Introduction to The Study of the Ten Sefirot - Part TWO

Part TWO of FOUR

31) There is a great need to explain once and for all why the coming of the Messiah depends on the study of Kabbalah in the masses, which is so prevalent in The Zohar and in all the books of Kabbalah. The populace has already discussed it pointlessly and it has become unbearable.

The explanation of this matter is expressed in the Tikkunim (corrections) of The Zohar (Tikkun 30). Abbreviated translation: When the Holy Divinity went into exile, this spirit blows upon them who engage in the Torah because the Holy Divinity is among them. They are all as hay-eating beasts, every grace that they do, they do for themselves. Even all those who do study the Torah, every grace that they do, they do for themselves. In that time, the spirit leaves and does not return to the world. This is the spirit of the Messiah.

Woe unto them that make the spirit of the Messiah leave and not return to the world. They make the Torah dry and do not want to delve into the wisdom of Kabbalah. These people cause the sprouting of the wisdom, which is the Yod in the name HaVaYaH, to depart.

The spirit of the Messiah leaves, the spirit of holiness, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge, and of the fear of the Lord. “And G-d said: ‘Let there be Light.’” This is the Light of love, the love of Mercy, as it is written, “I have loved thee with an everlasting love.”

It is said about that, “if ye awaken, and if ye stir up love, until it please…,” then it is love not in order to receive reward. This is because if fear and love are in order to receive reward, it is a handmaid… “a handmaid that is heir to her mistress.”

32) We shall begin to explain the Tikkunim of The Zohar from toe to head. He says that the fear and the love one has in the practice of Torah and Mitzvot in order to receive reward, meaning while hoping for some benefit from the Torah and the work, this is considered the maid. It is written about her, “a handmaid that is heir to her mistress.”

This is seemingly perplexing, for it is written: “One will always engage in Torah and Mitzvot, even Lo Lishma,” and why “the earth doth quake?” In addition, we must understand the correlation of the engagement in Lo Lishma specifically to the handmaid, and also the parable that she inherits her mistress. What inheritance is there here?

33) You will understand the matter with everything that is explained above in this introduction, that they did not permit the study in Lo Lishma but only since from Lo Lishma one comes to Lishma, since the Light in it reforms. Hence, engagement in Lo Lishma is considered a helping handmaid, who assists and performs the ignoble works for her mistress, the Holy Divinity.

This is because at last, one will come to Lishma and will be imparted the inspiration of Divinity. Then the maid, which is the engagement in Lo Lishma, will also be considered a holy maid, for she supports and prepares the holiness, though she will be considered the world of Assiya of the Kedusha (holiness).

However, if one’s faith is incomplete, and he does not engage in the Torah or in the work only because the Creator commanded him to study, then we have seen above that in such Torah and work the Light does not appear. This is because one’s eyes are flawed, and like a bat turn the Light into darkness.

Such a study is no longer considered a maid of Kedusha, since he will not acquire Lishma through it. Hence, it comes to the domain of the maid of Klipa (shell), which inherits these Torah and work, and robs them for herself.

Hence, “the earth doth quake,” meaning the Holy Divinity, called “earth.” This is so because those Torah and work that should have come to her, as possessions of the Holy Divinity, that evil handmaid robs and lowers them to be a possession of the Klipot (shells). Thus, the handmaid is heir to her mistress.

34) The Tikkunim of The Zohar interpret the meaning of the oath, “if ye awaken, and if ye stir up love, until it please.” The precision is that Israel will draw the Light of the Upper Hesed (Mercy), called “Love of Mercy,” since this is what is desired. This is drawn particularly by the engagement in Torah and in Mitzvot not in order to receive reward. The reason is that the Light of the Upper Wisdom is extended to Israel through this Light of Mercy, appearing and clothing in this Light of Mercy, which Israel extends.

And this Light of Wisdom is the meaning of the verse, “And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord” (Isaiah 11). It is said about the King the Messiah: “And He will set up an ensign for the nations, and will assemble the dispersed of Israel, and gather together the scattered of Judah from the four corners of the earth.” This is because after Israel extends the Light of Wisdom through the Light of Mercy, the Messiah appears and assembles the dispersed of Israel.

Thus, everything depends on the practice of Torah and the work Lishma, which can extend the great Light of Mercy where the Light of Wisdom clothes and extends. This is the meaning of the oath, “if ye awaken, and if ye stir up.” It is so because complete redemption and assembling the exiles are impossible without it, since so are the channels of holiness arranged.

35) They also interpreted “and the spirit of G-d hovered over the face of the waters.” What is “the spirit of G-d”? During the exile, when Israel were still occupied in Torah and Mitzvot Lo Lishma, if they are in this way because from Lo Lishma one comes to Lishma, then Divinity is among them, though in exile, since they still have not reached Lishma.

This is the meaning of the text when Divinity is in concealment. However, they are bound to attain the revelation of Divinity, and then the spirit of the Messiah King hovers on the engaging and awakens them to come to Lishma, as it is written, “the Light in it reforms them.” She aids and prepares for the inspiration of Divinity, which is her mistress.

Yet, if this learning in Lo Lishma is not suitable to bring them to Lishma, Divinity regrets it and says that the spirit of man that rises upward is not found among those practicing the Torah. Rather, they suffice for the spirit of the beast, which descends, whose engagement in Torah and Mitzvot is only for their own benefit and pleasure.

The engagement in the Torah cannot bring them to Lishma, since the spirit of the Messiah does not hover on them, but leaves them and will not return, because the impure maid robs their Torah and inherits her mistress, since they are not on the way to come from Lo Lishma to Lishma.

Even though they do not succeed through the practice in the revealed Torah, since there is no Light in it, and it is dry due to the smallness of their minds, they could still succeed by engaging in the study of Kabbalah. This is because the Light in it is clothed in the clothing of the Creator – the Holy Names and the Sefirot. They could easily come to that form of Lo Lishma, which brings them to Lishma, and then the spirit of G-d would hover on them, as it is written, “the Light in it reforms them.”

Yet, they have no wish at all for the study of Kabbalah. And thus they cause poverty, looting, ruin, killing, and destruction in the world, since the spirit of the Messiah leaves, the spirit of holiness, the spirit of wisdom and understanding.

36) We learn from the words of the Tikkunim of The Zohar that there is an oath that the Light of Mercy and love will not awaken in the world before Israel’s deeds in Torah and Mitzvot will have the intention to not receive reward, but only to bestow contentment upon the Maker. This is the meaning of the oath, “I adjure you, O daughters of Jerusalem.”

Thus, the length of the exile and affliction that we suffer depends on us and waits for us to merit the practice of Torah and Mitzvot Lishma. And if we only attain that, this Light of love and Mercy, which has the power to extend, will immediately awaken, as it is written, “And the spirit shall rest upon him, the spirit of wisdom and understanding.” Then we will be granted complete redemption.

It has also been clarified that it is impossible for the whole of Israel to come to that great purity except through the study of Kabbalah, which is the easiest way, adequate even for commoners.

However, while engaging only in the revealed Torah, it is impossible to be rewarded through it, except for a chosen few and after great efforts, but not for the majority of the people (for the reason explained in Item 24). This thoroughly explains the irrelevance of the fourth and fifth questions at the beginning of the introduction.

37) The third question, which is the fear that one will turn sour, well, there is no fear at all here. This is because the deviation from the path of G-d that occurred before was for two reasons: Either they broke the words of our sages with things that they were forbidden to disclose, or because they perceived the words of the Kabbalah in their superficial meaning, as corporeal instructions, breaching “Thou shalt not make unto thee a graven image.”

Hence, until this day there has indeed been a fortified wall around this wisdom. Many have tried to begin to study, but could not continue for lack of understanding and because of the corporeal appellations. This is why I have labored with the interpretation, Panim Meirot and Panim Masbirot, to interpret the great book, The Tree of Life, by the Ari, to make the corporeal forms abstract and to establish them as spiritual laws, above time and place. Thus, any novice can understand the matters, their reasons, and explanations with a clear mind and great simplicity, no less than one understands Gemarah through the interpretation of Rashi.

38) Let us continue to elaborate on the practice of Torah and Mitzvot Lishma. We must understand that name, “Torah Lishma.” Why is desirable and whole work defined by the name, Lishma, and undesirable work named Lo Lishma?

The literal meaning implies that one who engages in Torah and Mitzvot to aim his heart to bring contentment to his Maker and not to himself should have been referred to as Torah Lishmo (for His Name) and Torah Lo Lishmo (not for His Name), meaning for the Creator. Why, then, is this defined by the name Lishma and Lo Lishma, meaning for the Torah?

There is certainly something more to understand here than the aforementioned, since the verse proves that Torah Lishmo, meaning to bring contentment to His Maker, is still insufficient. Instead, the study must be Lishma, meaning for the Torah. This requires explanation.

39) The thing is that it is known that the name of the Torah is “Torah of Life,” as it is written, “For they are life unto those that find them” (Proverbs, 4:22); “For it is no vain thing for you; because it is your life” (Deuteronomy 32:47). Hence, the meaning of Torah Lishma is that the practice of Torah and Mitzvot brings one life and long days, and then the Torah is as its name.

And one who does not aim his heart and mind to the aforesaid, the practice of Torah and Mitzvot brings him the opposite of life and long days, meaning completely Lo Lishma, since its name is “Torah of Life.” These words are explained in the words of our sages (Taanit 7a), “One who practices Torah Lo Lishma, his Torah becomes a potion of death for him; and one who practices Torah Lishma, his Torah becomes a potion of life for him.”

However, their words require explanation, to understand how and through what does the Holy Torah becomes a potion of death for him? Not only is his work and exertion in vain, and he receives no benefit from his labor and strain, but the Torah and the work themselves become a potion of death for him. This is indeed perplexing.

40) First, we must understand the words of our sages (Megillah 6b), who said, “I labored and found – believe. I did not labor and found – do not believe.”

We must ask about the words, “labored and found”; they seem to contradict each other, since labor refers to work and exertion that one gives in return for any desired possession. For an important possession, one makes great efforts; for a lesser possession, one makes lesser efforts.

Its opposite is the find. Its conduct is to come to a person absentmindedly and without any preparation in labor, toil, and price. Hence, how do you say, “labored and found”? And if there is effort here, it should have said, “labored and purchased” or “labored and acquired,” etc., and not “labored and found.”

41) The Zohar writes about the text “and those that seek Me shall find Me,” and asks, “Where does one find the Creator?” They said that the Creator is found only in the Torah. Also, regarding the verse, “Verily Thou art a G-d that hidest Thyself,” that the Creator hides Himself in the Holy Divinity.

We must thoroughly understand their words. It seems that the Creator is hidden only in corporeal things and conducts and in all the futilities of this world, which are outside the Torah. Thus, how can you say the opposite, that He hides Himself only in the Torah?

There is also the general meaning, that the Creator hides Himself in a way that He must be sought; why does He need this concealment? And also, “All that seek Him shall find Him,” which we understand from the verse “and those that seek Me shall find Me.” We must thoroughly understand this seeking and this finding, what are they and why are they?

42) Indeed, you should know that the reason for our great distance from the Creator, and that we are so prone to transgress His will, is for but one reason, which became the source of all the torment and the suffering that we suffer, and for all the sins and the mistakes that we fail in. Clearly, by removing that reason, we will instantly be rid of any sorrow and pain. We will immediately be granted adhesion with Him in heart, soul, and might. And I tell you that that preliminary reason is none other than the “lack of our understanding in His Providence over His creations,” that we do not understand Him properly.

43) If, for example, the Creator were to establish open Providence with His creations in that, for instance, anyone who eats a forbidden thing would suffocate on the spot, and anyone who performs a Mitzva would discover such wonderful pleasures in it, like the finest delights in this corporeal world. Then, what fool would even contemplate tasting a forbidden thing, knowing that he would immediately lose his life because of it, just as one does not consider jumping into a fire?

Also, what fool would leave any Mitzva without performing it as quickly as possible, just as one who cannot retire from or linger with a great corporeal pleasure that comes into his hand, without receiving it as swiftly as he can? Thus, if Providence were open before us, all the people in the world would be complete righteous.

44) Thus you see that all we need in our world is open Providence. If we had open Providence, all the people in the world would be completely righteous. They would also cleave to Him with absolute love, for it would certainly be a great honor for any one of us to befriend and love Him with our heart and soul and cleave unto Him without losing even a minute.

However, since it is not so, and a Mitzva is not rewarded in this world, and those who defy His will are not punished before our eyes, but the Creator is patient with them, and moreover, sometimes think the opposite, as it is written (Psalms 73), “Behold, such are the wicked; and they that are always at ease increase riches.” Hence, not all who want to take the Lord may come and take. Instead, we stumble every step of the way, until, as our sages wrote (VaYikra Rabba, 2) about the verse, “I have found one man out of a thousand, that a thousand enter a room, and one comes out to teach.”

Thus, understanding His Providence is the reason for every good, and the lack of understanding is the reason for every bad. It turns out that this is the axis that all the people in the world circle, for better or for worse.

45) When we closely examine the attainment of Providence that people come to sense, we find four kinds there. Each and every kind receives specific Providence by the Creator, in a way that there are four discernments in the attainment of Providence here. In fact, they are only two: concealment of the face, and revelation of the face, but they are divided into four.

There are two discernments in Providence of concealment of the face, which are “single concealment” and “concealment within concealment,” and two discernments in the Providence of revelation of the face: Providence of “reward and punishment,” and “eternal Providence.”

46) The verse says (Deuteronomy 31:17), “Then My anger shall be kindled against them in that day, and I will forsake them, and I will hide My face from them, and they shall be devoured, and many evils and troubles shall come upon them; so that they will say in that day: Are not these evils come upon us because our G-d is not among us? And I will surely hide My face in that day for all the evil which they shall have wrought, in that they are turned unto other gods.”

When you regard these words, you will find that in the beginning it states, “Then My anger shall be kindled... ...and I will hide My face,” meaning one concealment. Afterwards, it states, “and many evils and troubles shall come upon them... ...And I will surely hide My face,” meaning double concealment. We must understand what is this “double concealment.”

47) We must first understand what is the meaning of the “face of the Creator,” about which the writing says, “I will hide My face.” It can be thought of as a person who sees his friend’s face and knows him right away. However, when he sees him from behind he is not certain of his identity. He might doubt, “Perhaps he is another and not his friend?”

So is the matter before us: Everyone knows and feels that the Creator is good and that it is the conduct of the good to do good. Hence, when the Creator generously bestows upon His creations, it is considered that His face is revealed to His creations. This is because then everyone knows and senses Him, since He behaves according to His name, as we have seen above regarding open Providence.

48) Yet, when He behaves with His creations the opposite from the above mentioned, meaning when they suffer affliction and torment in His world, it is considered the posterior of the Creator. This is because His face, meaning His complete attribute of goodness, is entirely concealed from them, since this is not a conduct that suits His name. It is like a person who sees his friend from behind and might doubt and think, “Perhaps he is another?”

The writing says, “Then My anger shall be kindled... ...and I will hide My face.” During the anger, when people suffer trouble and pains, it means that the Creator is hiding His face, which is His utter benevolence, and only His posterior is revealed. In that state, great strengthening in His faith is required, to beware of thoughts of transgression, since it is hard to know Him from behind. This is called “One Concealment.”

49) However, when troubles and torments accumulate to a great extent, it causes a double concealment, which the books name “concealment within concealment.” It means that even His posterior is unseen, meaning they do not believe that the Creator is angry with them and punishes them, but ascribe it to chance or to nature and come to deny His Providence in reward and punishment. This is the meaning of the verse, “And I will surely hide My face in that… they are turned unto other gods,” that is, they become heretic and turn to idol worshiping.

50) However, before that, when the writing speaks only from the perspective of one concealment, the text ends, “they will say in that day: Are not these evils come upon us because our G-d is not among us?” This means that they still believe in Providence of reward and punishment, and say that the troubles and suffering come to them because they do not cleave to the Creator, as it is written, “these evils come upon us because our G-d is not among us.” This is considered that they still see the Creator, but only from behind. For that reason it is called “One Concealment,” only concealment of the face.

51) Now we have explained the two discernments of the perception of concealed Providence, which people sense: “one concealment” and “concealment within concealment.” One concealment relates only to the concealment of the face, while the posterior is revealed to them. This means that they believe that the Creator gave them the affliction as a punishment. And although it is hard for them to always know the Creator through His posterior side, which brings them to transgress, even then they are considered “incomplete wicked.” In other words, these transgressions are like mistakes, because they come to them as a result of the accumulation of the affliction, since, in general, they believe in reward and punishment.

52) Concealment within concealment means that even the posterior of the Creator is hidden from them, as they do not believe in reward and punishment. These transgressions of theirs are considered sins. They are considered “complete evil” because they rebel and say that the Creator does not watch over His creations at all, and turn to idolatry, as it is written, “in that they are turned unto other gods.”

53) We must know that the whole matter of the work in keeping Torah and Mitzvot by way of choice applies primarily to the two aforementioned discernments of concealed Providence. And Ben Ha Ha says about that time (Avot, Chapter 5): “The reward is according to the pain.”

Since His Guidance is not revealed, it is impossible to see Him but only in concealment of the face, from behind, as one who sees one’s friend from behind and might doubt and think he is another. In this manner, one is always left with the choice to either keep His will or break it. This is because troubles and the pains he suffers make him doubt the reality of His Guidance over His creations, whether in the first manner, which is the mistakes, or in the second manner, which are the sins.

In any case, one is still in great pain and labor. The writing says about this time: “Whatsoever thy hand attaineth to do by thy strength, that do” (Ecclesiastes 9). This is so because he will not be granted the revelation of the face, the complete measure of His goodness, before he exerts and does whatever is in his power to do, and the reward is according to the pain.

54) When the Creator sees that one has completed one’s measure of exertion and finished everything he had to do in strengthening his choice in faith in the Creator, the Creator helps him. Then, one attains open Providence, meaning the revelation of the face. Then, he is rewarded with complete repentance, meaning he cleaves to the Creator once more with his heart, soul, and might, as though naturally drawn by the attainment of the open Providence.

55) These above attainment and repentance come to a person in two degrees: The first is the attainment of Providence of absolute reward and punishment. Besides attaining the reward for every Mitzva in the next world in utter clarity, he is also rewarded with the attainment of the wondrous pleasure in immediate observation of the Mitzva in this world.

In addition, besides attaining the bitter punishment that extends from every sin after one’s death, one is also rewarded with the sensation of the bitter taste of every transgression while still being alive.

Naturally, one who is imparted this open Providence is certain that he will not sin again, as one is certain that he will not cut in his own flesh and cause himself terrible suffering. In addition, one is certain that he will not neglect a Mitzva without performing it the instant it comes to his hand, as much as one is certain that he will not neglect any worldly pleasure or a great profit that comes into his hand.

End of Part TWO of FOUR

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Introduction to The Study of the Ten Sefirot - Part ONE

Part ONE of FOUR

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

When one acquires that, one is rewarded with tasting the happy life, filled with goodness and delight without any blemish of sorrow, which appear in the practice of Torah and Mitzvot Lishma. It is as Rabbi Meir says (Avot 86), “Anyone who engages in Torah Lishma is granted many things. Moreover, the whole world is rewarding to him, the secrets of Torah are revealed to him, and he becomes as a flowing spring.”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

13) Sages have already presented a nice allegory about the verse, “Woe unto you that desire the day of the Lord! Wherefore would ye have the day of the Lord? It is darkness, and not light” (Amos 5). There is an allegory about a rooster and a bat that were waiting for the Light. The rooster said to the bat: “I am wait for the Light because the Light is mine. But you, why do you need the Light?” (Sanhedrin 98b).

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

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

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

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

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

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

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

In this manner, the eyes of those without faith are blinded to the Light of God; hence, the Light becomes darkness to them. For them, the potion of life is turned into a potion of death. It is about them that the writing says, “Woe unto you that desire the day of the Lord! Wherefore would ye have the day of the Lord? It is darkness, and not light.” Thus, first, one must make one’s faith whole.

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

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

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

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

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

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

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

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

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

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

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

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

19) Through all that has been explained thus far, I have removed a great complaint about the words of Rabbi Chaim Vital in his introduction to Shaar HaHakdamot (Gate to Introductions) by the Ari, and the introduction to Th?Tree of Life. He writes, “Indeed, one should not say, ‘I shall go and engage in the wisdom of Kabbalah before he engages in the Torah, Mishnah, and Talmud.’ This is because our sages have already said, ‘One should not enter the PARDESS [1] unless he has filled his stomach with meat and wine.’”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Every single Partzuf de Kedusha (of holiness) consists of ten Sefirot. These are called Keter, Hochma, Bina, Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, Malchut. The first three Sefirot are considered the “Rosh of the Partzuf” and the seven lower Sefirot are named the “Guf of the Partzuf.” Even the soul of the lower person contains the ten Sefirot in their above names, as well, and every single discernment, in the Upper and in the lower.

The reason why the seven lower Sefirot, which are the Guf of the Partzuf, are called “flavors of Torah” is as the meaning of the verse, “and the palate tasteth its food.” The Lights that appear under the First three, namely the Rosh, are called Taamim (flavors), and Malchut de (of the) Rosh is called Hech (palate).

For this reason they are called Taamim of Torah. This means that they appear in the palate of the Rosh, which is the source of all the Taamim, which is Malchut de Rosh. From there down it is not forbidden to disclose them. Quite the contrary, the reward of one who discloses them is immeasurable and boundless.

Also, these First three Sefirot and these seven lower Sefirot expand both in the general and in the most particular segment that can be divided. Thus, even the First three Sefirot of the Malchut at the end of the world of Assiya belong to the section of the “secrets of Torah,” which are not to be disclosed. And the seven lower Sefirot in the Keter of the Rosh of Atzilut belong to the section, “ Taamim of Torah,” which are permitted to be disclosed, and these words are written in the books of Kabbalah.

28) You will find the source of these words in the Mishnah Pesachim (p 119), as it is written (Isaiah 23), “And her gain and her hire shall be holiness to the Lord; it shall not be treasured nor laid up; for her gain shall be for them that dwell before the Lord, to eat their fill, and for stately clothing.” “What is ‘stately clothing’? This is what covers things that Atik Yomin covered. And what are those? The secrets of the Torah. Others say, this is what reveals things that Atik Yomin covered. What are those? The flavors of the Torah.”

RASHBAM interprets, “Atik Yomin is the Creator,” as it is written, “and Atik Yomin sits.” The secrets of the Torah are Maase Merkava and Maase Beresheet. The meaning of “Name” is as it is written, “This is My Name for ever.” The “clothing” means that He does not give them to any person, but only to those whose heart is anxious. “This is what reveals things that Atik Yomin covered” means covering the secrets of the Torah, which were initially covered, and Atik Yomin disclosed them, and gave permission to disclose them. And one who discloses them is granted what he said in this verse.

29) Now you evidently see the great difference between the secrets of Torah, where all who attain them receive this great reward for covering them and for not disclosing them. And it is to the contrary with the Taamim of the Torah, where all who attain them receive this great reward for disclosing them to others.

There is no dispute on the first opinion, but only examination of the different meanings between them. The Lishna Kama states the end, as it says, “stately clothing.” Hence they interpret the attainment of the great reward for covering the secrets of Torah.

Others say it states the beginning, which reads, “eat their fill,” meaning the Taamim of the Torah, as it is written, “and the palate tasteth its food.” This is because the Lights of Taamim are called “eating”; hence, they interpret the attainment of the great reward mentioned in the text regarding one who discloses the Taamim of the Torah. (There is no dispute between them, but one speaks of the secrets of the Torah and the other speaks of the Taamim of the Torah.) However, both think that the secrets of the Torah must be covered, and the Taamim of the Torah must be disclosed.

30) Thus you have a clear answer about the fourth and the fifth questions in the beginning of the introduction. And what you find in the words of our sages, as well as in the holy books, that it is only given to one whose heart is worried, meaning the part called “secrets of the Torah,” considered the First three Sefirot and Rosh, that it is given to only concealed ones and under certain conditions, you will not find even a trace of them in all the books of Kabbalah, in writing and in print, since those are the things that Atik Yomin covered, as it is written in the Gemarah.

Moreover, do say if it is possible to even think and picture that all those holy and famous righteous, which are the greatest and best in the nation, such as Sefer Yetzira (Book of Creation), The Book of Zohar, and the Braita of Rabbi Ishmael, Rabbi Hai Gaon, and Rabbi Hamai Gaon, Rabbi Elazar of Garmiza, and the rest of the Rishonim (first ones) through the RAMBAN, and Baal HaTurim and the Baal Shulchan Aruch through the Vilna Gaon (GRA), and the Ladi Gaon, and the rest of the righteous may the memory of all be blessed.

From them we received the whole of the revealed Torah, and by their words we live, to know which act to perform so as to be favored by the Creator. All of them wrote and published books in the wisdom of Kabbalah. And there is no greater disclosure than writing a book, whose author does not know who reads the book. It is possible that utter wicked will scrutinize it. Hence, there is no greater uncovering of secrets of Torah than that.

And we must not doubt the words of these holy and pure, that they might infringe even an iota on what is written and explained in the Mishnah and the Gemarah, that are forbidden to disclose, as written in Masechet Hagigah.

Rather, all the written and printed books are necessarily considered the Taamim of the Torah, which Atik Yomin first covered and then uncovered, as it is written, “and the palate tasteth its food.” Not only are these secrets not forbidden to disclose, on the contrary, it is a great Mitzva (very good deed) to disclose them (as written in Pesachim 119).

And one who knows how to disclose and discloses them, his reward is plentiful. This is because on disclosing these Lights to many, particularly to the many, depends the coming of Messiah soon in our days Amen.

[1] See explanation in the essay PARDESS.

End of Part ONE of FOUR

Original Post Link - Introduction to The Study of the Ten Sefirot

COURTESY: Bnei Baruch Kabbalah Education & Research Institute

Copyright © 2006. Bnei Baruch. All rights reserved.

Introduction to The Book of Zohar - Part THREE

Part THREE of THREE

49.

And when he has been rewarded with the great Light called “the Light of Neshama,” each of the 613 organs in that Partzuf Light fully shine in their own unique way, each as an independent Partzuf. Then there opens before him the possibility to engage in each Mitzva according to its genuine aim, for each organ in the Partzuf of Neshama lights the path of each Mitzva related to that organ.

And through the great power of those Lights, one purifies the speaking part of one’s will to receive and inverts it into a desire to bestow. And to that extent, the point of the Light of Haya, dressed within him, is built in its spiritual 248 organs and 365 tendons.

When it is completed into a whole Partzuf it rises and dresses the Sefira of Hochma in the spiritual world of Assiya, which is an immeasurably pure Kli. Therefore, it extends a tremendous Light to it from Ein Sof, called “the Light of Haya” or Neshama to Neshama. And all the elements in the world of Assiya, which are the still, vegetative, and animate related to the Sefira of Hochma, aid him in receiving the Light of the Sefira of Hochma to the fullest.

And it is also called “Holy Speaking,” since it corresponds to the purification of the speaking part of man’s body. And the value of that Light in G-dliness is as the value of the speaking in the corporeal SVAS. This means that one obtains the sensation of others in a way that the measure of that Light over the measure of the spiritual still, vegetative and animate is as the advantage of the corporeal speaking over the corporeal still, vegetative and animate. And the Light of Ein Sof, dressed in this Partzuf, is called “the Light of Yechida.”

50.

Indeed, you should know that these five Lights, NRNHY, received from the world of Assiya, are but NRNHY of the Light of Nefesh and have nothing of the Light of Ruach. This is because the Light of Ruach is only in the world of Yetzira, the Light of Neshama is only in the world of Beria, the Light of Haya only in the world of Atzilut, and the Light of Yechida only in the world of AK.

But everything that exists in the whole appears in all the items, too, down to the smallest possible item. Thus, all five discernment, NRNHY, exist in the world of Assiya, as well, although they are only NRNHY of Nefesh. Similarly, all five discernments, NRNHY, are found in the world of Yetzira, which are the five parts of Ruach. And also, there are all five discernments, NRNHY, in the world of Beria, which are the five parts of Neshama. And so it is in the world of Atzilut, which are the five parts of the Light of Haya; and so it is in the world of AK, which are the five parts of the Light of Yechida. The difference between the worlds is as we have explained in the discernments between each of the NRNHY of Assiya.

51.

Know that repentance and purification cannot be accepted unless they are totally permanent, that he will not turn back to folly, as it is written, “When is there Teshuva (repentance)? When He who knows all mysteries will testify that he will not turn back to folly.” Thus, as we have said, if one purifies the still part of his will to receive, he is rewarded with a Partzuf of Nefesh of Assiya, and ascends and clothes the Sefira of Malchut of Assiya.

This means that he will certainly be granted the permanent purification of the still part, in a way that he will not turn back to folly. And then he will be able to rise to the spiritual world of Assiya, for he will have definite purity and equivalence of form with that world.

But as for the rest of the degrees, which we have said are Ruach, Neshama, Haya, and Yechida of Assiya, corresponding to them, one should purify the vegetative, animate, and speaking parts of one’s will to receive, so they will clothe and receive those Lights. Yet, the purity does not need to be permanent, “until He who knows all mysteries will testify that he will not turn back to folly.”

That is so because the whole of the world of Assiya, with all its five Sefirot KHBTM, are actually only Malchut, which relates only to the purification of the still. And the five Sefirot are but the five parts of Malchut.

Therefore, since he has already been rewarded with purifying the still part of the will to receive, he already has equivalence of form with the whole of the world of Assiya. But since each Sefira in the world of Assiya receives from its corresponding discernment in the worlds Above it, thus, the Sefira of Tifferet of Assiya receives from the world of Yetzira, which is all Tifferet and the Light of Ruach. And the Sefira of Bina of Assiya receives from the world of Beria, which is all Neshama. And the Sefira of Hochma of Assiya receives from the world of Atzilut, which is all Hochma and the Light of Haya.

Thus, although he has permanently purified only the still part, if he has purified the remaining three parts of his will to receive, even if not permanently, he can receive the Ruach, Neshama, and Haya from Tifferet, Bina, and Hochma of Assiya, though not permanently. This is because when one of the three parts of his will to receive awakens, he immediately loses these Lights.

52.

After he permanently purifies the vegetative part of his will to receive, he permanently rises to the world of Yetzira, where he attains the permanent degree of Ruach. There he can also attain the Lights of Neshama and Haya from the Sefirot Bina and Hochma that are there, which are considered Neshama and Haya of Ruach, even before he has been granted with purifying the animate and speaking parts permanently, as we have seen in the world of Assiya. Yet, this is not permanent, for after he has permanently purified the vegetative part of his will to receive, he is already in equivalence of form with the whole of the world of Yetzira, to its Highest degree, as written about the world of Assiya.

53.

After he purifies the animate part of his will to receive, and turns it into a will to bestow, “until He who knows all mysteries will testify that he will not turn back to folly,” he is already in equivalence of form with the world of Beria. And he rises there and receives the permanent Light of Neshama. And through the purification of the speaking part of his body, he can rise up to the Sefira of Hochma and receive the Light of Haya that is there, although he has not yet permanently purified it, as with Yetzira and Assiya. But the Light, too, does not shine for him permanently.

54.

And when one is rewarded with permanent purification of the speaking part in his will to receive, he is granted equivalence of form with the world of Atzilut, and he rises there and permanently receives the Light of Haya. And when he is further rewarded, he receives the Light of Ein Sof, and the Light of Yechida dresses in the Light of Haya, and there is nothing more to add here.

55.

Thus, we have clarified what we asked, “Why does man need all the Upper Worlds, which the Creator had created for him? What need has man of them?” Now you will see that one cannot bring contentment to one’s Maker, if not with the help of all these worlds. This is because he attains the Lights and degrees of his soul, called NRNHY, according to the measure of the purity of his will to receive. And with each degree he attains, the Lights of that degree assist him in his purification.

Thus, he rises in degrees until he achieves the amusements of the final aim in the Thought of Creation (Item 33). It is written in The Zohar (Noah, Item 63), about the verse, “He who comes to be purified is aided.” It asks, “Aided with what?” And it replies that he is aided with a holy soul. For it is impossible to achieve the desired purification for the Thought of Creation, except through the assistance of all the NRNHY degrees of the soul.

56.

And you should know that the all the NRNHY we have spoken of thus far are the five parts, by which the whole of reality is divided. Indeed, all that is in the whole exists even in the smallest element in reality. For example, even in the still part of the spiritual Assiya alone, there are five discernments of NRNHY to attain, which are related to the five general discernments of NRNHY.

Thus, it is impossible to attain even the Light of still of Assiya except through the four parts of the work. Therefore, there is not a person from Israel who can excuse himself from engaging in all of them, according to one’s stature. And one should engage in Torah and Mitzvot with intent, in order to receive the level of Ruach of his stature. And he should engage in the secrets of the Torah, according to his stature, to receive the level of Neshama according to his stature. And the same applies to the Taamim (flavors) of the Mitzvot, for it is impossible to complete even the smallest Light in Kedusha (holiness) without them.

57.

Now you can understand the aridity and the darkness that have befallen us in this generation, such as we have never seen before. It is because even the worshipers of the Creator have abandoned the engagement in the secrets of the Torah.

The RAMBAM has already said about it that if a line of a thousand blind walk along the way, and there is at least one amongst them who can see, they are certain to take the right path and not fall in the pits and obstacles, since they are following the sighted one who leads them. But if that person is missing, they are certain to stumble over every hurdle on the way, and will all fall into the pit.

So is the issue before us. If the worshipers of the Creator had, at least, engaged in the internality of the Torah and extended a complete Light from Ein Sof, the whole generation would have followed them. And everyone would be certain of their way, that they would not fall. But if even the servants of the Creator have distanced themselves from this wisdom, it is no wonder the whole generation is failing because of them. And because of my great sorrow I cannot elaborate on that!

58.

Indeed, I know the reason: it is mainly because faith has generally diminished, specifically faith in the holy men, the wise men of all generations. And the books of Kabbalah and The Zohar are filled with corporeal parables. Therefore, people are afraid lest they will lose more than they will gain, since they could easily fail with materializing. And this is what prompted me to compose a sufficient interpretation to the writings of the Ari, and now to the Holy Zohar. And I have completely removed that concern, for I have evidently explained and proven the spiritual meaning of everything, that it is abstract and devoid of any corporeal image, above space and above time, as the readers will see, to allow the whole of Israel to study The Zohar and be warmed by its sacred Light.

And I have named that commentary The Sulam (Ladder) to show that the purpose of my commentary is as the role of any ladder: if you have an attic filled abundantly, then all you need is a ladder to reach it. And then, all the bounty in the world will be in your hands. But the ladder is not a purpose in and of itself, for if you pause on the rungs of the ladder and will not enter the attic, your goal will not be achieved.

And so it is with my commentary on The Zohar, because the way to fully clarify these most profound of words has not yet been created. But nonetheless, with my commentary, I have constructed a path and an entrance for any person by which to rise and delve and scrutinize The Book of Zohar itself, for only then will my aim with this commentary be completed.

59.

And all those who know the ins and outs of the holy Book of Zohar, that is, who understand what is written in it, unanimously agree that the holy Book of Zohar was written by the G-dly Tanna (sage) Rabbi Shimon Bar Yochai. Only some of those who are far from this wisdom doubt this pedigree and tend to say, relying on fabricated tales of opponents of this wisdom, that its author is the Kabbalist Rabbi Moshe De Leon, or others of his contemporaries.

60.

And as for me, since the day I have been endowed, by the Light of the Creator, with a glance into this holy book, it has not crossed my mind to question its origin, for the simple reason that the content of the book brings to my heart the merit of the Tanna Rashbi (Rabbi Shimon Bar Yochai) far more than all other sages. And if I were to clearly see that its author is some other name, such as Rabbi Moshe De Leon, than I would praise the merit of Rabbi Moshe De Leon more than all other sages, including Rashbi.

Indeed, judging by the depth of the wisdom in the book, if I were to clearly find that its writer is one of the forty-eight prophets, I would consider it much more acceptable than to relate it to one of the sages. Moreover, if I were to find that Moses himself received it from the Creator Himself on Mount Sinai, then my mind would really be at peace, for such a composition is worthy of him. Hence, since I have been blessed with compiling a sufficient interpretation that enables every examiner to acquire some understanding of what is written in the book, I think I am completely excused from further toil in that examination, for any person who is knowledgeable in The Zohar will now settle for no less than the Tanna Rashbi as its writer.

61.

Accordingly, the question arises, “Why was The Zohar not revealed to the early generations, whose merit was undoubtedly greater than the latter ones, and were more worthy”? We must also ask, “Why was the commentary on The Book of Zohar not revealed before the time of the Ari, and not to the Kabbalists that preceded him”? And the most bewildering question, “Why were the commentaries on the words of the Ari and on the words of The Zohar not revealed since the days of the Ari through our generation”?

The answer is that the world, during the six thousand years of its existence, is like one Partzuf divided into three thirds: Rosh (head), Toch (interior), Sof (end), meaning HBD (Hochma, Bina, Daat), HGT (Hesed, Gevura, Tifferet), NHY (Netzah, Hod, Yesod). This is what our sages wrote, “Two millennia of Tohu (chaos), two millennia of Torah, and two millennia of the days of the Messiah” (Sanhedrin 97a).

In the first two millennia, considered Rosh and HBD, the Lights were very small. They were regarded as Rosh without Guf (body), having only Lights of Nefesh. This is because there is an inverse relation between Lights and vessels: with the Kelim (vessels) the rule is that the first Kelim grow first in each Partzuf; and with the Lights it is the opposite – the smaller Lights dress in the Partzuf first.

Thus, as long as only the upper parts are in the Kelim, the Kelim HBD, only Lights of Nefesh dress there, which are the smallest Lights. This is why it is written about the first two millennia that they are considered Tohu. And in the second two millennia of the world, which are Kelim of HGT, the Light of Ruach descends and clothes in the world, which is considered the Torah. This is why it is said about the two middle millennia that they are Torah. And the last two millennia are Kelim of NHYM (Netzah, Hod, Yesod, Malchut). Therefore, at that time, the Light of Neshama dresses in the world, which is the greater Light, hence they are the days of the Messiah.

This is also the conduct in each particular Partzuf. In its vessels of HBD, HGT, through its Chazeh (chest), the Lights are covered and do not begin to shine open Hassadim, which means that the appearance of the sublime Light of Hochma occurs only from the Chazeh down, in its NHYM. This is the reason that before the Kelim of NHYM began to show in the Partzuf of the world, which are the last two millennia, the wisdom of The Zohar in particular and the wisdom of Kabbalah in general were hidden from the world.

But during the time of the Ari, when the time of the completion of the Kelim below the Chazeh had drawn closer, the Light of the sublime Hochma was revealed in the world, through the soul of the G-dly Rabbi Isaac Luria (the Ari), who was ready to receive that great Light. Hence, he revealed the essentials in The Book of Zohar and the wisdom of Kabbalah, until he overshadowed all his predecessors.

Yet, since these Kelim were not yet completed (since he passed away in 1572), the world was not yet worthy of discovering his words, and his holy words were only known only to a chosen few, who were prohibited to tell them to the world.

Now, in our generation, since we are nearing the end of the last two millennia, we are given permission to reveal his words and the words of The Zohar throughout the world to a great measure, in such a way that from our generation onwards the words of The Zohar will become increasingly revealed in the world, until the full measure is revealed, as the Creator wills it.

63.

Now you can understand that there really is no end to the merit of the first generations over the last, as this is the rule in all the Partzufim (plural for Partzuf) of the worlds and of the souls, that the purer one is the first to be selected into the Partzuf. Therefore, the purer Kelim, HBD, were selected first in the world and in the souls.

Thus, the souls in the first two millennia were much Higher. Yet, they could not receive the full measure of Light, due to the lack of the lower parts in the world and in themselves, which are HGT NHYM.

And afterwards, in the two middle millennia, when the Kelim of HGT were selected into the world and in the souls, the souls were indeed very pure, in and of themselves. This is because the merit of the Kelim of HGT is close to that of HBD. Yet, the Lights were still concealed in the world, due to the absence of the Kelim from the Chazeh down, in the world and in the souls.

Thus, in our generation, although the essence of the souls is the worst, which is why they could not be selected for Kedusha thus far, they are the ones that complete the Partzuf of the world and the Partzuf of the souls with respect to the Kelim, and the work completed only through them.

This is because now, when the Kelim of NHY are being completed, and all the Kelim, Rosh, Toch, Sof are in the Partzuf, full measures of Light, in Rosh, Toch, Sof, are now being extended to all those who are worthy, meaning complete NRN. Hence, only after the completion of these lowly souls can the Highest Lights manifest, and not before.

64.

Indeed, even our sages asked this question (Masechet Berachot, p 20): “Rav Papa said to Abayei: ‘How were the first different, that a miracle had happened to them, and how are we different, that a miracle is not happening to us’? Is it because of the study? During the years of Rav Yehuda, the whole study was in Nezikin, whereas we are learning the six volumes (the whole Mishnah). And when Rav Yehuda delved in Okatzin, he said, ‘I saw Rav and Shmuel here, whereas we are learning thirteen Yeshivot in Okatzin. And when Rav Yehuda took off one shoe, the rain came, whereas we torment our souls and cry out, and no one notices us.’ He replied, ‘The first gave their souls to the sanctity of the Lord.’”

Thus, although it is obvious, both to the one who asks and to the one who answers, that the first were more important than they, with respect to the Torah and the wisdom, Rav Papa and Abayei were more important than the first. Thus, although the first generations were more important than the latter generations in the essence of their souls, because the purer is selected to come to the world first, with respect to the wisdom of the Torah, it is increasingly revealed in the latter generations. This is so for the reason we have mentioned, that the overall measure is completed specifically by the latter ones. This is why more complete Lights are extended to them, although their own essence is far worse.

65.

Hence, we could ask, “Why, then, is it forbidden to disagree with the first in the revealed Torah?” It is because, as far as the practical part of the Mitzvot is concerned, it is to the contrary, the first were more complete in them than the last. This is because the act extends from the holy Kelim of the Sefirot, and the secrets of the Torah and the Taamim (flavors) of the Mitzva extend from the Lights in the Sefirot.

You already know that there is an inverse relation between Lights and vessels: in the Kelim, the Higher ones grow first (see Item 62), which is why the first were more complete in the practical part than the last. But with the Lights, where the lower ones enter first, the last are more complete than the first.

66.

Bear in mind that in everything there is internality and externality. In the world in general, Israel, the descendants of Abraham, Isaac and Jacob, are considered the internality of the world, and the seventy nations are considered the externality of the world. Also, there is internality within Israel themselves, which are the wholehearted workers of the Creator, and there is externality – those who do not devote themselves to the work of the Creator. Among the nations of the world, there is internality as well, which are the Righteous of the Nations of the World, and there is externality, which are the rude and the harmful among them.

Additionally, among the servants of the Creator among the Children of Israel, there is internality, being those rewarded with comprehension of the soul of the internality of the Torah and its secrets, and externality, who merely observe the practical part of the Torah.

Also, there is internality in every person from Israel – the Israel within – which is the point in the heart, and externality – which is the inner Nations of the World, the body itself. But even the inner Nations of the World in that person are considered proselytes, since by cleaving to the internality, they become like proselytes from among the Nations of the World, that came and cleaved to the whole of Israel.

67.

When a person from Israel enhances and dignifies one’s internality, which is the Israel in that person, over the externality, which are the Nations of the World in him, that is, when one dedicates the majority of one’s efforts to enhance and exalt one’s internality, to benefit one’s soul, and gives minor efforts, the mere necessity, to sustain the Nations of the World in him, meaning the bodily needs, as it is written (Avot, 1), “Make your Torah permanent and your labor temporary,” by so doing, one makes the Children of Israel soar upwards in the internality and externality of the world as well, and the Nations of the World, which are the externality, to recognize and acknowledge the value of the Children of Israel.

And if, G-d forbid, it is to the contrary, and an individual from Israel enhances and appreciates one’s externality, which is the Nations of the World in him, more than the inner Israel in him, as it is written (Deuteronomy 28), “The stranger that is in the midst of thee,” meaning the externality in that person rises and soars, and you yourself, the internality, the Israel in you, plunges down? With these actions, one causes the externality of the world in general – the Nations of the World – to soar ever higher and overcome Israel, degrading them to the ground, and the Children of Israel, the internality in the world, to plunge deep down.

68.

Do not be surprised that one person’s actions bring elevation or decline to the whole world, for it is an unbending law that the general and the particular are as equal as two peas in a pod. And all that applies in the general, applies in the particular, as well. Moreover, the parts make what is found in the whole, for the general can appear only after the appearance of the parts in it, according to the quantity and quality of the parts. Evidently, the value of an act of a part elevates or declines the entire whole.

That will clarify to you what is written in The Zohar, that by engagement in The Book of Zohar and the wisdom of truth, they will be rewarded with complete redemption from exile (Tikkunim, end of Tikkun No. 6). We might ask, what has the study of The Zohar to do with the redemption of Israel from among the nations?

69.

From the above we can thoroughly understand that the Torah, too, constrains internality and externality, as does the entire world. Therefore, one who engages in the Torah has these two degrees, as well. When one increases one’s toil in the internality of the Torah and its secrets, to that extent, one makes the virtue of the internality of the world – which are Israel – soar high above the externality of the world, which are the Nations of the World. And all the nations will acknowledge and recognize Israel’s merit over them, until the realization of the words, “And the people shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the Lord” (Isaiah 14, 2), and also “Thus says the Lord G-d, Behold, I will lift up my hand to the nations, and set up my standard to the peoples: and they shall bring thy sons in their arms, and thy daughters shall be carried on their shoulders” (Isaiah 49, 22).

But if, G-d forbid, it is to the contrary, and a person from Israel degrades the virtue of the internality of the Torah and its secrets, which deals with the conduct of our souls and their degrees, and the perception and the tastes of the Mitzvot with regard to the advantage of the externality of the Torah, which deals only with the practical part? Also, even if one does occasionally engage in the internality of the Torah, and dedicates a little of one’s time to it, when it is neither night nor day, as though it were redundant, by that one dishonors and degrades the internality of the world, which are the Children of Israel, and enhances the externality of the world – meaning the Nations of the World – over them. They will humiliate and disgrace the Children of Israel, and regard Israel as superfluous, as though the world has no need for them, G-d forbid.

Furthermore, by that, they make even the externality in the Nations of the World overpower their own internality, for the worst among the Nations of the World, the harmful and the destructors of the world, rise above their internality, which are the Righteous of the Nations of the World. And then they make all the ruin and the heinous slaughter our generation had witnessed, may G-d protect us from here on.

Thus you see that the redemption of Israel and the rise of Israel depend on the study of The Zohar and the internality of the Torah. And vise versa, all the destruction and the decline of the Children of Israel are because they have abandoned the internality of the Torah. They have degraded its merit and made it seemingly redundant.

70.

This is what is written in the Tikkunim (corrections) of The Zohar (Tikkun 30): “Awaken and rise for the Holy Divinity, for you have an empty heart, without the understanding to know and to attain it, although it is within you.” The meaning of it is, as it is written (Isaiah 40), that a voice pounds in the heart of each and every one of Israel, to cry and to pray for raising the Holy Divinity, which is the collection of all the souls of Israel. But Divinity says, “I have no strength to raise myself off the dust, for ‘all flesh is grass,’ they are all like beasts, eating hay and grass.” This means that they keep the Mitzvot mindlessly, like beasts, “and all the goodliness thereof is as the flower of the field, all the good deeds that they do, they do for themselves.”

That means that with the Mitzvot they perform, they have no intention of doing them in order to bring contentment to their Maker. Rather, they keep the Mitzvot only for their own benefit, and even the best among them, who dedicate all their time to engagement in the Torah, do it only to benefit their own bodies, without the desirable aim – to bring contentment to their Maker.

It is said about the generation of that time: “A spirit leaves and will not return to the world,” meaning the spirit of the Messiah, who must deliver Israel from all their troubles until the complete redemption, to keep the words, ‘for the earth shall be full of the knowledge of the Lord.’ That spirit had left and does not shine in the world.

Woe unto them that make the spirit of Messiah leave and depart from the world, and cannot return to the world. They are the ones that make the Torah dry, without any moisture of comprehension and reason. They confine themselves to the practical part of the Torah, and do not wish to try to understand the wisdom of Kabbalah, to know and to understand the secrets of the Torah and the flavor of Mitzva. Woe unto them, for with these actions they bring about the existence of poverty, ruin, and robbery, looting, killing, and destructions in the world.

71.

The reason for their words is, as we have explained, that when all those who engage in the Torah degrade their own internality and the internality of the Torah, leaving it as though it were redundant in the world, and engage in it only at a time that is neither day nor night, and in this regard, they are like blind searching the wall, by that, they intensify their own externality, the benefit of their own bodies. Also, they consider the externality of the Torah higher than the internality of the Torah. And with these actions they cause all the forms of externality in the world to overpower all the internal parts in the world, each according to its essence.

This is so because the externality in the whole of Israel, meaning the Nations of the World in them, overpowers and revokes the internality in the whole of Israel, which are those who are great in the Torah. Also, the externality in the Nations of the World – the destructors among them – intensify and revoke the internality among them, which are the Righteous of the Nations of the World. Additionally, the externality of the entire world, being the Nations of the World, intensify and revoke the Children of Israel – the internality of the world.

In such a generation, all the destructors among the Nations of the World raise their heads and wish primarily to destroy and to kill the Children of Israel, as it is written (Yevamot 63), “No calamity comes to the world but for Israel.” This means, as it is written in the above corrections, that they cause poverty, ruin, robbery, killing, and destruction in the whole world.

And through our many faults, we have witnessed to all that is said in the above-mentioned Tikkunim, and moreover, the judgment struck the very best of us, as our sages said (Baba Kama 60), “And it start with the righteous first.” And of all the glory Israel had had in the countries of Poland and Lithuania, etc., there remains but the relics in our holy land. Now it is upon us, relics, to correct that dreadful wrong. Each of us remainders should take upon himself, heart and soul, to henceforth intensify the internality of the Torah, and give it its rightful place, according to its merit over the externality of the Torah.

And then, each and every one of us will be rewarded with intensifying his own internality, meaning the Israel within us, which is the needs of the soul over our own externality, which is the Nations of the World with us, that is, the needs of the body. That force will come to the whole of Israel, until the Nations of the World within us recognize and acknowledge the merit of the great sages of Israel over them, and will listen to them and obey them.

Also, the internality of the Nations of the World, the Righteous of the Nations of the World, will overpower and submit their externality, which are the destructors. And the internality of the world, too, which are Israel, shall rise in all their merit and virtue over the externality of the world, which are the nations. Then, all the nations of the world will recognize and acknowledge Israel’s merit over them.

And they shall follow the words (Isaiah 14, 2), “And the people shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the Lord.” And also (Isaiah 49, 22), “And they shall bring thy sons in their arms, and thy daughters shall be carried on their shoulders.” That is what is written in The Zohar (Nasoh, p 124b), “through this composition,” which is The Book of Zohar, “they will be delivered from exile with mercy.” Amen, would that be so.

End of Part THREE of THREE

Original Post Link - Introduction to The Book of Zohar

COURTESY: Bnei Baruch Kabbalah Education & Research Institute

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