten months. It only depends on our unity and common aspiration. Let us join our forces!

Introduction to the Book of Zohar. Items 13-18

We continue studying item 13 of “The Introduction to the Book of Zohar”. The Baal HaSulam wrote several introductions to the Zohar: “The Introduction to the Zohar”, “The Foreword to the Zohar” and “The Introduction to the Commentary on the Zohar”.

“The Foreword to the Zohar” is the most profound and summarizing of all. It touches upon the general system of creation, penetrates its depths. “The Introduction to the Commentary on the Zohar” describes the mechanics of the spiritual ascent. “The Introduction to the Zohar” expounds the peculiarities of the book and explains how it should be approached

Let us have a closer look at the most important of these introductions in order better to understand the scope and power of the universe. We also need it to prepare ourselves for the actual reading of the Zohar.

However, we must still understand: if the will to receive (i.e., egoism, a desire to receive for its own sake) is so bad and corrupt, how could it be planned and stem from the Thought of Creation in the Infinity and Perfection of the Creator Himself, whose wholeness is unspeakable?

That is, how can there be a root to all that happens to us and in us within the Creator, the root of the imperfection we are in?

The thing is that when the thought of creation had only just begun, everything had also ended. This is because unlike us, the Kli needs no actions. All the souls and their future states immediately emerged in their completeness and utter perfection (in their final, best, ultimate state). They appeared exactly as the Creator had conceived them. Only at the end of correction will the souls achieve this exalted state (from the Creator’s perspective it already exists. He is already merged with us in the final, perfect state). After our will to receive is completely corrected and becomes “pure” bestowal (with the intention for the sake of the Creator), it (the will to receive) attains complete equivalence of properties with the Creator.

With regard to the Creator, we have existed in this final state from the moment of our conception. He sees us in this perfect state and appeals to us from it. If we consider those, we will better comprehend His attitude to the creation, to us. We will also know how we should appeal to Him.

The Creator’s attitude to us can be compared to the way a mother treats her child. While knowing that her child can be in various states, her love for it is complete. On the other hand, the child is bound to experience the “developmental diseases” and finally achieve complete equivalence of form and correction.

Why does creation go through this transformation with regard to the Creator?

Because the past, present, and future exist as a single whole in the Creator’s infinity.

Time does not exist relative to the Creator, because there is no difference between an action and its consequence. They all unite into one.

The same applies to people. While entering the Upper World, a human thought becomes an act, and time contracts to the point of non-existence. As man ascends the spiritual levels, time begins to disappear. In the realm of his sensations, where man is equal with the Creator, he exists beyond time.

By making his properties similar to the Creator, the person begins to feel that his desires, actions, and his ultimate state are the same. There is no chain of cause and effect. It exists only where something needs to be corrected. Where it is already corrected it ceases to exist, time stops and everything freezes in a state of perfection.

Hence, there was no corrupt will to receive (regarding the Creator) separated from His Infinity, and vice-versa, the equivalence of attributes that is destined to appear at the end of correction appeared immediately in His eternity(with the thought of creation ).

This is what our sages meant when they said, “even before the world was created (the Hebrew word “Olam” (world), comes from the word “Ha’alama” (concealment). This word refers to a descent from the level of infinite perfection), He and His Name (the Creator, His Light and all the creatures) exist in the “only perfect state”, because there was no separation of the will to receive in the souls, but rather they were merged with the Creator in their attributes (they were completely identical). That state is described in the words “He and His Name are One.”

“He” designates the Creator; “His Name” means a vessel (Kli), the creatures that were created in their perfect, eternal, final state.

When we speak of imperfections, impure forces, suffering and the various states we are to go through from the Thought of creation to its end (from the first state, through the second and into the third one), we should understand that the transition from the first to the third state exists only for us. For the Creator they all merge into one. To the extent of our correction, the corrected part also merges with this one perfect and infinite state.

From here stem the three states of the souls:

The first state is in the world of Infinity, in the Thought of creation, where the souls already have the future form of the end of correction.

The second state is called the period of 6,000 years. With the help of two systems(the pure, altruistic system and the egoistical, impure system), the souls divide into body and soul (meaning the light called “soul” (Neshama) and the body (Guf) known as a vessel (Kli), which is an egoistical uncorrected desire). We were then given the work in the Torah and Commandments in order to turn the will to receive into the will to bestow. (This work is performed through corrective actions under the influence of the Upper Light; by drawing the Light upon ourselves, we turn the egoistical intention of our desires into to the altruistic ones).

We do not change the desires themselves. They were created in us. Only the intention to use them selfishly is considered the “will to receive.” The intent to use them for the Creator is called the “will to bestow.”

Hence, we exist between the pure and impure systems of forces. We can receive forces for correction from the right side, while the left side constantly adds corrupt desires. Thus, we attain our correction.

The corrupt desires that come from the left side, from the impure forces (Klipot), are not completely alien to me. Those are my own corrupt desires that are always at my left side, while the lights that correlate to them and correct them are on my right. I ought to take the next desire that corresponds in size to my ability to correct from my left. I then take from the right the appropriate Light to correct that desire (i.e., its egoistical intention). Thus, I create within myself a corrected desire with the intention for the sake of the Creator. This will be defined as my “middle line”.

Neither the right nor the left lines are my own. They were given to me from Above by the Creator. They were both created by Him. I only connect them by taking the impure force from the left and correct it using the pure force from the right. Only this singular act is mine. This means that neither the egoistic desires from my left nor the Light that comes from the right are mine. So what is mine? Mine is the action!

What does it mean, “my action?” If the Light affects the desire and consequently corrects it, then it is the action of the Light and not my own. I am only the character that performs it. It is more accurate to say that what depends on me is to wish that my egoistical desires collide with the Upper Light from the right, and be corrected with its help.

It can also be expressed in another manner (as we read in § 155 of “The Introduction to the Study of the Ten Sefirot”). While studying, we have the only opportunity actually to perform a correction in its pure form, in action. During our studies, we concentrate on our desire to be exposed to the influence of the Surrounding Light that would correct and elevate us to the level we read about. At that particular moment, we expose our egoistic desires to the Upper Correcting Light.

Souls may be in two states. The first one relates to the world of Infinity, to the Thought of creation. The second one relates to the relative period of 6,000 years (though it can take less time). During that time, we correct ourselves. This means that under the influence of the Light we gradually correct all of our 620 egoistical desires.

“Gradually” means a consecutive ascent of the 6,000 levels. The entire way can also be divided into 125 levels. It does not really matter how we divide it. What is important is that we must go through all of them. The order in which we progress is as preordained as our actions.

The only thing that is not preordained is our desire for it to happen. Without our desire there will be no correction; the right and the left lines will neither come into contact nor interact. That can happen only if we want it to. This desire is called “Aliyat MAN” (raising of MAN), i.e., raising our desire. It appears the moment we want it.

This desire is exactly what we should reach during our studies. As we study, we should only think that this correction will come to each and every one of us. We ought to long for the tremendous Upper Light to descend upon all of us. There are many of us; we have a large group all over the world. We go through many different states and live in different conditions. With our combined effort, we can draw a very intensive Upper Light that would correct us; we should only want it.

It all depends on the intensity of our desire. If it reaches its maximum (it is really in our power), we will be corrected and achieve the first spiritual level.

While we are in this state (of 6000 years), only the souls are corrected, but not the bodies. This means that we must relinquish all the desires to receive for ourselves called the attributes of the body, and remain only with the desire to bestow known as a spiritual desire.

Plainly speaking, we do not correct the body itself during the six thousand years. This means that we are unable to correct “Lev HaEven” (heart of stone), our original egoism. We can only do it by ascending to the higher-level called “AHP de Aliya”.

Even the souls of the righteous cannot be in the Garden of Eden (a specific level in the world of Atzilut) after death (when one’s egoism dies), but only after their bodies rot in the ground.

We have talked about the meaning of the “bodies rotting in the ground”. We know that it constitutes a complete revocation of our egoism (we perform Tzimtzum). Egoism becomes completely detached from us and we only work with the properties we receive from Above – GE (desires of bestowal).

All of our Kelim de Kabbalah (vessels of reception) are restricted. By refraining from using them, we seemingly bury them in the ground to rot. What does this “rotting” mean? It is as though we examine each of those desires and acquire Kelim de Ashpa’a, GE (vessels of bestowal). Abstaining from the use of these desires is called “decomposition” of these desires. We will discuss it later.

After the acquisition of all the altruistic desires (GE), we begin to raise the previously rejected AHP. Such a return of the AHP to the corrected level by retrieving it from the state we put it in is called “resurrection of the dead”. We raise the “dead” desires that we did not want to use, revive them with their flaws, thus correcting our egoistical AHP. That is the meaning of the dead that have completely rotted rising from their graves. This way the vessels of the AHP join with the vessels of GE.

One should by no means imagine that this happens with our physical bodies in the material world. We can burn or bury the physical body, perform implants and do whatever else we want with it. We are not talking about this body; it has nothing to do with spiritual terms, and the soul is completely disconnected from it.

The third state is the end of correction of the souls after the “resurrection of the dead. (When the GE are already acquired, and the AHP are corrected and connected with it, this means that the vessel (Kli), all the ten Sefirot, the 620 completely corrected desires, are complete), when all the bodies (egoistical desires) are corrected. In that state, reception for one’s self (original),which is the property of the body, is overturned and adopts the form of pure giving, thus becoming worthy of receiving all the bounty, pleasure and delight that is in the thought of creation.

This means that before the Kli has corrected all the Light that comes to it, it is felt as darkness because of the dissimilarity of properties. And vice versa, to the extent that we acquire equivalence of form with the Light, with the Creator, we begin to feel Him. We feel this Light in its true form, as a Giver of perfection, infinity, love, and goodness. It all depends on how similar we can be to the Light that comes from Above.

Therefore, our today’s world will begin to expand and to be filled with the Upper World to the extent of our similarity to the Light. This world will be gradually “disappearing” from our sensations. The more we correct ourselves, the clearer we will see the laws that exist around us in the Upper World. This is how we will feel the universe.

At the same time, souls merit complete merging with the Creator through equivalence of properties with Him. That is because they do not take pleasure in their own will to receive, but rather in the desire to give to the Creator (they become equal to Him). Consequently, He enjoys when they receive pleasure, because they also receive pleasure from Him.

The souls rise to the level called the “Thought of creation”. They become equal with the Creator, and they are granted the sensation of unbound infinity. It is said: “The thought of creation is to delight the creatures.” They feel endlessness in each of their feelings, pleasures, and attainments, timeless and flawless existence.

Many states follow the correction of the vessels. We are just talking about achieving a state when our Kelim (desires) are corrected. Once we are corrected, the Creator begins to elevate us to His own level and higher. We cannot even speak about these states; there are no words in our language to describe them. We can only discuss something that precedes the end of correction, when everything enters the state we refer to as Infinity (Ein Sof).

We are unable to understand what follows, because what we feel, understand and attain, what we can absorb and analyze, can only exist because it consists of opposites: black and white, pain and pleasure, or any kind of limit. It is only in the transition between two opposite states that we can feel. We use the opposites to create symbols, express our inner feelings as letters, black symbols against a white background.

As we enter the world of Infinity (Ein Sof), where there are neither opposite attributes, nor contrasting sensations of good and evil, our language becomes useless. Consequently, we can read nothing about those states, because Kabbalists have no means to convey them to us.

It is therefore said: “Taste and see that the Lord is good.” It can only be verified by tasting, by drawing Inner Light called flavors (Ta’amim). There is no other way.

Kabbalah is a purely applied science. By using its methods on themselves, Kabbalists achieve correction. Unlike those who study it theoretically and therefore can never understand what these books have to say, Kabbalists receive their attainments within themselves and understand what it is all about.

For the sake of brevity, we shall refer to the three states of the soul as states one, two, and three. You should remember them well.

The Baal HaSulam uses these names quite frequently, referring to them as the first, second and third states. The first one is the Thought, the second is the 6,000-year period of correction, and the third is the final state.

By looking at these three states, we find that they necessitate one another. If one of them did not exist(even a tiny detail in any of them – action, cause and effect), the others would disappear as well.

These above three states are interwoven, support one another, and exist simultaneously in the present. We should perceive them as initially created, existing relative to us. It depends only on our desire to be included in this or that state and be in it.

This desire is called “Aliyat MAN” (raising of MAN). It is the sending out of a prayer and depends only on how much we perceive the greatness of the Upper One as well as the lowness of our own condition.

For example, unless the third state, in which the property of reception turns into the property of bestowal, existed, the first state would not have been able to exist in the world of Infinity (in the primary thought). Perfection in the first state could only manifest, because it already exists in the third state in the future. Because of the Creator’s eternity, the third state exists as present, and the perfection of the third state is seemingly copied onto the first one (this way, the first state becomes as ideal as the third one). Hence, the third state necessitates the existence of the first one.

In other words, if the Creator had not created the perfect state, the first state would also have been unable to exist regarding Him.

Unless something existed in the second state, where occurs all our work in correction (during 6,000 years), in reaching spiritual levels, then how could the third state come to pass (with regard to us)? In this way, the second state determines the existence of the third one.

It is not enough for something to exist in the Creator, because it exists in Him even without us. He is in a perfect and eternal state. However, for us to feel that we are in the third state, we should go through the second one.

It is the same with the first state in the world of Infinity, where the perfection of the third state exists. It definitely necessitates the existence of the third state, i.e., the second and third states should manifest in complete perfection. Thus, the first state necessitates the emergence of two opposite systems in the second state. This brings forth the body (egoistical desire in the second state), enabling us to correct it with the help of the impure forces (and attain the third state that would ensure perfection in the first one ).

This leads us to the conclusion about the necessity of the impure forces. We cannot attain the third state unless we fall under the influence of impure forces and receive the material with which we can work and correct ourselves.

Had there been no system of impure worlds, we would neither have had the will to receive (the enormous egoistical desire that matches the Creator’s desire to bestow ), nor could we have corrected it and achieve the third state, for “man cannot correct that which is absent in him”.

The system of impure forces is necessary as storage of all the corrupted desires. We extract and correct them one by one, and ascend the ladder from the first state to the third one, getting closer to the Creator.

Thus, we need not ask how the impure system emerged from the first state (which is perfect and eternal, because Malchut in the world of Infinity performed the first restriction [Tzimtzum Aleph]and, having no other desires, was merged with the Creator). These impure forces appeared so that we would be able to correct them, and consequently attain the third state.

The gap between the first and the third states makes the impure system necessary. It is expressed in our falling to the full depth of the impure forces and subsequently ascending and correcting them in accordance with the first state. This becomes the third state, because we have now acquired the impure forces and corrected them.

Therefore, the difference between the first and the third states lies in the correction of the impure forces and not merely in the reception of additional forces, desires, and possibilities.

Malchut of the world of Infinity is but a point in the Light. In order to fill the entire Infinity, the greater, outer circle, Malchut should acquire impure desires that match the size of that circle. Malchut itself is just a point in the circle that is surrounded by impure forces. It first acquires and then corrects them, so they become pure forces of Malchut. Thus, it fills up the entire circle, acquires the upper nine Sefirot and the point turns to Partzuf, the Kli the size of Infinity.

The first state, Malchut, is just a point merged with the Creator. It is perfect, albeit only a point. Malchut in the third state is a huge circle. You might say that it is 620 times bigger than the first point. In truth, it is impossible to measure just how much greater the circle becomes with these 620 desires after it connects them to itself and uses them for the sake of bestowal. This is the actual difference between the first and the third states.

But the above words should not lead us to the conclusion that we have no freedom of choice because we are compelled to come to the third state, being that it is rooted in the first one.

It appears that if the first, second, and third states exist, one might ask where my freedom of choice is? Are we just marionettes “tramping” from the first state to the third without any say in the matter? No! We do have freedom of choice. Then, how is it expressed?

The fact is that the Creator has prepared two paths for us in state two.

This means that there are two ways for us to proceed from the first state to the third one: a short way and a long way.

The Path of Torah and Commandments

A Commandment (Mitzva) is an act intended to correct a desire. When we correct a certain egoistic desire, the act of correction itself is the Mitzva. In other words, the act of correction is what the Creator commanded: to correct the egoistical use of a desire to the altruistic one.

The Light does it. The Light is the “Torah” (from the Hebrew word “Ohr” – light). There exist many types of light, such as the Light of Hassadim (Mercy), the Light of Hochma (Wisdom), Light of AB SAG, the descending, ascending, and surrounding Light, and the NaRaNHaY. However, the Torah is the general Light that descends from Above.

We learned that correction is made by way of Torah and Mitzvot (actions influenced by the Light). This way is called the path of Torah, or the path of Light.

The Path of Suffering

Suffering refines the body and eventually compels us to turn our (egoistical) will to receive into the will to bestow and merge with the Creator. Our sages said, “If you repent (i.e., if you follow the Path of Torah), then it is fine, but if not, I will place over you a ruthless king, and he will make you repent” (allusion to the Pharaoh).

In other words, terrible sufferings will compel us in spite of everything to understand that we should only progress spiritually. Mere development of technology, ethics, or any other field will eventually degrade us more and more, with each passing generation.

It is written: “By good or by evil. If you merit, I will hasten it (I will lead you to the third state); if you do not, then by pain and sufferings.” It means that by observing Torah and Commandments, we hasten our correction and do not need the harsh agony and the prolonged time to compel us to correct ourselves(with the help of the Light, through Torah and Commandments). If not by way of Torah and Commandments, our correction will in any case be completed through the path of suffering; it will be forced upon us. The path of suffering entails the punishment of the souls in Hell.

What in fact is “Hell”? In a word, Hell is the feeling of absolute lowness, smallness, and baseness of the egoistical attributes compared to the Upper Light and perfection. It is the difference between the Upper One and me. This is the contrast between the egoistical sensations and the sublime altruistic ones. Hell is a terrible, endless abyss that is felt between these two states.

Be that as it may, the End of Correction (i.e., state three) is a must for all and is preordained by the first state. Our choice is only between the Path of Suffering and the Path of Torah and Commandments.

Thus, we have made clear how the three states of the souls are connected to one another and necessitate each other’s existence.

It is not quite correct to say that there are only two paths, namely the path of Torah and the path of suffering. In fact, it is impossible to be corrected through the path of suffering. Only the Light corrects. We learn in the four phases of the Straight Light: The Light begets the will to receive, i.e., Behina Aleph, and then it awakens the will to bestow in Behina Aleph, which forms Behina Bet. Afterwards, the Light continues acting in the desire to bestow of Behina Bet and creates Behina Gimel, then Behina Dalet and so on.

The Light affects the Reshimot in all the worlds. It elevates and lowers, corrects and develops. It is therefore impossible to be corrected by suffering. The only thing that can be achieved through pain is the realization of the necessity of correction. We can either suffer or quickly awaken (before the most terrible calamities befall us), and with the help of studies and a group expose ourselves to the influence of the Surrounding Light.

We must regain our sight before we plunge into real anguish, because eventually we will still have to return to the starting point. We should both grow smarter and do what we must, or wait until sufferings compel us to do the same. There is no other way. Therefore, our freedom of choice is in becoming smarter and taking advantage of the opportunity provided.

This is the only choice we have. We need quickly to realize what we should do. In that case, our journey will be peaceful, comfortable, and quiet. We will know and look forward to everything that awaits us. Thus, we will constantly attain better and better things, feel pleasant feelings, and attract the Surrounding Light upon ourselves.

The alternative is to stubbornly stay put and wait until terrible pain forces us to climb the same steps towards our already existing third state.

We normally err in our interpretation of the concept of free will. We perceive it as an ability to do something freely. However, nothing is free! We are given a desire to work with, and we can do it either the right way or the wrong way.

My desires are pre-instilled in me. I can work with them exactly as they are within me, in their corrupt way. This means that I do not inspect them in view of the purpose of creation without first checking what I should do with them, what the Creator wants of me. I simply follow them. This situation is regarded as living in this world. In other words, I choose a slow and painful road.

However, there is another way. I can examine my desires, compare them with the future, with my corrected state, know what form they must eventually take, and try to draw the Surrounding Light. This light will correct them and equalize them with the Creator so that I will begin to feel Him.

This is the difference between a senseless existence in the desires of this world below the Machsom, and an existence in contact with the Upper World, in aspiration to it, in matching my desires with those of the Upper World. That is the manifestation of our free will.

From all the above, we understand the third inquiry: when we examine ourselves, we find that we are as corrupt and as despicable as can be…

There is no need to explain to every person what he really is. The meaning of not knowing one’s self entirely is that he must still go through a period of recognition of evil (my individual evil). Then he will see that all of his desires and intentions are only for his own benefit, that he is ready to give up everything to satisfy even the most inconsequential desires that he does not care at all about what happens around him. This is the meaning of baseness, opposition to the Creator.

When we examine ourselves, we find that we are as corrupt and as despicable as can be. However, when we look at the Creator, we must be similar to Him, for there is no one higher than He, as is becoming of the Creator who created us. That is because the nature of the Perfect One is to perform perfect acts.

How could something imperfect create something perfect, and vice versa, how could something imperfect be emanated by something perfect? That is impossible, for if the Creator is perfect, and He creates something imperfect, it means that this imperfection existed in Him to begin with.

Now we can understand that our body with all of its insignificant egoistical desires is not our real body (it is what we are given from the impure system). Our real body, eternal and perfect (corrected), already exists in the third state.

The impure thoughts and desires that we receive from the left line (our so-called “impure body), are only given for us to correct. While climbing by means of our corrected desires, as if on the rungs of a ladder, we ascend to the third state. That is where we receive our complete form, in reception for the sake of bestowal. All of the 620 impure desires given to us must be turned into a perfect and pure body.

Thus, state one (in which Malchut is merely a point) necessitates our reception of a corrupt and loathsome shell (Klipa, the will to receive), of the egoistical desire. State two separates us from the Creator, (we do not feel it, because it covers all our feelings) so as to correct it and allow us to receive our eternal body in state three. We need not angrily protest it (such a loathsome body) because our work cannot be done except in a body as transitory and as wasteful as ours (in these detestable and egoistical desires)…

We need something to work with. Unless we had these desires, what would we have to correct? We need somehow to comprehend the acts of the Creator. Why do we need this metamorphosis? Why do we have to go through all these phases of correction? Could we not have been spared this forced correction? We really could, but then we would remain a point, a mere fetus inside the Creator.

When we examine the 620 desires that are opposite to the Creator, correct them, and make them similar to Him, we become equal with the Creator. That is because He created those 620 desires by His will to bestow. When we correct them, we become similar to His bestowal, we acquire the necessary properties, intention, power, and knowledge. We learn what happens inside the Creator Himself and become equal with Him.

Therefore, it is impossible to receive those 620 desires corrected in advance. If that were the case, we would not be able to adopt them in us without turning them from negative to positive, until they become similar to the Creator.

Thus we are already in a perfect state, in correspondence with the perfect Creator who has made us in the second state (it does not matter that the second state is low, because it is not our own). Since our body is going to die, and since it is here only for the time necessary for the reception of its eternal form, it can cause us no harm.

The Creator gave us a loathsome, base, and egoistical body by dropping us into infinitesimal negativity. He did this so that we might have a way to ascend. For that reason, these properties were created artificially. They are, in fact, a backward reflection of His attributes, allowing us to make them similar to the Creator.

If we invert them from reception to bestowal, the past intentions die, rot, and disappear, making room for the intentions to bestow to emerge in their place. Hence, this body is only here for the time necessary for its cancellation and reception of our eternal form.

That resolves our fifth inquiry, which was – how could it be that from the Eternal (like the Creator) transitory, wasteful actions would be extended (concrete, discrete and of limited size)?

How can something transitory, limited, low, and flawed, stem from something eternal? We do not fully understand these questions because we do not feel any kind of eternity. That is how opposite it is to our condition.

However, the difficulty still stands. We will understand what the Baal HaSulam is saying only when eternity begins to shine on us from Above. It will happen slowly as we begin to attain the Surrounding Light that creates the complete and perfect universe around us and creates this picture in our mind’s eye. Only then will we begin to understand this contradiction, how this flawless eternity and perfection, without even a trace of limitation, contrast, or opposites, in which all the points are perfect and eternal and continuous, can come from a source where states and actions are passing, transient and low.

We see that we are indeed in a state worthy of His eternity, meaning that even now we are eternal and perfect beings.

The only thing that obstructs us from feeling this eternity is the shell that wraps us, this being our egoistical impure intention. We are like a magnetic field that reflects everything we project outwardly. When we stop turning inwardly and can turn the current from inside out, we will instantly feel the eternity and perfection we are actually in. We must only neutralize the shell.

And our eternity necessitates that the egoistical shell of the body will have been given to us only for a transitory, wasteful work (in order to turn it to altruism and increase it from being a point to being a circle, meaning the level of the Creator), for if it had remained eternal, we would have remained separated from the Life of Lives for all eternity.

As we have said in item 13, this form of our body, which is the will to receive for ourselves alone (with the intention for our own sake), is not at all present in the thought of creation, for there we are formed as state three (to begin with), but rather appears (to us) only in the second state (so that we acquire it by ourselves in the third state).

It should not appear as a paradox, or something unnatural. We are in fact in the third state, and only exist in the second one with our subjective feelings, in order to correct them to correspond to the real situation.

We must not ponder (there is no question) over the state of other beings in the world (they are inconsequential for us), since man is the center of creation.

We think that humankind cannot be the center of creation, because we are lost, even on this planet. We exist on a thin layer of the planet, sitting on a vibrating, steaming, and erupting volcano. We are in a vast universe, dependent on some negligible star called “Sun”.

If we measure ourselves with respect to the nature of the still or the vegetative, which are so abundant, it will seem that we are a tiny insignificant minority. You can also say the same thing with regard to animate nature, which is thousands of times greater than we in numbers are.

If we exist on this planet as animals, completely disconnected and detached from the Upper World, without accepting upon ourselves the purpose of creation, we naturally become tiny fractions in space and in this world. If we begin to acquire the attributes of the Upper World, we will become lords of the universe. During the ascent to the Upper World, we begin to absorb it into ourselves, to the point of Infinity.

It turns out that without connection with the Upper World we are insignificant. In fact, this is our actual strength. To the extent that we acquire these Upper Forces, being the Light that controls, creates, sustains and fills everything, and come to own that Light, we will rise higher than all of nature.

We must not ponder over other beings in the world, since man (a person who attains the Upper World) is the center of creation. All other creations (still, vegetative, and animate) do not have their own value, but only as much as they are useful in bringing humanity to completeness. Thus, they ascend and descend with man without any regard for himself. They all depend on us, on how much we draw them to ourselves for the purpose of our ascent.

When one begins to ascend in spirituality, one finds a wondrous interdependency where one’s every inner trait is not one’s own, but rather a reflection of an external nature. My animate nature contains the entire nature around me. My vegetative degree is more internal, meaning it is a higher reflection of the entire vegetative nature. My still desires are a higher reflection of the entire universe, of the entire inanimate nature around me.

Once I discover this dependency, I begin to use nature through perception of it, consequently understanding its language and sensations. That is the reason Kabbalists are said to understand the language of the birds and the animals, and feel and understand everything around them. It is metaphorically described as man containing everything within.

After that, while ascending to the Upper Worlds, we discover the entire surrounding nature within us, in our new attributes. Our inner vessels, our perception of the surrounding world, become incomplete. As a result, we are separated and severed from our surroundings.

The absence of the screen, which produced the second restriction, created a division of internal worlds and external worlds. The parts of the Partzuf were created from the innermost to the outermost.

Immediately after the conclusive and collective screen is created, everything will unite into one structure of ten Sefirot, and our entire world will be contained in each and every one of us. Then we shall all unite into a single soul, and become Adam, the only Adam (Adam HaRishon), containing everything within.

Therefore, we need not ask about the rest of nature, for it depends on us alone. We now discover how badly we influence it. As we spiritually correct ourselves, we will discover fantastic changes for the better in our surrounding nature. We will not need any genetic engineering to be able to provide for ourselves. Nature will independently create in us everything we need.

Introduction to the Book of Zohar. Items 19-25

Let us continue studying “The Introduction to the Book of Zohar,” where we have carefully examined the first three points. Here the Baal HaSulam approaches the fourth question.

If the Creator is kind and only brings goodness, how could he intentionally create his creations so that they are bound to suffer and grieve during their lives?

It is said that all this suffering is predetermined in our first state, in which our perfect eternity will be achieved from the future third state, that obligates us to follow the path of Torah or the path of suffering in order to achieve eternity in state three.

What is the Baal HaSulam talking about? Let me remind you with the help of a little sketch.

We say that state one, created by the Creator, the state of Infinity, is completely filled with the light and this is Malchut. In state two, Malchut performs a Tzimtzum, becomes empty, and during this state it is being gradually filled with the light, performs corrections, which finally lead to the third state, when Malchut returns to being completely filled with the light.

This third state is equivalent to the first one, the only difference between them being that the third state was achieved by Malchut itself. According to the above sketch, the first state is created by the Creator from outside, by the surrounding light called Ohr Sovev. The third state – the world of Infinity – is achieved by the correction of Malchut itself, which absorbs all these previous properties. They become the properties of Malchut, which fills the entire volume of Infinity by attracting the outer light.

It is not that the Creator governs and fills the world of Infinity, but rather Malchut fills this void from within its own desire. We are going to examine how these three states predetermine each other.

There is an opportunity to pass from the first state to the second and then from the second to the third in the following way: from the first state, we pass to the second by descending the so-called levels of descent (the worlds, Partzufim and Sefirot). This process is usually depicted as one unfolding from up downwards, from the World of Infinity to our world. The passage from the second state to the third constitutes the levels of ascent (correction) of the souls. Naturally, we do not exist between the first and the second stages; there are no created beings yet. The path of creation starts between the second and the third states.

There are two paths: “the path of Torah and the path of suffering”. The difference is only in time. From the beginning until the end of every path, I should go through a certain number of levels. Every time, while passing from one level to another I need to feel the evil and corruption of my current state and the perfection expected at the next one. I can evaluate the corruption of the current level and the perfection of the future one either under the influence of my group, books and the Rav or under the influence of blows that I will be dealt. These blows act slowly; they are stretched in time and therefore I prolong my passage on the path of suffering.

However, with the help of books, the Rav, and my group, I can quickly realize the corruption of my current condition and the perfection of the following state and thus move forward of my own free will. That is, the path itself does not mean escaping from a corrupted state to a better state by necessity, but rather it means to be in a state of attainment and exaltation. The path itself becomes an ascent and time spent in each state will literally shrink to a minimum. Here lies the difference between the path of Torah (light) and the path of suffering.

Only with the help of a self-created outside source can I start advancing along the path of Torah instead of the path of suffering. I myself create my group; the group is most important. Only with the help of my complementary element, by switching the natural factor of influence on me with my group’s influence, do I start moving much faster. This is the most important factor at our disposal. Our studies cannot guarantee us any advancement. The essence of what we study is to create forces around us that would influence us and move us forward faster than those natural forces that move the rest of humanity. This is the reason we gather; this is why we study and try to understand why Kabbalists, who have already attained this, advise us on how to accelerate our development, our passage from the second state to the third.

So, the Baal HaSulam says that all this suffering is felt only in the Klipa of our body, (i.e., in our still uncorrected desires), which was created for nothing else but to die and be buried.

This means we should bury these desires for the purpose of not using them. The desires that have not been used by man are called dead.

This points out that the will to receive (egotistical desire to obtain everything, to fill oneself) was created only to be destroyed in the mode in which it exists, in its initial mode, to be wiped out and turned into the will to bestow. Suffering is only given to us to discover the insignificance and harm of the will to receive.

In other words, there is a goal in suffering, some causality, and the people who try to follow the right path, replace bodily suffering (from their unsatisfied egotism) with purposeful ones.

When the whole world agrees to set itself free and annihilate the will to receive for its own sake, everyone will only have the desire to give to others. This transformation will happen under the influence of enormous suffering of which the Baal HaSulam writes in his article “The Last Generation,” and which the ancient prophets predicted to us pointing at our time as a beginning of this period.

When the whole world agrees to set itself free and annihilate egoistical desires, when it chooses to acquire the will to bestow, it will annihilate all the evil in the world and everyone will be sure of a healthy and full life, because each one will have the whole world taking care of him and his needs. However, when everyone only desires to receive for his own sake, this becomes the cause of suffering, atrocities, and wars, from which we cannot escape. This desire weakens the body with disease and pain.

That is, on all our levels suffering is determined by our common egoism. Naturally, as humanity evolves, this suffering will only increase up to the point of becoming so unbearable that everyone will want to get rid of his own egoism just to stop suffering. It is therefore called the path of suffering. Imagine how much suffering every person and humanity, as a whole will have to go through in order willingly to get rid of egoism as a source of suffering. How much of his own evil should each one of us realize? Just imagine what a horrible future is ahead of us in such a case!

On the other hand, by attracting the Upper Light into this world, even our small groups relieve people from suffering, although they know nothing about Kabbalah as a method of achieving happiness. We already give them some subconscious inner factors that help them quickly find correct answers to their questions about suffering. We see how a new person comes to a group and without knowing or understanding what the group is doing, in no time adapts himself to what is being taught there.

It took those who have studied for a long time months or years to reach this level, whereas the newcomers are so quick in the uptake. This happens because we have paved the way for them. Moreover, every generation that is engaged in spiritual work similarly influences all the consecutive generations.

So we should not be thinking of the enormous sufferings awaiting us. By increasing the number of people studying Kabbalah, we help the world to reach the realization of evil faster. In the near future humanity will clearly understand that egoism is the source of every evil. All we will have left to do is to show that there is a method of turning this evil to good.

Thus, we can see that all suffering in our world exists only to open our eyes, compel us to get rid of the evil egoism of our body, and attain the perfect form of desire to bestow. The path of suffering is quite capable of pushing us towards this desired condition.

That is, the sooner the person realizes the reason for his suffering, the sooner his group will be able to help him, the faster he will attain the Upper World, eternity, perfection and wisdom.

Know that the commandments pertaining to relations among people are more important than man’s relations with the Creator are, because giving to others leads to bestowal upon the Creator.

That is, where and how can I recognize evil? Where is it and what is its purpose? I can understand it faster by working with my friends in a group.

This is why it is said that relations among people are more effective for finding evil than relations between man and the Creator. Since man’s relations with the Creator are hidden from him, he can imagine them in all possible variations, but none of us will know for sure, until our eyes open and we see our true relations with the Creator.

At the same time, the relations among the members of a group as with opponents, antagonists or as real friends moving towards the mutual goal, agreements and disagreements among them – all of this is a testing ground, a laboratory in which the person can quickly discover the reason for his terrible states. He will understand how by making necessary changes he can attain the Upper World.

This is precisely why we are given this world and our life among other people. A huge society is purposefully created around every single one of us. On the other hand, every one of us has an opportunity to create a small society in which he can work on his inner changes. We have it all, so we just need to accomplish it.

After all the research we have done so far, we can now answer the first question: “What is our essence?”, because it is the essence of all the realms of Creation, which represent no more and no less than the desire to receive.

It follows that we are a “desire to receive pleasure” created by the Creator.

Not in the way it appears to us in state two (in the uncorrected condition, far from perfection, after all the stages of descent of the worlds and Sefirot), as a will to receive for oneself alone(egoistical desire), but in state one, in the world of Infinity, in our eternal form, as a desire to bestow, to please the Creator.

But even though in reality we have not yet achieved state three (in our sensations) and still remain within the limits of time (i.e., we are still ascending the levels of correction), it does not in the least diminish our essence (the question was – what is our essence. The fact that we are now in the state of imperfection, does not diminish our inner essence), because our third state (the future state) is guaranteed by the presence of state one. The one who will receive it in the future is similar to the one who has already received it (if he knows exactly what he receives and is absolutely confident in his future state).

If we had “faith”, i.e., not egoism, but a desire to bestow, we would then feel our third state in advance. It would already be shining upon us from afar, even in our uncorrected states, as the Ohr Makif (the Surrounding Light) is shining upon us.

In this case, we would not feel any problems, any imperfections, even in state two, because we would receive the luminescence from our future state three. This resembles a person who, with all the responsibilities and tasks he needs to do during the day, awaits the evening when he will receive something extraordinary, something wonderful. You live in the anticipation of the evening. You are confident that it will be something really special, something exciting, and enlightening. Your whole day completely changes. Why? It will only happen in the evening! You draw upon yourself that future state in advance. Therefore, if we could only see our future state (it is only possible in the Reflected Light), it would already be shining upon us today, and it would be like being within that Light.

Oftentimes, when the person is controlled by his egoistical desires, anticipation of a better state is sometimes much more powerful then the actual state, when we achieve it. This is because anticipation is caused by the Surrounding Light, and it is not limited by my Kelim, by my desires. It is unlimited because I receive the light from afar; it is not inside of my Kelim; it comes from outside; it is around me. It is as the light of Infinity, so anticipation of it is always much more promising and exciting than the feeling of the actual pleasure.

Therefore, even now we can be in that state (although we really are in state two) by receiving the luminescence of state three, but only if we possess the Reflected light. The Baal HaSulam says that even though in reality we have not reached state three and remain confined within the bounds of time, this does not in the least diminish our essence, because our future state three is guaranteed to us by the present state one. And he who will receive in the future is similar to the one who already received.

The time factor becomes a problem when the person has doubts (i.e., when there is a lack of faith) whether he would complete everything he is supposed to complete in the given time. Since the person achieves such a state when he has no more doubts, it is as if he achieves state three.

So what is our task today? What is the most important thing to do? We should immediately feel Infinity, eternity, the state of absolute attainment and omnipresence. Life and death of the body become irrelevant. Everything depends on acquiring the attributes of Bina (faith). As soon as that happens, the light of state three will start shining upon us.

The evil body (our uncorrected desires) that we received at present does not diminish our essence, because the body with all of its acquisitions will disappear together with its source – the system of impure forces. The one that disappears is similar to that which has already vanished, as if it had never existed.

This is what the Creation looks like from the next level, and if we rise above it and look behind and ahead of us, then egoism disappears and the perfect state begins to shine upon us.

However, the essence of the soul dressed in the body is only the desire to bestow, which is rooted in the system of four pure worlds: Atzilut, Beria, Yetzira, Assiya. This desire is eternal, because it is the property of the Source of life. It is invariable and therefore eternal.

In order to have a better understanding, let us look at the following picture.

The Creator created, from top down, the will to receive pleasure. This will to receive is the desire to feel Him. If the Creator is the light, then the desire to receive is the desire to feel the light.

This desire is neither good nor bad; it is the essence of Creation. Because of the breaking of the vessels, it received from Bina the intention on how to use the desire: for oneself alone or for the Creator. That superstructure appears above the desire. Therefore there are the desire, the light or the source of the light (the Creator), and the intentions on how to use that desire. That is all.

Do not be led astray by the philosophers who say that the essence of the soul is a substance of the mind and that it only exists through the concepts it learns and from there it grows and they are its essence. The question of the continuance of the soul after the departure of the body depends solely on the extent of concepts it has acquired, until in the absence of such concepts, there remains nothing to continue.

Philosophy states that man’s existence depends on his knowledge of nature.

What is contained in this knowledge? It is just an understanding of what exists outside of me. First, is this knowledge absolute? Even through research, we understand that the world we feel around us is nothing more than the result of our subjective perception. If we had different senses, we would feel the world quite differently, not as air, solid bodies or liquid, gaseous and plasma states of matter. The world would have a completely different degree of density and other perceived qualities.

The way the world exists around us is merely a consequence of our internal states. That is why philosophy’s stipulation that man’s life is dependent upon his conception of the outer world cardinally contradicts the opinion of Kabbalah.

It is also unaccepted by the heart, and anyone who ever tried to acquire some knowledge knows and feels that the mind itself is a possession and not the possessor.

Nevertheless, as we have said, all the substance of the renewed creation, both the substance of spiritual objects and the substance of corporeal objects, is no more and no less than a will to receive.

Our essence is the will to receive. Moreover, any difference between one essence and another lies in their respective desires to receive that generate needs within every essence, which in turn create certain thoughts and knowledge that are sufficient to satisfy those needs. Therefore, desires are the very core of whatever is within us. Our mind is created to satisfy these desires. Our essence is not the mind; it is the will to receive.

Just as human desires differ from one another, so are their needs, thoughts and ideas. For instance, those whose will to receive is limited to beastly desires, their needs, thoughts and ideas all aim to satisfy those desires.

People only differ in the combinations of their desires. Moreover, we cannot do anything with people. We cannot affect them from outside, no matter what pressure we put upon them. Somehow, we should indirectly find a way to speed up their development and transition from the animate level to the human and from the human to the spiritual. Unless the person’s desires change, we would not be able to give him anything that is out of tune with his desires, because his essence is a desire. The current level of development of his desires constitutes his true state.

In every one of us, there are five levels of desires: still, vegetative, animate, human, and spiritual. Zero, one, two, three, and four are five types of desires (or five types of Dargot Aviut), five kinds of ego. This is the way people evolve. However, if the person reaches a level where he passes from human desires to spiritual ones, a point in his heart emerges and he starts to feel something. This point is a beginning of the spiritual desire, while the end of it is similarity to the Creator. Such is the way of correction.

Desires evolve naturally up to the spiritual level, whereas the development of the point in the heart may follow either the path of Torah or the path of suffering. We live in a society where everyone has his own desires. Consequently, every person exists at a certain level of development: still, vegetative, animate, human, or spiritual.

If people come to us, we need to determine whether they already reached the necessary level. In other words, has the point in their hearts awakened? If yes, then this is my society, my group. I seek such people to build a force around me that would help me to advance in the right direction. Some people come to us with their desires being only on the still, vegetative, animate, and human levels. Human desires include cravings for wealth, honor, fame, and knowledge. Any desire below that level is considered natural.

Therefore, the people whose level of desire is below the level of the point in the heart will never understand us. Nevertheless, as we attract the Surrounding Light upon us, we gradually elevate them as well. More and more people have come to us recently with greater inner readiness to adopt our material at an ever-accelerating pace.

However, until the person’s desires change, he will not be able to understand anything. In other words, everyone understands only through the point of his desire. The one who reached a certain level only wants to fulfill the desires at that level. He is neither interested in desires below this level, for he has already overgrown them, nor does he understand the desires above, for he perceives them as quite unreal.

For instance, take a simple person from a village, start telling him how good it is to write music, to paint and discover nature’s secrets. Having no such desires, he will simply not understand. Similarly, an ordinary person does not want to be a millionaire. Therefore, each of us acts only from the level of desire that is developed in us; hence, we should relate to it correspondingly. Therefore the Baal HaSulam says that the most important thing is not human knowledge or thoughts, but desires. The only thing we can do for people and for ourselves is to stimulate a rapid evolution of desires. This will lead the world towards a perfect state, quickly and painlessly.

For instance, those whose desire to receive is limited only to animal types of pleasure, their needs, thoughts and reasons are directed to fulfilling this desire in his animal entirety. Even though they use human reason and knowledge for this purpose (in fact, it is time for them to grow up), their mind is as the mind of an animal, since they are enslaved to animal desire and its service.

Sometimes we see influential and very self-confident individuals, who, apparently, understand what they are living for. However, in spite of their self-confidence and understanding, what are their real desires? In fact, they only want to acquire something in this life and content themselves with it.

On the other hand, those whose desire to receive demands by and large human delights such as honor, power (control) over others, which is not available to the animal type, their main needs, thoughts and knowledge are intended only for the completion of their desires, as much as possible. Again, those with the desire to receive generally require all their needs, thoughts, and knowledge only to fulfill entirely this desire.

Mind, thoughts, and knowledge are meant to serve the desires, to fulfill them.

These three kinds of desires predominate in every man, but everyone combines them in different proportions. All differences between people come from this point. Speaking about material properties, you can draw an analogy to spiritual properties, according to their spiritual value.
Thus, the souls of people with their spiritual investing the Reflected light (Ohr Hozer), which they receive from the Upper Worlds and from which they descend, find only the desire to bestow, the intention for the sake of the Creator. This is the essence of the soul. After its investing into a man’s body, it bears in it the necessities, thoughts, and intellect that are aimed at giving, pleasing the Creator according to the value of the soul’s desire.

The Baal HaSulam says that as we advance and work in contact with the Creator, we begin to understand the Creator and enter Infinity and Perfection. We attain the true creation breaking free from our present existence, rise above the level of life and death. However, we continue working with our desires, investing them with the intention for the sake of the Creator. The same desires remain; they just acquire an opposite direction.

In addition, with the change of direction, they obviously acquire different filling.

Thus, the essence of the body is only the desire to receive for itself in all its manifestations and with all its acquisitions. Everything it gets is just for filling this depraved desire to receive that has been created only to be destroyed and to disappear from the world (the intention for one’s own sake is meant) , in order accomplish state three at the End of Correction.

That is why it (our egoistical intention) is mortal and, of course, imperfect, for all its acquisitions are slipping by like a shadow, without leaving anything after them.

This can be compared with our own experience in this world. We have already lived here for a few decades, but where are all those achievements and pleasures that we so enjoyed some time ago? All of them disappear and the person is left with nothing at the end of his life.

Why are they not accumulating in us? Why do we not feel greater satisfaction every time? Why, in our egoistical state, do we need always to loose the previous one to get a new fulfillment?

The fact is that such is the law of impure forces called Klipot. They cannot receive more than a small spark of light and are therefore unable to get the next fulfillment before they get rid of their previous tiny portion.

This is the essence of our life: exhalation and inhalation, emptying and filling. This continues at the same level, like small vibrations: up and down, up and down. Moreover, our entire life is made of such periods of intermittent emptiness and fulfillment.

Therefore, the Baal HaSulam says:

That is why it is mortal and, of course, imperfect, for all its acquisitions are slipping by like a shadow, without leaving anything after them.

At the same time, the essence of the soul is just the desire to bestow. All her manifestations and acquisitions are filled with the desire that exists already as in the eternal state 1 and in the future state 3.

What does the second intermediate state mean? This is my starting point from which I should attain my true state three. In fact, we are already in that state. We just need to feel it. Thus, our gradual advancement towards state three and its gradual manifestation represent the stages of the path that we have to go through.

Nothing new ever happens in the world. My eyes begin to open and I gradually reveal the Infinity in my sensations. If the person tunes himself up this way, he will eventually start feeling it.

Try to tune yourselves to this feeling: we exist in the world of Infinity, of which we perceive only a tiny fragment. We just need to discover it. This is what the Baal HaSulam says. This way, the shroud will disappear along with all of its manifestations and the eternal, infinite world will emerges.

But what should disappear? By the shroud, we mean our egoistical body that is destined to die, be buried, and completely disappear. The egoistical body is our intention to receive for ourselves.

On the contrary, deliverance from the uncorrected body makes her stronger, so that she can rise up to paradise (Gan Eden).

Paradise, or the Garden of Eden, is Malchut of the world of Atzilut that acquired the properties of Bina.

Thus, we have made plain that the eternity of the soul does not depend on the knowledge it has, as philosophers consider. The eternity of the soul is in her essence, that is, in her desire to bestow.

The soul is eternal; it is the desire to receive initially created with the intention for the sake of the Creator.

The knowledge that she obtained is her reward, and does not represent her.

The true knowledge is the Ohr Hochma that enters into the corrected intentions.

From this, we will find a complete solution to the fifth analysis, where we asked if it is the case that the body is so imperfect (by body we only mean the egoistical desire with the intention for oneself) that, unless it is decomposed, the pure soul (by soul we mean the Upper Light that enters into the intention for the sake of the Creator) cannot enter into it, why does it come back and revive by rising from the dead? As it is said by the sages, the dead (i.e., all these egoistical intentions for oneself) are resurrected with all their shortcomings, so that nobody could say that they are not the same bodies.

Why do we have to struggle through these purposely-confusing ideas in the texts of Kabbalists? According to what we saw in previous articles, the soul and her correction depend not on knowledge, but on a change of desires and intentions. Therefore the Kabbalist, even though he writes such articles as we study now that are supposed to shed some light on our state, is least of all concerned about our understanding of what he wants to say. His intentions with regard to us are very different.

He wants us, half-asleep, lost, unconscious and confused to follow his thoughts. He does not demand from us an understanding of the text we are reading now. What he does demand is our presence in that chain of thought, which he unfolds before us. Hold on to him like a small child. It does not matter how much you understand. The most important thing is your desire to go along with him.

Just be with your teacher, go along with him and he will lead you forward. The person can never understand a higher state with the mind of a lower state, because very different desires, functions, and laws rule on the higher level. He will never rise to the next level before he understands it. It is utterly impossible. The Kabbalist purposely muddles his texts, because he wishes us to feel the need to cling to him. He wants us to follow him in the dark, as if we are small, helpless, and blind.

Hence, this state of confusion, incomprehension and ignorance is good. We just need to realize that it is not the mind we have to use, but our intention to merge with the Creator. We should use our desires, not the intellect, because our intellect cannot function there. It functions only in our world. It is of the animate level, not spiritual. When we make our desires spiritual, going hand in hand with the Kabbalist who guides us, our desires will change. They will generate very different thoughts aimed at fulfilling these new, spiritual desires, to correct them, elevate them even higher, absorb and understand them.

That is, the mind is a pure consequence of our desires and evolves together with them. Therefore, it is said that suffering makes one wiser. It is truly so! Because the mind, the intellect is the consequence of the necessity to escape suffering. You should never hope first to find out something about the spiritual and then rise to the level of your knowledge. Never! The mind only develops in accordance with a change of desire. We always advance this way.

That is why I am saying it again: it does not matter at all what your condition during the lesson is, even if you do not know the language or cannot “switch on” your brain today. The only thing that matters is you desire to follow the author, lecturer, teacher. If you do, then you advance. And vice versa, when you come to the class relaxed, able to catch everything with your sharp intellect, with your inquiring mind, you basically rob yourself, because you switch all of your energy from obtaining the spiritual information to gaining purely intellectual fulfillment.

You have to understand that this is from the plan of creation itself; thus, from state one. We said that, as soon as the plan becomes to delight the creation, it without fail creates in souls a huge desire to receive this pleasure, which is in the plan of creation, for a great pleasure requires a huge desire (the Creator wished to delight us with Infinity; hence, He created in us infinite desire).

We also said that this huge desire to receive is the only new creation, which has been created, so there was no need at all for something bigger to fulfill the plan of the creation. With his perfect nature, the Creator does not do anything superfluous.

One thing the Creator needed for bestowing delight is the will to receive delight.

We also said that this huge desire to receive had been completely expelled from the system of pure worlds and was given to the system of impure worlds. They are the source of the bodies’ provenance and existence, with all their acquisitions in this world, until a man reaches the age of thirteen (i.e., egoistical desires).

It is just an arbitrary number used by the Baal HaSulam to confuse us. When he mentions certain numbers, such as 40, 13 or 70 years, he implies a certain inner condition of the person.

Thus, our development can be divided into two periods: first, when we are under the power of egotistical desires – conventionally, this period is called the age before 13, before coming of age. After the age of 13, a person with the help of higher light begins to comprehend his soul, which is to correct his desire from egotistic to altruistic. This transition is conventionally called “13 years”.

That is, from this level the person starts to take interest in Kabbalah. He completes the first stage of his development (realization of evil) and starts to correct himself and acquire pure intention. He already exists at the expense of the pure worlds in accordance with the attainment of the soul. That is, before he reaches the state called “13 years”, the person exists under the power of impure worlds. In this state, he is constantly given more and more egoism, and he absorbs it to the point when he finally begins to realize how harmful, vain, and evil it is.

Finally, the person comes to a turning point where he feels the need to begin correcting his egoism. This point is called “coming of age”. From this point on, he is considered an adult, i.e., he begins to obtain the screen that gives him the ability to work with his desires in the altruistic mode.

It was also said that during 6000 years that were given us for the work on corrections, the body, i.e., the huge desire to receive, remains uncorrected. All corrections that are the result of our work happen only with the soul (with the intention). The soul ascending to higher levels of purity and sanctity merely increases the desire to bestow.

That is why the body is predestined to die, to be buried, to decay, because it does not make any correction and cannot really exist like that. Alas, if that huge desire to receive from this world should disappear, the plan of creation will not be fulfilled. Created beings would not receive all the great pleasures that He planned for them. An enormous desire to receive delight and great pleasure correlate to one another. As soon as the desire to receive diminishes, the enjoyment from receiving diminishes as well at the same level.

What is the Baal HaSulam trying to say?

He talks about the stages of our development. There is the original desire – Malchut and the light. At the next stage, the same Malchut acquires egotistical intentions for itself. The next stage is uncorrected. We call it Shevira. After that, Malchut “destroys” itself, since it wishes gradually to acquire the desire for the sake of the Creator. The work during 6,000 years is a gradual transition from the intention for its own sake to the intention for the sake of Creator. At that, the body is not taken into consideration. It is being constantly destroyed. When the intention for the sake of Creator is fully obtained, the will to receive is resurrected. This constitutes the seventh millennium, when the so- called “dead” rise from their graves and gradually join with the pure intention for the sake of Creator. The next stage marks the achievement of final and complete correction, when the intention for the sake of the Creator prevails.

There exist only the Creator and His Creation. Creation is a desire and everything that is above it is intention. The Creator created desire, and this is what our essence is. Intention is a superstructure built above desire, and it only appears to correct this desire and make it similar to the Creator.

At first, we receive an egoistical intention that is directed towards ourselves, our ego. We then transform it into its opposite. This transformation takes place during the so-called 6,000 years. The end of that period marks a complete acquisition of the altruistic intention. In the seventh millennium, the desire is corrected together with the intention. After that, the Kli exists in its infinite form. What is “infinite form”? It means no limitation for any of the original desires. The intention for the sake of Creator makes Creation entirely similar to Him. We do not study what happens with the creation after that.

Introduction to the Book of Zohar. Items 26-38

As was already said, state one obliges state three to exist. It has appeared in all its completeness, as in state one, according to the plan of creation; nothing less was planed.

The Baal HaSulam says that the Creator created Malchut in the center of the world of Infinity. Malchutis inside the light called the world of Infinity. This is state one.

He also created state three, in which Malchut exists in the state of Infinity, filled with the light, where all is inside it. So what is the difference? The difference lies in the fact that in the first case only Malchut constituted creation; now it expanded and filled the entire volume of the world of Infinity.

This is because having gone through the so-called period of correction it passed from state one to state three. Malchut became similar to the entire volume, which we refer to as “the world of Infinity” or the Creator. We can achieve state three either by taking the path of Torah (i.e., correction with the help of the light) or the path of suffering.

In any case, both states are identical as regards the Creator. Time and correction do not exist for the Creator, because with regard to Him both these states are quite obvious and real. Only we, who are moving along this path, gradually pass from one state to the other.

This transition consists of several stages. The first one is called “construction of the worlds”, the second – “correction” and the third – “ascent of the souls”. The first stage necessitates the existence of the third one.

So, state one obliges the resurrection of the dead bodies. That is, their huge desire to receive that became worthless, ended, and decayed in state two (during correction). It must again rise from the dead, in its enormous proportions without any reduction, that is, with all its former shortcomings.

Work begins anew in order to turn the enormous desire to receive into the desire to bestow for the sake of the Creator. Here we win twice: First, we have an opportunity to obtain the abundance and pleasure that is in the plan of creation. We already have a huge desire to receive, which ascends together with these enjoyments.

Secondly, receiving in this way will be equal to the desire to delight the Creator and will be a “pure” bestowal. In other words, we gain the equivalence of properties with the Creator, which is complete merging of our state one with state three.

The Baal HaSulam wishes to tell us that state one, in which the will to receive pleasure was created, is a minimal natural desire. At a later stage, this desire is complemented with a huge “makeweight” – the intention for oneself. This negative intention goes through a period called the “realization of evil”, and is completely rejected by the person (considered “dead”). The person who studies Kabbalah acquires the intention for the sake of the Creator with the help of the Upper Light.

That accomplished, the person attaches his desires to the acquired intention and “resurrects” them. When desires are used with the intention for the sake of the Creator, the person becomes completely similar to the Creator.

There are several stages in our development. At first, we only have one desire. Later we acquire the egoistical intention called our “ego”. Being our natural properties, our desires are not taken into consideration regardless of what they are and what form they take. The intention (for what purpose we use our desires) is critical.

Whatever desires our children may have, we do not consider them egoists. In our view, they resemble small animals, and we treat them with kindness. If a child takes something that does not belong to it, we do not consider it as theft, as something evil. We judge every action by the intention that stands behind it.

Evil begins when I acquire the egoistical intentions. I then recognize them as “dead” and refrain from using them. I detach myself from my previous intentions, neutralize my desires, and acquire the intention for the sake of the Creator under the influence of the Upper Light.

The first stage continues as we study Kabbalah. During our studies, the Surrounding light descends upon us. At some stage we begin to perceive ourselves as egoists, mean, evil people totally opposite to anything spiritual. This happens because under the influence of the Upper Light, we begin to feel our own evil. As we reach a state when we can neither use the intention for our own sake, nor our desires, we will make a kind of Tzimtzum Aleph and be ready to receive only spiritual properties. The next stage is the reception of Masach (or “faith”), a new Kli, the intention for the sake of the Creator.

As soon as we receive it, we proceed to the next stage called “resurrection” and “similarity to the Creator”. The Baal HaSulam writes about these stages in item 26.

Indeed, resurrection cannot take place before the End of Correction; that is, at the end of state two.

The Baal HaSulam says: resurrection of the dead (i.e., our desires and intentions we refused to use) takes place when we acquire the intention for the sake of the Creator (Kelim de Ashpa’a). At the next stage, we add AHP to Galgalta ve Eynaim. This is the AHP that we ignored, considered dead before, and now revived. Thus, we form a complete Partzuf consisting of ten Sefirot similar to the Creator.

Reception of the Galgalta ve Eynaim is called “acquisition of the intention for the sake of the Creator”. The subsequent adding of the AHP occurs when we resurrect our old previously unused desires. So the revival of the dead desires, or as Torah describes it, “resurrection of the dead” happens right before the End of correction. Naturally, not a word of what we say refers to our biological bodies. We only speak of desires. Whatever is found in our world has no continuation.

Therefore after we achieved the eradication of our huge desire to receive and earned the desire to bestow, we were privileged to attain the levels of the soul that are called Nefesh, Ruach, Neshama, Haya, and Yechida. We gained the greatest perfection so that the body arises from the dead in all its enormous desire to receive. Now it does not threaten us any more with a separation from our merging with the Creator. On the contrary, by adding the desires of the body (AHP) we get over it and give it the form of bestowal (similarity to the Creator). This is true about any particular bad property.

The Baal HaSulam says that first of all, we reject our original desires and make a Tzimtzum on them. Secondly, we acquire a new desire. Our third action is the resurrection of our old desire.

He says that we apply the same method in our world.

It deals fairly with any individual bad property that we want to get rid of. At the beginning, we have to give it up completely so that nothing of it remains (i.e., completely neutralize it). Then you can come back (by gradually attaching the AHP), get it over again, and bring it (AHP) to the middle line.

This period is very long. At the beginning, we just study and gradually conclude that all we are made of is evil. We then obtain Faith and the Kelim of Galgalta ve Eynaim and ascend them. Starting with the period of “resurrection of the dead” we begin to attach to ourselves the AHP. The similar process takes place in the worlds as well.

We exist in this world, cross the Machsom, acquire the Kelim of G”E (Aviut 0 and 1) and finally reach the Aviut 2 (absolute Faith), three and four (resurrection of the dead). The seizure of evil occurs when the Machsom is crossed. “Resurrection of the dead” is the AHP de Aliya. By acquiring the G”Ewe gradually attach to ourselves the AHP. Only when the person can start raising his AHP, does he become similar to the Creator, because only reception for the sake of the Creator is considered bestowal.

When the Kelim of G”E are all I have, I only learn how to bestow. Real bestowal can only be at the last levels three and four, when by receiving pleasure the person pleases the Creator.

Hence, the resurrection of the dead takes place right before the Gmar Tikkun (End of Correction). Only at this level can the similarity to the Creator be achieved.

As it is said by the sages, “In the future, the dead will rise with their defects and then will make a complete recovery”. That is, at the beginning, the same egoistical body rises from the dead. It is a huge, limitless desire to receive, one that was nurtured by the system of impure forces before it was honored to be purified by the light with the help of Kabbalah.

Of course, this is an allegory. No dead bodies are going to rise from their graves. When we begin to work with our previously dead AHP, it appears in all its original vileness (Aviut 3 and 4). We begin to correct the emerging egoism on the last levels of similarity to the Creator. Prior to that, it was only the period of preparation. Although we are in the spiritual world, these are just the Kelim de Ashpa’a(vessels of bestowal). However, at the levels three and four, we achieve reception for the sake of bestowal, which is equivalent to absolute bestowal.

We completely rid ourselves of egoistical desires, acquire altruistic intentions, and begin to resurrect our dead desires from the smallest to the biggest, while attaching them to the altruistic intentions. Such is the order of correction.

Thus, all of our desires recover and achieve the similarity of properties with the Creator. From this, we can understand why the dead must rise from their graves with all their defects. The expression “Nobody would say that these are different bodies” means: no one would say that this form is different from the one that was in the Thought of creation. The huge desire to receive the abundance of the plan of creation was only temporarily given into the power of the Klipot… (the intention for oneself).

As a result, the desire is given to the person to correct with the intention “for the sake of the Creator”. He not only becomes similar to the Creator in his actions, he becomes equal to Him in that he achieves the ultimate level of existence. He not only enters the Creator’s sensations, but also attains the Thought of creation, eternity, perfection, infinity, and absolute freedom.

At that, our world loses its significance, disappears from the sensations of the person who now includes all the other souls.

We should reach this state while living in this world. We should attain and feel all the spiritual levels while being in our biological body. Everyone has this opportunity.

From all we have explained, it is possible to answer the second question: What is our role in the long chain of reality in which we are small links throughout our short life?

We come to this world to spend some 60-70 years and have no clue how we are going to live them or what we can make out of this life. The first 20-30 years are spent to reach adulthood. The last years do not count, because we grow too weak, indifferent, and tired. All we have left is a few years to ask a question about the meaning of life and understand something.

What are we and what is our purpose, how can we do or influence something, if our conscious existence is so brief? Why are we so sensitive to this question that animals never ask themselves?

This is what the Baal HaSulam says:

You should know that our work during the years of our life consists of 4 periods. In the first period, the person acquires a huge, limitless desire to receive in all its depravity, while remaining under the power of the system of the 4 impure worlds of ABYA. This is the AHP, which we gradually destroy. Why does man first acquire enormous desires from all the Klipot? Unless we had that uncorrected desire to receive, we would not be able to correct it, because you can correct only the properties that you have.

Our first steps consist in acquiring as many desires as we can, although we aspire for the spiritual! Actually, we do not strive to satisfy our egoistical desires. Yet, as the person’s spiritual aspirations grow, his egoistical desires awaken and develop as well. Hence the words: “He who aspires higher than others has bigger egoism” are very true.

Do not be surprised by the growing feeling of our egoism. This happens not only because we understand ourselves better, but also because bigger egoistical properties are revealed in us. This way, we acquire the Kelim of the AHP, the egoistical vessels in their egoistical form (with the intention for oneself).

Hence, the desire to receive, which our body has from its birth in this world, is not enough… For a certain amount of time we should be under the influence of the Klipot, i.e., we unconsciously and unwillingly let the egoistical desires grow in us.

The period during which the egoistical desires grow in the person is called “13 years”. This means that impure forces should control the person and give him some of their light under the influence of which his desire to receive would grow, because the pleasures which impure forces supply the desire to receive extend and increase his demands.

Affected by the Upper Light, egoism grows day by day, because we need more and more of this light. By His purposeful influence, the Creator causes our egoism to grow.

For example, when man is born, there is a desire only for one portion, no more. When the impure forces fill the desire with this portion, the desire to receive doubles immediately. When the impure forces satisfy the increased desire, it extends and wishes to receive four times more pleasure.

Unless the person begins to limit himself and acquire the intention for the sake of the Creator (the Kelim of GE), unless he purifies himself, severs all ties with egoism and makes a Tzimtzum Aleph(does away with his AHP), he will continue chasing various pleasures of this world. Every time he receives some satisfaction from the Klipa, his desire would become twice as big as before. Hence, it is said:

If the person does not purify the desire to receive in order to turn it into bestowal, it grows during his lifetime, until he dies without gaining the desired objective.

This is what happens with us during all our incarnations, until we really understand that the pursuit of pleasure never leads to fulfillment.

I was asked by a local TV station to comment on Madonna’s visit to Israel and her plans to make a video clip about Kabbalah. People want to know why she decided to do it in Israel. The presenters were genuinely puzzled asking why would someone who has seemingly everything, millions of dollars, influence and fame, all of a sudden seek Kabbalah, come to Israel, although the situation here is rather volatile. Why would Madonna be promoting Kabbalah?

I told them that the person comes to a state, when he ostensibly achieved in this life all he ever wanted. Nevertheless, he suddenly realizes that he in fact has nothing. He understands that by increasing his desires he will only intensify his suffering, i.e., he will increase the emptiness of his Kelim, his sensations. So instinctively, he begins to search for an alternative method of fulfillment and discovers that this method is at a level that is higher than the usual pursuit of pleasures.

We see that, after satisfying their big desires, people like Madonna suddenly feel that it is not the end, that there is more pleasure waiting to be received. These desires are purely egoistical, but unfortunately, the hosts of the TV show do not feel that way. Everything depends on the level of development of egoism.

Thus, the person is under the power of the Klipot and impure forces. Their task is to extend and increase his desire to receive and make it limitless in order to show him the material (all of his AHP) which he should work on and correct.

Until the person receives this AHP, until he perceives it as dead, unfit to be used for receiving pleasure, he will continue reincarnating repeatedly.

By feeling his dead desires that are totally unable to give him a genuine fulfillment, the person will begin to soar and acquire new, sublime Kelim of GE. This only happens after the realization of evil.

This process can be accelerated. We should not try to get everything in the world, while receiving blows each time something is achieved with no fulfillment. We do not have to go all the way to the end, when we can save time and avoid suffering with the help of the Upper Light.

By attracting the Upper Light, we see how defective all of our Kelim(AHP) are. We have not yet used it, but we see how evil and opposite to the light it is. Therefore, we need not spend many more lives to discover the fallaciousness of the egoistical fulfillment.

This is what we call time contraction; this is what the method of Kabbalah is about. We need to draw the Surrounding light, and by using it, quickly go through the period of realization, correction, and ascent to perfection.

All the stages of this path are predetermined. The only thing that depends on us is the acceleration of time. Without plunging into negative sensations and clashing with our own egoism, we can see the vileness of egoism in advance and avoid its blows.

This is achieved by the most intensive drawing of the Upper Light, which is only possible with the help of a group, of friends who aspire to the Goal together. I can attract the Surrounding light that affects all of us.

If we join our forces, we will make a breakthrough towards the end of state one. If we accumulate the light that everyone can attract, we all would feel its influence and realize our own evil so intensively that we would desire to obtain the Kelim of G”E (properties of bestowal). Therefore, everything depends exclusively on our intention, on how much we are prepared to adopt this method.

The second period is from 13 on(after we come to the realization of the dead state, AHP), when strength is given to the point in the heart of man. It is the opposite side of the pure soul clothed in the desire to receive from the moment of his birth.

That is, from the moment of birth, we possess the egoistical Kelim that keep growing until we wish completely to reject them. Only then does our point in heart awaken. Even before we reach the level of “13 years”, we feel it as an aspiration for the Creator, but it is still suppressed by our egoistical desires. As soon as we see their evil and vileness and relinquish them, the point in heart emerges and manifests.

Awakening does not come before one reaches the level of “13 years”. After that, a man begins to pass into the power of a system of the pure worlds because of his study of Kabbalah. The main purpose during this period is to obtain a spiritual desire and to increase it (to reach G”E, i.e., the properties of Bina, the screen, Faith, Kelim de Ashpa’a). From his birth, the person only seeks to satisfy his material desires. Therefore, notwithstanding that during 13 years he gains a huge desire to receive (feels his AHP in this first period), his development is not finished yet. The end of development of the desire to receive is an aspiration to spirituality. If for example, during 13 years his desire to receive aimed at receiving wealth and honor in this material world, it is known that this world is not everlasting and that, like a fleeting shadow, everyone appears in it for a brief moment and then disappears.

When he gains the huge desire to receive spirituality, he wants to absorb all the abundance of the eternal world to come for his own pleasure. Therefore, the essence of the huge desire to receive is to gain spirituality.

Thus, he acquires the eternal, enormous AHP.

After the first period, the person makes the First Restriction (Tzimtzum Aleph) and starts working with the vessels of bestowal in order to acquire a screen. What is he going to build his screen on? The screen is built on desires, yet he restricted, destroyed, and neutralized them in state one. So what is next? The desires he restricted in state one belong to this small, simple, and egoistical world.

In order to develop in himself altruistic intentions in state two, the person should lean on new desires for the spiritual world. First, he grows his desires of this world up to the level of “13 years”. They in turn separate into animate desires and the desires for wealth, honor, fame, and knowledge. This happens in all of our previous incarnations.

Feeling them as evil, he restricts them (makes Tzimtzum Aleph) and begins to acquire other desires that develop on spiritual levels.

He builds his altruistic Kelim (GE) on the enormous egoistical desires zero and one, which are much greater than “our world”. This state is called “Katnut” (small state). Now he has GE, or as we say, he achieves the states of Bina, the Masach, or Faith. Here he begins to build his new desires: two, three, and four. When he reaches the level of “Gadlut” (big state), he attaches to himself the AHP (levels of Awzen, Hotem and Peh). At this stage, he becomes similar to the Creator.

This is what the entire path of man is like.

We are now in the middle of the process of realizing evil. After that, we will be building our G”E and working with the “dead bodies”, i.e., with the AHP. This stage will be followed by the correction of the Lev HaEven when we achieve complete similarity to the Creator.

The Baal HaSulam describes these stages of our development in a different way, uses a different language. We can look upon the states either from the point of the light (the NaRaNHaY), or from the point of the Kelim (the Sefirot). We can also divide them into periods that presumably correspond to a human life. This is because all the spiritual roots have their reflections in our world.

The Baal HaSulam may use the language of the Torah (the Bible or Talmud) to demonstrate that all the sacred books write about the same topic: the path man must traverse and how he will do that. He says that the problem starts not in this world, but at the stage that follows, because man’s desires begin to grow. The Klipot (impure forces) emerge and enable the person to transform their influence into something opposite and pure.

How does it happen? Here is what the Kabbalist says:

Our sages say: “The leech has two daughters, crying, give, give (Proverbs 30, 15)”: “A leech means Hell(hell is a forced use of the egoistical properties). The sinners, who fall into the trap of hell, bark like dogs: “Bow-wow” (“Hav-Hav” – Heb.: give-give), meaning – “give us the wealth of this world and the wealth of the world to come”.

The level at which the person works with the Klipot is very important, because this way he obtains the material for his work. He acquires the desires without which he cannot become similar to the Creator. Therefore, there must be periods when we receive uncorrected desires and correct them.

Therefore, the level that comes after 13 years is defined as “pure”, which is the meaning of the writing, “the house-maid serves her mistress”, that is, to serve the Holy Shechina. It means that the maidservant symbolizes egoistical desires that lead to the spiritual level of bestowal, when the person is awarded “the light of Shechina”.

It is the person’s responsibility to do everything he can in order to gain the state of “Li Shema” (desire to bestow). If he does not make every effort to reach the state of “Li Shema”, he will fall into the garbage bin of the “impure” maidservant, who is the opposite of the “pure” one.

Unless the person who studies Kabbalah begins to purify the acquired impure desires, he falls more and more into the Klipot.

The zero level corresponds to our natural petty egoism. Below is the area of the Klipot; above is the place of Kedusha, the intention for the sake of the Creator. Unless the person makes an effort to apply the right method of spiritual ascent, unless he turns the property “–1” into “+1”, “–2” into “+2”, etc., he falls deeper and deeper under the power of the Klipot, until his study of Kabbalah is for his selfish enjoyment, with an intention to pass himself of as an important Rabbi, in order to lock people to him and to turn them into zombies. Thus, he plunges into absolute impurity.

This means that the maidservant takes the place of her mistress and prevents the person from approaching the Holy Shechina.The last level of this period is the desire to enjoy the Creator. This resembles man in this world whose passionate desire is so great that it is burning in him day and night, as it is said, “A constant memory does not let me sleep”.

It is also said about him, “The tree of life is full of passion”, that is the five levels of the soul form the Tree of life for 5oo years. Every level lasts 100 years that brings the person to the reception of all these five levels of NaRaNHaY that become revealed in the third period.

Why are there exactly 500 years? 500 years is a complete level. Every level is called “100 years”, because it consists of 10 Sefirot and each Sefira in its turn has ten sub-levels. Therefore, the number “100” is considered a complete level. If Nefesh is a complete level, it is called “100”. This means that man created the Kli and acquired for it the inner light called “100”. This is how the corrected Kli filled with the light is designated. It is defined similarly on all the levels: Nefesh, Ruach, Haya, Neshama, and Yechida, which totals 500 years. However, this is attained in the third period.

32. The third period is in Torah and Commandments Li Shema, that is, for the sake of bestowal and not for receiving a reward. This work purifies man’s desire to receive for himself and turns it into the desire to bestow.

After man acquired all the egoistical desires, not only the Galgalta ve Eynaim, but the AHP as well, he begins to work for the Creator. I would like to remind you that “the desire to bestow” and “the desire to receive” are just names. Human beings do not have pure desires to receive or to bestow. The desire to bestow is the Creator’s attribute, while the desire to receive is man, creation. This is his property and there is nothing else in him.

If man wishes to become similar to the Creator, he uses his desire to receive for the sake of bestowal, i.e., he receives pleasure to please the Creator. However, he still receives. Desires remain unchanged, only the intention, the method of using the desire is modified. Therefore, when we say that man passes from the “desire to receive” to the “desire to bestow”, we ought to understand that he acquires a new intention for the same old desire. This is why old desires with the intention for one’s self are considered dead. At a later stage, they rise and become pure and eternal, if man acquires the intention for the Creator’s sake instead of the intention for himself.

Let me say this again: although Kabbalah is called a science, it is attained not in the mind of our world, but in the Upper mind. This world is attained in its Kelim, in the mind of our world. To start attaining the Upper World above the Machsom, one should acquire the mind that corresponds with the Upper World.

The mind of the Upper World is called “faith above reason”; it is the property of bestowal. This property is exactly what constitutes the mind in the Upper World. You may be sitting at the lesson and understand nothing. It does not matter. Just make an effort and this will attract the Upper Light. The Upper Light will create in you the Reflected light, the correct intention. This intention is where you will feel the Upper World and receive the Upper mind.

This will happen not because you will be racking your brain, but because while being confused, irritated and exhausted, you will continue to aspire to Him. You will succeed not because you slept well and came to the lesson in good spirits, with pen and paper, eager to research the Upper Realm as the scientists of our world. This will only happen because of your effort.

Quite the contrary, everything will work out from the state of confusion, disillusionment, detachment, and weariness. When spirituality seems insignificant and unreal, it means that you are in the most correct state with regard to the Creator. If, while being in these states, you continue aspiring to the Upper World, the necessary spiritual Kelim (spiritual mind) will be formed in you.

Man rises to the level where so much light descends upon him that he can already transform his desires into spiritual, altruistic.

As soon as man purifies the desire to receive, he becomes worthy and ready to obtain the five parts of the soul that are called the NaRaNHaY. They are in the desire to bestow and cannot be clothed into the body until the desire to receive has a power in him.

The soul has two components: one is the Kli that consists of five parts: Keter, Hochma, Bina, ZA and Malchut. It is alternatively called the body of the soul, or the Partzuf. Inside it there is the light called the NaRaNHaY (Nefesh, Ruach, Neshama, Haya, and Yechida).

As soon as the egoistical intentions become altruistic, desires begin to fill with the Upper Light to the extent of the Ohr Hassadim (or the Reflected light, or the screen – the definition is of no consequence). Keter, Hochma, Bina, ZA, and Malchut are the five Kelim that are filled with the five lights of the NaRaNHaY.

However, when man is honored to become entirely a desire to bestow without receiving anything for one’s self, he earns the same properties that he has in his upper NaRaNHaY (descending from its source in the world of Infinity from state one through the pure worlds of ABYA). These properties descend upon him immediately and clothe in him in accordance with the level.

The fourth period is the work after rising from the dead. It means that the desire to receive that completely disappeared, died and was buried, rises from the dead in its biggest and worst appearance, as it is said, “In the future, the dead will rise with all their defects”, and then turn them into receiving for the sake of giving.

Some special individuals are given this work during their lifetime in this world.

The Baal HaSulam says that there are people, who complete this work and reach the levels that are above the “resurrection of the dead”, when Lev HaEven becomes completely corrected. This is the level we are destined to achieve.

Now, there is the sixth analysis left to understand. As it is said by the sages, all worlds, upper and lower, were created only for man, not for anything else. At first glance, it seems very strange that the Creator has tried to create all of this for such an insignificant creature like man, who is like a grain of sand in this world in comparison with the whole universe, let alone with the spiritual worlds.

The matter concerns man’s feelings, his mental and spiritual parameters. How can we compare ourselves with the Upper Worlds, when even our world, our universe is a tiny grit in the great cosmos with regard to the smallest level of the Upper World?

We are told that man is created to become the master of all the worlds, to include all of them within him, and that nothing exists except for man with all the worlds within him. How can this be? It utterly contradicts our ideas about ourselves, and the universe that we know by our sensations.

It is even stranger to realize why man needs all these Upper spiritual worlds? What is this universe for? How can we use it? We do not even properly know our own planet. We have no idea of what is a couple of miles below us, or a couple of parsecs above us. Why do we need all that is created around us? Here is what the Baal HaSulam answers:

You should know that the Creator receives joy just from the gratification of those whom He has created, but only to the extent in which creation feels Him, feels that He is giving and wishes to delight them. He starts amusing Himself with them as a father who is playing with his beloved son. As much as the son feels and recognizes the greatness and power of his father, he shows him all the treasures that he prepared for him.

Read this again; As much as the son feels and recognizes the greatness and power of his father (the Creator)… This means man acquires the properties of the Creator, for how else would he be able to understand?

Think carefully about what was said and then you can understand and know the great amusement of the Creator with those perfect souls that were honored to feel and understand His greatness throughout all the ways He has prepared for them, until they come up to the relationship between father and son. Everything that was written is for those who perceive the spiritual worlds.

Until we reach these levels and establish the same contact with the Upper Force, we will not be able to understand the purpose of all that was prepared for us. As much as we can feel the greatness of this power, realize it on ourselves, and adopt its properties, we will begin to comprehend how we can rule over the universe and all the Upper Worlds in place of the Creator. Only then shall we discover why He created such immense and awesome worlds for us.

There is nothing more to say about it. It is enough to know that for those pleasures and amusements, it was worth it for Him to create all the worlds, both the Upper and the lower, which we are yet to reveal.

In order to prepare His creatures to reach the aforementioned exalted level, the Creator thought of four levels that evolve one out of another. They are called still, vegetative, animate, and human, and they are indeed the four phases of the will to receive that each of the Upper Worlds consists of. For although the vast majority of the will is in the fourth phase of the will to receive, it is impossible for it to materialize all at once, except by the preceding three phases that gradually expose and develop it, until its form has been completed.

Man gradually enters into the sensations of the Creator, becomes similar to Him, masters the system of creation, and begins to rule over the heritage that the Creator prepared for him. Man gradually ascends the four levels still, vegetative, animate, and human, while attaining the four degrees of comprehension of the universe.

These four levels exist in our will to receive and, by correcting each of them, we ascend to the next level of sensation of power over the surrounding world.

In the first phase of the will to receive, called still, which is the preliminary exposure of the egoistical desire in this corporeal world, there is but a general movement that includes the whole of the still category. But in particular items there is no apparent movement. That is because the will to receive generates needs and the needs stimulate movement that is sufficient to attain what it wants.

It is the same with us; the most important thing is desire. If there is a desire, I will be able to make a move to receive what I want. If I feel that I am too lazy, (What does it mean to be lazy? – It means that my will to receive is insufficient), I have to work on increasing my will to receive, and then I will not be lazy anymore.

How can I make this happen within myself? Only with the help of studies, contacts with others like me, by receiving the Kabbalistic method from the books, listening to what Kabbalists advise us.

Our will to receive is small. To increase it to such an extent that we break through the barrier into the spiritual, we need to turn our desire from being small into being an all-conquering one. One can do this only under external impact, under the influence of a group, when I have 35 people around me.

If all of us out there are given the opportunity to unite, then each of us will receive the will that is 200, 300 times greater, according to the number of people now present at our virtual lesson. It will be quite enough to cross the barrier and enter the Upper World right now. We lack only one thing: the union of our aspirations for the spiritual.

Since there is only a small will to receive, it dominates the whole of the category at once, but its power over the particular items is indistinguishable.

This refers to the first phase – the still level of the will to receive. Each subsequent level appears as a superstructure above the preceding one.

The second phase of the will to receive that is called vegetative is added to the first. Its desire is larger than in the still phase, and it dominates every item of the category.Similarly, in the vegetative world we see a germ, a spark of life in every plant.

Each one has its own private movement that spreads up and down and to the sides, and moves where the sun shines (reaction of each part to the Upper Light); the manner of nourishment and excreting waste is also apparent in each item. There is already a recognition of what is “good” and “evil”; useful things are attracted, harmful are repelled. Already the vegetative type of will to receive exists in us, but is nonetheless a very small, general desire.

A group appears and, in general, it aspires to something. You may say, “Well, isn’t it good that the group aspires to something?” Everyone in the group must be an individual, but at the same time, all of them must be united, merged in a single whole, despite their outstanding individual qualities.

Only then will this gathering of individuals become a group. If they are not prominent individuals, but simply people united on their small level, it is not a group, but an amorphous mass. This difference separates a Kabbalistic group and an ordinary mass of people. A group is made up of people who are developing themselves individually to the maximum, while uniting in one whole to the maximum despite their individuality.

Thus, individuality starts from the second vegetative level, when each of us begins to feel inner movements, to comprehend and distinguish between the notions of “evil” and “good”, “to the Creator” and “to myself”, “to friends” – “away from them”, and so on.

In addition, we also have the animate level, the third phase of the will to receive that is so great that it generates in each of its parts(that is, in every individual who reaches the animate level) a feeling of freedom, which represents a special life of each part that is distinct from the others.

Plants and trees in the field shed their leaves at the same time, and then begin to grow. The leaves fall because there is no sun; the sun shines for all of them. Conversely, they wake up when the sun rises, turn in the direction of the sun, and so on. That is, there is a common life for all, different from that of the still nature, but it is common for each species.

Each individual animal leads a separate life; each can move around freely, even though there are periods common to specific animal groups, such as mating, development, growth, and rearing. Animals are at the intermediate level, but they have freedom of movement.

In the same way, as we reach the animate level of development where free inner movements awaken within us, work begins on our egoistical desires that are unique for everyone. Yet what is still negative and insufficient on this animate level? Why is it not final? The Baal HaSulam says:

However, these desires yet lack the sensation of their neighbor (this is most important), that is, they are yet unprepared to feel compassion for others’ suffering or joy over their good fortune.

He does not write, “to feel joy over others’ suffering or joy over their good fortune”, but puts it in the right, altruistic way: “to feel compassion for others’ suffering or joy over their good fortune.”

This is the fourth degree of the will to receive. Why do we need it? Why is it something that distinguishes man (by man we mean his spiritual category) from an animal?

In addition to all is the human level, the fourth phase of the will to receive. This is the complete, fully developed will to receive, because it includes feelings for others.

If you wish to know with absolute accuracy what the distinction between the third (animate) phase of the will to receive, and the fourth (human) one is, I shall tell you that it is as the worth of a single creature against the whole of reality.

What does the feeling of someone’s joy and suffering give me? Why should I feel another’s Kli, another’s desire?

The person who finds himself at the third level of development is an ordinary person. If he reaches the fourth level of the will to receive, he includes in himself all the worlds. Only the quality of feeling his neighbor enables man to grow his will to receive to such a degree where he attains and absorbs the whole universe. This is what he gets from the sensation of others, something that animals lack.

A feeling for others is an altruistic feeling! Animals possess an egoistical sensation of others; they help one another, have families, prides, packs and herds, i.e., groups of all sorts. They have developed mutual aid on a very high, animate, instinctive, egoistical level.

The Baal HaSulam writes in paragraph 37, “to feel compassion for others’ suffering”. Compassion means to feel someone’s suffering as one’s own or to be happy for his good fortune. When someone else receives, I feel as if I receive.

If man can reach such a level of his will to receive, he rises above nature, above all the other worlds, starting from phase zero, where he is still at the animate level of development. If he rises to the human level, i.e., absorbs in him all the negative and positive desires of those around him and identifies himself with them, then he turns into an immense vessel that includes all souls, all worlds, including the world of Infinity. This whole circle enters inside his large, common soul.

This is because the will to receive at the animate level, which lacks the sensation of others, is unable to beget desires and needs other than what is imprinted in this creature alone. Whereas man, who can feel others, acquires their desires and properties as his own, absorbs them, becomes needy of everything that others have too, and is thus filled with envy wishing to acquire everything. He then acquires additional egoistical desires, the Klipot, that he can now correct.

When he has a certain share, he wants to double it. (He sees that someone else has something and craves it). Therefore, his needs multiply until he wants to swallow all that there is in the whole world.

He desires all that exists in the world, including the desire called “Pharaoh”. He wants the Creator to fill, delight, and serve him. Only owing to our inner quality of envy, meaning sensation of others, can we evolve and reach the level called “man”. The rudiments of this opportunity exist outside us. How can we prevent them from leading us to the Klipot, away from the Creator? We shall discuss this at length later…

Introduction to the Book of Zohar. Items 39-44

We continue studying “The Introduction to the Book of Zohar.” In this Introduction the Baal HaSulam tells us about the development of the human soul – from a small Reshimo, which awakens in man, up to the moment when he enters the spiritual world. First, in the form of a spiritual embryo, then as a child, and later on – as an adult, man becomes similar to the Creator and enters the sensation of eternity, infinity, and perfection. He rises above life and death, feels life as an endless process. Therefore, he naturally perceives his state in this world quite differently.

Each of us aspires to achieve such a state because the people who feel good do not come to Kabbalah. All of us need something, but mostly we are restless because of the tormenting question about the point of our life. The point of life can be attained as a result of the revelation of the Upper World, the Creator, the entire universe in which we exist (it is called the Creator on the highest level with regard to us). The remaining lower levels are called the worlds.

Kabbalah explains how man can go through all these intermediate states and rise from the level of this world to the Upper World, and then reach the highest level of merging with the Creator. Since it reveals the most important concerns in our life, man’s purpose, what he is going to achieve from his efforts in this world, this wisdom is vitally important for man. Because Kabbalah not only theoretically explains the existing reality, but also ushers the person into the Upper World, it is also important for the entire humankind.

We are just beginning to understand it and hope that others will soon realize it too, thanks to our efforts. The only means for entering the Upper World is the spiritual light that corrects us. We should expose ourselves to this light, so that it will pull us out of this reality into the sensation of the Upper World. Only during the studies can we tune ourselves up to this Supreme force (the so-called Ohr Makif – the Surrounding light). Being surrounded by the Upper Light is the most favorable state. We just need to prepare ourselves, be more sensitive to it, and wish to be influenced, corrected by this light.

The influence of the light depends on our desire, which can be increased at the expense of desires of other people. The way we receive desires for something in this world, from our environment, the virtual group, all of us should tune each other to the reception of the Upper Light and to spiritual ascent. When this becomes the most important thing in our life, when we need the influence of the Upper Light more than anything else, it will reveal itself to us and elevate us to the next level.

Therefore, during our studies we should imagine huge virtual groups with hundreds of people who gather and listen to us in Russian, Hebrew, and English all over the world. We should get to know each other well and encourage it in every way possible. We need to create a common webpage, post our photographs, and share our impressions. You should join this virtual group so that our spiritual aspirations will merge. Then the light of correction will shine upon all of us and elevate us to the Creator.

As a teacher and a guide, I only direct you to the Creator. Do not lock yourselves to me. Your opinions, desires, requests, and demands should be directed to the Creator alone. Even the questions you ask me on the forum, in your letters and in phone conversations should first be turned to Him. You may receive the answer and find the necessary solution within yourself. This will be the Creator’s reply to you.

After such attempts, when nothing is clear to you and it makes you suffer, you may turn to me. However, even in this case you may not receive my answer, because the answer to such questions should come from Above. As a teacher, I will not answer them.

Our advancement is directly connected with the higher spiritual level. We should try to demand the Ohr Makif from it , address all our questions to it and only from it receive the answers. The group, the teacher, and the books are only the means that help us to advance. This is the attitude we should adopt. Do not replace the Creator with Rav or the group, because they are only auxiliary instruments on our path to Him.

Now we will find out how to advance towards the Creator. The Baal HaSulam says:

We have shown that the Creator’s purpose is to bestow upon His creatures, so that they may know His genuineness and greatness, and receive all the delight and goodness He had prepared for them. We do not yet understand His purpose, but it will gradually transpire. It is most clear to the Kabbalists, on whose behalf the Baal HaSulam speaks. They attain the purpose, the meaning, and the final result of the entire creation.

After that, we (i.e., the Kabbalists) clearly find that this purpose does not apply to the still and the large planets such as the Earth, the Moon, or the Sun, however luminous they may be.

The Creator’s intentions refer neither to the vegetative nor to the animate level of nature (although they live some form of a biological life), for they lack the sensation of others(they cannot even develop it on their own level, let alone on the higher one).

They lack the sensation of others, of jealousy, envy, and real pleasures, even of the animate kind. Animals do not feel pleasure. All they do is dictated by their inner instincts. Since they are unable to absorb the desires of others, they naturally cannot enjoy the pleasures of others either. An animal may be either hungry or not, but it cannot get hungry by simply looking at another hungry animal.

Even on a primitive animate level, desires do not pass from one animal to another, even more the desire to attain a higher spiritual level, which is initially absent in us.

Suppose I have no idea what it means to be a scientist, a professor, or an actor. However, I look at them and see how they enjoy it, so I want to be like them. With the help of “Kinah, Ta’avah ve Kavod” (envy, craving for pleasures and the desire for honor and fame), I can acquire from others the tastes that are totally unknown to me.

This way, my Kli, my desire, can constantly grow, and I can infinitely develop it in our world by absorbing all the desires existing in the universe and even on the spiritual level. It resembles a hypothetical situation where, with the help of certain actions, a plant could turn into an animal, or an animal into man. However, only humans can rise to the Divine level. This is possible because the root of such a property is present in us – the sensation of another human being. This property is absent in the inanimate bodies, plants and animals.

We are born with only animal desires, purely animal instincts that existed in primitive people. These are our bodily desires for such natural pleasures as food, sex, home and family. Besides, as a result of envy man develops a desire to receive something that another person has, even if he does not really need it. Even if I have all that my heart desires, but there is someone who enjoys something else; then I want to receive that pleasure too.

Finally, the desires for power and honor bring me pleasure, because I feel people’s submission and respect. These are man’s ultimate aspirations in this world. It does not matter to me that I do not have it in my pocket; I enjoy people’s attitude toward me. This makes me bigger, more significant.

Envy, craving for pleasures, and the desire for fame and recognition develop man to such an extent that he can attach additional egoism from others to his own and begin to advance spiritually.

Man does not receive his desires only from the level of this world. He has a “point in his heart” – the egoistical spiritual desire. In Hebrew, it is called “Achoraim de Nefesh de Kedusha.” This is the egoistical desire of the upper level. I come to desire to control this Upper level, the Creator. I want Him to do what I wish. The attainment is not limited by the desires of this world; the process continues in the Upper Worlds. Always, my Upper level begins with my desire to enslave the Creator.

When I discover His properties and gradually reveal His perfection, it transforms me in such a way that I already wish him to enslave me, my egoism. I want Him to pass His properties to me, so that I may absorb them and become similar to Him.

However, everything begins with huge egoistical desires. Hence, it is said: “He, who is higher than another has greater egoistical desires.” One should not be afraid of that.

Therefore, a few months after the person begins to study Kabbalah, he suddenly notices that his egoism has grown. For example, he never dreamed about millions of dollars before, and all of a sudden, he realizes what the passion for money is. He never thought of honor and recognition, for why would he need that and from whom? From other two-legged creatures? Yet suddenly he begins to crave it; he wants people to pay attention to him. The person who was quite moderate in his animal instincts (food and sex) suddenly loses his mind. It becomes his inner obstacle, which gave him no trouble before.

Everything that happens to the person in the process of his spiritual growth is based on the development of egoism. It is said in the Babylonian Talmud that, since the destruction of the Temple (when we spiritually fell to the level of this world), the real taste for sex and the genuine egoistical desires (“sex” being the core of our animal pleasures) can only be enjoyed by those who aspire to the Upper World (“Ta’am Biah Nishar Rak le Ovdei HaShem”). We need to correct additional egoism for advancing spiritually.

Having realized that the Creator’s desire, the purpose of creation, is in bestowing pleasure upon created beings, we now clearly see that this purpose refers neither to the inanimate bodies nor to huge planets, since they have no sensation of others. Neither does it concern the plants and animals in our world, because they also lack such a sensation. How will they be able to feel the Creator’s goodness if they cannot even feel their own kind?

When we develop and reach the spiritual level called “man”, i.e., when our egoism is so developed that we want much more than others, we begin to envy them and desire whatever they have, although initially we never had such desires. We envy their pleasures, honor, fame, and wish to conquer the whole world. This is called the real man. He is still uncorrected, yet he is ready for it because he already has what to correct.

Man alone, after having been prepared with the sensation of others who are like him, after delving into Torah and the commandments, will turn his will to receive (egoistic, enormous desire acquired from outside) into the will to bestow, and come to equivalence of form with his Maker. Then he reaches the levels that had been prepared for him in the Upper Worlds.This is the way we ascend the Upper Worlds.

As we receive additional portions of egoism (from the left line), we begin to correct it with the help of the Upper Light by raising a request (commandment) and receiving the Torah (the light of correction) from Above. The correction occurs with the help of the right line, the descending light. Thus, we create ourselves in the middle line. Our egoism of the left line becomes similar to the Creator’s properties of the right line.

We build ourselves between the two lines, while receiving the NaRaNHaY on all the 120 levels of our ascent to the world of Infinity. The NaRaNHaY in the world of Infinity is referred to as the light of the Torah; its parts on the preliminary stages between our level and the world of Infinity are called Nefesh, Ruach, Neshama, Haya, and Yechida. While ascending the five worlds we receive the light of Nefesh in the world of Assiya, the light of Ruach in the world of Yetzira, the light of Neshama in the world of Beria, the light of Haya in the world of Atzilut and the light of Yechida in the world of Adam Kadmon.

As we ascend from the world of AK to the world of Infinity, we simply are included into the common light already called, not the NaRaNHaY, but the Torah. There are no distinctions or subtle nuances in it, just the perfect light.

Thus, rising from our world to the world of Infinity, we pass through the following levels: first “secret”, then “allegory”, after that “hint” and finally “simplicity”. It is called PaRDeS – Pshat, Remez, Droosh, and Sod. The Pshat is the simplest light in the world of Infinity; the Droosh (the light in the worlds of AK and Atzilut) is below it; then the Remez is like a hint in the world of Beria and Yetziraand the Sod in the world of Assiya and in our world, the secret, concealed light, which we neither feel nor understand.

Therefore the attainment of the PaRDeS occurs in the reverse order (from down upwards). This is what the Gaon from Vilna says in his prayer book: “The PaRDeS constitutes four different levels of attainment: first the simple, then a little deeper, then deeper still and finally very profound knowledge”.

Thus, we ostensibly attain the PaRDeS, but in fact, we just mechanically study what is written in the book, staying within the bounds of a simple learning of the text on the level of our world. In reality, the attainment of the PaRDeS, i.e., of the Torah in the world of Infinity is simple, like the light that is shining there, because even the NaRaNHaY becomes one simple light on that level.

Here the Baal HaSulam says that the common people who study the Torah think that everything is studied on our level and that the knowledge of the laws of the universe requires no spiritual ascent. He calls such people “philosophers” or “ Baalei Batim” (house owners), or sometimes “false sages”.

I know that it is completely unaccepted in the eyes of some philosophers. They cannot agree that man, whom they think of as low and worthless, is the center of the magnificent creation.

In other words, man should not ascend and absorb the entire Creation. Everyone except for Kabbalists thinks this way. Kabbalists, however, are convinced that just with the help of his egoism, and not through its suppression, man should take in this whole world and become similar to the Creator in his attitude to the universe.

The Baal HaSulam says: I know that it is completely unaccepted in the eyes of some philosophers… He speaks about “the know-it-alls” among us, who are not willing to grasp the universe and rise above it. They are like the worm that is born inside a radish and thinks that the Creator’s world is as bitter and dark as the radish it was born in. However, as soon as the shell of the radish breaks and it peeps out, it wonders and says: “I thought the whole world was the size of my radish…” This is what we say to ourselves today. Each of us feels this way before crossing the Machsom. “I thought the whole world was the size of my radish, and now I see before me a grand, beautiful, and wondrous world!”

So too are those who are sunk in the shell of the will to receive; they were born with (that prevents them from feeling something beyond themselves) , and did not taste the new means, new sensations and the divine properties (that would enable them to transcend the bounds of their egoism and feel the world beyond themselves) that can break this hard shell and turn it into a will to bestow contentment upon the Maker (i.e., become equal to Him). It is certain that they must determine their worthlessness and emptiness, as that is what they really are like, and cannot comprehend that this magnificent reality had not been created but for them.

Indeed, if they had delved into Kabbalah in order to bestow contentment to their Maker (if they had transformed their egoistic desires into bestowal upon the Creator). They would try to hatch from the shell they were born into and receive the will to bestow, their eyes would immediately open to see and attain all the pleasant and sweet, beyond words, degrees of wisdom, intelligence and clear mind, which have been prepared for them in the spiritual worlds. Then they themselves would say as our sages said: “What does a good guest say? Everything the host did, he did for me alone”. We should attain this level and see all that the Creator is doing for us. “All” implies the level of the world of Infinity.

We learn that the last level of man’s attainment is called the “Thought of creation”. The first, the second, the third, and then the fourth levels descend from there, from the four stages of the Straight light. The highest level consists of two parts. The lower part of this root level, Behina Shoresh, refers to us. The Upper Light descends from it and gives birth to Behina Aleph, the first stage of the Direct light, but this is the lower part of the root level. The upper part of the root level is the Creator’s Thought, where all that was created is inside Him, on His level. We should reach this level.

Although we are born on the lower part (zero stage), we have to achieve the Creator through our own effort.

Behina Shoresh consists of two parts. The first stage (the will to receive) is born from the lower part. Then the second stage (the will to bestow) emerges. Here the Creator’s action manifests with regard to us. His Thought is in the upper part (the zero stage).

We are born in the third stage, and then the fourth stage follows. Malchut transforms itself, performs Tzimtzum Aleph, acquires a screen,

and then ascends 125 levels through a long series of corrective actions. Although it was born because of the Creator’s action, by imitating His actions, it rises, achieves His Thought, and merges with Him, since “similarity” in the spiritual world implies likeness to the Creator’s actions – the desire to bestow. Our will to receive for the sake of bestowal is equivalent to the Creator’s bestowal.

It is said: “I will know You by Your actions”, (i.e., we reach the Creator’s level. “I will know You” means I will rise to the level of Your thoughts). This is what similarity gives us. Only after reaching the level of the Creator’s thoughts can we really say: Everything the host did, he did for me alone.

However, there still remains a need to clarify why man would need all those Upper Worlds the Creator built for him? For what use has he of them?

Bear in mind, that reality is generally divided into five worlds, which are Adam Kadmon, Atzilut, Beria, Yetzira, and Assiya. Indeed, in each of them there are an infinite number of details, which are the five Sefirot…

Each world consists of five parts, called Sefirot. I would call them five Partzufim: Galgalta, AB, SAG, MA, and BON, alternatively, Atik, AA, AVI, and ZON. It is not so important how we name them. The Baal HaSulam calls them Sefirot instead of Partzufim: Keter, Hochma, Bina, Tifferet, and Malchut. He does not wish to divide the worlds into Partzufim: five worlds with five Partzufim, five Sefirot in each Partzuf amounts to 125 levels. He wants to explain that:

Because the world of Adam Kadmon is Keter, and the world of Atzilut is Hochma, and Beria is Bina and Yetzira is Tifferet and the world Assiya is Malchut. And the lights that dress in those five worlds are called YHNRN, as the light of Yechida shines in Adam Kadmon (the most powerful common light of the Torah, which shines in the world of Infinity), the light of Haya shines in Atzilut, the light of Neshama shines in Beria, the light of Ruach shines in Yetzira, and the light of Nefesh shines in Assiya.

All these worlds and everything in them are included in the holy name Yud Hey Vav Hey, and the tip of the Yud. In the first world, Adam Kadmon, we have no perception. Therefore, the tip of the Yud of the name indicates it; we do not speak of it and always mention only the four worlds ABYA. The Yud is the world of Atzilut, the Hey is Beria, the Vav is Yetzira, and the bottom Hey is Assiya.

We have now explained the five worlds that include all the spiritual reality that extends from Infinity to this world. Indeed they are included one in the other and in each of the worlds there are the five worlds, the five Sefirot – Keter, Hochma, Bina, Tiferet, Malchut, where the five lights – NaRaNHaY are dressed, which correspond to the five worlds.

Besides the five Sefirot, in each world there are the four spiritual categories – Still, Vegetative, Animate, Speaking – where the soul of man is regarded as the Speaking in that world, and the Animate is regarded as the angels in that world. The Vegetative are called the clothes, and the Still are called the halls.

They are all dressed one into the other – the Speaking, which are the souls of people, are dressed in the five Sefirot: Keter, Hochma, Bina, Tifferet and Malchut – in that place. The Animate, which are the angels are dressed into the souls, the Vegetative – which are the clothes – dress into the angels and the Still – which are halls – encompasses them all.

The world of Assiya includes our world. The initial point of the Yud is in the world of AK and in the world of Infinity. That point is the beginning of the whole creation and the little tail beneath it points at what emerges and spreads from the point. This corresponds to Shoresh.

Why are these four letters used? This is because the point is a source of the light. If the source of the light moves to the right, it means the light of Hassadim. If it moves to the left, it is the lack of Hassadim. If this point goes down, it means the spreading of the light of Hochma, if it goes up – the light of Hochma disappears.

All kinds of combinations occur inside the construction of the Kli: Keter, Hochma, Bina, ZA, and Malchut. Each of these five desires has its own property and interrelates with the rest. In addition, we act with the screen and see how we can fill ourselves, so it turns out that there is never a “pure reception” or a “pure bestowal”.

“Pure receptions” and “pure bestowals” only exist in the world of AK. It is from there that the light spreads through the world of Infinity down to our world. The light, which descends from the world of Infinity to the world of AK splits, into Nefesh, Ruach, Neshama, Haya and Yechida, where they descend to us in their pure form.

The Galgalta is the light of Yechida, the AB is the light of Haya, and the SAG is the light of Neshama. When the two lights AB-SAG come to us, they correct and purify us with all their power.

They influence the Reshimo and the Reshimo(depending on its structure) chooses how much of the light of Hochma and Hassadimshould affect it. Therefore, the Reshimo (its inner structure) determines to what kind of influence it will be exposed. Perhaps, theinfluence of the light on the Reshimo would be in the form of the letter “ Vav” – a little of the light of Hassadim and much of the light of Hochma, from up downwards. Alternatively, perhaps it is in the form of the letter “ Hey”, where in the “ Reish” (the massive spreading of Hassadim on the light of Hochma) there is a small “ Vav” inside. This letter consists of the two Partzufim, the inner and the outer, like a mother with a fetus (the tiny inner Partzuf) inside her womb. This characterizes Bina when it is the first (upper) “ Hey”. We will discuss the structure of the letters later on. They constitute the complete spreading of the light in all of its variations; hence, the name HaVaYaH implies the influence from Above.

The inanimate, vegetative, animate and human levels are divided into the Heichalot(the Baal HaSulam calls them halls, sometimes we call them houses), the Levushim (clothes), the Malachim (angels) and finally the souls (man).

As you may see, there is nothing regarding Keter because this is the Creator. If we begin to analyze how these spiritual levels are interrelated, we will discover that the soul is in the center, the angels dress on the soul, the Levushim dress on the angels and the halls dress on the Levushim. Inside the soul, a part descends from Keter. It consists of the ten Sefirot of the Straight light, the ten Sefirot of the “ Kav” (“line”).

Since the soul “dresses” on the Creator, it is in turn surrounded by the angels, the clothes, and the so-called halls. It is preferable to use the Hebrew names, because in Hebrew their structure and inscription include many different elements. These words are very meaningful and they include many levels of information.

Since the soul “dresses” on the Creator and the angels, the clothes and the halls dress on the soul, it becomes clear that the angels, the clothes and halls, i.e., the outer universe regarding the soul is only necessary for bonding this soul with the Creator, who is inside it.

Now we begin to deal with ourselves, and the Baal HaSulam speaks about our path from the lowest level. You will not find the things he so clearly and laconically explains in this Introduction anywhere else. He writes openly about the things that are normally ignored. How much of it can we grasp?

While reading these lines please let us think of each other, of how we can help each other by simply joining our desires. Let us assume there are 1000 men and women in the world, who simultaneously listen to me about the Creator’s revelation to man. Let us all together want it to happen to us. This is called the raising of prayer, of desire, that will be answered with the Surrounding light. It will, by all means, generate this action in us.

When man is born, he immediately receives a “holy soul”, Nefesh…Oh! If he only could have it… But he does not. So what do we actually have when we begin to aspire to the Creator? However, not an actual soul, but the posterior of it, meaning its last category, which is called a “point” because of it smallness. It is inserted in man’s heart, in his will to receive, which is found primarily in man’s heart.

Heart means all our egoism. There is a point in the heart – the reverse side of the soul, its beginning, its root. It is a tiny part that is destined to become the soul and will have to go through inversion in order to become a true point of the soul.

We feel it as opposite to our egoism. Even if I wish for the spiritual, my desire is absolutely egoistic. My point is called “a point in the heart”, because it is in the midst of my egoistic desires. It is in the center of my heart. For example, after satisfying all my egoistic desires of this world, I now want to grab the spiritual delights (I can think of no better word).

Know this rule, for all that you will find in reality in general, you will also find in every world, even in the smallest particles of it.

The same laws that rule in the universe influence the very last, microscopic part of it. The Hebrew phrase “ Prat u Klal Shavim” (the common and the individual are equal) explains the idea. This is because there cannot be even a slightest detail that would not consist of five stages of the Straight light. All that is concentrated in these five stages only spreads through the worlds from our first state to the third. Actually, nothing else was created except for these stages of the Straight light. Every minute detail consists of them. Therefore, “ Prat u Klal Shavim” is the general law of the universe, even its smallest part.

The smallest soul and the sum of all the souls are equal. There is nothing in the spiritual that would be bigger or smaller than something else would. Moreover, if one is against all the rest of the 599 999 souls, this one is equal to all the others. This is a marvelous property of the spiritual world.

Just as there are five worlds in reality, which are the five Sefirot, Keter, Hochma, Bina, Tifferet and Malchut, so too are there five Sefirot, Keter, Hochma, Bina, Tifferet and Malchut in, each and every world, and there are five Sefirot in the smallest particle of that world.

Everything is divided into five parts.

We have stated that this world is divided into the still, vegetative, animate, and human levels. They correspond to the four Sefirot, Hochma, Bina, Tifferet, and Malchut; or rather in the reverse order, Malchut, Tifferet, Bina, and Hochma.

Indeed, even in the smallest particle of each species in the still, vegetative, animate, and human levels, there are four inner categories: still, vegetative, animate, and human. The same exists in a single species, i.e., in one person…, in all of us.

Now let us understand what man is. Why should we think about anything else? We are the most active part of the universe, that which is destined to bring everything to the Creator. If we (the soul) merge with the Creator, then the halls, the clothes, and the angels will merge with Him together with us (i.e., the entire universe ascends to the Creator’s level). This depends only on our desire and our work. Therefore, we study the level of “man” and the way he ascends to the Creator.

So even in one person, there are also four levels (still, vegetative, animate and human), which are the four parts of his will to receive.

In all, there are five kinds of desires. We call them Aviut zero, one, two, three and four. All of these egoistic levels of a desire, still, vegetative, animate and human, exist in our world and are characterized by the general notion of a man’s heart.

The still level is represented by the bodily desires for food, sex, family, and home. The vegetative level is the desire for riches. The animate level is the desire for honor and fame. The human level is the desire for knowledge. Above it, there is only the spiritual desire.

We can see the same inside us. Even on the level of the biological and physical-chemical structure of the body, there are various minerals, non-organic compounds (the still level). Then there are nails and hair (the vegetative level). The next to follow is our flesh (the animate level) and finally, our inner psychology (the human level). Yet all of theses parts are of the animate level. Above them is also the Divine nature that is called a point in heart. Man begins to study Kabbalah only because this point prevails in his heart. Instead of craving this world with its food, sex, family, its chasing after money, fame and even knowledge, man becomes interested in something bigger, even without knowing what it is. This point makes him restless.

Earlier than the “thirteen years of age”(a relative level in man’s development) there cannot be any detection of the point in his heart. However, after “thirteen years”, when he begins to delve into Kabbalah, even without any intention for the Creator’s sake, (i.e., without any love and fear, as there should be with someone who serves the king), even not For Her Name, the point in his heart begins to grow and reveal its action.

Man, who begins to feel an aspiration for the spiritual world is considered to have come of age. From then on, he willy-nilly begins to develop the point in his heart, because this desire prevails over the others. He tries all kinds of ways until he finds a group, a book, and a teacher. The point in the heart leads him to the place, to the source that can fill him. We believe it to happen by chance, but it is not so.

However, man should constantly check the source from which he receives. I advise all of you who are sitting before your monitors not to trust me, to check for yourselves where you are. Perhaps you may find a better company, a wiser teacher who will provide you with a more powerful influence and lead you to the Purpose of creation. This is our main task. The rest is a means for achieving the goal.

You should have no other image before your eyes except for the Creator. You should say to yourself, “Only in order to achieve Him, am I ready to listen to some wise man, read some books, be in some company of people, make a sacrifice, etc. The Creator should constantly be in front of me; He alone should determine what I do.

This is the correct development of the point in the heart. Even if my desire for the Creator is egoistic, I still aspire for Him and nothing else. By no means should I join someone in order to feel more secure and comfortable.

I once asked my Teacher: “How can I be sure that I am in the right place? I have only one life, so I wish to realize everything I need by myself”. His answer was very simple: “Keep looking. This is your free will”.

The freedom of will is in a constant search for the right group. Only after you have checked everything, may you begin to work on its improvement. You are obliged to do it because your future depends on your environment, on your books, and teachers. Do not take anything on trust. You should check everything because this is the only way you can grow. Unless you put your effort into the group, unless you try to make it stronger, you will not be able to grow.

The realization of my freedom of will consists in exerting influence on the teacher, the books, the group, and consequently the Surrounding light, so that it will develop me. If man relaxes and wants to get under the wing of some wise person, some Rabbi, he confines himself to the still level and stops growing. Try to avoid such aspirations, although our body desires them very much. We should force ourselves every second to shake them off and realize our free will. Thus, we will only shorten the period of our correction because all the levels are predetermined. We will not reach the next level until we have corrected this one.

Even if man begins to study Kabbalah without any intention for the Creator’s sake, the point in his heart begins to grow.

This is what we partially feel and hope that it will continue to develop. The actions performed by the beginning Kabbalist so far do not require the intentions. Man always acts with a certain intention – with the egoistic intention for his own sake. However, regarding the spiritual, these actions are considered to be without intention. We can influence something in the spiritual only in accordance with our altruistic intention. Therefore, at the beginning of our development, even an egoistic intention is good enough. It is important to have a huge desire to conquer the spiritual world and the Creator, even if it is egoistic.

In his book “Pri Hacham”, the Baal HaSulam says in one of his letters on page 70, “This should be similar to the sensation of a man overwhelmed by passion for his beloved. He can neither see nor hear anything; it fills his whole world, he … loses his mind”. In Hebrew, it is called “Meturaf” (crazy). There is no other pleasure that can fill his empty Kli.

This is exactly the state we have to achieve with regard to the Creator. Only He can fill my vessels. I do not want anything else. This is the final level of this world after which we pass on to the spiritual one.

Man purifies, corrects the still level of his egoistic desire …

That is what we do today. We do not know anything on this level. We cannot see the difference between the elements. They are still. As a result, we pass through all 613 parts of the point in heart. Actually it consists of 620 parts, but we agreed on 613 parts that exist in every spiritual organ, shell, Partzuf, both in the general structure of Adam and in each of its individual parts. It does not matter what we speak about, whether it be the five stages or the 10 Sefirot or the 613 parts. There can be neither more nor less than that.

To the extent that man aspires for the Creator, he purifies the still part of the desire to receive. He builds the 613 organs of the point in the heart, which is the still level of the pure soul. When all the 613 actions called the commandments are completed, he creates the 613 organs (the corrected parts) of the point in the heart, which is the still part of the holy soul.

Let us imagine our big egoistic heart with a tiny point consisting of 613 desires. I should develop each of them to the maximum and direct them to the Creator. I neither know nor understand any of these 613 desires in the heart. I do not feel the difference between them because these desires are of the still level. However, this is not important. Like a still body, I automatically aspire to the Creator with my might.

Two hundred forty-eight spiritual organs are built through the observance of the 248 actions of “do” (precepts that you have to perform in), and its 365 spiritual organs are built through the observing of the 365 precepts of “do not do”, until it becomes a whole Partzuf of pure Nefesh.

What does it mean? I have the Partzuf that consists of two parts – 248 and 365, in all – 613.

Two hundred forty-eight actions out of 613 that I perform with my desires are those with whose help I can act. Basically, these are my actions in the group, with all the people, friends, and family – the desires in which I can express and realize myself.

However, there are actions in which I cannot realize myself. I have no idea how to work with them correctly. These are not simply desires to kill or to steal. These are all of my desires that I cannot connect with the spiritual in any way.

This is a natural process. We should not think: “Now I want something, so how am I to deal with this desire, satisfy it or refrain from it?” When I aspire to the Creator on the level of my point in the heart, I still do not have the inner definitions and cannot make this inner analysis. It is not necessary at this point. Consequently, my level is defined as still. I have not yet received the light from Above that breaks my point into 613 tiny squares where I know what properties each of them represents and that they are connected with the Creator. I cannot do that yet. However, when I do it… “my level of Nefesh rises and dresses Malchut in the spiritual world of Assiya”.

Below the level of the spiritual worlds, inside my heart (the heart is all our desires, but you should on no account imagine the biological heart) the Partzuf emerged (my aspiration to the Creator as something distinct from the aspirations of this world). If I aspire to the Creator, I rise to the level of Malchut of the world of Assiya on the first still level.

All the worlds form a descending line (“Kav”).“Kav” is the line of the light descending from the world of Infinity down to this world. When my Partzuf is complete, it rises and “dresses” from Above onto the Malchut of the world of Assiya, on the light that is there.

In other words, my soul “dressed” on this line with the angels, the clothes, and the halls enveloping my soul. They are added because these are my auxiliary desires that I have realized in order to ascend to this particular level.

All the spiritual parts of the still, vegetative and animate levels in the world that correspond to the Sefira of Malchut of Assiya serve and aid the soul of man who has risen there. To the extent that Nefesh (the soul, the very first level) uses them, they become spiritual nourishment to it…

All of these halls, clothes, and angels are our desires, except for the aspiration to the Creator. These are the desires of our world that strengthen my aspiration to the Creator. Even the hindrances in the form of a bad boss or problems with the children, everything that surrounds me in this world, are all the positive and negative influences that aspire together with me and “dress” on my soul, on the Malchut of the world of Assiya.

This means that, if I carry out a spiritual action and there are people who help me to do that, then as I ascend to a certain spiritual level, all those who helped me, “dress” on me with their inner parts and receive the light. This reception is still unconscious because they have not yet prepared their inner spiritual Kli. However, they do take part in the process. This is what makes the connection between all the people in the world so important. Through mutual aid, communication, and trade, our world has now become a small village. The world, as it exists with regard to the ascending man, rises together with him and enters the clothes of the Malchut of the world of Assiya and then even higher.

To the extent that Nefesh uses them (the auxiliary desires: the halls, the clothes and the angels) they give it strength to grow and multiply until it can extend the light of the Sefira of Malchut of Assiya in all the desired perfection to shine in man’s body. That complete light aids man to add toil in Kabbalah and receive the remaining higher levels.

Just as immediately at the birth of man’s body, a point of the light of Nefesh is born and dressed in him, so it is here, when his Partzuf of “pure Nefesh” is born. A point from one level higher is born with it, meaning the last degree of the light of Ruach of Assiya, and fills the inner part of the Partzuf Nefesh.

As soon as we ascend to that world, instead of it, what remains? The next part forms the so-called “naked” Partzuf – the next point in the heart. It has changed and has now divided into its own 613 parts. This second point in the heart is not of Aviut Shoresh (0). In order to ascend and dress on Malchut, it has to have Aviut Aleph (1). This happens because, as the Partzufim emerge, one is always born inside another and after completing its own development, pulls the next one after it similar to the forming of a garland.

Therefore, as soon as the Partzuf, Nefesh, completes its ascent and dresses on the Malchut of the world of Assiya, that very instant the point of the following Partzuf emerges and begins to push this whole process forward. Like cars of a train move one behind another, the point of the next Partzuf will push them up to the level of Infinity. This is an ascending movement, because man should reach the world of Infinity while living in this world – in his body, with his heart and with the point in it.

Here I would like to end this lesson and remind you again that we should unite. It will save much time and effort in our advancement. None of us will be able to gain individually what we can gain collectively. The growth of our group by just 10% shortens our path by many months. As we grow sufficiently and the members of the group learn to understand one another, even very different people will have much to discuss. We will know how to advance together to the Creator.

Introduction to the Book of Zohar. Items 45-59

In the process of reading “The Book of Zohar”, a person gains the sense of the upper world. In any case, reading this book creates internal prerequisites, Kelim, with whose assistance we begin to feel what we could not feel before, something that seemed non-existent to us, but now becomes real. Something that could not be felt in our senses suddenly comes into the field of their sensitivity, and the world starts opening up, slowly developing like a photograph, until we enter into this common whole world. “The Book of Zohar” should do this to us. “The Introduction to The Book of Zohar” helps us to understand what stages we should go through.

The conception of a Partzuf occurs in such a way that there is an upper Partzuf, half of which is above the Parsa (so-called GE), and another half (AHP) is below the Parsa. We, the broken souls, broken Kelim(Kelim Shevurim) exist below the Parsa. The little crosses on the picture mark all of us. This does not mean that I gave up on us, but quite the opposite; those who are marked here have a bright future. Now we can raise all the AHP. Where? To me. Your upper Partzuf is me. Raise all your desires with me and through me get up to the GE. From this picture you can clearly see how important it is for us to join together and cling to the AHP whose GE is above the Parsa, above the Machsom.

This world below is where we exist and where the AHP of the lower Partzuf exists together with you, and I rather represent it for you. Together we can latch onto the GE, to the part above, and thus be able to ascend.

The more we unite to include these desires into the AHP, the more I feel you, so that your desires go through me up to the Creator, the more effectively we will be able to act. This is the meaning of merging of all the groups in the world. We ought to create a huge, cumulative desire that will be equal to what we call MAN, a request to the upper Partzuf, which it cannot refuse. This is our goal.

From this we see that there is absolutely no point to be attached to the people whose GE is not in the upper world; hence, we see how much we all must participate in the same process of connecting all of our desires into the one and only desire to the Creator.

We have said that man goes through a certain period in his spiritual development called “13 years”. This is a period when the aspirationto the Creator has not yet awakened in him. It is then followed by the period of conscious spiritual development, when a person begins to feel a point in the heart, an aspiration to the Creator, and starts developing it deliberately. Now we are developing our point in the heart; therefore, our state is called “13 years” or “coming of age”.

Why 13 years? While studying the Partzufim of the world of Atzilut, we discover that there are 13 corrections of the beard (“Yud Gimel Tikunei Dikna”) of the upper Partzuf. There exists an upper Partzuf Arich Anpin (A”A), from whose head the light descends along the hair and the beard. Why “along the beard”? Because with regard to A”A the beard constitutes the external Partzuf. A”A is in the GAR, very powerful light. The light descends along its external Partzuf and then weakened so that the lower ones might accept and use it correctly for their growth, causing no harm to themselves.

Such a Partzuf, called Se’arot, is a part of A”A. We receive the upper light through it, whereupon it is transformed in us, and helps us to grow. Therefore, the first 13 years of our development, the first 13 spiritual steps, are considered the years of unconscious development, as with children. Then we come of age and begin to grow consciously. The light that we receive is Ohr Nefesh of the world of Assiya. That is what Baal HaSulam writes about in paragraph 45.

The aforementioned light of Nefesh is called the light of the still level of the world of Assiya. It is correspondingly aimed at purifying the still level of the will to receive in man’s body (it is said about our present condition). It shines in the spiritual world much like the still category in the corporeal world, whose particles do not move independently…

Inanimate objects in our world do not move independently. They have no desire to move or change. Their only desire is to remain constantly in the same state and that is where their effort is directed. For example, the structure of a crystal is only aimed at preserving its particular state. Obviously, if external conditions exceed the forces of internal preservation of the material’s properties, then they will destroy such a material, its inner connections.

Therefore, there is a general movement that surrounds all the details equally, like the movement of the planet Earth, and everything else in a galaxy, in the universe, in our world. And so it is with the light of the Partzuf of Nefesh of the world of Assiya. Although there are 613 organs to it, 613 forms of receiving the bounty (they are already in us, but they are undeveloped yet existing only in potential) yet these changes are not apparent, but just a general light whose action surrounds them all equally, without distinction of details(separate desires).

The light develops desires in one direction or another, like an embryo that is forming inside the mother’s womb. Different parts of the embryo’s body begin to develop at different times, the head, then the arms, then suddenly the torso, the legs, and so on. There is a specific time for development of every organ or body part. However, on the lowest level of Nefesh de Nefesh, there is only a general development with no manifestation of particular stages.

Bear in mind, that although the Sefirot are divine…(related to the Creator, and being in the state of similarity to Him. But do we already have them within ourselves? Believe it, we do. And if we have even the slightest desire, aspiration for the Creator, then we have already achieved some microscopic similarity to Him).

There is no distinction between the first Sefira Keter in the world of A”K and the last Sefira Malchut in the world of Assiya… There is no difference in the structure of creation. It is either in the world of Infinity, or in our world. We are made of the same components, the same ten Sefirot. The question is in the screen. How can the absence of the screen compress the ten Sefirot into a point, while its presence develops the Sefirot to become a huge, infinite vessel? All 613 parts of our spiritual body are compressed into the point within us.

Physicists assert that the entire cosmos developed from a micro point that consisted of an infinitely compressed substance. All of a sudden, there was a bang, and so the universe was created. Some day we will discuss this act of conception and birth of the universe. In fact, the transition from the spiritual world to the material world happened in exactly this way.

The point, that emerged from the spiritual and became somewhat like the essence of matter, still possessed the same properties. It only changed its form, became material, and yet retained absolute similarity. Our universe, planet Earth, the solar system, and we ourselves, are all created in complete correspondence to the worlds of Assiya, Yetzira, Beria, etc. All the worlds are parallel to each other, and all their parts resemble each other, but each of the upper worlds is made of a more spiritual substance.

Bear in mind that although the Sefirot are divine,and there is no distinction between the first Sefira Keter in the highest world of A”K and the last Sefira Malchut of the world of Assiya, there is still a great difference with regard to the receivers (even though the highest Sefira in the world of A”K and the lowest Sefira in the world of Assiya are the same. Then what is the difference?). For the Sefirot are composed of lights and vessels. And the light in the Sefirot is absolutely divine (emanated by the Creator, the Creator’s part inside the Kli). But the vessels called KaHaBTuM in each of the lower worlds of Beria, Yetzira and Assiya are not divine. They are merely covers that conceal the light of Infinity within them and ration a certain amount of light to the receivers, that each will receive according to its degree of purity.

Here Baal HaSulam wants to say that the universe is arranged in the following way: the world of Infinity, then the world of A”K (Adam Kadmon), which is Keter (as regards the others) and all of its parts. It consists of five Partzufim called the NaRaNHaY(Nefesh, Ruach, Neshama, Haya, and Yechida) that emanate the light. Then follow Atzilut, Beria, Yetzira, Assiya and our world, as the last level of the world of Assiya.

All of these worlds consist of similar parts, and there is no difference between them. The only distinction is in the material from which they are created.

Baal HaSulam says that the worlds of Beria, Yetzira, and Assiya constitute three huge filters that weaken the light descending to us from the worlds of A”K and Atzilut.

The world of Atzilut is Hochma, where all the light of Infinity is waiting for our later reception. Beria is Bina. But the world of Beria located below helps us to keep the Kelim de Ashpa’a (desires of bestowal) under the Parsa and be corrected with their help. Beria is Bina, the property of bestowal. Bina is specially isolated from the world of Atzilut to help us. The world of Yetzira is a weakening of the property of bestowal and the world of Assiya is reception. We are a part of the world of Assiya.

The difference between these parts of the universe stems from the fact that the Sefirot are divided into the Kli and the light. The light of the Sefira is divine, whereas the vessels in each of the worlds: Beria, Yetzira, Assiya are not divine. Why? The Kelim in the worlds of BYA are not divine because they are below the Parsa. They consist of the Kelimthat were broken and corrupted. Now they need to be corrected and elevated to the world of Atzilut.

Although the light is one, we still name the lights in the Sefirot NaRaNHaY because the light is distinguished according to the attributes of the vessels.Malchut, which is the coarsest cover, hides all the light of the world of Infinity. The light that it does pass on to the receivers is only a small portion related to the purification of the still level in the body of man. It is called Nefesh.

If we imagine a person in this world and the world of Assiya above him, it means that the only light that will reach him through the world of Assiya will be Nefesh.

The vessel of Tifferet (Kli of the world of Yetzira) is finer than Malchut and the light it passes from the world of Infinity relates to the purification of the vegetative level of man’s body, because there the light is more powerful than that of Nefesh. It is called Ruach.

One receives the light of Nefesh in the world of Assiya and corrects one’s still level. Those who are in the world of Yetzira receive from Assiya the light of Ruach, which corrects the vegetative level of desire.

The vessel of Bina is finer still than Tifferet, and the world that corresponds to it is called Beria. Those who are in the world of Beria receive the light of Neshama that purifies the animate level of man’s body, and it is called the light. The vessel of Hochma is the finest of all (this is the world of Atzilut). It passes the light of Haya, which purifies the human level in man and whose action is unlimited.

Why is it unlimited? The reason is that all the light that the Creator passes through the Kli Keter is here. The Kli Keter is AK, while Yechida is already completely similar to the Creator. Then follows Olam Ein Sof, the world of Infinity, where man reaches the combined light called the Torah, NaRaNHaY. In this case, he becomes similar to the Creator not in actions, but in his thoughts. We define Keter as “the Creator’s actions with regard to creation”. “The Creator’s thought with regard to creation” that precedes action is above Keter.

In the Partzuf Nefesh, which man has attained through observing the Torah and Commandments without intent, there already dresses a point from the light of Ruach.

The Partzuf Nefesh is the smallest of all. We have already started acquiring it. We obtain the light of NaRaNHaY de Nefesh both in the world of AK and here in our world. This can be done by observing the Torah and Commandments without intent, i.e., by performing all kinds of actions that can correct us. The Baal HaSulam describes them in his article “Free Will”.

What is the meaning of an “action”? “Action” means working with the book during your studies in the group. This directs you toward the Creator, enables you to increase your desire for Him. If you accumulate all your powers, all your desires combined with the desires of your friends while aspiring to achieve the states described in the book, you will cling to the AHP of the superior spiritual Partzuf(the teacher) together with others, so that he will elevate you and attract the Ohr Makif.

To this end, you do not need to have special intentions for the sake of the Creator, for they cannot yet appear in you. They will appear because of the Upper Light’s influence, but we can attract the light while still having egoistic intentions. In this case, the light that shines upon us is called not the Ohr Pnimi (it cannot enter us), but the Ohr Makif; and it will purify us all the same.

This way we acquire our first Partzuf NaRaNHaY de Nefesh. As soon as we complete it, its uppermost point will be the root of the next Partzuf Ruach. We will then begin building Nefesh, Ruach, Neshama, Haya, and Yechida of the Partzuf Ruach. Once we have finished it, the beginning of the next Partzufwill be in the point of Yechida: Nefesh, Ruach, Neshama, Haya, and Yechida of the Partzuf Neshama. When we are done with it, we will begin working on Nefesh, Ruach, Neshama, Haya, and Yechida of the Partzuf Haya, etc.

This “ladder” originates in the descent of the worlds. During this process the upper world brought forth the next one below, therefore the lowest point of the upper Partzuf is connected with the uppermost point of the lower Partzuf. Man can say that he passes from one level to another when he reaches the highest point of a given Partzuf. An aspiration for the next level automatically awakens in that Partzuf and prerequisites of the next level’s Kli appear. Thus, man keeps ascending.

Yet the work we do in order to advance, i.e., the screens, the depth of self-knowledge, the attainment of the surrounding world and the contact with the Creator, is totally different each time. This resembles a newborn baby that is still unable to hear, see, or understand anything. It gradually develops and begins to participate in the world’s doings: first through games and playthings, later through contact with playmates and finally through interaction with adults.

An individual’s advancement along the levels occurs because of a diverse influence of the environment and the development of alternative senses, powers, and means. This is what happens in the spiritual world; hence, we observe the same in our world as well. What are the nuances of man’s work on these levels? I seem to be surrounded by the same world, and my inner essence remains unchanged. I just interact with myself and with the surrounding world at different depths in order to compare myself with the Creator. More and more, I deeply penetrate my inner world and that which surrounds me, so that they begin to form one single Kli. All the levels of nature, still, vegetative, animal, and human, merge with the Creator. Here the Baal HaSulam explains how and on what levels it takes place.

All that we can do is called commandments, or drawing the Upper light (the Ohr Makif) known as the Torah (from the word “Ohrah”, “Ohr”). The Torah is the most general, all-inclusive Upper light. However, the light that reaches us in our state through all worlds, the Ohr Makif, is also called the Torah. This indivisible light is intended for all humankind in its final most exalted state. We receive the Ohr Makif that affects us even though we still have no intention for the sake of bestowal. If man does everything he can, he purifies and corrects his still level.

When one strives to observe the Torah and Commandments with the desired intent, he purifies the vegetative part of his will to receive and rises to the next level. To that extent, he builds the point of Ruach into a Partzuf. Performing the 248 Commandments of “Do” with the right intent brings forth the formation of the 248 spiritual organs in this point. And the observance of the 365 Commandments of “Do Not Do” brings forth 365 additional spiritual organs.

Although the point of Ruach originated in the previous Partzuf, it already refers to the next one.

At the vegetative level man already begins to differentiate between good and evil, benefit and harm. Everything useful for the growth of the altruistic desire and intention is attracted and absorbed, while the opposite is repelled. So far, he does not possess the ability to move independently, and lacks the sensation of the past and the future. It still exists together with those similar to him, in the same states moving under the influence of the light. He still cannot work independently, and like a flower, withers at night and springs back to life at dawn.

Nonetheless, he already understands what he needs for his growth, hence he separates the 248 commandments-desires, which he aspires to work on, and correct from the 365 desires with which he has no right to work. Already at this level, his Partzuf is divided into GE and AHP, 248 and 365, in all 613 desires. In the state of Nefesh, he is yet unable to feel or distinguish these desires, let alone analyze them. This will happen at a later stage.

When the formation of all 613 organs of the Partzuf is completed, it rises and dresses the Sefira Tifferet of the world of Assiya, which conducts the more important light called Ruach from the World of Infinity. The light Ruach is meant for the correction of the vegetative part in the person’s body. The world Assiya has the still, vegetative, and animal parts that belong to the level of the Sefira Tifferet. All of these parts help the Partzuf Ruach of a person to receive the complete light from the Sefira Tifferet, as it happened earlier with the light of Nefesh. Therefore, it is called “spiritual vegetation”.

What does the Baal HaSulam wish to say here? All that was corrected in the previous Partzuf now begins to help the following one on the level where it works. On the one hand, each Partzufconstitutes a prerequisite for mastering the next; on the other hand, mastering of the subsequent Partzuf helps the realization of the preceding one.

Suppose I acquired certain skills a few years ago. Today, I become familiar with some notions or theories. I begin to use the skills acquired in the past as a means for implementing the concepts of today. Now I understand better what I acquired previously, and begin to analyze the past and correlate it with the present.

By rising to the level of the Partzuf Ruach, I do not stop building my Partzuf Nefesh. On the contrary, with the development of Ruach, I continue realizing and using the Partzuf Nefesh. Nothing disappears and nothing sinks into oblivion of the past. At every level, I realize myself in accordance with my current position, so at the level of Nefesh, Ruach, or Haya, I realize all the previous Partzufim I built.

Consequently, I receive a much greater amount of light and the Kelim, which form my world of Infinity. It is formed from such multitude of my thoughts and abilities that there is absolutely everything there. All the opportunities are bound with concepts, forces, and intents, so as to prepare the complete realization, beginning with the first level and up to the very last.

The nature of this luminescence on the vegetative level of the material world is such that changes in movements are noticeable in every individual part. The spiritual light of the vegetative level is able to shine in a special way upon each of the 613 organs.

The descending light of Ruach singles out each of the particular 613 desires within my inner common desire. I already differentiate between them, see the character of each desire, and understand whether I can adapt it to the Creator or not. I see that it is necessary to modify or put aside some desire to establish contact with the Creator. The light tells me about my soul; hence, it is called Ruach, Ruchaniut – the spiritual light. It is with this Ruach, spirituality that my individual growth and the contact with the Creator begin.

The spiritual light of the vegetative level is able to shine in a special way to each of the 613 organs of the Partzuf Ruach. Every organ expresses its special power of this act. When the Partzuf Ruach is born, it receives the point of a higher level that is the point of the Partzuf Neshama.

The same principle works in the worlds AK, Atzilut, Beria, Yetzira, and Assiya. Each world is at its own level of GE, its AHP always being at the level of the lower world. Their ends overlap, as in a telescopic antenna, while none of them exists by itself. It turns out that no Partzuf has an independent, free part. In any of them, we see that its entire top, GE, dresses onto the upper Partzuf, whereas its bottom, AHP, sits inside the lower Partzuf. In other words, all of our thoughts or desires are connected with either the upper or the lower level. Therefore, development is only possible thanks to this connection. I cannot possibly rise higher than my own level, unless I bond with the Upper level and receive desire, MAN, from the lower level.

Every one of us is just a link in a chain and can only rise if he connects with the upper Partzuf and pulls all the others up. It is impossible to advance alone, without being connected with the group.

However, when a person attains the secrets of the Torah and the tastes of the commandments, he corrects the animal level of his will to receive. By doing this, he expands and builds the point of Neshama that dresses into the 248 and 365 organs of his body.

We have studied how man advances in the worlds Assiya and Yetzira. In the world of Yetzira, he already has a different attitude to his duties and responsibilities. Unlike in Assiya, where he was not aware of what he was dealing with, in Yetzira he already distinguishes between the desires of bestowal and reception and acts accordingly. The next level of correction, the world of Beria, is where man studies the secrets of the Torah and the tastes of the commandments. In Beria, he begins to treat his desires (created in us by the Creator) and the light, the power that he receives from above, in a very different way.

What is his attitude to it? How does it feel to be between something that the Creator created in him and the power that He sends to him now? Man receives the Kelim and the light, and has to position himself correctly between these two sources of desire and pleasure. At the level of Beria, he continues advancing, while attaining the secrets of the Torah and the tastes of the commandments.

The Torah is the most general light that influences us. What is the meaning of “the general light’s secrets” and “the tastes of the commandments”? Man already reaches a level where he feels the light of Hochma (wisdom), from which he attains the secrets, i.e., how the light created the creation, how it corrects it, adapts it to itself, and absorbs it. The secrets of the Torah are the inner processes that take place in our desires under the light’s influence.

By attaining the most profound processes in the universe, man corrects the animal level of his desire (by comprehending the Creator’s actions, he becomes similar to Him at the deepest levels of his desire) and extends the soul’s point of Neshama, which develops in 248 and 365 of its organs.

Naturally, this part too consists of 248 and 365 sub-parts, albeit on a different level. If the world of Assiya is a general inanimate movement devoid of the intention for the Creator’s sake, the world of Yetzira is a yet undefined general intention, and the world of Beria is an advancement by way of the Torah and commandments. The world of Beria may be characterized as the light and the Kli. This is a very high spiritual level of the secrets of the Torah and the tastes of the commandments.

In the picture you see the still (Shoresh, 0), the vegetative (Aleph, 1), the animal (Bet, 2) levels of desire. These are desires on the level of Neshama, i.e., of absolute bestowal, when man acquires the property of Bina.

Every part, still, vegetative, and animal, in the world Assiya of the Sefira Bina helps the person’s Partzuf Neshama to receive the complete light from the Sefira Bina. This is also called a “pure animal”, because it is meant for the correction of the animal level of the person’s body. The nature of its luminescence is the same as that in the animal level of the material world described above; it gives the individual a sense of life to each of the 613 organs of the Partzuf. Thus, they feel independent of the Partzuf to the degree that the 613 organs become the 613 Partzufim and each of them contains its special, individual light.

Man is isolated from others in our world. Unlike plants that turn towards the sun, he can move independently. In contrast to plants and animals that are born and die at a certain time (it is less pronounced in animals than in plants, although they mate at specific periods of the year), man is entirely free in his movements, in the sensation of the past and future, in his contact with the world, etc. The soul that reaches the level of Neshama is similarly individual.

When this completely individual Partzuf Neshama emerges, the superiority of this light over the light of Ruach in the spiritual world is equivalent to the difference between the animal, vegetative, and still levels of nature in the material world. In addition, a point of the light Haya is placed in the Partzuf Neshama. Further, man continues developing the level of Haya.

When a person merits receiving the great light called Neshama and the 613 organs of this Partzuf are each shining with its complete light aimed at him, each of them as a separate Partzuf, the person discovers an opportunity to observe every commandment with the true intent.

A special light of every commandment is shining upon every organ (desire) of the Partzuf Neshama (the Baal HaSulam speaks of the previous Partzuf Neshama on the animal level). The power of these lights corrects the “human” part in his desire to receive and turns it into the desire to give (The light of the level of Neshama rises as well, and man corrects the level of Haya). To this extent, a point of the Ohr Haya is built in him.

When the Partzuf is complete, it rises and dresses the Sefira Hochma. This Kli is exceptionally transparent (the matter concerns the Kli Haya as it rises to Atzilut) and, therefore, passes a huge light from the World of Infinity to man. This light is called Ohr Haya.All(previously acquired) parts of the world of Assiya, i.e., the still, vegetative, and animal that belong to the Sefira Hochma help the person to receive the complete light of the Sefira Hochma.

This is called a “spiritual human”. His essence is directed towards the correction of the “human” part in the person’s body. The meaning of this light in the spiritual world corresponds to the meaning of the human level in the four levels (still, vegetative, animal, and human) of the material world. The greatness of this light exceeds that of the light of the still, vegetative, and animal levels in the spiritual world. This can be compared to the difference between humankind and the still, vegetative, and animal kinds in the material world. The light of Infinity “clothed” in this Partzuf is called the Ohr Yechida.

Yechida is already Keter, Infinity, but the Infinity relative to that particular person, that particular Partzuf, and not the whole light of the Torah in the world of Infinity. Moreover, this light (we will call it individual Infinity), the light of Yechida, is similar to the Creator in its “actions” and is individually infinite.

Here the 248 and 365 commandments are created, the corrected desires, from which we enter the world of Yechida. The Baal HaSulam and the Zohar do not discuss the world Yechida, the world of AK;there is only a hint in those books about the world of Atzilut. That is because we mostly have to undergo correction on the levels of basic desires: still, vegetative, and animal, and then raise these desires of the worlds of Assiya, Yetzira, and Beria into the world of Atzilut. As was stated before, those worlds under the Parsa weaken the light and contain the yet uncorrected vessels within them. By correcting and raising them into the world of Atzilut, we complete our mission.

We spoke only about the world of Assiya and the five levels that a person passes through in it: Nefesh, Ruach, Neshama, Haya, and Yechida of the world Assiya. After that comes the world of Beria. All the levels that are shown here only described the five levels of the world Assiya.

So, what is the difference between ascending the levels of Assiya, Yetzira, Beria, Atzilut, AK in the world of Assiya and the ascent of the same worlds or levels, Partzufim, in the world of Beria?

However, you need to know that all of these five lights of NaRaNHaY are merely NaRaNHaY of the light of Nefesh. They do not have anything from the light of Ruach because Ruach exists only in the world of Yetzira, Ohr Neshama is in the world of Beria, Ohr Haya is in the world of Atzilut, and Ohr Yechida is in the world of AK.

In fact, the work on the still, vegetative, animal, human, and general levels of our correction only refers to the still desire.

However, everything that exists in the general creation is also present in its every part, no matter how tiny it might be. Therefore, the world of Assiya has the five lights of NaRaNHaY, which refer to the light of Nefesh. Similarly, the world of Yetzira has the five lights of NaRaNHaY that refer to the light of Ruach. In the same way, the world of Beria has the five lights of NaRaNHaY that are only a part of the light of Neshama, and so on.

51.You should know that the desire to be spiritually elevated and purified is accepted by the Creator only if it is constant and if there is a certainty that man will never return to his folly.The Creator Himself testifies that man will never return to his previous state.

How can we merge with Him if we have no points of contact? How can we at least come near Him, let alone enter into Him if He is absolutely opposite to our natural property?

The Baal HaSulam writes in this article that we cannot establish any contact with the Upper world. However, everyone in this world is given a prototype of the spiritual world in the form of a group and a teacher. Even though we are not immersed in constant desires of bestowal, by merely wishing to attain them, we, as it were, train ourselves, and can gradually develop a correct attitude to the spiritual realm. We cannot establish contact with the Upper world unless we can correctly get into touch with the upper Partzuf, meaning a group and a teacher.

If man has a constant desire for the spiritual, he can ascend higher. There can be no state in which man always rises and never falls. Moreover, what is a fall? This means not tumbling down from one’s spiritual level, but rather acquiring an additional desire without balancing it with the necessary correction, and remaining on the same level of desire.

Suppose I am at the “zero” spiritual level. I am given an additional new desire, but I cannot yet balance it with the property of bestowal. At that, I still retain the level of my previous desire, and in no circumstances fall back into egoism.

The desires of bestowal are always constant in their direction. They can only grow, but never diminish. This is because the person that ascends spiritually is under constant influence of the light. It comes down from the world of Infinity through all worlds, constantly sustains him, and will never let him fall.

Man is never his own master because only the light can hold him on a certain level, as a magnet holds a piece of iron and does not let it fall.

In the Introduction to “The Study of the Ten Sefirot,” it is said that the Creator testifies to man’s righteousness. How can a person know whether he is righteous or not? It is only possible to know if the Creator reveals Himself to him and does not let him slide back. Naturally, if the Creator concealed Himself and cut man from His light, he would immediately fall from this level. We are constantly “suspended in the air”. Between our world and the world of Infinity, we always depend on the intensity of light, which descends from above and sustains us on this or that level.

However, as man enters the spiritual realm, he is always given a minimal level from which he begins to ascend. By correcting himself completely on a certain level, man turns it into his minimal spiritual platform, below which he will never fall and continues ascending. To the extent of man’s similarity to Him, the Creator constantly guarantees that he will never fall from the achieved level.

We find that, as it has been said, were a person to correct the inanimate level of his will to receive, he would merit the attainment of the Partzuf Nefesh. He rises and “dresses” the Sefira Malchut of the world of Assiya, and of course, he merits the final correction of the still level. That is, he will not return to his past (under the Machsom, below the world of Assiya), but will be able to rise to the spiritual world of Assiya because he is purified and absolutely equal to this world’s properties. According to this law, the transition from this world to the world of Assiya is only possible if man acquires a minimal constant spiritual property.

However, the other levels of the world of Assiya are Ruach, Neshama, Haya, and Yechida. To obtain their lights one needs to correct the vegetative, animal, and human levels in one’s desire to receive. The correction does not have to be final “until the Creator Himself testifies that the person will never return to his folly” (meaning his previous state).

If I passed from this world into the world of Assiya, I continue developing, i.e., I build a Partzufconsisting of 613 commandments. Since it is impossible to differentiate between the affirmative and negative commandments in the world of Assiya, I divide them into Nefesh, Ruach, Neshama, Haya, and Yechida.

The Baal HaSulam says that man should constantly be in the world of Assiya in his sensations, whereas his presence on other levels may not necessarily be permanent. In fact, he will be unable to do that. It is possible only on the level of Assiya de Assiya, because the world of Assiya is characterized by just this level.

After that, when I ascend to the level of the world of Yetzira, it is important for me to make the levels Assiyaand Yetzira in the world of Yetzira permanent. The levels Neshama, Haya, and Yechida may remain temporary, and so on.

Every time I reach a certain level, I need to correct it within me. All other levels complementing my Partzuf may be temporary. As, for example, an expert on metallurgy should know his field very thoroughly, while his knowledge in other spheres is necessary to him only as much as it can help him to be proficient in his own trade. The same applies to desires. If I work on my desires of the vegetative level, all other levels just assist me to distinguish it in them and work with it.

It is said, “Until the Creator Himself testifies to the impossibility of man’s return to his previous state”.

How does the Creator testify to that? He shines upon us with a certain light and according to this light’s intensity; He keeps us on a certain spiritual level. If He shines more, we rise, if He shines less, we fall. In other words, only the intensity of the light determines our spiritual level, because our desire is constant and unchanging. Only the power of the light does serve as a counteraction to our desire, it elevates us or pulls us down.

If the light’s power reaches a certain distance or level from the Creator, let us say, level two, and then I know exactly that I will not fall below it. This constant power of the light is the Creator’s guarantee that I will stay on that level.

If man corrects the still level of his desire to receive and deserves to transform the point in his heart into the Partzuf Nefesh, then he ascends and “dresses” the Sefira Malchut of the world of Assiya.

It is clear that man will not return to his previous state. He ascends to the world of Assiya and reaches his constant level, because his correction on that level has been completed. However, the remaining levels of the world of Assiya – Ruach, Neshama, Haya, and Yechida are not finally corrected yet.

So in order to enter the world of Assiya, man should completely correct his still level to prevent deterioration. Why? It is because the entire world of Assiya corresponds to the still level. All the remaining levels – vegetative, animal, human, and Divine – may still be temporary.

Similarly, to rise to the level of Yetzira, I need to make my Ruach constant, because the entire level of Yetzira corresponds to Ruach (the vegetative level).

Thus, the level corresponding to the world in which I am and constituting its characteristic property should be completely corrected in me, while all the others can have various degrees of correction. So if Yetzira is Ruach, then Ruach de Ruach of the entire world of Yetzira should be constant and so forth. The Baal HaSulam explains it very clearly and it is not difficult to understand it.

However, the remaining levels of the world of Assiya – Ruach, Neshama, Haya, and Yechida do not necessarily have to be finally corrected in order to receive the light and correct the vegetative, animal and human levels of its desire to receive.

It stems from the fact that the entire world of Assiya in each of its five Sefirot (Keter, Hochma, Bina, ZA and Malchut) is none other than Malchut, which has corrected its attitude to the still level (Assiya is Malchut, Yetzira is ZA, the same applies to Keter, Hochma, Bina, ZA and Malchut ofthe world of Yetzira). The five Sefirot are just the five parts of Malchut (the still level of the desire to receive).

For example, the Sefira Tifferet of the world of Assiya receives the light from the world of Yetzira, which is Tifferet and the light of Ruach. The Sefira Bina of the world of Assiya receives the light from the world of Beria, which is Neshama. The Sefira Hochma of the world of Assiya receives the light from the world of Atzilut, which is Haya.

What is the Baal HaSulam trying to tell us? If we take the world of Assiya, only Nefesh is its own level, while it receives Ruach from Tifferet. Then it receives Neshama from Malchut of the world of Beria, Hochma – from Malchut of the world of Atzilut and Keter – from Malchut of the world of AK.

Consequently, since all of this constitutes Malchut, it receives each light (except for its own) from the corresponding world. Thus, since ZA here refers to Malchut, it receives the light of ZA from the Malchut of the world of Yetzira, which represents the general ZA. Bina that refers to Malchut receives the light from the Malchut of the world of Beria, because Beria is Bina.

That is, each part receives the light from the part that corresponds to it in the Upper world.

Sefira Tifferet of the world of Assiya receives the light from the world of Yetzira, which represents Tifferet and the light of Ruach. The Sefira Bina of the world of Assiya receives the light from the world of Beria, which is Neshama. The Sefira Hochma of the world of Assiya receives the light from the world of Atzilut, which is Haya. Consequently, regardless of the fact that man has not yet corrected any other level but his “still” one (the last one ) , if the three other parts of his desire to receive are partially corrected, he can still receive the lights Ruach, Neshama, Haya and Yechida from Tifferet, Bina and Hochma of the world of Assiya. This reception, however, is temporary, because as soon as one of the three parts of his desire awakens, he instantly loses these lights.

The Baal HaSulam means that if man completely corrected himself on the still level and only partially on all the others, then he is in the world of Assiya. Make a note that even if his uncorrected parts fall, he still retains his constant level. This allows him to retain the level above the Machsom. Thus, it turns out that the person who has crossed the Machsom will never again fall below it.

After man finally corrects and purifies “the vegetative” part of his desire to receive, he permanently ascends to the world of Yetzira and attains the level of Ruach…

Now the constant is in the world of Yetzira. This means that man receives Neshama, Haya, and Yechida from the higher worlds. They fill him, but he does not have to correct them completely. The correction of the level of Ruach is quite sufficient. That is, Nefesh and Ruach should be totally corrected, while all the other higher levels may remain uncorrected. Therefore, if man reached the level of Ruach of the world of Yetzira, it means that he permanently corrected this state and will never fall below it.

Each level in each world should be completely corrected. This is the way that constant spiritual ascent takes place.

But what if man falls from these levels? When this occurs, it only helps him! Unless he fell, he would not be able to rise. He should fall from these levels in order to acquire the additional Aviut. By doing so, he ascends from the level of Ruach of the world of Assiya to the level of Ruach of the world of Yetzira.

The same happens to the other levels: the additional desires are acquired and man falls again. Therefore, the falls are essential. The rise entails the fall; the lower the fall, the higher the rise, but it refers only to the levels where man has not yet completely corrected himself. There is always some fixed (previous) level, whereupon man ascends to the higher level. Each consecutive state is more critical (both in minus and in plus) than the previous one.

After man finally corrects and purifies “the vegetative” part of his desire to receive, he permanently ascends to the world of Yetzira and attains the level of Ruach…

Each level in each world should be completely corrected. This is the way that constant spiritual ascent takes place.

But what if man falls from these levels? When this occurs, it only helps him! Unless he fell, he would not be able to rise. He should fall from these levels in order to acquire the additional Aviut. By doing so he ascends from the level of Ruach of the world of Assiya to the level of Ruach of the world of Yetzira.

The same happens to the other levels: the additional desires are acquired and man falls again. So the falls are essential. The rise entails the fall; the lower the fall, the higher the rise, but it refers only to the levels where man has not yet completely corrected himself. There is always some fixed (previous) level, whereupon man ascends to the higher level. Modulo each consecutive state is more critical (both in minus and in plus) than the previous one.

After correcting “the animal” part of his desire, man receives and transforms it into the desire to bestow, so much so that the Creator Himself testifies to the permanence of this condition. He achieves the similarity to the world of Beria, ascends, and receives the light of Neshama (in the world of Beria).

That is, he ascends to the world of Beria, where the level of Neshama is completely corrected. Naturally, the levels Ruach and Nefesh are also fully corrected on the level of the world of Beria. At that, the levels Haya and Yechida remain uncorrected. This is necessary to ascend to the world of Atzilut while correcting the level of Haya and proceed to the world of AK while correcting the level of Yechida.

When man deserves to correct “the human” part of his desire, he becomes similar to the world of Atzilut, ascends there and receives the light of Haya. When he deserves even more(i.e., Yechida), he attains the light of Infinity and Ohr Yechida “dresses” into Ohr Haya. There is nothing to be added to that.
Thus we have found the answers to the previously asked questions: what is the purpose of all these Upper worlds(what is this special invention for)? We can see now that man is unable to bestow upon the Creator without the help of these worlds, because to the extent of correction of his desire to receive (his self-correction) he attains the lights, the levels of his soul, which is referred to as the NaRaNHaY.

What does the phrase “all these worlds” mean? This is a calibration of my soul. The gradual correction of each of its parts generates in me a sensation of ascending to the Creator from the state when none of my Kelim were corrected (the lowest level) to the state when I completely correct all of my soul’s vessels.

Rising from the lowest level inside my Kli to the highest one, I as it were pass through five parts called five worlds. Only the absolutely amorphous Upper light surrounds me. The sensations of concealment and revelation of my partial connection with the Creator – all this is felt within me and is determined by the inner part of me that I have corrected.

We shall see later that all the worlds are within us. How? We feel the general light called Ohr haSovev(the Surrounding light), which we can neither analyze nor feel inside. We term it “the Creator”. The light, which enters and fills us to the extent of our correction, is referred to as Ohr Pnimi (the Inner light). This is a partial penetration of the same Surrounding Light that shines in us.

At the End of correction, all the light will enter into us leaving nothing outside. The infinite simple light will be both inside and outside of us.

In other words, we cease to be a closed shell with a minimal dose of the light inside it and achieve the state where the light transcends us. In our properties, we become absolutely similar to the light and stop being an obstacle in its way. This is what we call the complete merging with the light. Despite the fact that the desire remains opposite to the Creator, by neutralizing and correcting it with the help of our intention (to use it for the Creator’s sake) we purify it so that it stops hampering the light.

One should know that all the aforementioned levels of the NaRaNHaY are the five parts of which the entire creation consists. All that exists in the general creation is also present in its smallest part. For example, one can attain five parts of the NaRaNHaY even in the part of “the inanimate” level of the world of Assiya, because they sort with the five parts of the NaRaNHaY of the entire creation.

It is impossible to attain even the light of “the inanimate” level of the world of Assiya without including four partsof man’s Aviut.

The Baal HaSulam wants to say that, however small a Kli we might take (our small desire), if we ascend to the minimal level, it will still consist of the 10 Sefirot: Keter, Hochma, Bina, ZA and Malchut, and also of five parts: Nefesh, Ruach, Neshama, Haya and Yechida that originate in the five worlds .

This way, he wishes to show us the structure of the entire universe: the world of Infinity, the world of AK where the light is separated into Nefesh, Ruach, Neshama, Haya and Yechida and descends to the other worlds . The same occurs in each of the worlds – there are Nefesh, Ruach, Neshama, Haya and Yechida.

Thus the light descends from the Upper world to the lower worlds, each time passing through the corresponding Kelim. For example, the light of Haya from Hochma of the world of AK will be bound to only enter into Hochma of the world of Atzilut, Hochma of the world of Beria, Hochma of the world of Yetzira and Hochma of the world of Assiya. It cannot be any other way, because no Kli can distinguish any other light in this particular one, only to what corresponds to its properties. Therefore the Kli Hochma picks only the light of Hochma (Ohr Haya); the Kli Malchut picks only the light of Nefesh, and so forth.

What does it mean? If man entered the world of Assiya with his minimal Kli, which consists of five parts, he receives in them the light from all the five worlds. It passes through them, because in fact, the world of AK is a source of the light of Yechida; the world of Atzilut is a source of Haya; the world of Beria is a source of Neshama; the world of Yetzira is a source of Ruach, and the world of Assiya is a source of Nefesh.

If I reach the minimal level of the world of Assiyaand cross the Machsom, then already on this level I have the sensations of all the worlds, of the entire universe, because I already consist of the 10 Sefirot filled with the lights (albeit very small) from each world. That is on the one hand, my minimal level allows me to receive the lights from the other worlds. On the other hand, my work should also include all the worlds.

But how can I include all the worlds on such a low level? The next paragraph speaks about it.

It is impossible to even attain the light of “the inanimate” level of the world of Assiya without including the four parts into man’s work. Hence everyone should be engaged in the Torah and the commandments (i.e., use all the possible means of correction and purification) in order to acquire the level of Ruach. Man should also study the secrets of the Torah to acquire the level of Neshama and the tastes of the commandments (i.e., to start receiving the Inner light, since the light of Neshama cannot fill the Kli without this work).

The Baal HaSulam says that even if reaching the minimal level of the spiritual world requires the knowledge and attainment of the Upper light, then naturally, without the study of Kabbalah, the secrets of the Torah one cannot ascend even to the first spiritual level.

If somebody believes that by reading such “literature” as the Talmud and the Halachot, or by studying other parts of the Torah he can correct himself and enter the Upper world, he is absolutely wrong. This is because entering the spiritual world requires the correction (even though to a minimal extent) of all the five parts of his desire. As the Introduction to “The Book of Zohar” says, they can be corrected only through the study of Kabbalah. Otherwise man will not correct the level higher than the light of Nefesh.

From the aforesaid we can understand the darkness and ignorance much more prevalent in our generation than before. Because all who study the Torah neglect the secrets of the Torah(i.e., do not study Kabbalah).

Therefore the Rambam gives the following example: “If a thousand blind people drag themselves along the road and there is one person who is able to see at the head of that column, then all the blind can be sure they will not go astray. However, if they have no sighted guide among them, they will surely get lost”.

The same refers to us. Imagine that there are people who study Kabbalah and attract the light of Infinity, lead the generation after them and the people follow them, and then all will be sure they will never err on their path. But if, instead of Kabbalah, people prefer to study other parts of the Torah (which do not correct the soul), no wonder that the whole generation errs through their fault. Consequently, the people (the Jewish people) do not fulfill its mission. So deep is my grief that I am unable to continue speaking about it.

In paragraphs 55 and 56 of “The Study of the Ten Sefirot” the Baal HaSulam explains that without the study of Kabbalah one cannot achieve even the minimal NaRaNHaY. Kabbalah has been neglected since the destruction of the SecondTemple, i.e., for about 2000 years. The great Kabbalist begins his Introduction with the following words: “I have found a great need to break down the iron wall which separates us from the wisdom of Kabbalah. Unless we do that we will end up by falling into abyss. All our problems, all our sufferings are caused by our inability to attract the Upper light of correction with the help of Kabbalah”.

Then he proceeds to explain the reason that led to neglect of Kabbalah.

Indeed I have known the reason: that it is mainly because faith has generally diminished, especially faith in the holy men, the wise men of all generations. And the books of Kabbalah and the Zohar are full of corporeal parables.

That is, the language of the Kabbalistic books is so confusing that man imagines that Kabbalah speaks about our world and not about the Upper worlds. The language uses the words of our world.

Therefore people are afraid lest they will fail by materializing(making idols) and will lose more than they will gain (from studying the books in this way).

That is people would think that the world is ruled not by the Creator, but some Supreme forces are in the objects of our world. The reader thinks that all the books of the Torah speak of this world.

And that is what prompted me to compose a thorough interpretation of the writings of the ARI and now to the holy Zohar (the HaSulam Commentary). And I have removed completely that concern (the fear of imagining our world instead of the spiritual one), for I have proven the spiritual message behind everything, which is abstract and devoid of all physical resemblance, above space and time as the readers shall see, in order to allow all to study Kabbalah and the Zohar and be warmed by its sacred light.

And I have named that commentary The HaSulam (ladder), to show that the purpose of it is, as with every ladder – that if you have an attic full of goods, then all you need is a ladder to reach it, and then all the bounty of the world is in your hands. But the ladder is not a purpose in and of itself, for if you pause midway and not enter the attic, the purpose will not be fulfilled.

And so it is with my commentary to the Zohar. Because there has not yet been created the way to clarify these most profound of words. But nonetheless I have constructed a path and an entrance for all, that using it they can rise and scrutinize in depth “The Book of Zohar” itself (i.e., all that the Zohar reveals), for only then will my purpose of this commentary be completed.

The Commentary on “The Book of Zohar” is composed to elevate man to the peak called the Zohar.

In the chapter “Bereshit” we learned that the Zohar corresponds to the Partzuf Arich Anpin. It is Keter of the world of Atzilut, which includes the entire surrounding Upper world as well as the world of Infinity. With regard to us AA is the world of Infinity and it is called the Zohar (or Zihara Ila’a). The task of “The Book of Zohar” is to elevate us to that level.

All those who understand what is written in the Book of the Zohar, unanimously agree that it was composed by the Godly sage Rabbi Shimon Bar Yochai. Only those who are far from this wisdom doubt this origin and tend to say, relying on opponents’ fabricated tales that its composer is Rabbi Moshe De Leon (who lived in a different time).

In principle, this is not so important for us. He just wants to point out that “The Book of Zohar” is more ancient and valuable than some tend to believe; hence, he wishes to make things clear regarding the authorship of the book.

Rabbi Moshe de Leon lived in the 11th century. He was an outstanding Kabbalist and wrote a number of books on Kabbalah. As I wrote in my foreword, “The Book of Zohar” was lost and later rediscovered by chance (naturally it was no chance). From the scraps of the book a small number of extracts and separate sheets were compiled into what we now call “The Book of Zohar”.

Rabbi Moshe de Leon inherited it from his teacher, who in turn had received it from his teacher. The book was initially found by a merchant in the 7th century A.D. It was used for wrapping spices in the Jaffo market.

The merchant, who happened to be a Jew, had evidently known a little of Kabbalah, because he discovered some very special writings on the parchment folio that contained the purchased spices. He rushed to the market place and started rummaging through the garbage and finally found all these sheets. The entire collection was afterwards passed on to one of his pupils, who left it to his, and so finally the texts reached the Rabbi Moshe de Leon in the 11th century.

The Kabbalist rewrote the book, had it beautifully bound and kept it. He knew that it was too premature to publish the book, because the people were not ready for it yet.

His wife did not know about all that, so when the Rabbi had passed away, she sold the book in the hope of coping with her financial straits. Obviously it was bought by a good business man, for he had it rewritten and put on sale. The book was a success, because at that time there were no similar compositions, except for “The Book of Creation” (“SeferYetzira”) authored by Abraham. However, “The Book of Creation” was far too difficult to be studied, since it contains just a number of vague hints. So “The Zohar” was really like radiant light, splendor at that time.

A great number of rewritten copies spread around instantly. Though it was known to be a part of the famous Rabbi de Leon’s legacy, the real Kabbalists knew it had actually been written by the Rabbi Shimon Bar Yochai with the help of the Rabbi Aba in the 2nd or the 3rd century A.D.

The Baal HaSulam writes about it, because he wants to elevate the book to the level much higher than that of the Rabbi Moshe de Leon. Judging from all the other compositions penned by the Rabbi de Leon, it becomes clear he was an outstanding Kabbalist, but not of the spiritual level of “The Zohar”.

Therefore he says: All those who understand what is written in the Book of the Zohar, unanimously agree that it was composed by the Godly sage Rabbi Shimon Bar Yochai. Only those who are far from this wisdom doubt this origin and tend to say that its composer is Rabbi Moshe De Leon.

This book could not have been written by a man who lived 5 to 7 centuries after the great Rabbi Shimon, because, as we know, the generations have gradually descended from the highest level down to ours, when we start from zero. In general, there are no Kabbalists of that level among us. My Rabbi was the last one; the descent ended with him. We begin this ascent by ourselves.

Introduction to the Book of Zohar. Items 60-71

The Baal HaSulam tells us that during its long history “The Book of Zohar” was ascribed to many different Kabbalists. But only the person who penetrates the inner meaning of this book and understands from what high spiritual level it descended (from Arich Anpinof the world of Atzilut, i.e., it reaches the world of Infinity), can also realize that it could be written by none other than Rabbi Shimon Bar-Yochai.

We know that Kabbalah divides all history into the following periods: first man develops as an animal, then the soul descends into him (in the year 0 according to the Jewish calendar, i.e., 5764 years ago), and then the development of a point in his heart (soul) begins.

Let us have a look at a graph and see how the body was developing. The spiritual point descended into man’s heart 5764 years ago and activated for the first time. The next manifestation of the spiritual desire took place in Abraham in around 1947 B.C. The point in the heart continued its development in parallel with egoism, whose growth led to the destruction of the Temple.

Both the first and the second Temples were ruined, i.e., all spiritual levels fell with regard to the point in heart. “The Book of Zohar” was written after the destruction of the second Temple. Its author Rabbi Shimon lived before and after the destruction of the Temple, but the book could not have been written prior to that event, because there had been no need for such a spiritual source to raise people from the level of a completely shattered screen.

Rabbi Shimon was one of the disciples of the famous sage Rabbi Akiva who left us the entire spiritual legacy available today. This man’s story is amazing. He was neither a Jew nor a believer until the age of 40. Then he began to study Kabbalah, and later became a great scholar and teacher. His life was full of unexpected turns, but finally he achieved the highest possible spiritual level.

Needless to say, being Rabbi Shimon’s teacher, he was on a much higher level than his disciple. One of Rabbi Akiva’s students wrote the Babylonian Talmud, another – “The Book of Zohar”. In other words, Rabbi Akiva was the embodiment of a vast amount of wisdom about the universe that filled many sacred books.

However, Rabbi Akiva could not write a composition like “The Book of Zohar” because before the destruction of the Temple such a great, exalted power was not necessary. There was still nothing to correct. When the Temple ceased to be, his last disciple Rabbi Shimon wrote “The Book of Zohar”. Naturally, the book could not have been written by any other man born after the destruction of the Temple.

This happened in around the 2nd Century A.D., and there have been no such Kabbalists ever since. Only in the 16th Century did the Ari’s special soul descend to our world and elevate Kabbalah to a new level. In the 20th Century the soul of the Baal HaSulam appeared.

This is what the great Kabbalists writes:

From the very day that I merited the light of the Creator and saw what was written in the Book of Zohar, I have not had any need to research the facts about its authorship. This is due to the simple reason that the content of the book raised the prominence of Rabbi Shimon to the unattainable height above all other Kabbalists in my heart.

However, if I had found that the author of the book is someone else, for example, Rabbi Moses de Leon, the greatness of this Kabbalist would rise in me more than for all the rest, including Rabbi Shimon.

Honestly speaking, according to the depth of wisdom in this book, had I learned that its author was one of the 48 prophets (the Kabbalists who attained a high spiritual level called prophecy) , my heart would rather agree with this than with the fact that Rabbi Shimon Bar-Yochaiwrote this book (for R. Shimon was only a Tanai, i.e., a Kabbalist who lived after the destruction of the Temple). If I had learned that Moses had received this book from the Creator Himself on Mount Sinai, I would rest assured. This is how great this book is.

Since I merited creating a commentary suited for anyone with a desire to understand what is written in the book itself, I believe I have fulfilled everything to keep from such work and research (regarding the authorship of “The Zohar”). This is because, as anyone who understands “The Book of Zohar, I cannot be satisfied with the notion that the author of the Book of Zohar can be someone less holy than Rabbi Shimon (i.e., born later than R. Shimon, because holiness diminishes with time).

We should ask at this point why “The Zohar” was not revealed to earlier generations, whose merit was undoubtedly greater than of the later ones, and who were more worthy of studying the book?

Since, as we see, “The Book of Zohar” was given for the correction of our egoism, a question arises: why could the first generations not receive it? If the Creator created us so opposite to Himself, why could He not at the same time hand us an instruction for correcting that state?

Why do we have to suffer during thousands of years, only to discover later that there is an opportunity to make such a correction? Why are babies and innocent adults living in such pain, why is there so much anguish in the world? This refers to the same question: why is “The Book of Zohar” revealed to us only now?

So I would like to repeat:

Why was “The Zohar” not revealed to earlier generations (that lived before the destruction of the Temple)?

Perhaps, it could have encouraged them to disseminate the wisdom of Kabbalah the world over, and humankind could have avoided such a lengthy period of suffering. We have no idea how much time people are destined to suffer before they accept this method of correction that will elevate them to the level of perfection and eternity.

Their merit was undoubtedly greater than of the later ones, and who were more worthy of studying the book.

On the one hand, their egoism was small, on the other – they had enormous inner resources unsuppressed by egoism, so they undoubtedly could study this book much more effectively. They were much closer to this material than we are with all our mercantile problems, modern technology, stupefying advertising, etc.

We can also ask why the commentary to “The Zohar” was not revealed together with the book to the Ari or to the earlier Kabbalists.

Why is there such a long prelude stretched along the axis of time – the Torah, the Ari (the 16th Century), and the Baal HaSulam (the 20th Century) – before we in our time begin discovering “The Book of Zohar”?

The answer is that during the six thousand years of its evolution the world must go through a full period of correction.

We do not take into consideration the world that existed before a new spiritual point (of Bina) appeared in man’s heart (Malchut). Until there is no interaction between the heart and the point in it, nothing else really matters, because it simply constitutes a development of the body, animal existence.

The world during the six thousand years of its existence is like one Partzuf (spiritual entity) that is divided into three parts: Rosh, Toch, and Sof, or HaBaD (Hochma, Bina, Da’at), HaGaT (Hesed, Gevura, Tifferet) and NHY (Netzah, Hod, Yesod). Alternatively, as our sages said: “The first two thousand years are called Tohu (chaos), the second two thousand years are called the Torah, and the last two thousand years are called the days of Mashiach (Messiah)”.

In the first two millennia (Rosh or HaBaD), the lights were very small, and they were regarded as a head without a body. It only has the light of Nefesh, because there is an inverse relationship between lights and vessels. The rule is that the upper vessels grow first in each Partzuf, whereas, for the lights the opposite applies – the lights with a smaller Aviut dress first in the Partzuf. Thus, as long as there are only the upper parts of the vessels, i.e., the HaBaD vessels, only the lights of Nefesh can dress in the Partzuf, which are the lowest lights.

Hence, the first two thousand years are called the Tohu (chaos). In other words, there can still be no correct interaction between the Kelim (vessels) and Ohrot (lights).

During the second two thousand years (the Kelim of HaGaT) the light of Ruach (Aviut Aleph) descends to the world. It is also called the light of the Torah (Torah is something that gives life, Ruach already constitutes a movement). Therefore, the second two millennia are called the Torah.

The last two thousand years are the Kelim of NHY (the period of correction, or the Mashiach, the year 0 according to the Gregorian calendar), therefore, at this time, the light of Neshama descends.

The lights that descend are basically Neshama, Haya, and Yechida inside the light of Neshama. This is because it is impossible to correct the third and the fourth levels of desire before the Gmar Tikkun.

Only the levels zero, one, and two can be completely corrected. Hence, the level of Neshama is called the days of the Mashiach.

That is, this level is already a force that brings egoistic desires to correction. The Mashiach is a force of Bina, i.e., the second level of the screen, because when Malchut acquires the properties of Bina, it transforms its desires and makes them similar to the Creator’s. In other words, it provides Malchutwith the screen necessary for correction. The descent of the OhrNeshama to our world corrects Malchut. The light of Neshama is alternatively called “Mashiach” (from the word Limshoch – to pull), meaning the light that pulls egoism up to the level of altruism.

This order applies to each particular Partzuf (each soul) as well as to the entire universe. Every soul, yours or mine, goes through all periods of its development. Long ago, we were in those periods when our body was developing, and then the point in heart appeared and gradually grew in all of us.

It does not matter in what souls or bodies it all happened, for everything is mixed at the soul’s level. The division into nations and sexes is purely relative. All parts gradually and constantly intermix because after Adam’s soul had broken, all souls were mixed. So, whatever corrections the different souls made, ultimately they become thoroughly interconnected.

The lights in the Kelim HaBaD and HaGaT to Chazeh of the Partzuf are concealed, so that the light of Hassadim does shine openly. This means that the luminescence of Hochma appears from Chazeh and below, i.e., in the Kelim of NHYM (Netzah, Hod, Yesod, Malchut). The reason for this lies in the fact that before the Kelim de NHYM began to manifest in the Partzuf of the world, meaning the last two thousand years, the wisdom of “The Zohar” in general, and of Kabbalah in particular, was concealed from the world.

What does the Baal HaSulam mean? The problem is that the light of Hochma cannot shine in the Kliunless the light of Hassadim enters it previously.

A vessel is created as a desire to receive pleasure. Unless the vessel acquires a screen, which complements the Ohr Yashar with the Ohr Hozer, no light can enter into the Kli. We can explain it in a different way: until the vessel (egoism) is lined inside with the altruistic intentions (of bestowal), the light of Hochma has no way of entering it.

But how can these altruistic intentions manifest? This can only happen during the last two millennia, when the light of Neshama descends to our world. Therefore, before this period (i.e., before the Sof), prior to the appearance and development of the Kelim de NHY, Kabbalah cannot be revealed in our world. In other words, the light of wisdom, the knowledge about the structure of the universe, cannot be revealed to the souls. They are still insufficiently egoistic to be corrected with the light of Neshamaand to receive even a minimal amount of the Ohr Hochma.

We are now living in the year 2004, which corresponds to 5764 of the Jewish calendar. This means that we have less than 240 years left.

The Baal HaSulam says that “…before the Kelim de NHYM began to manifest in the Partzuf of the world, meaning the last two thousand years, the wisdom of “The Zohar” in general, and of Kabbalah in particular, was concealed from the world. Only during the time of the Ari, when the time for completion of the Kelim from Chazeh and below arrived, i.e., in each of the three periods: HaBaD, HaGaT, and NHY, the Kelim develop and are corrected, afterwards followed by the Ohrot (lights). Suppose that the Kelim of NHY were developing from the beginning of this period and onwards until the time of the Ari.

Thanks to the holy soul of Rabbi Isaac Luria (the Ari for short) the radiance of the Supreme wisdom was revealed. The Kelim de NHY were sufficiently developed by his time, hence this special soul descended to our world.

Any descent of souls, including yours and mine, is predetermined by the previous general and individual development of the Kelim de NHY. In our time, they are called NHY, in the past they were called HaBaD and HaGaT. So in fact, the history of humankind is a development of Partzuf from up down. This determines what souls descend to this world, how they dress into bodies, in what society, state or environment they find themselves, etc.

But since the soul of the Ari appeared after the development of all the vessels of NHY, he was able to reveal the greatness of “The Book of Zohar” and the wisdom of Kabbalah and by so doing overshadow all of his predecessors.

That is, from the moment ” The Book of Zohar” appeared, it concentrated in itself all the knowledge that had been received from the Kabbalists living before the destruction of the Temple. The book is considered so great, not because the Kelim of NHY were still undeveloped, but because its wisdom was received by very exalted souls that lived at that time.

The Baal HaSulam says that he would have been glad to hear that “The Book of Zohar” was written by one of the 48 prophets or by Moses, for it contains all wisdom of the previous generations.

Only the Ari could be the next in line; only he could explain and elevate Kabbalah by expounding everything that is available to us today. Practically, the Ari introduced the method of correction to the world. Since the Kelim de NHY had completed their development, his soul could descend to our world and provide us with everything necessary for the correction of our souls (Kelim). His soul is a collective image of all the Kelim of HaBaD, HaGaT, and NHY. He, as it were, completed their development. After the Kelim manifested, but before the lights entered them, the Ari appeared at once. Therefore, the collection of his works (more than 20 volumes) constitutes a complete method of spiritual ascent, spiritual correction.

None of the Kabbalists before the Ari could understand exactly how the spiritual correction takes place. No one could reach his level of attainment because these Kelim were not sufficiently developed in the creation.

Before the Ari, all humankind existed at the stage of development of the Kelim HaBaD, HaGaT, and NHY, of all ten Sefirot. Since his time and on the acquisition of a screen and reception of the light in these fully developed Kelim has begun. The entire universe was included in these HaBaD, HaGaT, and NHY. However, the Baal HaSulam continues:

But these Kelim were not fully developed because the Ari did not have enough time to complete all the necessary corrections.

We shall later discuss why the Ari failed. Naturally, it so happened because there were objective, profound reasons and not because he suddenly fell sick and died. Rather, he fell sick and died because there had been certain prerequisites in the development of these Kelim.

But these Kelim were not fully developed because the Ari, as we know, passed away in 1572 (5332 according to the Jewish calendar). The world was not yet ready for the Ari’s revelations.

He did not have enough time to pass to the world in action all that he wrote in his books.

His legacy, forbidden to be disclosed to the world, was used only by a chosen few.

In one of his letters, the Baal HaSulam tells this story. The Ari lived only 36 years. He never wrote any books by himself. During the last one and a half years of his life he had a disciple by the name of Haim Vital (Marhu). Haim was 28 at the time, while the Ari was 36. Think of how young these two men were!

During the time he spend beside the Ari, Haim Vital learned everything that later allowed him to write more than 20 thick volumes. It seems incredible to us. While reading the Ari’s compositions written down by Haim Vital after his Teacher’s death, it is impossible to imagine how this amount of information could be heard in a relatively short period, let alone be put down on paper.

Whatever H. Vital had learned from his great Teacher in only eighteen months, he described in a series of note-books, which were buried with him after his death. In his will he insisted that they be put in his grave in Safed (Tzefat, a town in North Galilee). The Ari and Haim Vital used to live in this ancient town in the north of Galilee. My students and I often come to this place, and immerse ourselves in the same spring where the Ari used to have his ablutions. There is still a place above the old cemetery where the Ari’s house used to stand.

Haim Vital was unwilling to publish his writings, believing that neither he nor his generation was sufficiently mature for this knowledge. Only years later his son, grandson and great-grandsons began to publish the Ari’s compositions. During three hundred years these books were gradually coming out, and today they are known to us as the collection of the Ari’s works.

Some of them were revealed at the time of the Baal Shem Tov (Besht). This great Kabbalist lived in the 17th Century in the Ukraine. Like the Ari, the Baal Shem Tov never penned anything by himself.

A few books were written by some of his disciples. The Baal HaSulam composed “The Study of the Ten Sefirot” and “The Sulam” as commentaries on the Ari’s books and “The Book of Zohar”.

With the help of these two books, we can complete our correction, because during the time period between the Ari and the Baal HaSulam the Kelim of NHY completed their development and were filled with all principal lights. As this greatest Kabbalist of our time had predicted, starting from the end of the last century the spiritual ascent towards the End of correction began. With the help of his books all subsequent generations will follow our path.

Now we can clearly see that the souls of the earlier generations were immeasurably higher than those of the later generations. The rule for all Partzufim, both pertaining to worlds and to souls, is that the purest vessels are corrected first.

Pure means having a small Aviut, small egoism, hence they are easier to correct.

Thus, the Kelim of HaBaD (of chaos) both of the world and the souls were introduced first to our world. Therefore, the souls of the first two millennia are incomparably higher than those that came after them.

The souls that descended during the first two thousand years of our world’s existence were very sublime and pure. Man of that time needed very little. He was quite content with a shelter, a small amount of food, and security. His egoism did not push him towards any serious undertakings. Exalted souls are not necessarily those that have profound attainments. They can feel the spiritual worlds due to their purity.

Despite their tremendous elevation, they could not receive the full amount of light due to the lack of their own lower components, the Kelim of HaGaT and NHYM.

They lacked these two parts; therefore, the light in them was only Nefesh.

During the middle period, when the vessels of the worlds and of the souls that emerged were of the Kelim of HaGaT, the souls were still extremely pure.

They were pure because the Kelim of HaGaT are a replica of the Kelim of HaBaD, albeit on the corporeal level. We know that there are ten Sefirot: Keter, Hochma, and Bina, then Hesed, Gevura, and Tifferet, then Netzah, Hod, Yesod, and Malchut. Hesed is similar to Keter, Gevura is like Tifferet. The Baal HaSulam says that just because the Kelim of HaGaT resemble the Kelim of HaBaD very pure souls descended to our world before the destruction of the Temple.

At the same time, the lights were still concealed in the worlds due to the lack of egoism in these Kelim.

For the most part, egoism is in the Kelim of NHY. As soon as these vessels began developing, both the first and then the second Temples were destroyed. The spiritual collapse that took place as a result of a transition from Bina to the vessels of reception ( Kelim de Kabbalah) through Tifferetechoed in our world as the physical destruction of the two Temples.

Accordingly, in our generation, in which the lowest souls in all creation that could not be corrected until now, they still complement the Kelim-Partzufim of the common soul. The work can only be completed with their help.

The Baal HaSulam says that although the Kelim of NHY are the worst and most egoistic, yet the completion of the work is impossible without them because they are exactly the vessels to be corrected. Their development starts after the destruction of the Temple, and then followed by the development of the lights in these Kelim.

The preliminary light entered into the Kelim of NHY thanks to the work of the Kabbalists who lived in the period between the Ari and the Baal HaSulam. What does the name “preliminary light” mean? If we divide the Kelim of NHY into ten Sefirot, we will come out with three periods, HaBaDdeNHY, HaGaT de NHY, and NHY de NHY. From our time and on NHY de NHY constitute the most egoistic Kelim.

Therefore, all that is left for us to do is to realize this method of correction, i.e., to use the power that was given to us by Rabbi Shimon, the Ari, and the Baal HaSulam. In our time this power is called Mashiach.

Hence, the Baal HaSulam writes:

Now that the vessels of NHY are completed (as well as the lights in them) and the vessels of Rosh, Toch, and Sof of the Partzuf (all the Kelim in our world) can draw on the full measure of the necessary lights in Rosh, Toch, and Sof, the complete lights of NaRaN(Nefesh, Ruach, Neshama with Haya and Yechida inside them). Therefore, only with the completion of preparation of these lowest souls could the highest lights be revealed, and not prior to this.

Only thanks to us will the light enter into this world. We will attract it with our most evil, awful egoism because by this we complete the structure of the Partzuf of the entire creation.

This was a problem that pre-occupied the sages, and it was clear to them that the earlier generations were much more important than the later ones pertaining to their vessels, properties, and desires, which were considerably closer to the properties of the light.

Their vessels were very small, pure, and sublime in comparison with ours. They were much closer to the light, whereas we are completely opposite to it in our desires.

But the wisdom of Torah (all understanding, attainment and depth of sensations) is manifested in the later generations a lot more, due to the increased general volume of the Kli.

As is well known, the general volume of egoism is contained in the Sof of the Partzuf. So it turns out that the correction takes place with the help of the last generations.

This is because actions originate in the pure Kelim, whereas the secrets of Torah stem from the light of the Sefirot.

The revelation of light occurs inside the soul, in our Kelim, inside our consciousness. Since the Kelim and Ohrot are inversely related, the lower the Kelim of NHY are, the more the lights of Neshama, Haya, and Yechida enter into them. Our generation is therefore able to draw tremendous light to this world.

We are now in the Kelim of NHY, which approach their completion, but do not possess a screen. The Kelim that manifest now are empty. That is why our time is so tough, egoistic, cruel and barbaric in its essence. We are now standing at a threshold of reception of light in the empty Kelim.

If we acquire a screen, we shall instantly begin drawing the Upper light. It will pass through our souls to the rest of the world. We are now in a very critical state, when all the Kelim are ready, but devoid of light. In other words, our egoism, enormous and empty, is waiting to be filled with light.

A fearful state of dismay, disorientation, and confusion is growing steadily each day. Where is this world heading? Why does it exist? Why are we here? This is our condition today.

We are left with only one choice: to begin working with a screen, because only this way all our empty Kelim can be filled with light. If we take “The Book of Zohar”, the works of the Ari with the Baal HaSulam’s commentaries provided specially for our souls, we will be able to attract the Upper Light. HaBaD, HaGaT, and NHY will begin to receive the light of Neshama. It is also called the light of Mashiach because this light of Bina corrects the properties of Malchut. All correction is based on this combination, merging of Bina and Malchut.

By feeling the influence of the light of Bina and the light of Mashiach, the creation will bond with the Creator. This will mark the complete and final deliverance from egoism, and entrance into eternity and perfection.

By knowing the roots of our past, we can graphically depict the history of our world. This graph can show all possible nuances and minute details. We can see in it the birth and predestination of any historical personality; understand the causes of historic events, catastrophes, and wars.

Everything is predetermined on this axis of human evolution, starting with the point from which our universe emerged, to the formation of the solar system, to the birth of the Earth and people on its surface, to the appearance of the spiritual point in man’s heart, when he was sufficiently mature in his animal properties. Taking the point in the heart as a zero point, we begin our count up to the Final ultimate state, when the whole world will reach a state called “the End of correction”. After that, the world will continue its existence as it did before the zero point.

Previously, the bodies were developing, whereas by the end of the six-thousand-year period the souls will continue evolving, because the body will lose its significance. Our world, our universe, however, will not change in any way.

We can see many things on the axis of time. This is a part of the so-called historical Kabbalah or, rather, of the Kabbalistic history. We only need to receive from all this an answer to the age-old question about the meaning of our life.

Why should I know how this complex system is functioning outside me? Of course it is interesting information, but then what next?

Kabbalah is based on one single question: Why do I exist? By searching for the answer to this question, man attains the universe. He is first given the vessels, then is allowed to acquire a screen, and finally is filled with the light. Thus he finds the answer and reaches the Creator’s level.

How does the correction take place beginning from 1995 and on according to what the Baal HaSulam predicted? We are now living in 2004 or, according to the spiritual chronology, in 5764. How should we proceed?

The Baal HaSulam says; if we are destined to make corrections, naturally we should do it on ourselves. What does it mean? It should be done by people living in today’s world; hence, each of us has his or her own mission, role, and a precise predestination.

Now you must know that everything has an inner aspect and an outer aspect.

The Kelim HaBaD, HaGaT, and NHY are further divided from up downwards into the inner and outer parts. Let us see what the difference between them is. They consist of ten Sefirot, or, alternatively, of Rosh, Toch, and Sof.

Israel refers to the inner part of the world, whereas other nations are considered its outer part.

Please do not misinterpret these names; they do not concern nationalities, but speak of spiritual conformity. If we take this particular Partzuf, the Kelim HaBaD and HaGaT will be called Israel, and the Kelim of NHY will be called the nations of the world. In this case, we see that without engaging the nations of the world in this work Israel will be utterly unable to receive the Upper light.

The nations will be left without the light unless Israel passes them Kabbalah, the method of spiritual correction. That is, the combination of Israel and the nations of the world are similar to the combination of Galgalta Eynaim and AHP.

Within Israel itself, there is an inner aspect that consists of those people who are committed to serve the Creator, and an outer aspect consisting of those who are not involved in spiritual work. Likewise, amongst the nations of the world there is an inner part called the righteous of the world and an outer part, which consists of those who are destructive and coarse.

In other words, there is a division into GE and AHP. Each of these parts has its own GE and AHP. GEand AHP in GE correspond to those who work for the Creator within Israel and those who are not. GEand AHP in the nations of the world are the righteous people and those who cause damage.

Even amongst those of Israel who work for the Creator, there is an inner part and an outer part. The inner part is comprised of those who are privileged to achieve spiritual attainment, and to grasp the secrets of the creation through attaining the Upper light. The outer part consists of people who only perform actions without comprehending their inner meaning.

Similarly every individual person has the inner part (GE, the point in heart) and the outer part referred to as the nations of the world, or the body.

Both the nations of the world and Israel are also divided into these parts. What is the essence of this division? It began from the time of Abraham who received the very first point in the heart and developed it.

When a man of Israel elevates his inner part over his outer part, meaning that he dedicates most of his time and effort to the enhancement of his innermost part as regards his outer part, the body, then by this he raises his spiritual aspect of the material one.

But if the opposite occurs, and a man of Israel elevates his outer material part over the inner, spiritual one, the outer part (the coarse and harmful elements in the nations of the world) accordingly rises over the inner part (the righteous among the nations of the world) and calamities and wars befall the world.

These actions raise the outer part of the nations of the world, prevail over the inner part, and consequently the destructive elements within the nations of the world prevail over Israel.

Thus, through suffering, everything facilitates the return to a state where Galgalta Eynaim, the souls of Israel, draw the Upper light to the world.

Do not be surprised by the fact that even an individual person, through his or her deeds, can cause an elevation or degradation of the whole world. This is an unalterable law that the whole and its parts are as identical as two drops of water. Everything that occurs in the whole occurs in its parts as well, and vice versa. Furthermore, whatever happens in the parts happens in the whole, because the whole is only revealed through the manifestation of its individual parts, according to both their measure and quality.

We are all dependent on one another. Until all of us have their vessels corrected, no one will be able to achieve full individual correction. The complete, truly absolute correction is when not only I am corrected through the world, but through me the whole world reaches the same state. We are all parts of one universe, one closed system, one soul called Adam, which emerged from the zero point.

Kabbalah correlates the notion of the zero point with the creation of Adam. What is Adam? Adam is the spiritual point in man’s heart. We all originate from this point, from which all the Kelim of HaBaD, HaGaT, and NHY – Chaos, Torah, and Mashiach – began to emerge.

The Baal HaSulam writes:

So certainly, the influence of every soul, i.e., each one of us, may lower or elevate the whole system, all the Kelim of HaBaD, HaGaT, and NHY.

This is how we can understand what is written in “The Zohar” that through the study of this book and the practice of the true wisdom, we can put an end to our state of exile and achieve a complete redemption.

A question may arise: What could studying “The Zohar” have to do with redeeming Israel from among the nations of the world? How can it possibly help to redeem the nations of the world and Israel from their egoism?

From what we have read, it is clear that the Torah, like the world itself, has an inner and an outer aspect.

There are two levels in the Torah. If man concentrates his efforts on the inner part of the Torah, namely on Kabbalah, in the same degree he elevates the inner part in the world. Then, consequently, a redistribution of forces takes place, when Israel and the nations of the world begin to realize the importance of spirituality, see the greatness of the Creator, and aspire for Him.

Other coarser parts gradually subside, fall off, and lose contact with the nations’ aspiration for spirituality.

But if those of Israel who must study Kabbalah and then pass it on to the nations of the world diminish the importance of the inner part of the Torah in comparison with the mechanical observance of the precepts, the outer part of Israel, all opponents of Kabbalah, prevail over Kabbalists. As a result, the outer part of the nations, the destructive elements, rises above the righteous person, which leads the world to wars, catastrophes, hostilities, and suffering.

Furthermore, this leads to strengthening of the outer part of the nations over their inner part, so that the worst and most destructive of them prevail over their inner part, the righteous ones. This brings destruction and death, such as our generation has been a witness to.

Therefore we can see that the redemption of Israel and the rest of the world, wholly depends on the learning of “The Book of Zohar” and Kabbalah. The opposite is true also. All the afflictions that have befallen Israel and the world are due to their neglecting the study of Kabbalah (as compared to the external rituals) and treating it as something superfluous.

This is what “The Book of Zohar” says: “Come and wake up for the sake of spiritual ascent. Your heart is empty and you lack wisdom and the understanding of the Creator”.

In other words, “The Zohar” states: whatever you may be doing should only be for the sake of achieving equivalence of form with the Him.

This way, we rise to the level of eternity and perfection. Only Kabbalah can guide and correct us, whereas all other teachings and even the outer part of the Torah increases egoism. The nations with a higher level of egoism are greedy, resourceful, craving for pleasures of this world. Why is this so?

It is because instead of elevating their soul, they focus more on the body. Naturally, since this is not what they are supposed to do, although successful in their undertakings, they push themselves and the whole world to a catastrophe.

It is said about this generation that the Upper spirit (light) disappears and never returns. This is the spirit of Mashiach which is necessary for redeeming all people from suffering. This spirit disappears and stops shining in the world. Woe to those people who cause the light of Mashiach to depart and leave the world by making the Torah dry and tasteless, without Upper understanding and knowledge. They confine themselves to the practical aspects of the Torah and make no effort to try and understand the wisdom of Kabbalah. They do not wish to contemplate the secrets of the Torah, grasp the meaning of man’s actions and attain the Creator. Woe to them, who by their actions cause poverty, war, violence, pillage, killings and destructions in the world.

This is a quotation from “The Book of Zohar”, not the words of the Baal HaSulam or one of the modern Kabbalists.

Thus, all good and bad in the world is predetermined by the presence or absence of the Upper light in it proportionate to the Kelim that have already developed in the world – HaBaD, HaGaT, and NHY. It therefore turns out that Israel, whose mission is to bring the Kabbalistic method to the nations, is responsible for the state of the world, both good and bad.

These words, as we have explained, concern those people who study the outer part of Torah, treating its inner part as something unnecessary, and pay little or no attention to it.

This fault is typical all over the world. The outer part of Israel influences the inner part, meaning that common believers are openly hostile to Kabbalists and are convinced that they are engaged in something totally wrong. Accordingly, the outer part of the nations of the world prevails over the inner.

All destructive elements raise their heads and wish to destroy the world, and primarily the people of Israel. This is because they do not fulfill their mission. The general governance is designed in such a way that the inner part could influence the outer one, while the outer part would in turn exert pressure and adjust the inner part.

After our grave sins, we have born witness to the sufferings predicted by “The Zohar”. The finest of us perished, for “the righteous are the first to suffer”. Of all the most prominent Kabbalists who used to live in Russia, only a small number remained in this country.

The Baal HaSulam says that 200-300 years ago there were many Kabbalists in Russia and the Ukraine (the Baal Shem Tov with his disciples, the famous cradle of Kabbalistic learning in Kotzk, Poland). All of them have disappeared because, as he states, if the generations fall, the best are first to perish.

It is now incumbent upon us, this tiny remnant, to right the wrong (i.e., the mechanical observance of precepts and the indifference to Kabbalah).

If every one of us takes upon himself with all his soul and mind to enhance the inner aspect of the Torah and to give it its rightful place, then each of us will strengthen the inner part within him and in the whole world.

Then our inner part and the inner part of the whole world, meaning the righteous of the nations of the world, those that aspire to the Creator (and wish to justify His actions) unite in such a joint effort that they will correct the world. A correct pyramid construction will be created in which the pure vessels will be at the top, and the coarse vessels will be at the bottom, so that we will draw on ourselves the Upper light.

In this way, the Upper light will be manifested in all the Kelim of HaBaD, HaGaT, and NHY, in all souls. Through us it will reach the rest of the world’s vessels. Nature on all of its levels, the still, vegetative, animal, and naturally, human, will be good and prosperous. It will receive the spiritual fulfillment that it needs, rise to the level of the Creator, and we will achieve the Purpose of creation.

It depends on how quickly we will accomplish this task in the 236 years left until the end of the 6000-year period starting from where we are now. Instead of it being a path of development of the Kelim, it will turn into a path of compulsion by the absence of light, i.e., a path of horrific suffering. The Holocaust and the two world wars may be just a beginning.

The Baal HaSulam speaks of the third and the fourth world wars. Already in 1934-1936 he was writing about a neutron bomb. One can find it in his manuscripts. He gives many things different names, but actually he writes about the destructive forces that will be in man’s hands in the future. It is in our power to prevent all this; it depends solely on us.

We know that the world consists of four stages of development according to the four phases of the descending light. Correspondingly, there are four destructions and four exiles. Our exile was the last. It has ended physically, and it must end spiritually. The two world wars may be complemented by two more, unless we change. We are not obliged to drink the cup of woe to the end; it is in our power to prevent these two world wars that are looming ahead of us.

So everything depends on us, on the first generation that begins its correction under the influence of the light. All the vessels are completed, we only need to acquire the Masach (screen) and start transferring the light to this world. Thanks to that, the world will painlessly achieve its predestination. We have to set it as our goal, for, as we know, the general and the particular are completely equal, so it turns out that each one of us determines the state of the whole world.

I hope that we will be worthy of our great teachers, and capable of bringing their legacy to the world. We have every opportunity to become the Creator’s special messengers and fulfill our mission. We are already doing it, i.e., the Creator has already entitled us to accomplish this task. Now the question is whether we are ready to take it upon ourselves or not.

I believe that we will succeed in conducting the light to the world, as befitting the heirs of great Kabbalists. Imagine what spiritual reward is prepared for all of us who take part in this noble mission.

The Baal HaSulam has written four introductions to “The Zohar”: “The Introduction to the Book of Zohar”, “The Preface to the Book of Zohar”, “The Preamble to the Commentary of Sulam”, and “The Preamble to the Wisdom of Kabbalah”. They give us an adequate understanding of the book, so that by tuning ourselves to it, we can draw the Upper, Divine Light, the force, which ushers us into the spiritual realm.

We learn that the light is emanated from the Creator. This light is referred to as a “zero (or root) phase”, which is afterwards called Keter pertaining to the Sefirot. The zero phase builds for itself a Kli, phase one, the will to receive, or Hochma. By acting inside the Kli, the light creates a sensation of its source in it, i.e., of the zero phase.

Therefore, first, the light creates a desire in the zero phase, and then gives it a sensation of itself. Since the desire wants to feel pleasure, enter into it, connect with it, it reveals the root, the source of this desire, namely the zero phase.

Thus, sub-phases emerge within phase one. A desire is created and feels pleasure. Consequently, by feeling pleasure, the desire longs to enter it, “cling” to it. While being “inside”, it begins to feel the source of pleasure, and, naturally, this sensation creates in it a new desire to become similar to the source.

This similarity to the source of pleasure happens to be a transition from phase one to phase two. Phase two wishes to become similar to the source, but this decision is made at the end of phase one. Thus, it gives birth to a new desire – to bestow. This phase two is called Bina.

Bina in its turn consists of several sub-phases. In this way, the light’s influence inside the desire creates in it a series of consecutive transformations.

Here I see fit to emphasize that the Upper Light affecting us is able to do with us absolutely everything: make us either similar or opposite to itself. We should only expose ourselves to its maximum influence, try to connect with it as closely as we possibly can. All of this can be achieved by studying “The Book of Zohar”, provided we are correctly tuned to the ultimate purpose.

Therefore, all the aforementioned introductions are of great significance to us. The Baal HaSulam wishes to expose us to the light that is emanated during the study of “The Zohar”, to help us penetrate more deeply into this light with the intention of merging with its source. This depends on us.

While the descending development of the four phases of the light and of all the Partzufim in the worlds is a result of the Creator’s actions, we must climb the spiritual ladder on our own by exposing ourselves to the influence of the Ohr Makif. Hence, we should study the introductions to “The Book of Zohar”, which were specially written for this sole purpose.

Part II: The World Was Created for Me. Chapter 5: The Actual Reality

August 8, 2017/0 Comments/in Library, Michael Laitman, Reading Materials /by Katie

Found in the book “Unlocking The Zohar“

We were as those who dream

– Psalms, 126:1

The most complicated, yet fascinating topic connected to The Book of Zohar, and indeed to life, is “the perception of reality.”

It is known that around us are numerous waves that we do not perceive. However, there is also a field of higher information called “the upper nature” or “the Creator.” We can come in contact with that field and receive everything from it—emotions, understanding, information, love, sensation of eternal life, and the sensation of wholeness that exists in that field, which fills everything around us.

The very purpose of the wisdom of Kabbalah is to teach us how to develop our own tools so we can perceive that field of higher information. This can be done only if we change within; hence, when we change, we ourselves become like that field, and thus like the Creator.

There is nothing simpler than that. The field is here, around us, yet we are blocked; we are not receiving it.

There is nothing more natural than coming into contact with one’s Maker… In fact, every creature has contact with his Maker, as it is written, “The whole earth is full of His glory,” except that one does not know and does not feel it. Actually, one who attains contact with Him attains only the awareness. It is as though one has a treasure in his pocket, and he does not know it. Along comes another who tells him what is in his pocket, and now he really has become rich.

Baal HaSulam, “Writings of the Last Generation,” Part 2

We are unaware of the Creator, of the actual reality, just as a person is dreaming, experiencing all sorts of events, believing oneself to be awake. This is how we are in this world.

In his “Introduction to The Book of Zohar,” Baal HaSulam compares this situation to a worm that hatched into a radish, believing that the entire world was the radish it was born in. This is how we are, living in our world, oblivious to the fact that there is a vast world around us, enlightened, expansive, and beautiful. This is where Kabbalists — those who have already awakened from the dream to reality—are found. According to them, what we now sense is called “an imaginary world,” and only when we rise above it will we be able to truly understand that previously, “We were as those who dream.”

_____________________________________________________________

Experience over time and the advancement of science has greatly distilled the human spirit.

The Raiah Kook, Lights of Faith, p 67

___________________________

The Book of Zohar is being revealed to explain to us how to perceive reality correctly, and it is not at all a coincidence that science is also signaling that reality is far broader and richer than we can currently perceive. Scientists are saying that there is a kind of “dark energy,” that there are all kinds of white or black spots in the universe, that there are other dimensions that we cannot perceive in our senses or develop tools to perceive.

Also, when we examine other animals, we see that their perception of reality is different from ours. Bees, flies, bears, frogs, snakes, and even cats and dogs, which live near us, perceive reality differently. A dog, for instance, perceives the world primarily as patches of scent. The world image of the bee is the sum of visions received by each of the numerous units that compose its eyes

Different creatures perceive reality differently, but in the end, they are all perceiving the same reality. What reality? This is a good question. And here is another good question: If a person were to miss one of the senses, would that person perceive less of reality? And what if that person did not miss any senses, but instead had another, additional sense? Would he or she see a broader reality? Perhaps the only question is, “Which sense is that?”

With the world we perceive now, we can say that we need glasses or a hearing aid because we know what it means to see well or to hear well. However, if we did not know which additional sense we lacked, how could we acquire it? Just as we do not feel that we need a sixth finger, we cannot feel that we need a sixth sense. As a result, we are living in our world without a need to sense true reality.

Let us examine ourselves from the side for a moment. We exist in the world for several decades, yet we have no idea what happened before us or what will happen after we are gone. In truth, we have no idea what is happening during our lives. For example, do we know where our desires come from? Where our thoughts come from? It could be said that we are living in the dark, except that while we are in it, we have a false sensation that we understand and control our lives.

In previous generations, people’s lives were simple. They were concerned with food, tried to lead their lives as comfortably as they could, had children, and left for them the rewards of their work. Their children continued on the same route, generation after generation. When we lived in this way, there really was no need to know what was happening around us.

But today we are beginning to ask questions about life. These questions move us from within until we cannot be calm and continue with the flow of life as before. We are beginning to feel that without knowing what we are living for, life simply makes no sense. This is what requires us to discover the actual reality.

_____________________________________________________________

To move a step forward in a scientific manner here, all we need is the wisdom of Kabbalah, for all the teachings in the world are included in the wisdom of Kabbalah.

Baal HaSulam, “The Freedom”

___________________________

To better understand the news that Kabbalah introduces in regard to the perception of reality, let us briefly review how science has approached this topic over the years.

The classical approach, represented by Newton, said that the world exists independently, regardless of man, and that the shape of the world is fixed. Then came Einstein, who discovered that our perception is relative and depends on our senses. In consequence, we cannot say precisely what comprises the world outside of us, as it all depends on the observer’s perception of reality.

The contemporary approach to our perception of reality is based on quantum physics, and holds that the observer affects the world, and thus affects the picture one perceives. The picture of reality is a kind of “average” between the qualities of the observer and the qualities of the object or phenomenon being observed.

To better understand the matter, let us look at a familiar example. A speaker stands in a spacious hall and lectures to an audience. They listen to his words through waves that come from the speakers into their ears, and through them to the eardrum. Then the waves traverse an electrochemical mechanism, followed by the brain’s examination to see if there is something similar in the memory, and accordingly, it decodes this electrochemical phenomenon.

Thus, according to the contemporary scientific approach, the picture of reality is depicted within us. We cannot say anything about what exists outside of us, since we never perceive what is outside of us. The wisdom of Kabbalah takes us one step forward. Thousands of years ago, Kabbalists discovered that the world actually has no picture whatsoever!

In his “Preface to The Book of Zohar, ”Baal HaSulam writes, “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.” Baal HaSulam explains that in our brain, there is “a kind of polished mirror that inverts everything seen there, so we will see it outside our brain, in front of our face.” [2]

To illustrate the issue, think of a human being as a closed box with five inlets: eyes, ears, nose, mouth, and hands. These organs represent the five senses—sight, hearing, smell, taste, and touch, through which we perceive that there is seemingly something outside of us.

All kinds of stimuli come in through those five inlets in the box, which are all processed in relation to the existing information in that person’s memory, and in relation to one’s will. The result is some picture of reality, which is then projected onto “a sc reen” in the back of the brain.

We were deliberately made in a way that our senses create for us an illusory image of a world that seems to exist outside of us. This allows us to gradually study what is the real picture on the outside.

_____________________________________________________________

I was looking at that eternal world, and the world stood only on those righteous that reign their hearts’ desire.

Zohar for All, VaYera [The Lord Appeared], Item 239

___________________________

If we wish to advance from our present state, to expand our reality, and to know where we truly are and what for, we need only to tend to what is within us—our will. Deep inside there is the will, and it is what operates all our tools of perception, as well as our minds and our thoughts.

Sometimes, we seemingly don’t see the world. We shut ourselves within and do not pay attention to what is happening around us. But what actually happens is that our desire becomes detached, as though unconscious. Sometimes, our desire is so intense that it causes us to “devour” the whole world. And sometimes, it just quenches like a candle.

Why do people grow old? It is because they no longer want to perceive the world. It is hard for them, and as a result, their bodies stop functioning. In truth, we begin to decline, to gradually die in the middle of our lives. And yet, it is not the body, but our will that dies, losing its motivation to move onward. People who begin to evolve spiritually receive energy and the desire to advance. They are like children, always full of wishes, waking up each day with renewed vigor.

The desire is what evokes needs in us, and what determines what we see or don’t see around us. For example, a person who becomes a parent begins to notice the presence of stores for baby products around each corner. The stores were there before, but because he or she had no need for them, their existence went unnoticed.

Our will is self-centered and hence directs us to perceive only what is good for us or what is bad for us, so we can stay away from it. The more the ego develops, and with it the mind, the more we understand, perceive, and control. Accordingly, our perception of reality expands.

Yet, however expansive, in the end our perception is very limited because it depends on the five senses that give us the sensation of physical life. Our body is no different than that of any other animal; hence, this kind of perception is defined as “perception of reality on the animate level.” Perceiving the broader reality, the one that is not limited by our egos, is precisely the subject matter of The Book of Zohar—the perception of reality on the human level.

What we perceive through our will, our memory, and our five senses is called “this world.” Because our will and our memory are only our own, we are as limited as individual cells. To feel the entire reality, the higher realm of information, we must connect to the desires of others—those who are seemingly outside of us but who are actually parts of us. In other words, to perceive the true reality we must replace our will and shift from the inner, egoistic will, to the outer one.

The rule, “Love thy friend as thyself” is not a moral law that aims to force us to love other people. It is rather a means by which we connect the whole of reality to ourselves.

Usually, we love some people, are indifferent to others, and dislike others. This type of approach stems from the sensation that others are outside of us. However, when we can join those parts to us, we become whole and feel the actual reality.

Why were we created this way, detached from the true reality? It is so that we ourselves would gradually connect all these parts of ourselves. In this process, we study laws and phenomena that exist within the actual reality, and thus become equal to the Creator.

Baal HaSulam describes this in the following way:

All you need is to collect all of those limp organs that have fallen out of your soul, and join them into a single body. In that complete body, the Creator will instill His Divinity permanently, incessantly, and the fountain of great understanding and high streams of light shall be as a never ending spring. Then, each place upon which you cast your eyes shall be blessed.

Baal HaSulam, Letter no. 4

The correct perception of reality is of paramount importance to us. It is not merely another theoretical topic for sophisticated discussions. What we see is only a projection of our inner qualities. The Baal Shem Tov spoke a lot about the world being a mirror of the person:

One who sees any fault in one’s friend, it is as though one is looking in the mirror. If one’s face is dirty, this is what one sees in the mirror. If one’s face is clean, one sees no faults in the mirror. As one is, so one sees. This is “Love thy friend as thyself.” [3]

_____________________________________________________________

It is an unbending rule for all Kabbalists that, “Anything we do not attain, we do not define by a name and a word.”

Baal HaSulam, “The Essence of the Wisdom of Kabbalah”

___________________________

The perception of reality is a topic that clearly distinguishes the wisdom of Kabbalah from philosophy, religion, and science. Kabbalah is a practical study method that leads a person stage by stage through one’s personal development. Like any other scientific method, Kabbalah instructs the researcher what to do, identifies which results can be expected, and explains the reasons for them. It does not offer descriptions of theoretical states whatsoever—states that one cannot perform de factoand in complete awareness.

The “Preface to The Book of Zohar” [4] divides the recognition of reality into four levels: matter, form in matter, abstract form, and essence. Also, it defines the boundaries within which correct perception of reality is possible: in matter and in form in matter.

Abstract form and essence cannot be perceived clearly or in a way that can be monitored, hence The Zohar does not deal with them at all. Conversely, philosophy does discuss abstract form, and religion deals with the essence. Thus, the wisdom of Kabbalah completely differs from philosophy and religion in that it deals only with what can be realistically, scientifically perceived [1].

And what about the wisdom of Kabbalah compared to science? There are similarities and there are differences. The similarity is that a person does not imagine what comes into the desire, but studies it. The difference is the type of desire. Worldly science, the science of the corporeal world, studies what comes into the internal, egoistic desire. The wisdom of Kabbalah studies what comes into the outer desire.

In Kabbalah, research begins only after a person has bonded with the other desires. The wisdom of Kabbalah is called “the wisdom of truth” because it studies the true reality, not the imaginary one, which depends upon and is limited by our will.

In corporeal science, a person might be a cruel and mean individual, yet a great scientist. In Kabbalah, the research depends on the extent to which we change. The more we can depart from self-love toward love of others, the more we will succeed in studying what is found outside of us.

Our personal correction and the attainment of wisdom are inseparable. Only if one corrects oneself does one perceive the whole of reality. The 125 degrees of spiritual attainment are actually 125 degrees of correcting the connection between the attaining individual and all the others.

Whether one is a person who cannot read or write, or a brilliant scientist, a complete fool or a great scholar, is completely irrelevant. Only when one corrects oneself in relation to others does one actually become wise. This does not mean that Kabbalah does not require intellect. However, it is a different kind of intellect, one that comes as a result of correcting the desire.

To perceive the actual reality, the world of truth, we must come out of ourselves and begin to know what really exists. Then we will discover that life does not depend on one’s body, one’s senses, one’s inner, egoistic will, or one’s memory. Rather, life depends only on the extent to which one is connected to all that exists outside—to others’ desires.

Using The Book of Zohar, which provides us with the powers to realize the law of Nature called “love thy friend as thyself,” we transcend this fictitious reality and move towards perception of the real world. Although our corporeal body may die, it will not interrupt our ability to live in the real world. Our spiritual life continues because we will already be living in a great will, a higher one, and there is where our true self is found.

_____________________________________________________________

Through the secrets of Torah, the value of the power of man’s will is yet to be revealed in the world, and how crucial is its level in reality. This revelation will be the crown of the whole of science.

The Rav Raiah Kook, Sacred Lights, 3, p 80

___________________________

Notes

[1] One of the Kabbalists who stressed the differences between the wisdom of Kabbalah and religion was Ramchal [Rav Mohse Chaim Luzzato]: “There is a great need for the wisdom of truth. First, I shall tell you that we must know it because so we are commanded, as it is written, “And know today and reply to your heart that the Lord He is the God.” Thus, we must know it by knowing, not merely by believing, but by things that the heart agrees with, as it is written explicitly, “And reply to your heart.” …Thus, there are two things we must know: that the only Master is the one who watches over and leads everything, whether above or below, and two—that there is none other, meaning to know the truth of His uniqueness. Those two things that we must know, you tell me, whence shall we know them? Which wisdom shall teach them to us?

We cannot understand it from the literal Torah, for what does the literal Torah revolve around? Only the commandments, how they should be done, and all their ordinances, or the narration of tales that took place, which are mentioned in it… and if you do not draw this knowledge from all those, you must still keep this commandment, and you must find a way to keep it. Thus, it is only found in this wisdom of truth” (Ramchal, Rules of the Book Moses’ Wars, “First Rule”).

[2] Baal HaSulam, “Preface to The Book of Zohar,” Item 34

[3] Presented in the name of the Baal Shem Tov in the book Light of the Eyes, beginning of the portion Hukot [ordinances]

[4] For more on this topic, see Baal HaSulam’s “Preface to The Book of Zohar”

The Zohar—Not without Attainment

August 7, 2017/0 Comments/in Library, Reading Materials /by Katie

All that The Zohar speaks of, even its legends, are the 10 Sefirot — Keter, Hochma, Bina, Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, and Malchut—and their interactions. To a Kabbalist, the entries and their various combinations are sufficient to reveal all the spiritual worlds.

Rabbi Shimon Bar-Yochai (Rashbi), author of The Zohar, had a big problem. He was debating with himself on how to convey Kabbalah knowledge for future generations. He did not want to expose people to the content in The Book of Zohar prematurely. He was afraid this would only confuse and mislead people from the true path.

To avoid confusion, he entrusted the writing in the hands of Rabbi Aba, who knew how to write in a special way so only the worthy would understand. Because of The Zohar’s special language, only those who are already on the ladder of spiritual degrees understand what is written there. The Zohar is only for those who’ve already crossed the barrier and acquired some level of spirituality. They are the ones who can understand the book, according to their spiritual degree.

Today, most souls are too materialistic and egoistic to understand The Zohar. They need tools to bring them into the spiritual “zone” first. It’s like a space shuttle that needs a big thrust before it can continue on its own engine. A supportive environment, teacher, and correct books give your spiritual understanding a “boost.”

There are different styles of writing in The Zohar. It was written in different languages, depending on how they wanted to express specific spiritual states. Sometimes the various languages create confusion. When the book talks about laws, people may think The Zohar is preaching morals. When it tells stories, people may see them as fables. Without spiritual attainment, it is difficult to understand what The Zohar is really about.

Some of The Zohar is written in the language of Kabbalah, and some of it is written in the language of legends. Below are examples of two such legends.

THE DONKEY DRIVER

The Zohar contains a beautiful story about a donkey driver, a man who drives the donkeys of important men so they can carelessly walk and talk about their affairs. But the donkey driver in The Zohar is a force that helps a person who already has his own soul.

In the story, two men talk about spiritual matters as they walk along from one place to another. Whenever they come to a dilemma they can’t resolve, the donkey driver “miraculously” gives them the answer. As they progress (thanks to the driver’s answers), they discover that their simple donkey driver is actually a heaven-sent angel who is there for just that purpose: to help them progress. When they have progressed to the final degree, they find that their driver is already there, waiting for them.

The Kabbalistic interpretation: the donkey is our will to receive, our egoism. You and I all have a donkey driver, waiting for us to enter the spiritual world so he can guide us. But just like the legend, we will discover who the donkey driver really is only when we reach his degree, at the end of our correction.

THE NIGHT OF THE BRIDE

Before the end of correction, there is a special state called “the night of the bride.” The story in The Zohar talks about the preparation of the bride for the wedding ceremony. The bride is the collection of all the souls. It is a Kli that is ready to bond with the Creator.

When you reach this state, you feel that your Kli is prepared, supported, and ready for spiritual unity. The groom is the Creator. It is called “night” because the Dvekut (unity) is still not apparent and the Light is still not shining in the vessels. Night means that the vessels still feel darkness, absence of unity.

When the night turns into day, the abundance of the end of correction is promised, but The Zohar doesn’t tell us exactly why it is good—only that it is wholeness, Light, and peace.

The Hidden Meaning of the Bible

August 7, 2017/0 Comments/in Library, Reading Materials /by Katie

The Bible (or Torah) is sublime and spiritual, but, frankly, it can be a bit long on history with its lists of relations. You read about people marrying, divorcing, cheating on each other, and killing one another. A fair question might be: what’s so spiritual about that?

In the framework of Kabbalah, however, the Bible doesn’t tell stories of people. Instead, it presents relations between spiritual forces.

_____________________________________________________________

Spiritual Sparks

First, you must know that when dealing with spiritual matters that have no concern with time, space, and motion, and especially when dealing with Godliness, we do not have the words by which to express and contemplate. …For that reason, the sages of the Kabbalah have chosen a special language, which we can call “the language of the branches.”

—Baal HaSulam, The Study of the Ten Sefirot

____________________________________________________________________

The Bible shows the process of the correction of souls through higher forces. This takes the souls on their path of ascent as they rise in their ability to bestow. Characters such as Adam, Noah, and Abraham are not thought of as people who lived somewhere and wandered (or floated) around. They are considered forces that operate over desires that have to be corrected, within each and every one of us. For example, the story of the exodus of Hebrew slaves from Egypt represents not their freedom from physical bondage, but the acquisition of the first Masach (screen), the crossing of the barrier.

Some stories may seem to have no rationality or sanctity in them. When reading them, remember that these are not events, but stories of forces. They are not to be understood or justified in earthly terms.

Behind the Monitor

August 7, 2017/0 Comments/in Library, Reading Materials /by Katie

The Language of the Branches is the expression of higher forces that operate on our world. It is expressed in objects and in everything that happens. Where does it come from? It’s like a computer monitor: if you looked behind the monitor, you would not see the picture—you would see the electronics that built it.

_____________________________________________________________

Spiritual Sparks

You have not a blade of grass below that has not a sign Above, which strikes it and tells it, “grow.”

—Midrash Rabba

____________________________________________________________________

Here’s how some of the stories in the Bible are explained using the Language of the Branches.

THE APPLE STORY

Let’s talk about the Biblical story of creation. The will to receive in the common soul (us) is called “Eve.” The will to bestow, to give, is called “Adam.” Egoism—the will to receive with the intention to receive—is called “the serpent,” and we call it “ego.” The ego wants to take over all our desires and pull us toward egoism. This is considered that the serpent came to Eve—the will to receive—and said, “You know what? You can use your will to receive in a very good way.” So Eve went to Adam—the will to bestow—and said, “You know what? We have a chance to climb up to the highest worlds here. Moreover, this is what the Creator wants, that’s why He made us receivers.”

And she ate. The will to receive, joined with the serpent (egoism), ate the apple. Because they liked it, they thought, “Why not pull Adam (the forces of bestowal) into it?” So she did. As a result, the whole body of Adam ha Rishon (the common soul), all his desires were corrupted by the serpent’s intention to receive in what became the original sin.

ABRAHAM—BETWEEN EGYPT AND ISRAEL

Abram was born in Mesopotamia (today’s Iraq), immigrated to Israel, and then, because of famine, went down to Egypt. This travel has a spiritual meaning because these places are degrees or forces. They actually tell the correction story of his desire.

Mesopotamia is a starting point, where Abram’s desires are egoistic, like yours and mine. The land of Israel, called “desires to bestow,” is the desire to give. Egypt is called Malchut, the will to receive, and it consists of egoistic desires, with Pharaoh being the epitome of egoism.

_____________________________________________________________

Tidbits

In Kabbalah, Israel is not a piece of land. Its name comes from two words: Yashar (straight), El (God, Creator). Therefore, to a Kabbalist, anyone with a strong desire to be like the Creator is considered a part of Israel.

____________________________________________________________________

Av (father) ha Am (the nation)—the great desires to receive that were to emerge from him. To match those desires, he had a will to give, which guaranteed that the desires will ultimately be corrected. Every time Abraham increases his will to give, he moves to Israel, and every time he increases his will to receive, he moves to Egypt. This is also why immigration to Israel is considered ascent and immigration to Egypt is considered descent.

The will to give by itself is powerless. You can truly give to the Creator only by receiving from Him. So Abraham asked, “How will I know that I will reach the same level of giving as the Creator?” Abraham couldn’t receive because he was in a state of giving. The Creator put his seed in Egypt and told him he would receive the full measure of the will to receive. Abraham was delighted. After the exile, when the people mingle with the Egyptians and absorb their desires, the people will be corrected and know how to receive in order to bestow. This is the pattern of attainment for everyone and leads to the end of correction.

The Bible says that Abraham went down to Egypt because of famine. The famine was spiritual because he wanted to bestow but had nothing to bestow with. For Abraham, a situation in which he can’t bestow is called famine, absence of desires to receive. As a person gradually acquires a bigger will to receive, it is considered experiencing the exile in Egypt. When you come out of the experience with great substance of vessels of reception, you can begin to correct them so they work in order to bestow.

MOSES’ TUG-OF-WAR WITH PHARAOH

The next key Bible story from the perspective of Kabbalah is the story of Moses. Pharaoh enslaving the Jews has deeper significance than historical record.

Pharaoh dreamed that there would be 7 years of wealth, followed by 7 years of famine. Wealth is when you first discover a great desire for spirituality and feel great happiness. This is because you think that you can achieve spirituality using your ego. You are ready to read and learn and do all kinds of things. Famine happens when you see that you cannot acquire spirituality unless you concede your ego and gain the attribute of giving. But you can’t give, despite wanting to. You are caught in between. This is Egypt.

To bring about change, your “Pharaoh” grows. Your Pharaoh is your ego. It begins to show you bad things about the present state. If it is very bad, you want to escape or flee to spirituality. You want to go even if there is nothing appealing and attractive about it. When your ego shows you how bad it is, you will want to change.

The name Moses comes from the word Moshech (pulling). This is the point that pulls us out of Egypt, just like the Messiah, which also comes from the same word. Moses is the feeling within a person that stands against his or her ego and says, “I really think we should leave.” The big force that pushes is Pharaoh. The small force that pulls is Moses. This pulling is the start of your spirituality, the point in the heart.

THE (CLASSIC HAPPY-END) STORY OF ESTHER

This story describes the final correction of the will to receive, named Haman. Mordechai (the will to bestow) and Hamanshare a horse. Hamanrides first, then Hamanlets Mordechairide while he walks the horse. This shows how your will to receive ultimately surrenders before your will to bestow and gives up the reins.

Esther—from the Hebrew word Hester (concealment)—is the hidden Kingdom of Heaven. She is hidden, along with Ahasuerus, the Creator, who is seemingly neither good nor bad. The person who experiences it doesn’t know who’s right and whether the Creator is good or bad.

Esther is also a relative of Mordechai, the will to bestow. Mordechai, like Moses but at a different spiritual stage, is the point of Bina in one’s soul, which pulls you toward the Light.

When the will to give appears, sometimes it cannot be seen right away. Sometimes it is hidden, like Esther the Queen. You may not know if the action is really giving. However, if Mordechaiis the one riding, your will to receive can correct itself.

_____________________________________________________________

Tidbits

The happiest holiday in the Hebrew calendar is Purim, when the story of Haman and Mordechai is told. This holiday represents the end of correction, and dictates drinking until we cannot tell Hamanfrom Mordechai, egoism from altruism. This is because at the end of correction, all desires are corrected and work in order to give to the Creator, so it doesn’t matter which desire you work with, it’ll always be with the intention to give.

____________________________________________________________________

Like Roots and Branches

August 7, 2017/0 Comments/in Library, Reading Materials /by Katie

As we’ve explained in Chapters 7 and 8, the worlds are created by a series of causes and effects. Therefore, “roots” refer to the spiritual forces, which create our world and the people in it. They exist in the spiritual worlds beyond this material one, but they influence and operate on our world.

The roots are like many unseen fingers pushing and prodding a piece of clay—our existence—into a certain form. They mold existence by guiding objects. These objects that the spiritual forces, or roots, guide are the “branches.” The branches exist in this world. They have material existence. Every object in this world, including you and me, is a branch of some spiritual root.

As their names indicate, roots and branches are connected. Like a tree, one of them you see and the other you don’t, yet both are connected.

_____________________________________________________________

Kabbalearn

In Kabbalah, every cause is considered a root and every consequence of the cause is considered a branch. The roots are also referred to as “parents” and the branches are considered their “offspring.” The key concept in Kabbalah is that what happens in the roots will happen in the branches.

____________________________________________________________________

A tree or plant cannot exist without its roots. Things that happen to the roots show up in the plant. If the roots don’t receive enough water, the plant droops. If the roots are fertilized, the plant grows fuller.

In Chapter 8 we said that the elements in all the worlds are the same. We said that the only difference between them is in the spiritual level of the same elements: the higher worlds contain more altruistic elements and events. So clearly, the objects of each world relate to the objects Above or below it. Forces from one appear in the next, and so on, though in a new way. The highest level, the Root or the Source, creates and controls the events through all the worlds, down to the “branches” in our world.

THE SAME BUT OPPOSITE

To indicate the difference in the quality of the substance in each world, the same elements in each world receive different names. The Upper World, for instance, contains angels, while our world contains animals. This does not mean that animals are angels. But if we keep in mind the world within a world concept from the previous chapter, we will recall that each element in reality contains five levels: 0-4. Level 3 of the will to receive in the spiritual world is called “angels,” and the same level in the physical world is called “animals.”

_____________________________________________________________

Tidbits

Kabbalah explains that at the end of correction, when all our desires are corrected, even the angel of death will become a holy angel. It means that when we are corrected we will see that all the forces we thought were evil are actually good but presented themselves as evil to prompt us to correct.

____________________________________________________________________

The correspondence between the Upper and lower systems is similar to having an object, which you can sink in wax, in sand, in plaster, in cement, or in dough. The final result is different because of the different substances. The shape, however, is the same. Even though the quality of the matter or its behavior is different, the final form corresponds to the shape that made it.

But the matter is always opposite than the shape. If you press a flat board with a little dome in the middle against the beach sand, you will get a flat surface with a little crater in it. Similarly, the Creator is the shape and we are the matter. Because He is a giver, we are receivers.

Just like the dome and the crater, our will to receive is the exact negative of His desire to give. It contains all the elements that exist in Him, but in an inverted way: what’s good in Him is bad in us. And since He is only good, we are only … you get the point.

Archive for year: 2017

Table of Contents

Introduction

Perceiving the Creator

Window to the Heart

Faith above Reason

Spiritual Path

Providence of the Creator

Realizing the Creator’s Rule

3. The Dining Table

ACT ONE

ACT TWO

Nullifying Our Personal Interests

Let the Kabbalah Be Your Guide

5. The Purpose of Studying Kabbalah

Spiritual Progress

Faith: Believing in the Oneness of the Creator

7. Our Perceptions

Structure of Spirituality

False Pleasures

A Plea for Help

In Memory of the Kabbalist Rabbi Baruch Ashlag

10. Counteracting the Desire for Self-Gratification

Inner Motion and Development

Advancing toward Altruistic Pleasure

Eradicating Egoism

The Search for the Creator

The Way of Kabbalah

The Desire To Receive Pleasure

Revelation and Concealment

Transforming Egoism to Altruism

15. Gradual Spiritual Correction

Inner Qualities and Outer Aspects

Spiritual Gradations

Four Fundamental Outlooks

Merging with the Creator

Phases of Revelation

18. The Omnipotent Magician Who Could Not Be Alone

19. Spiritual Levels

The Return to the Creator

The Path of the Kabbalah

Correcting Egoism

Yearning for Spiritual Qualities

22. Spiritual Development

23. Spiritual Work

24. Faith

25. The Process of Conforming to the Creator

Cognition of the Spiritual World

Grasping Higher Spiritual Levels

Stages of Correction

Faith, the Only Antidote to Egoism

Light that brings Correction

Not for One’s Self

Obtaining “lishma”

29. Transformation of Our Nature

30. Fear of the Creator

31. A Seed of Altruism

32. Battling for the Perception of the Creator’s Oneness

33. Receiving for the Sake of Giving

34. Suffering Sent As Absolute Kindness

35. The Evil Inclination

36. The Work Along the Three Lines

37. Understanding Our True Nature

38. Kabbalistic Quotes

39. Rabbi Laitman’s Search for Kabbalah

Table of Contents

Foreword

Preface to the Book of Zohar

Introduction to the Book of Zohar. Items 1-5

Introduction to the Book of Zohar. Items 6-12

Introduction to the Book of Zohar. Items 13-18

Introduction to the Book of Zohar. Items 19-25

Introduction to the Book of Zohar. Items 26-38

Introduction to the Book of Zohar. Items 39-44

Introduction to the Book of Zohar. Items 45-59

Introduction to the Book of Zohar. Items 60-71

THE DONKEY DRIVER

THE NIGHT OF THE BRIDE

THE APPLE STORY

ABRAHAM—BETWEEN EGYPT AND ISRAEL