11/27/2009

Introduction to The Study of the Ten Sefirot - Part ONE

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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.

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About

Rabbi Yehuda Leib HaLevi Ashlag (1884-1954) is known as Baal HaSulam (Owner of the Ladder) for his Sulam (ladder) commentary on The Book of Zohar. Baal HaSulam dedicated his life to interpretations and innovations in the wisdom of Kabbalah, disseminating it in Israel and throughout the world. He developed a unique method to the study of Kabbalah, by which any person can delve into the depth of reality and reveal its roots and purpose of existence.

Baal HaSulam’s two major works, the result of many years of labor, are Talmud Eser Sefirot (The Study of the Ten Sefirot), a commentary on the writings of the Ari, and Perush HaSulam (The Sulam Commentary) onThe Book of Zohar. The publications of the 16 parts (in six volumes) of Talmud Eser Sefirot began in 1937. In 1940 he published Beit Shaar HaKavanot (The Gatehouse of Intentions), with commentaries to selected writings of the Ari. Persuh HaSulam on the Zohar was printed in 18 volumes in the years 1945-1953. Later on Baal HaSulam wrote three additional volumes containing commentaries on The New Zohar, whose printing was completed in 1955, after his demise.

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