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7.01 Baal HaSulam,
“Introduction to The Study of the Ten Sefirot,” Item 155.
Why then did the Kabbalists obligate every person to study the wisdom of Kabbalah? Indeed, there is a great thing about it, which should be publicized: There is a wonderful, invaluable remedy to those who engage in the wisdom of Kabbalah. Although they do not understand what they are learning, through the yearning and the great desire to understand what they are learning, they awaken upon themselves the lights that surround their souls.
This means that every person from Israel is guaranteed to finally attain all the wonderful attain- ments with which the Creator contemplated in the thought of creation to delight every creature. And one who has not been awarded in this life will be granted in the next life, etc., until one is awarded completing His thought, which He had planned for him.
7.02 Baal HaSulam,
“Introduction to the Book From the Mouth of a Sage”
It is known from books and from authors that the study of the wisdom of Kabbalah is an absolute must for any person from Israel. If one studies the entire Torah and knows the Mishnah and the Gemara by heart, if one is also filled with virtues and good deeds more than all his contemporaries, but has not learned the wisdom of Kabbalah, he must incarnate once more into this world to study the secrets of Torah and wisdom of truth. This is brought in several places in the writings of our sages.
7.03 Baal HaSulam,
“Introduction to The Study of the Ten Sefirot,” Item 36
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, suitable even for commoners.
Conversely, 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 people.
7.04 Baal HaSulam,
“The Essence of the Wisdom of Kabbalah”
The whole of humanity, obligated to eventually come to this immense development, as it is written, “For the earth shall be full of the knowledge of the Lord, as water covers the sea” (Isaiah 11, 9). “And they shall teach no more every man his neighbor, and every man his brother, saying, know the Lord, for they shall all know Me, from the least of them to the greatest of them” (Jeremiah 31, 33), and he says, “Your Teacher will no longer hide Himself, and your eyes will behold your Teacher” (Isaiah 30).
7.05 Baal HaSulam,
Letter No. 55
All the people of the world will unite and be qualified for His work.
7.06 Baal HaSulam,
“The Acting Mind”
Every person is obliged to attain the root of his soul.
7.07 Baal HaSulam,
“Introduction to the Book Panim Meirot uMasbirot,” Item 1
Great merit is required in order to understand the Peshat of the texts, since first we must attain the three parts of the internality of the Torah, which the Peshat robes, and the Peshat will not be parsed. If one has not been rewarded with it, one needs great mercy, so it will not become a potion of death for him.
It is the opposite of the argument of the negligent in attaining the internality, who say to them- selves, “We settle for attaining the Peshat. If we attain that, we will be content.” Their words can be compared to one who wishes to step on the fourth step without first stepping on the first three steps.
7.08 Baal HaSulam,
Letter No. 38
I will tell you as I heard from the ADMOR of Kalshin. In earlier times, one had to first obtain all seven external teachings, called “the seven maidens that serve the king’s daughter,” as well as terrible mortification. And yet, not many gained favor in the eyes of the Creator. But since we have been rewarded with the teachings of the ARI and the work-ways of the Baal Shem Tov, it is truly possible for anyone, and the above preparations are no longer necessary.
7.09 Baal HaSulam,
“Introduction to The Book of Zohar,” Item 71
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.
7.10 Baal HaSulam,
“The Writings of the Last Generation”
Now, distinguished readers, this book lays here before you in a closet. It states explicitly all the wis- dom of statesmanship and the conducts of private and public life that will exist at the end of days, meaning the books of Kabbalah [in the manuscript, next to the text beginning here, it was written, “They are the perfection preceding the imperfection”]. In it, the corrected worlds that emerged with the perfection are set, as it says, perfection emerges first from the Creator, then we correct it and come to the perfection that exists in the upper world, emerging from Ein Sof, as in “the end of an act is in the preliminary thought.” Because the incomplete extends gradually from the complete, and there is no absence in the spiritual, they all remain existing and depicted in their complete perfection, in particular and in general, in the wisdom of Kabbalah.
Open these books and you will find all the good orders that will appear and the end of days, and you will find within them the good lesson by which to arrange mundane matters today as well, for we can learn from the past and by this correct the future.
7.11 Baal HaSulam,
“Introduction to The Book of Zohar,” Item 69
The redemption of Israel and the whole of Israel’s merit depend on the study of The Zohar and the internality of the Torah.
7.12 Baal HaSulam,
“The Teaching of the Kabbalah and Its Essence”
Since the whole of the wisdom of Kabbalah speaks of the revelation of the Creator, naturally, there is none more successful teaching for its task. This is what the Kabbalists aimed for—to arrange it so it is suitable for studying.
And so they studied in it until the time of concealment (it was agreed to conceal it for a certain reason). However, this was only for a certain time, and not forever, as it is written in The Zohar, “This wisdom is destined to be revealed at the end of days, and even to children.”
7.13 Baal HaSulam,
“Introduction to The Study of the Ten Sefirot,” Item 97
During the practice of Torah, every person must labor in it, and set his mind and heart to find “the light of the King’s face” in it, meaning attainment of open Providence, called “light of the face.” Any person is capable of it, as it is written, “those who seek Me shall find Me,” and as it is written, “I labored and did not find, do not believe.”
Thus, one needs nothing in this matter except the labor alone.
7.14 Baal HaSulam,
“The Shofar of the Messiah”
The disclosure of the wisdom of the hidden in great masses; it is a necessary precondition that must be met prior to the complete redemption.
7.15 Baal HaSulam,
“Introduction to the Book Panim Meirot uMasbirot,” Item 5
Is written in The Zohar: “With this composition, the children of Israel will be redeemed from exile.” Also, in many other places, only through the expansion of the wisdom of Kabbalah in the masses will we obtain complete redemption.
Our sages also said, “The light in it reforms him.” They were intentionally meticulous about it, to show us that only the light enclosed within it, “like apples of gold in settings of silver,” in it lies the Segula [power/cure] that reforms a person. Both the individual and the nation will not complete the aim for which they were created, except by attaining the internality of the Torah and its secrets.
7.16 Baal HaSulam,
“Introduction to the Book Panim Meirot uMasbirot,” Item 5
It is the great expansion of the wisdom of truth within the nation that we need first, so we may merit receiving the benefit from our Messiah. Consequently, the expansion of the wisdom and the coming of our Messiah are interdependent.
Therefore, we must establish seminaries and compose books to hasten the distribution of the wisdom throughout the nation.
7.17 Baal HaSulam,
“Introduction to The Study of the Ten Sefirot,” Item 30
Not only are these secrets not forbidden to disclose, but on the contrary, it is a great Mitzva [com- mandment] to disclose them (as it is written in Pesachim 119).
And one who knows how to disclose and discloses them, his reward is plentiful. This is because by disclosing these lights to many, particularly to the many, depends the coming of the Messiah, soon in our days, Amen.
7.18 Baal HaSulam,
“The Shofar of the Messiah”
There is a precondition for redemption—for all the nations of the world to acknowledge Israel’s law, as it is written, “And the land will be full of knowledge,” as in the example of the exodus from Egypt, where there was a precondition that Pharaoh, too, would acknowledge the true God and His laws, and would allow them to leave.
This is why it is written that each one from the nations will hold a Jewish man and lead him to the holy Land. It was not enough that they could leave by themselves. You must understand from where the nations of the world came by such a will and idea. Know that this is through the dissemination of the true wisdom, so they will evidently see the true God and the true law.
The dissemination of the wisdom in the masses is called a “Shofar.” Like the Shofar, whose voice travels a great distance, the echo of the wisdom will spread the world over, so even the nations will hear and acknowledge that there is Godly wisdom in Israel.
7.19 Baal HaSulam,
“Time to Act”
For a long time now, my conscience has burdened me with a demand to come out and create a fundamental composition regarding the essence of Judaism, religion, and the knowledge of the authentic wisdom of Kabbalah, and spread it among the nation, so people will come to know and properly understand these exalted matters in their true meaning.
7.20 Baal HaSulam,
Shamati, Article No. 38, “The Fear of God Is His Treasure”
One should always remember the reason that obligates him to engage in Torah and Mitzvot. This is the meaning of what our sages meant by “that your Kedusha will be for My Name.” It means that I will be your cause, meaning that all your work is in wanting to delight Me, meaning that all your actions will be in order to bestow.
Our sages said (Berachot 20), “Everything there is in keeping, there is in remembering.” This means that all those who engage in observing Torah and Mitzvot with the aim to achieve “remem- bering,” by way of “When I remember Him, He does not let me sleep.” It follows, that the keeping is primarily in order to be awarded remembering.
Thus, one’s desire to remember that the Creator is the cause for observing Torah and Mitzvot. This is so because it follows that the reason and the cause to observe the Torah and Mitzvot is the Creator, as without it one cannot adhere to the Creator, since “He and I cannot dwell in the same abode” due to the disparity of form.
7.21 Baal HaSulam,
“Introduction to The Study of the Ten Sefirot,” Item 22
It is easier to draw the light in the Torah while practicing and laboring in the wisdom of truth than in laboring in the revealed Torah. The reason is very simple: The wisdom of the revealed Torah 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 learning, so as to draw the light in the Torah.
It is even more so for a person for whom learning 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 engage in the wisdom of Kabbalah, as this wisdom is clothed entirely 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 it is very difficult for him to study, for the study of the issues of the wisdom and the Creator are one and the same.
7.22 Baal HaSulam,
“Introduction to the Book From the Mouth of a Sage”
The entire part of the revealed Torah is but a preparation to become worthy and merit attaining the concealed part. It is the concealed part that is the very wholeness and the purpose for which man is created.
Hence, clearly, if a part of the concealed part is missing, although one may keep the Torah and observe its Mitzvot in the revealed part, he will still have to come to this world again to receive what he should receive, namely the concealed part in the form of the 613 Pekudin. Only in this is the soul completed, as the Creator had predetermined for it.
You can therefore see the utter necessity for anyone from Israel, whomever he may be, to engage in the internality of the Torah and its secrets. Without it, the intention of creation will not be completed in man.
This is the reason that we reincarnate, generation after generation, to our current generation, which is the residue of the souls upon which the intention of creation has not been completed, as they did not attain the secrets of the Torah in past generations.
This is why it was said in The Zohar: “The secrets of Torah are destined to be revealed at the time of the Messiah.” It is clear to anyone who understands since they will be completing the intention of creation, and therefore merit the coming of the Messiah. Hence, inevitably, the secrets of the Torah will be revealed among them openly since if the correction is prevented.
7.23 Baal HaSulam,
“Introduction to the Book Panim Meirot uMasbirot,” Item 4
We should thoroughly understand that this matter of redemption and the coming of the Messiah that we hope will be soon in our days, Amen, is the uppermost wholeness of attainment and knowl- edge, as it is written, “and they shall teach no more every man his neighbor, saying: ‘Know the Lord,’ for they shall all know Me, from the greatest of them unto the least of them.” And with the completeness of the mind, the bodies are completed, too, as it is written (Isaiah 65), “The youth, a hundred years old, shall die.”
When the children of Israel are complemented with the complete knowledge, the fountains of intelligence and knowledge shall flow beyond the boundaries of Israel and water all the nations of the world, as it is written (Isaiah 11), “For the earth shall be full of the knowledge of the Lord,” and as it is written, “and shall come unto the Lord and to His goodness.”
The proliferation of this knowledge is the matter of the expansion of the Messiah King to all the nations. Yet, it is the opposite with the crude, materialistic plebs. Since their imagination is attached to the complete power of the fist, the matter of the expansion of the kingdom of Israel over the nations is engraved in their imagination only as a sort of dominion of bodies over bodies, to take their full fee with great pride, and boast over all the people in the world.
What can I do for them if our sages have already rejected them, and the likes of them, from among the congregation of the Creator, saying, “All who is proud, the Creator says, ‘he and I cannot dwell in the same abode.’”
7.24 Baal HaSulam,
“Introduction to The Book of Zohar,” Item 57
The aridity and the darkness that have befallen us in this generation, such as we have never seen in all the generations preceding us. It is so because even the servants of the Creator have abandoned the engagement in the secrets of the Torah.
Maimonides has already given a true allegory about that. He said that 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.
So is the matter before us. If the servants 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!
7.25 Baal HaSulam,
“Introduction to The Study of the Ten Sefirot,” Item 23
From the words of the Gemara: “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 absence of the intention of the heart, and not for any lack of aptitude, as the wisdom of Torah requires no aptitude.
Instead, as it is written in the above Midrash: “The Creator said to Israel, ‘Regard, the whole wisdom and the whole Torah are easy: Anyone 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) not to wait longer than five years.
Moreover, Rabbi Yosi says that only three years are quite sufficient to be granted the wisdom of the Torah (Hulin 24). If one does not see a good sign after this long, he 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 rewarded with the wisdom of the Torah. The Braita did not specify the tactic, but it warns not to remain 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 engage- ment 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
7.26 Baal HaSulam,
“Introduction to the Book Panim Meirot uMasbirot”
Who would dare extract it from the heart of the masses and scrutinize their ways, when their attain- ment is incomplete in both parts of the Torah called Peshat [literal] and Drush [interpretation]? In their view, the order of the four parts of the Torah, PARDESS, begins with the Peshat, then the Drush, then Remez [insinuated], and in the end the Sod [secret] is understood.
However, it is written in the Vilna Gaon prayer book that the attainment begins with the Sod. After the Sod part of the Torah is attained, it is possible to attain the Drush, and then the Remez. When one is granted complete knowledge of these three parts of the Torah, one is awarded the attainment of the Peshat of the Torah.
7.27 Baal HaSulam,
“The Arvut” [Mutual Guarantee], Item 20
The end of the correction of the world will only be by bringing all the people in the world under His work.
7.28 RABASH,
Article No. 456, “Small Talents”
If a person is born with small talents, how can it be said that he will be a wise disciple? After all, his brain is too small to understand words of Torah.
Midrash Rabbah says about this (portion, “This Is the Blessing”), “The Creator said to Israel, ‘Be sure, the whole wisdom and the whole Torah are easy. Anyone who fears Me and performs the words of Torah, all the wisdom and all of the Torah are in his heart.’”
He interpreted this in the “Introduction to The Study of the Ten Sefirot” as follows: There is no prerequisite for excellence here, for only by the Segula [merit/power/cure] of fear of heaven and observance of the Mitzvot [commandments] we are rewarded with all the wisdom of the Torah. This is the meaning of “Everything is in the hands of heaven but the fear of heaven,” for only in fear of heaven is there choice, and everything else, the Creator gives.
7.29 RABASH,
Article No. 75, “The Work of the Greatest in the Nation”
Baal HaSulam made it so that if an ordinary person follows his way, he can achieve Dvekut [adhe- sion] with the Creator just like a dedicated wise disciple. Before him, one had to be a great wise disciple in order to be rewarded with Dvekut with the Creator. Before the Baal Shem Tov, one even had to be among the greatest in the world, or he would not be able to attain Godliness.
7.30 RABASH,
Article No. 6 (1984), “Love of Friends – 2”
The purpose of creation is not necessarily for a select group. Rather, the purpose of creation belongs to all creations without exception. It is not necessarily the strong and skillful, or the brave people who can overcome. Rather, it belongs to all the creatures.
(Examine the “Introduction to The Study of the Ten Sefirot,” Item 21, where it quotes Midrash Rabba, Portion, “This is the Blessing”: “The Creator said unto Israel: ‘Regard, the whole wisdom and the whole of Torah are easy: Anyone who fears Me and does the words of Torah, the entire wisdom and the whole of the Torah are in his heart.’”)
7.31 Zohar for All, VaYera,
“A Calculation of the Time of the Messiah,” Item 460
And when it is near the days of the Messiah, even infants in the world are destined to find the secrets of the wisdom, and know in them the ends and calculations of redemption, and at that time, it will be revealed to all.
7.32 Zohar for All, New Zohar,
Song of Songs, “The Wisdom One Should Know,” Item 484
Anyone who goes to that world without knowing the secrets of Torah is ejected from all the gates of that world, even if he has many good deeds.
7.33 Zohar for All, Shemot [Exodus],
“Come with Me from Lebanon, My Bride,” Items 60-61
Woe unto people who do not know and are not careful with the work of their Creator. This is so because each day, a voice comes out of Mount Horeb and says, “Woe unto people, for they slight the works of their Creator. Woe unto people from desecrating the glory of the Torah.”
Anyone who engages in Torah in this world and acquires good deeds inherits a whole world. And anyone who does not engage in Torah in this world and does not do good deeds, inherits neither this world nor the next world. He asks, “Either one inherits a whole world or loses both worlds? But there is he who inherits his world according to his place and according to what he deserves. Thus, there is a middle way.” Only one who does not have any good deeds is devoid of both worlds. But if he has good deeds, even if they are incomplete, he inherits his world according to what he deserves, both in this world and in the next world.
If people knew the Creator’s love for Israel they would roar as lions and chase Him in order to adhere to Him.
7.34 Zohar for All, Toldot [Generations],
“He called – I Do Not Know the Day of My Death,” Item 125
One should engage in the Torah for the name of the Creator. Divinity is called “Name” because anyone who engages in the Torah and does not exert for her name is better off not being created.
“In whose heart are the highways.” “Lift up a song for Him who rides through the deserts, whose name is the Lord.” Extolling the rider of the deserts means that one should engage in the Torah with the aim to extol the Creator and make Him respected and important in the world.
He tells us the meaning of Torah Lishma [for her name], which is highways in their hearts: to aim one’s heart so his engagement in the Torah will draw abundance of knowledge for him and for the whole world. Thus, the name of the Creator will grow in the world, as it is written, “And the earth shall be filled of the knowledge of the Lord.” Then the words, “And the Lord shall be king over all the earth”
7.35 Zohar for All, BeShalach [When Pharaoh Sent],
“And the Lord Walks before Them by Day,” Items 43-45
“For the Leader upon the morning star. A Psalm of David.” How beloved is the Torah before the Creator. Anyone who engages in the Torah is loved above, loved below, and the Creator listens to his words, does not leave him in this world, and does not leave him to the next world.
One should engage in Torah day and night, as it is written, “You shall meditate upon it day and night,” and as it is written, “If My covenant is not with you day and night.” During the day, it is the time of work for all. But at night, the time of rest, why is it necessary to engage in Torah? It is so that there will be a complete name in him. As there is no day without a night, and one is incomplete without the other, the Torah must be with the person day and night, and wholeness will be with man day and night.
Day is ZA and night is the Nukva. When one engages in the Torah day and night, he unites ZA and Nukva, and this is the entire wholeness, as it is written, “And there was evening and there was morning, one day.”
Night is primarily from midnight onward. And even though the first half of the night is included in the night, at midnight, the Creator comes to the Garden of Eden to play with the righteous who are there, and then one must rise and engage in Torah.
7.36 RAMAK,
Know the God of Thy Father
The wisdom of the secret is not given to one person, for each one has a part in the Torah and it is impossible for one person to attain all the wisdom, and if not all the people of the world.
7.37 Raaiah Kook,
Arfiley Tohar
Turning the hearts and engaging the minds in noble thoughts whose origin is the secrets of Torah has become an absolute must for the existence of Judaism in the last generation.
7.38 The Baal Shem Tov,
Me’irot Eynayim
All the more so, with all of our heart, spirit, and might, we should pursue the wisdom of faith, which is the wisdom of the path of Kabbalah, the path of truth.
7.39 The ADMOR of Zidichov
It is impossible to be purified and sanctified in the last generations without the wisdom of The Zohar
and the Kabbalah.
7.40 Raaiah Kook,
“The Generations of the Rav”
It is no coincidence, but the very essence of my soul, that I feel delight and pleasure when engaging in the Godly secrets extensively and freely. This is my main purpose. All the duties of the rest of the skills, the practical and intellectual, are secondary compared to my essence. I must find my happiness within me, not in people’s approval or in any career, whatever it is.
7.41 Ramchal,
“The Gates of Ramchal”
The Creator is commanding us to know His guidance, and we do want to know what this guid- ance teaches us. What this guidance teaches us is but the wisdom of truth, which is delving in His Godliness. It follows that we undoubtedly see it as mandatory to learn the wisdom of truth.
7.42 Rabbi Chaim Vital,
Otzrot Chaim, p 18
The resulting rule is that one must know the Creator, and one who has not seen this wisdom has never seen lights in his life, and the fool walks in the dark.
7.43 Rabbi Yitzhak Ben Tzvi Ashkenazi,
Taharat HaKodesh, 147
The Torah was given to learn and to teach so that everyone will know the Creator, from small to great. Also, we found in many books of Kabbalist that they warn about the study of this wisdom— that everyone must learn it.
7.44 Rabbi Tzvi Hirsh Horovitz of Backshwitz,
Hanhagot Yesharot
The words of The Zohar are good for the soul, and are approachable for everyone in Israel. Small and great belong there, each according to one’s understanding and the root of one’s soul.
7.45 Rav Yitzhak Yehudah Yehiel of Komarno,
Notzer Hesed (Keeping Mercy), Chapter 4, Teaching 20
Had my people heeded me in this generation, when heresy increases, they would have studied The Book of Zohar and the Tikkunim [corrections], and contemplated them with nine-year-old children, his fear of wisdom would precede his wisdom, and he would persist.
7.46 Rabbi Shabtai Ben Yaakov Yitzhak Lifshitz (1845-~1910),
Segulat Israel [The Merit of Israel], System 7, Item 5
May it be that the holy flock would begin their study of The Book of Zohar when they are still small, nine and ten years old … and redemption would certainly come without any Messiah labor-pains.
7.47 Raaiah Kook,
Orot HaKodesh
The tendency to reveal the secrets of Torah is the ideal goal in life and in reality.
7.48 Rabbi Yosef Chaim of Bagdad,
The Son of the Living Man, Benaiahu, introduction
Since the time the precious light of the two great lights, The Book of Corrections and The Book of Zohar has shone, the Jews, the congregation of Israel, have taken it upon themselves to maintain the sacred study of the Tikkunim [corrections] and The Zohar, alone and with others, young and old. And although they are unable to attain and to understand the meaning of the pure sayings in these holy books, nevertheless, they drink their words with thirst and read with great enthusiasm.
7.49 Raaiah Kook,
The Writings of Rav Kook
The intention of the wisdom of the secrets, throughout its scope, is to develop the power of the soul, to the point of acknowledging its inner strength, drawing from its source without needing any medium teaching.
7.50 The Vilna Gaon (GRA),
Even Shlemah (A Perfect and Just Weight), Chapter 11, Item 3
Redemption will come only by studying Torah, and redemption depends primarily on the study of Kabbalah.
7.51 The HIDA,
The Name of the Greats, Maarechet Gedolim, 1, 219
In proximity to the generations approximately a thousand years after the ruin, the light of The Zohar appeared, to protect the generations. If we are rewarded with engaging in the secrets of Torah and do it properly, by this the salvation of Israel will spread.
7.52 Raaiah Kook,
Orot
The secrets of Torah bring the redemption; they return Israel to its land.
7.53 Raaiah Kook,
Letters of the Raaiah
The young, or those who find in themselves heaviness and little yearning for the inner light, must dedicate at least an hour or two a day to the wisdom of Kabbalah. Then, over time, their minds will broaden.
7.54 Rav Moshe Cordovero (RAMAK),
Know the God of Thy Father, 5
There is no doubt that of all the teachings in the world, none is more important than learning the secrets of Torah, for they concern Godliness, since the very fact that He has given the Torah to Israel is the intention to know God and serve Him.
7.55 Rav Yitzhak Yehuda Yehiel Safrin of Komarno,
Heichal HaBerachah [The Hall of Blessing], Devarim, 208
At the time of the Messiah, evil, insolence, and vices will increase, led by the heads of the mixed multitude. Then the hidden light will appear out of Heaven—The Book of Zohar and the Tikkunim [Corrections]—followed by the writings of our teacher, the ARI. Through this study, one uproots the thistles and evil in one’s soul, he will be rewarded with adhering to the upper light, and will be rewarded with all the virtues in the world.
7.56 Rav Raaiah Kook,
Treasures of the Raaiah, 2, 319
As long as the inner soul is deprived of its natural nourishment, it gradually wanes, withers, and degenerates. Therefore … we must bring in the light and assertively determine consistent and orga- nized study as an unbreakable law … of the spiritual learning … until one reaches the boundary of the Godly wisdom at the source of Israel—the wisdom of truth and the Kabbalah and all its details.
7.57 Rav Yitzhak Yehuda Yehiel of Komarno,
Notzer Hesed [Keeping Mercy], Chapter 4, Teaching 20
Many fools escape from studying the secrets of our teacher the Ari and The Book of Zohar, which are our lives. Had my people heeded me at the time of the Messiah, when evil and heresy increase, they would have delved all their lives in the study of The Book of Zohar and the Tikkunim [corrections], and the writings of the ARI. They would revoke all the harsh decrees and would extend abundance and light.
7.58 Rabbi Shabtai Ben Yaakov Yitzhak Lifshitz,
Segulat Israel [The Virtue of Israel], Set No. 7, Item 5
And Rabbi Shem Tov had already written in The Book of Faiths that Judah and Israel will be redeemed forever only through the wisdom of Kabbalah, since only this is a Godly wisdom given to the sages of Israel since days and years of old. By its merit, the glory of God and the glory of His sacred law will be revealed.
7.59 Rav Yitzhak Yehuda Yehiel Safrin of Komarno,
Netiv Mitzvotecha [The Path of Your Commandments], Introduction, “The Path of Unification,” 1, Item 4
But most importantly, know, my brother, that this study has been revealed so brightly and expan- sively at this time because the evil is greatly increasing and the assembly of Israel is falling. Through this study, the soul is purified. Indeed, while studying the secrets, and particularly The Book of Zohar and the Tikkunim [corrections], the soul illuminates.
7.60 Rabbi Baruch Ben Avraham of Kosov,
Pillar of the Work
The great obligation to study the wisdom of truth, which is the wisdom of Kabbalah and the secrets of Torah, is well known to all, as is explained in ancient books. I am surprised at the people of our generation, whose humble ones refrain from learning the wisdom of truth.
7.61 Rabbi Baruch Ben Abraham of Kosov,
Amud HaAvoda [Pillar of the Work]
I saw in many books of kabbalists, the great and bitter punishment for those who avoid studying the wisdom of Kabbalah, and the magnitude of the reward and the pleasure in the next world for those who study it.
7.62 Rabbi Pinchas Eliahu Ben-Meir,
Sefer HaBrit [The Book of the Covenant], Part 2, Art. 12, Chapter 5
One who did not engage in the wisdom of truth, who did not want to learn it when his soul wanted to rise to the Garden of Eden, is rejected from there with disgrace.
7.63 Rav Raaiah Kook,
Orot HaTorah [Lights of the Torah] 10, 5
Since the secrets of Torah come from a superior source—from the great concealment of the internality of the soul, a part of God above—they can enter all the hearts, even those hearts that have not reached the extent of expanded knowledge for acquiring a broad and deep science. When they use their gift—the inclination toward the secrets of the upper one, along with acknowledging their scientific weakness, which fills them with humility—they bring blessing to the world and reveal, with their pure desire, a great light of the knowledge of the sages.
7.64 Rabbi Avraham Ben Mordechai Azulai,
“Introduction to the Book Ohr HaChama,” 81
What has been decreed above, not to engage openly in the wisdom of truth, was only for a time— until the end of the year, 1490. From then on it will be called “the last generation,” the sentence has been lifted, and permission has been given to engage in The Book of Zohar. And from the year, 1540, it is has become praiseworthy to engage in public, great and small. And since it is by virtue of this that the Messiah King will come, and not by another virtue, we must not be negligent.
7.65 Rav Yitzhak HaCohen Kook (the Raaiah),
Otzrot HaRaaiah [Treasures of the Raaiah], 2, 317
Before us is an obligation to expand and establish the engagement in the inner side of the Torah, in all its spiritual issues, which, in its broader sense, includes the broad wisdom of Israel, whose apex is the knowledge of God in truth, according to the depth of the secrets of Torah. These days, it requires elucidation, scrutiny, and explanation, to make it ever clearer and ever more expansive among our entire nation.
7.66 Raaiah Kook,
Letters of the Raaiah
Have strength my friend to shine the light of the wisdom of the hidden in the world. Now the days are nearing when everyone will recognize and know that the salvation of Israel and the salvation of the whole world depend only on the emergence of the wisdom of Kabbalah in a clear language.
7.67 Raaiah Kook,
Ikvey HaTzon [Footsteps of the Flock], 54
The great spiritual questions that were previously known only to the greatest and most excellent, must know be known, in various degrees, to all the people. Sublime and lofty words must be brought down from their high fort to the depth of the common, ordinary level. This requires great wealth of spirit and constant practice. Only then will the mind expand and the language be clarified sufficiently to express even the deepest mattes in a light and popular style, to satiate thirsty souls.
7.68 Raaiah Kook,
Letters of the Raaiah
I have agreed to disclose the secrets of the world since the time requires it. Greater and better than me have suffered the libel of the people for such matters, who pressed their pure spirits, for the correction of the generation, to say new things and reveal the concealed, to which the common mind has not been accustomed.
7.69 Raaiah Kook,
Eight Collections
The correction will come through the light of the Messiah. To this, the expansion of the learning of the secrets of Torah and revealing the lights of God’s wisdom in all the forms worthy of being revealed will help a lot.
7.70 Raaiah Kook,
Me’orot HaRaaiah
The Creator wanted the correction of the whole world. This is why our sages said (Shabbat 88b), “Each and every word that came forth from the Creator is divided into seventy languages,” indicat- ing to the preparation that there is in the Torah to complement all the nations.
7.71 Raaiah Kook,
Orot HaKodesh
The illumination of the Messiah, his teaching can and must spread to all the nations and the orga- nization of their governance, and on all the ways of life.
7.72 RASHASH,
The Light of the RASHASH, p 159
I know that by merit of The Book of Zohar and the writings of Kabbalah that will spread out in the world, the people of Israel will be freed. Our redemption depends on this learning.
7.73 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 impos- sible 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.
7.74 Rav Chaim Vital,
Introduction of Rav Chaim Vital to Shaar HaHakdamot
One does not complete one’s duty by engagement only in the Bible, the Mishna, the legends, and the Talmud. Rather, one must engage as much as one can with the secrets of Torah the work of the Merkava [the wisdom of Kabbalah], for the Creator delights in all that He has created in His world only when His children engage in the secrets of the Torah, to know His greatness, His beauty, and His merit.
7.75 Rabbi Tzvi Hirsh Eichenstein of Ziditshov,
Sur Me’ra Ve’aseh Tov [Depart from Evil and Do Good]
Without knowing the wisdom of Kabbalah, one is like a beast, since he performs the Mitzva [command- ment] without reason, only going through the motions. He is like beasts that eat fodder, in which there is no flavor of man’s food. Even if he is a great businessman with many occupations, he should not excuse himself from engaging in this wisdom.
7.76 Maimonides,
“Commentary on Mishnah Portions”
Man’s purpose to eat, drink, and have intercourse, or to build a wall, all those recurring happenings do not add to his inner strength. And also, in that, he partakes with most created beings. But the wisdom is what adds to his inner strength and shifts him from the level of contempt to the level of glory. Before one learns and knows, he is regarded as a beast, no different from the rest of the animals except in logic, that he is an animal with logic. He wants to say with logic that he depicts to himself the concepts. And the most distinguished concept is to depict to himself the oneness of the Creator and all that accompa- nies that matter from the Creator, that the rest of the teachings are only in order to grow accustomed through them until they achieve Godly knowledge.
7.77 Rav Chaim Vital,
Introduction of Rav Chaim Vital to Shaar HaHakdamot
Had we engaged in the wisdom of Kabbalah, redemption would have drawn closer, for everything depends on the study of this wisdom, and refraining from engaging in it postpones and delays the building of our Temple.
7.78 Ramchal,
Derech Etz Chaim
Learning the wisdom of truth, which is the wisdom of Kabbalah, is the beginning of all the cor- rections, as Rabbi Shimon Bar Yochai said openly: By merit of learning the wisdom of Kabbalah, Israel will be redeemed from exile.
7.79 The Vilna Gaon (GRA),
Even Shlemah [A Perfect Weight]
Redemption and the coming of the Messiah depend only on the study of Kabbalah.
7.80 Raaiah Kook,
Letters
It is precisely during big crisis and great danger that we have to take the best remedy. We must be radical. Compromise with half, third or a quarter of the nation we will not correct anything.
7.81 Raaiah Kook,
Letters
All the great Kabbalists unanimously cry out like cranes that as long as we deny the Torah of its secrets and do not engage in its secrets, we are destroying the world. The water has run out in the sea and the river is parched and dried up. They are the ones who remove the secret and the wisdom from the Torah and make the Torah dry.
7.82 The HIDA,
The Name of the Greats
Precisely the study of The Zohar has more Segula [power/merit] than learning the Bible, the Mishnah, and the Talmud. This is surprising for in what is its power greater than all of the Torah? Whether for the Bible or for the Mishnah, meaning that the Bible, the Mishnah, and the Talmud are very clothed and the secret is not at all apparent in them. Not so is The Zohar, which speaks of the secrets of the Torah explicitly, and there is not a fool who will read and not understand that its words are in the depth of the secrets of the Torah. Hence, since the secrets of Torah are revealed without clothing, they brighten and illuminate the soul.
7.83 Rabbi Yaakov Tzvi Yalish,
The Congregations of Jacob
Through Israel’s engagement in the secrets of the Torah, the Messiah will come soon in our days, Amen.
7.84 Rav Yitzhak Yehuda Yehiel Safrin of Komarno,
Heichal HaBerachah [The Hall of Blessing],
In this last generation, it is possible to draw the upper Shechina [Divinity] only through The Zohar and the writings of Rav Chaim Vital, which were said in the spirit of holiness. In this generation, one who desires life, loves days, does not spend a day without Kedusha [holiness], to see the good of the next world in this world, should cling only to The Book of Zohar and the writings of Rav Chaim Vital, which were said in the spirit of holiness.
7.85 Raaiah Kook,
Letters
The revealed in the Torah and Mitzvot is utterly incapable of leading to one’s goal in all the gener- ations, and especially in our generation, but only along with expanding one’s many spiritual roots.
7.86 Simcha Bonim of Pshischa,
A Torah of Joy, p 57
Previously, the evil inclination was not so strong, and the revealed Torah was sufficient as a spice against it. But now, before the redemption, the evil inclination is intensifying and requires strength- ening through the hidden, too.
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