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3.01 Baal HaSulam,

“Preface to the Wisdom of Kabbalah” Item 4

There is a great rule concerning the Kelim [pl. of Kli]: The expansion of the light and its departure make the Kli fit for its task. This means that as long as the Kli has not been separated from its light, it is included in the light and is annulled within it like a candle before a torch. This annulment is because they are completely opposite from one another, on opposite ends. This is so because the light extends from His self, existence from existence. From the perspective of the thought of creation in Ein Sof [infinity], it is all toward bestowal and there is no trace of a will to receive in it. Its opposite is the Kli, the great will to receive that abundance, and is the root of the initiated creature, in which there is no bestowal whatsoever. Hence, when they are bound together, the will to receive is annulled in the light within it.

3.02 Baal HaSulam,

“Introduction to The Book of Zohar,” Item 13

By the very thought to create the souls, His thought completed everything, for He does not need an act, as do we. Instantaneously, all the souls and worlds that were destined to be created emerged filled with all the delight and pleasure and the gentleness that He had planned for them, in the final perfection that the souls were destined to receive at the end of correction, after the will to receive in the souls has been fully corrected and has turned into pure bestowal, in complete equivalence of form with the Emanator.

3.03 Baal HaSulam,

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

It is written in The Zohar, VaYikra, Portion Tazria, “Come and see: All that exists in the world exists for man, and everything exists for him, as it is written, ‘Then the Lord God formed man,’ with a full name, as we have established, that he is the whole of everything and contains everything, and all that is above and below, etc., is included in that image.” Thus, it explains that all the worlds, upper and lower, are included in man. And also, the whole of reality within those worlds is only for man.

3.04 Baal HaSulam,

“Foreword to The Book of Zohar,” Item 34

Take our sense of sight, for example: We see a wide world before us, wondrously filled. But in fact, we see all that only in our own interior. In other words, there is a sort of a photographic machine in our hindbrain, which portrays everything that appears to us and nothing outside of us. He has made for us there, in our brain, a kind of polished mirror that inverts everything seen there, so we will see it outside our brain, in front of our faces. Yet, what we see outside of us is not a real thing. Nevertheless, we should be so grateful to His Providence for having created that polished mirror in our brains, enabling us to see and perceive everything outside of us, for by this He has given us the power to perceive everything with clear knowledge and attainment, and measure everything from within and from without. Without it, we would lose most of our perception. The same is true with the Godly will, concerning Godly perceptions. Even though all these changes unfold in the interior of the receiving souls, they nevertheless see it all in the Giver Himself since only in this manner are they awarded all the perceptions and all the pleasantness in the thought of creation. You can also deduce this from the above parable. Even though we see everything as being in front of us, every reasonable person knows for certain that all that we see is only in our own brains. So are the souls: Although they see all the images in the Giver, they have no doubt that all those are only in their own interior and not at all in the Giver.

3.05 RABASH,

Article No. 12 (1985), “Jacob Dwelled in the Land Where His Father Had Lived”

A person should work only for the Creator, meaning without any reward. This means that he is ready for complete devotion without any reward, without any return being born out of his devotion. Rather, this is the core—his purpose, that he wants to annul his self before the Creator, meaning (cancel) his will to receive, which is the existence of the creature. This is what he wants to annul before the Creator. It follows that this is his goal, meaning his goal is to give his soul to the Creator. This is not so in corporeality with respect to love of others. Although this is a great degree, and not all the people can work for the general public, still, devotion is only a means and not a goal, and he would be happier if he could save the public without giving up his life.

Let us ask all those who vol- unteer to go to war for their country. If someone could advise them how to save their country without losing their lives, they would certainly be happy. But when there is no choice, they are willing to go, for the public, so that the public will receive the reward, while they are giving up everything. Although this is a great force, it has nothing to do with devotion to the Creator, where devotion is the goal, and what comes out as a result is not their purpose, as this was not their intention. Therefore, devotion in spirituality is worthless to corporeal people, since for them devotion is a means and not the goal, while in spirituality it is the opposite: devotion is the goal. By this we will understand the meaning of receiving in order to bestow. Man’s purpose is only to bestow upon the Creator, for this is the meaning of equivalence of form, “As He is merciful, so you are merciful.” When he achieves the degree of devotion to the Creator because he wants to annul himself in order to delight the

Creator, he sees that the purpose of the Creator, as it was in the thought of creation, is to do good to His creations. At that time he wants to receive the delight and pleasure that was in the purpose of creation—to delight His creatures.

3.06 Zohar for All, “Introduction of The Book of Zohar,”

“On the Night of the Bride,” Item 140

Prior to the end of correction, before we qualified our vessels of reception to receive only in order to give contentment to our Maker and not to our own benefit, Malchut is called “the tree of knowledge of good and evil.” This is so because Malchut is the guidance of the world by people’s actions. And since we are unfit to receive all the delight and pleasure that the Creator had contemplated in our favor in the thought of creation, we must receive the guidance of good and evil from the Malchut. This guidance qualifies us to ultimately correct our vessels of reception in order to bestow and to be rewarded with the delight and pleasure He had contemplated in our favor.

3.07 Zohar for All,

“Introduction of The Book of Zohar,” “Two Points,” Item 121

The thought of creation is to delight His creatures and no pleasure is perceived by the creature while he must be separated from the Creator. Moreover, we learn that the Creator craves to dwell in the lower ones.

The common thing in understanding those two matters, which deny each other, is that the world was created in complete oppositeness from the Creator, from one end to the other, in every single point. This is so because this world was created with a desire to receive, which is the opposite form of the Creator’s, in whom there is not even a shred of this desire, as it is written, “And man is born the foal of a wild donkey.”

In that respect, all the issues of the governance of His guidance in this world are in total contrast to the thought of creation, which is only to delight His creatures, for it is according to the desire to receive in us, which is our standard and our tastefulness.

This is the meaning of the locks on the gates. First, all the many contradictions to His unique- ness, which we taste in this world, separate us from the Creator. Yet, when exerting to keep Torah and Mitzvot with love, with our soul and might, as we are commanded—to bestow contentment upon our Maker—all those forces of separation do not affect us into subtracting any of the love of the Creator with all our souls and might. Rather, in that state, every contradiction we have over- come becomes a gate for attainment of His wisdom. This is so because there is a special quality in each contradiction—revealing a special degree in attaining Him. And those worthy ones who have been rewarded with it turn darkness into light and bitter into sweet, for all the powers of separation—from the darkness of the mind and the bitterness of the body—have become to them gates for obtainment of sublime degrees. Thus, the darkness becomes a great light and the bitter becomes sweet.

3.08 Zohar for All, Shemot [Exodus],

“My Beloved Is Mine and I Am His, He Pastures among the Lilies”

When a thought came before the Creator to create His world, all the worlds rose in one thought, and in that thought they were all created, as it is written, “In wisdom have You made them all.” And in that thought, which is wisdom [Hochma], this world and the world above were created.

3.09 Zohar for All, Noah,

“And the House, While It Was Being Built”

That thought expanded even more, in order to be revealed, and that voice knocked and struck the lips. Then the speech came out, which complemented everything and disclosed everything. It means that everything is that concealed thought that was inside, and all is one.

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