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5.01 Baal HaSulam

Letter No. 46

Anyone who receives the abundance from the Creator boasts with the crowns of the Creator, and one who is rewarded with feeling during the act how the Creator, too, boasts about having found him ready to receive His giving is called “a Kabbalist.”

5.02 Baal HaSulam,

“The Wisdom of Kabbalah and Philosophy”

The word “spirituality” has nothing to do with philosophy. This is because how can they discuss something that they have never seen or felt? What do their rudiments stand on?

If there is any definition that can tell spiritual from corporeal, it belongs only to those who have attained a spiritual thing and felt it. These are the genuine Kabbalists; thus, it is the wisdom of Kabbalah that we need.

5.03 Baal HaSulam,

“A Speech for the Completion of The Zohar”

The merit of one who has been rewarded with adhering to Him once more, meaning rewarded with equivalence of form with the Creator by inverting the will to receive imprinted in him through the power in Torah and Mitzvot. This was the very thing that separated him from His self. He turned it into a desire to bestow, and all of one’s actions are only to bestow and to benefit others, as he has equalized his form with the Maker. It follows that he is just like the organ that was once cut off from the body and has reconnected to the body: It knows the thoughts of the rest of the body once again, just as it did prior to the separation from the body.

So is the soul: After it has acquired equivalence with Him, it knows His thoughts once more, as it knew prior to the separation from Him due to the will to receive’s disparity of form. Then the verse, “Know the God of your father,” comes true in him, as then he is rewarded with complete knowledge, which is Godly knowledge, and he is rewarded with all the secrets of the Torah, as His thoughts are the secrets of the Torah.

 5.04 Baal HaSulam,

“The Meaning of Conception and Birth”

Kabbalists have attainment and attain a matter in full. That is, they are rewarded with attaining all those degrees in reality that one can attain. This is considered that they have attained a matter in full, and that complete matter is called a “soul.”

5.05 Baal HaSulam,

“Introduction the Book Panim Meirot uMasbirot,” Item 8

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

Our sages have already said, “You have not a generation without such as Abraham, Isaac, and Jacob.”

5.06 Baal HaSulam,


Our sages and their teachings have given us in Kabbalah, but in that, they are as faithful witnesses, eyewitnesses, and nothing more. Instead, they teach us the way by which they were awarded being eyewitnesses. When we understand, our wisdom will be as theirs, and we will attain a true and real foundation, and upon a glorious, eternal building.

5.07 Baal HaSulam,

“The Freedom”

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

5.08 Baal HaSulam,

“The Freedom”

In spiritual matters, the authority of the collective is overturned and the law of taking after the indi- vidual is applied, that is, the developed individual. For it is plain to see that the developed and the educated in every society are always a very small minority. It follows that the success and spiritual well-being of society is bottled and sealed in the hands of the minority.

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

5.09 Baal HaSulam,

“The Teaching of the Kabbalah and Its Essence”

Adam ha Rishon was the first to receive a sequence of sufficient knowledge by which to understand and to successfully utilize the maximum of everything he saw and attained with his eyes.

The order of this knowledge is given only from mouth to mouth. And there is also an order of evolution in them, where each can add to his friend

5.10 Baal HaSulam,

“A Speech for the Completion of The Zohar”

Rashbi and his generation, the authors of The Zohar, who were granted all 125 degrees in complete- ness, even though it was prior to the days of the Messiah. It was said about him and his disciples: “A sage is preferable to a prophet.” Hence, we often find in The Zohar that there will be none like the generation of Rashbi until the generation of the Messiah King. This is why his composition made such a great impression in the world, since the secrets of the Torah in it occupy the level of all 125 degrees.

This is why it is said in The Zohar that The Book of Zohar will be revealed only at the End of Days, the days of the Messiah. This is so because we have already said that if the degrees of the examiners are not at the full measure of the degree of the author, they will not understand his intimations since they do not have a common attainment.

Since the degree of the authors of The Zohar is at the full level of the 125 degrees, they cannot be attained prior to the days of the Messiah. It follows that there will be no common attainment with the authors of The Zohar in the generations preceding the days of the Messiah. Hence, The Zohar could not be revealed in the generations before the generation of the Messiah.

5.11 Baal HaSulam,

“A Bastard Wise Disciple Precedes a Commoner High Priest”

Through adhering to wise disciples, it is possible to receive some support.

In other words, only a wise disciple can help him, and nothing else. Even if he is great in the Torah, he will still be called “a commoner,” if he has not been rewarded with learning from the Creator’s mouth.

Hence, one must surrender before a wise disciple and accept what the wise disciple places on him without any arguments, but by way of above reason.

5.12 Baal HaSulam,

Shamati, Article No. 99, “He did Not Say Wicked or Righteous”

A person has the choice of going to a place where there are righteous. One can accept their authority, and then he will receive all the powers that he lacks by the nature of his own qualities. He will receive it from the righteous. This is the benefit in “planted them in each generation,” so that each generation would have someone to turn to, adhere to, and from whom to receive the strength required to rise to the degree of a righteous. Thus, they, too, subsequently become righteous.

5.13 Baal HaSulam,

Letter No. 55

And the Lord said unto Abram, ‘Go forth from your country,’” etc. This proximity is perplexing and bewildering, for the first appearance of the Creator to the first father, who is the root and the kernel of all of Israel, and the entire correction containing all the hoped for abundance and happiness to be revealed to us, and the abundance in the worlds to all the righteous and the prophets from beginning to end.

It is so because the law in Kedusha [holiness] and spirituality is that the root contains within it all the offspring that come and appear because of it, as it was said about Adam HaRishon that he included all the souls that would appear in the world.

5.14 Baal HaSulam,

“Introduction to The Book of Zohar,” Item 57

If a line of a thousand blind people walks along the way and there is at least one leader amongst them who can see, they are guaranteed to walk on the right path and not fall in pits and obstacles since they follow 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.

5.15 Baal HaSulam,

“The Teaching of the Kabbalah and its Essence”

The most successful way for one who wishes to learn the wisdom is to search for a genuine Kabbalist and follow all his instructions, until one is rewarded with understanding the wisdom in one’s own mind, meaning the first discernment. Afterward, one will be rewarded with its conveyance mouth to mouth, which is the second discernment, and after that, understand in writing, which is the third discernment. Then, one will have inherited all the wisdom and its instruments from his teacher with ease and will be left with all his time to develop and expand.

However, in reality there is a second way: Through one’s great yearning, the sights of heaven will open before him and he will attain all the origins by himself. This is the first discernment. Yet, afterward, one must still labor and exert extensively until he finds a Kabbalist sage before whom he can bow and obey, and from whom to receive the wisdom by way of conveyance face to face, which is the second discernment.

Then comes the third discernment. Since he is not attached to a Kabbalist sage from the outset, the attainments come with great efforts and consume much time, leaving little time to develop in it. Also, sometimes the knowledge comes after the fact, as it is written, “and they shall die without wisdom.” These are ninety-nine percent and what we call “entering but not exiting.” They are as fools and ignorant in this world, who see the world set before them but do not understand any of it, except for the bread in their mouths.

Indeed, in the first way, too, not everyone succeeds, since after being rewarded with attain- ment, the majority of them become complacent and cannot subjugate themselves to their teacher sufficiently, as they are not worthy of the conveyance of the wisdom. In this case, the sage must hide the essence of the wisdom from them, and “they shall die without wisdom,” “entering but not exiting.”

This is so because there are harsh and strict conditions in conveying the wisdom, which stem from necessary reasons. Hence, very few are regarded highly enough by their teachers for them to find them worthy of this thing, and happy are the rewarded.

5.16 Baal HaSulam,

Letter No. 43

Allegorically, you can say the words of our sages about the verse, “Leave Me and keep My law”—”I wish they would leave Me” means that they were proud of the exaltedness. And although “he and I cannot dwell in the same place,” still, “Keep My law,” be attached to a genuine righteous with proper faith in the sages. Then there is hope that the righteous will reform them and will sen- tence them to the side of merit as is appropriate for the presence of the Creator. What could come out of their humbleness and lowliness so the Creator does not move His abode from them, if they have no genuine righteous [person] to guide them in His law and prayer, and lead them to a place of Torah and wisdom?

5.17 Baal HaSulam,

Shamati, Article No. 187, “Choosing Labor”

The matter of the lower Hey in the Eynaim [eyes] means that there was a Masach [screen] and a cover over the eyes. The eyes mean Providence, when one sees hidden Providence.

A trial means that a person cannot decide either way, when one cannot determine the Creator’s will and the will of his teacher. Although one can work devotedly, he is unable to determine if this devoted work is appropriate or not, that this hard work would be against his teacher’s view, and the view of the Creator.

To determine, one chooses that which adds labor. This means that one should act according to one’s teacher. Only labor is for man to do, and nothing else. Hence, there is no place for doubt in one’s actions and thoughts and words. Instead, he should always increase labor.

5.18 Baal HaSulam,

Shamati, Article No. 40, “What Is the Measure of Faith in the Rav?”

One must trust the opinion of his rav and believe what his rav tells him. It means that one should go as his rav told him to do.

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

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

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

5.19 Baal HaSulam,

Letter No. 45

A student should be in true annulment before the teacher, in the full sense of the word, for then he unites with him and he can perform salvations in his favor.

5.20 Baal HaSulam,

The Study of the Ten Sefirot, Part One, “Inner Observation”

Those whose eyes have not been opened to the sights of heaven, and have not acquired the profi- ciency in the connections of the branches of this world with their roots in the upper worlds are like the blind scraping the walls. They will not understand the true meaning of even a single word, for each word is a name of a branch that relates to its root.

Only if they receive an interpretation from a genuine sage who makes himself available to explain the matter in the spoken language, which is necessarily like translating from one language to another, from the language of the branches to the spoken language, only then will he be able to explain the spiritual term as it is.

5.21 Baal HaSulam,

Shamati, Article No. 25, “Things that Come from the Heart”

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

The thing is that when one hears the words of Torah from his teacher, he immediately agrees with his teacher and resolves to observe the words of his teacher with his heart and soul. But after- ward, when he comes out to the world, he sees, covets, and is infected by the multitude of desires roaming the world. Then, he and his mind, his heart, and his will are annulled before the majority. As long as he has no power to sentence the world to the side of merit, they subdue him, he min- gles with their desires, and he is led like sheep to the slaughter. He has no choice; he is compelled to think, want, crave, and demand everything that the majority demands. Then he chooses their foreign thoughts and their loathsome lusts and desires, which are alien to the spirit of the Torah. In that state, he has no strength to subdue the majority.

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

 5.22 RABASH,

Article No. 4 (1987) “It Is Forbidden to Hear a Good Thing from a Bad Person”

In truth, we always need a guide who knows how to lead a person, so as to tell between truth and falsehood, since one cannot scrutinize alone.

5.23 RABASH,

Article No. 424, “The Dispute between Korah and Moses”

With the intellect, it is impossible to understand the Torah, since the view of landlords is opposite from the view of Torah, and we need only faith in the sages.

5.24 RABASH,

Article No. 1 (1990), What Does “May We Be the Head and Not the Tail” Mean in the Work?

All the work of the created beings, that they must work above reason. It is impossible to do anything without faith in the sages, who arranged for us the order of the work. Once a person has accepted his work as “a tail to the lions,” he follows the sages, to walk only as they had arranged for us.

This is as our sages said (Avot, Chapter 1:4), “Be dusted by the dust of their feet (of the sages).” The Bartenura interprets that you should follow them, for one who walks kicks up dust with his feet, and one who follows him fills up with the dust that they raise with their feet.

We should understand what our sages imply to us with this allegory. We should interpret that one who goes after faith in the sages looks at their way, and they say that we must go above reason. Then, a person begins to be as spies, to see if it is truly worthwhile to follow their path. This is regarded as the feet of the sages kicking up dust, which goes into the eyes of their followers. That is, when a person wants to understand the path of the sages, they tell us that we must follow them with our eyes shut, or dust will enter. Something unimportant is called “dust,” meaning that there cannot be greater lowliness than this.

Since man was given the reason and intellect in order to understand everything according to the intellect, and here we are told to walk by accepting faith in the sages, and a person wants to understand this path, and since as long as one is placed under the governance of the will to receive for himself, he cannot know what is good and what is bad, but must accept everything the way the sages determined for us, or dust and dirt will enter his eyes and he will not be able to move forward, but when we do not criticize the words of the sages and do not want to accept their words within reason, specifically by this we are rewarded with knowledge [reason] of Kedusha [holiness].

This is so because the whole reason why we need to go above reason is that we are immersed in self-love. Hence, through faith above reason, we are rewarded with vessels of bestowal.

5.25 RABASH,

Article No. 10 (1989), “What Does It Mean that the Ladder Is Diagonal, in the Work?”

Is written (Moed Katan 17a), “If the Rav is similar to an angel of the Creator, let them seek to learn from him. If he is not, let them not seek to learn from him. They ask about it, Must one who wants to learn from a rav first see the angel of the Creator and then, after he has seen the form of the angel of the Creator, this is the time to go seek a rav who is similar to an angel of the Creator?”

According to the above, we should interpret that if the rav teaches the disciples the work that must be done in order to bestow, meaning why a person comes into this world, to do God’s mission, to work for the sake of the Creator, that person is a messenger of the Creator and not a landlord in this world, but is a servant of the Creator. The meaning of “messenger of the Creator” is “angel of the Creator.” This is the meaning of “If the rav is similar to an angel of the Creator, let them seek to learn from him.”

5.26 RABASH,

Article No. 680, “Annulment—the Baal Shem Tov Way”

The way to annul the body used to be through abstention. But there is another way, which is annul- ment before the rav [great one, teacher]. This is the meaning of “Make for yourself a rav.” “Making” is clarified by force, without any intellect.

As abstention revokes the body only through action and not through the mind. Likewise, annul- ment before the rav is by force and not through intellect. That is, even in a place where one does not understand the view of one’s rav, he annuls himself and the Torah and the work, and comes to the rav so he will guide him.

There is guidance in the manner of the general public, called Ohr Makif [surrounding light], which is light that shines only from outside, and is without words, but only by coming to the rav and sitting in front of him, sitting at his table during the meal or during the service. Yet, there is another way, which is internal, and this is specifically through “mouth-to-mouth.”

5.27 RABASH,

Article No. 4 (1989), “What Is a Flood of Water in the Work?”

There is the matter of above reason. This is regarded as wanting to walk with his eyes shut, meaning that although reason and the senses do not understand what our sages tell us, they assume upon them faith in the sages and say that we must take upon ourselves faith in the sages, as it is written, “And they believed in the Lord and in His servant, Moses.” Without faith, nothing can be achieved in spirituality.

5.28 RABASH,

Article No. 7 (1984), “According to What Is Explained Concerning ‘Love Your Friend as Thyself’”

The meaning of “righteous”? It is those who want to keep the rule, “Love your friend as thyself.” Their sole intention is to exit self-love and assume a different nature of love of others.

5.29 Zohar for All, Beresheet-1 [Genesis],

“This Is the Book of the Generations of Adam,” Item 472

They lowered a book for Adam HaRishon, and in it he knew and attained the upper wisdom. It is written about it, “This is the book of the generations of Adam.” That book comes to the children of the gods, the sages of the generation, and anyone rewarded with looking in it knows in it sublime wisdom. They look in it and attain in it, and that book lowered the owner of the secrets, Angel Raziel, to Adam HaRishon in the Garden of Eden.

5.30 Zohar for All, Shemot [Exodus],

“And a New King Arose,” Item 84

Were it not for sages, people would not know what is Torah and what are the Mitzvot [command- ments] of the Creator, and there would be no difference between man’s spirit and the spirit of a beast.

5.31 Rabbi Elimelech of Lizhensk,

Noam Elimelech [The Pleasantness of Elimelech]

The righteous, by his righteousness, installs his good desires and thoughts in others, so they, too, will have the good desire to adhere to the Creator with all their heart. By installing the desire in others, it is already regarded as an act, since an act in others was made of the desire that he has. This is the meaning of the verse, “You open Your hand and satisfy every living thing with desire,” since the righteous extends abundance to the worlds and to every person. And how does he do that? By installing his desire in others. It follows that they have all become righteous through him. By this he can extend upon them great abundance for the righteous is the one who seemingly opens his arms to the Creator in order to bestow upon the world. And with what does he open? The verse interprets, “and satisfy every living thing with desire,” by satisfying everyone with the desire to love the Creator.

5.32 Rabbi Yehuda HaLevi,

The Kuzari

God created Adam HaRishon in a template of a man who completed his adolescence whole in body and qualities. He received from God the complete vital soul and the highest level possible of intellect for man according to his human quality, as well as the Godly power beyond the intellect, namely the degree that when he reaches it, man will adhere to God and to the spiritual, and will attain the truth in the beginning of the thought without delving or learning. This is why we refer to Adam HaRishon as “the son of God,” and all those who are like him, his descendants, were called “sons of God.”

5.33 Nehunya ben HaKanah,

Sefer HaPliah

Kabbalists are the sons of the prophets and their disciples, who received from the kabbalists gen- eration after generation through Moses, the master of all prophets, for Moses received the Torah from Sinai and passed it on to Joshua, and Joshua to the elders, and the elders to the prophets, and the prophets passed it onto to the members of the Great Assembly, and they are the beginning of wisdom. They are the true sages who receive from the prophets. They are the authors of the Talmud, and from them we know the wisdom of Kabbalah, prophecy included, for they and all their words are profound secrets.

5.34 GRA, Vilna Gaon,

Aderet Eliyahu

It is a grave warning not to learn the wisdom of Kabbalah by yourself from the books, for it is impossible to attain the depth of the intention of the Godly matters, which highly prevail over the human intellect, but rather through much sanctity and purity through a giver, an honest, faithful Kabbalist who had received from a renown Kabbalist.

5.35 The Book of Education,

Parashat Teruma

All the matters, for we will be lost even in the literal without assistance from the Kabbalists. To them we will bow down, and it will be revealed to us with all those eyes.

5.36 Rabbi Shmuel Di Ozida,

Midrash Shmuel, Avot 1, 16

It is written “Make for yourself a Rav,” meaning accept him as your Rav. In order to benefit from the Rav, the student must believe in him and trust his words, as was said, “Depart from doubt,” namely do not doubt your Rav’s words, but rather trust him, for without it, he will not help you.

5.37 Babylonian Talmud, Sanhedrin

Rav Hasda said, “Anyone who disputes his rav is as one who disputes the Shechina [Divinity].” Rabbi Hama, son of Rabbi Hanina, said, “Anyone who quarrels with his rav is as one who does with the Shechina.” Rabbi Hanina bar Papa said, “Anyone who is angry with his rav is as one who is angry with the Shechina.” Rabbi Abbahu said, “Anyone who doubts his rav is as one who doubts the Shechina.”

5.38 Martin Buber,

Ohr HaGanuz

Rabbi David Leykas, a disciple of the Baal Shem Tov, asked followers of his father-in-law, Rabbi Motel of Chernobyl: “Do you have complete faith in your Rav?” They kept silent, for who would dare to say that he has complete faith? “In that case,” said Rabbi David, “I’d like to tell you what faith is. One Shabbat [Sabbath], the third meal [closing Sabbath meal] with the Baal Shem Tov stretched on until late in the evening, as would often happen. Afterwards, we said grace for the food and immediately proceeded to the evening service, did Havdala [marking the end of Shabbat and beginning of the week], and sat down for the Melave Malka [post Shabbat] meal. We were all very poor and did not have a penny, certainly not on Shabbat [when it’s forbidden to carry money]. Even so, when the Baal Shem Tov told me after the Melave Malka meal, ‘David, give money for mead [alcoholic beverage made of fermented honey and water],’ I placed my hand in my pocket, although I knew I had nothing, and took out a Zahuv [coin]. I gave the coin to buy mead.”

5.39 Rabbi Shlomo Rabinowicz of Radomsk,

Tifferet Shlomo

To explain according to the Mishnah (Pirkei Avot, 2:8): “Rabbi Yohanan Ben Zakkai had five dis- ciples, and he would praise them.” It seems as though we should reflect on this. A great rav, the leader of the generation such as Rabbi Yohanan Ben Zakkai had only five disciples? After all, he was the leader of all of Israel!

In truth, he had several, but those five disciples were low-spirited and lowly in their own eyes, and did not know about their merit whatsoever. This is why he praised specifically them, and they were the ones from among all the disciples who were worthy of receiving from him. This is so because the heart of the preparation to receive the Torah is the lowliness of being a “receiver,” as it is written in the name of Rav Moshe Leib of Sasov about the verse (Gen. 44:17), “The man in whose possession the cup has been found, he shall be my slave.” The cup, which is a receptacle, must stand below the vessel from which it is poured into it since if it is above, it cannot pour into it. Likewise, the disciple must be low in his mind compared to the rav who bestows upon him, and then he will be suitable for receiving from him.

5.40 The Raaiah Kook,

Orot HaKodesh [Lights of Sanctity], 3, p 153

The souls of the great righteous contain everything: They have all the good and evil of everything. They suffer torments for all and receive pleasure from all, as they transform the evil of all into good.

5.41 Rav Chaim Vital,

Introduction of Rav Chaim Vital to Gate to Introductions

Indeed, there is no generation without chosen ones who have been instilled with the spirit of holi- ness. Elijah the prophet was revealed to them and teaches them the secrets of this law.

5.42 Raaiah Kook,

Orot HaKodesh

The depth of the Godly secrets is simple and cannot be understood clearly with the human mind, but rather by reception from wondrous people that the Godly light has permeated into their souls. When we learn their words with the appropriate preparation comes the inner conclusion and set- tles the matters in the heart to the point that they are similar to what is attained in the natural and simple mind. We must always join the power of truth of Kabbalah to this science, and then the matters become illuminated and joyful as when they were given from Sinai, to each one according to his degree.

5.43 Rabbi Eliyahu Eliezer Desler,

A Letter from Eliyahu

Rabbi Shlomo Elkabetz asked in the book Brit HaLevi why the disciples of Rabbi Akiva died specif- ically in the days of the [Omer] count. He explained that any rav who learns with the disciples gives them of his soul, meaning of his very spiritual essence. This is why disciples were called “sons.” If the disciples unite properly, his bestowal achieves its goal, since only when all come together does all his bestowal illuminate in all of them. It is known that each disciple takes only one spark of the giving of his rav, the spark that pertains to the essence of the soul of the disciple. Naturally, only when they are all included together is his giving complete.

However, if the disciples part from one another in their conduct, they lose the bestowal of their rav and there remains a lone giving without achieving its goal. This is a dangerous situation. The disciples of Rabbi Akiva, for all their greatness, did not treat each other with respect, and by that they parted from each other. Naturally, they did not let the bestowal of Rabbi Akiva, their teacher, achieve its goal. When the days of the count arrived, in which the lights of the preparation for the giving of the Torah sparkle, they were put at risk and died, for one who sees the light of Kedusha [holiness] sparkles and does not exert to be rewarded with it and ascend by it, but rejects it and remains in his Katnut [smallness/infancy], it is certainly a great complaint that puts one in harm’s way.

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