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2.01 Baal HaSulam,

Shamati, Article No. 1, “There Is None Else Besides Him”

It is written, “There is none else besides Him.” This means that there is no other force in the world that has the ability to do anything against Him. And what one sees, that there are things in the world that deny the upper household, the reason is that this is His will.

This is deemed a correction called “the left rejects and the right pulls closer,” meaning that what the left rejects is considered a correction. This means that there are things in the world that, to begin with, aim to divert a person from the right way, and by which he is rejected from Kedusha [holiness]. The benefit from the rejections is that through them a person receives a complete need and desire for the Creator to help him since he sees that otherwise he is lost; not only is he not progress- ing in the work, he even sees that he regresses. That is, he lacks the strength to observe Torah and Mitzvot [commandments] even Lo Lishma [not for Her sake], for only by genuinely overcoming all the obstacles, above reason, can he observe the Torah and Mitzvot. But he does not always have the strength to overcome above reason; otherwise, he is forced to deviate, God forbid, from the way of the Creator, even from Lo Lishma.

And he, who always feels that the shattered is greater than the whole, meaning that there are many more descents than ascents, and he does not see an end to these states, and he will forever remain outside of holiness, for he sees that it is difficult for him to observe even in the slightest bit, unless by overcoming above reason. But he cannot always overcome, so what will be in the end?

Then he comes to the decision that no one can help but the Creator Himself. This causes him to make a heartfelt demand that the Creator will open his eyes and heart and truly bring him closer to eternal Dvekut [adhesion] with the Creator. It therefore follows that all the rejections that he had were all from the Creator.

This means that it was not because he was at fault that he did not have the ability to overcome. Rather, for those people who truly want to draw near to the Creator, so they do not settle for little, meaning remain as senseless children, he is therefore given help from above so he will not be able to say, “Thank God, I have Torah and Mitzvot and good deeds, and what else do I need?”

Only if that person has a true desire will he receive help from above, and he will always be shown that he is at fault in the present state. Namely, he is sent thoughts and views that are against the work. This is in order for him to see that he is not in wholeness with the Creator. As much as he overcomes, he always sees that he is farther from holiness than others, who feel that they are in wholeness with the Creator But he, on the other hand, always has complaints and demands, and he cannot justify the Creator’s behavior, the way He behaves with him. This pains him: Why is he not wholly with the Creator? Finally, he comes to feel that he has no part in holiness at all.

Although he occasionally receives an awakening from above, which momentarily revives him, soon after, he falls into the place of baseness. Yet, this is what causes him to come to realize that only the Creator can help and really bring him closer.

2.02 Baal HaSulam,

The Study of the Ten Sefirot, “Inner Observation” Chapter 1, Item 1

The Ramban has already explained to us the matter of His uniqueness as expressed in the words, “One, Unique and Unified.”

In his interpretation to Sefer Yetzira (Book of Creation), he explains the difference between One, Unique, and Unified: When He unites to act with One Force, He is called “Unified.” When He divides to act His act, each part of Him is called Unique, and when He is in a single evenness, He is called One, thus far his pure words.

By saying, “unites to act with One Force,” he wishes to say that He works to bestow, as worthy of His Oneness, and His operations are unchanging. When He “divides to act His act,” meaning when His operations differ, and He seems to be doing good and bad, then He is called “Unique” because all His different operations have a single outcome: good.

We find that He is unique in every single act and does not change by His various operations. When He is in a single evenness He is called “One.” One points to His Atzmut, where all the oppo- sites are in a single evenness. It is as the Rambam wrote: “In Him, knower, known and knowledge are one, for His thoughts are far higher than our thoughts, and His ways higher than our ways”.

2.03 Baal HaSulam, Shamati, Article No. 138,

“Concerning Fear that Sometimes Comes Upon a Person”

When fear comes upon a person, he should know that there is none else but Him. And even witch- craft. And if he sees that fear overcomes him, he should say that there is no such thing as chance, but the Creator has given him a chance from above, and he must contemplate and study the end to which he has been sent this fear. It appears that it is so that he will overcome and say, “There is none else besides Him.”

But if after all this, the fear has not departed him, he should take it as an example and say that his servitude of the Creator should be in the same measure of the fear, meaning that the fear of heaven, which is a merit, should be in the same manner of fear that he now has. That is, the body is impressed by this superficial fear, and exactly in the same way that the body is impressed, so should be the fear of heaven.

2.04 Baal HaSulam,

“You Have Made Me in Behind and Before”

“You have made me in behind and before,” meaning the revelation and concealment of the face of the Creator. This is because indeed, “His kingdom rules over all,” and everything will return to its root because there is no place vacant of Him. But the difference is in the present or the future, because one who connects the two worlds discovers His clothing in the present, that everything that is done is a clothing for the revelation of the Shechina [Divinity].

This is deemed the present, meaning that now, too, he comes out in royal attire and evidently shows that the rider is not subordinate to the horse. But although it seemingly appears that the horse leads its rider, the truth is that the horse is provoked to any movement only by the sensation of the rider’s bridle and headstall. This is called “The construction of the stature of the Shechina,” and it is also called “face-to-face.”

2.05 Baal HaSulam,

Shamati, Article No. 67, “Depart from Evil”

Who thinks that he is deceiving his friend is really deceiving the Creator, since besides man’s body there is only the Creator. This is because it is the essence of creation that man is called “creature” only with respect to himself. The Creator wants man to feel that he is a separate reality from Him; but other than this, it is all “The whole earth is full of His glory.”

Hence, when lying to one’s friend, one is lying to the Creator; and when saddening one’s friend, one is saddening the Creator. For this reason, if one is accustomed to say the truth, it will help him with respect to the Creator.

2.06 Baal HaSulam,

Shamati, Article No. 4, “What Is the Reason for the Heaviness One Feels when Annulling before the Creator in the Work?”

The essence of one’s work is only to come to feel the existence of the Creator, meaning to feel the existence of the Creator, that “the whole earth is full of His glory,” and this will be one’s entire work. That is, all the energy one puts into the work will be only to achieve this, and nothing else.

One should not be misled into having to acquire anything. Rather, there is only one thing a person needs: faith in the Creator. He should not think of anything, meaning that the only reward that he wants for his work should be to be rewarded with faith in the Creator.

 2.07 Baal HaSulam,

“Introduction to A Sage’s Fruit,” Vol. 4 (Three Partners)

It is impossible to attribute the bad to the Creator since he is the absolute good. Hence, as long as one feels bad states, he must say that they come from elsewhere, from the environment. But in truth, when one is rewarded with seeing only good and that there is no bad in the world, and everything is turned to good, then he is shown the truth, that the Creator did everything because He is almighty, and He alone did, does, and will do all the deeds.

2.08 Baal HaSulam,

“The Meaning of His Names”

Come and learn the real wisdom, the reason for this whole entanglement. In the Creator Himself, there is no thought or perception whatsoever, and the reason is simple: All the thoughts that come into one’s mind are the very operations of the Creator. That is, it is not as one senses, that he extends them from some place or that they are born within him on the spot. This is a lie, the number one lie.

Rather, every thought, even the most slender, the Creator sends it to a person’s mind, and this is the power of movement of man, beast, and every living thing. That is, when the Creator wishes to move the living being, He acts in it by sending a single thought, and that thought moves it according to its measure. It is as one who sends rain upon the ground but the ground cannot feel who sent it the rain. Likewise, man is utterly unable to feel who has sent him the thought, for he will not feel it before it comes into the domain of his imagining mind. And once it is in his domain, it seems to him as part of his self. By this you will understand that there is no thought or perception of Him, for the simple reason that the Creator did not wish to send us such a thought that will be capable of attaining Him.

However, He has arranged for us an procession of thoughts whereby this entire procession, one must ultimately attain Him to the real extent. This is the meaning of (2 Sam. 14:14), “No outcast shall be cast out from Him.”

2.09 Baal HaSulam,

Letter No. 1

Everyone believes in private Providence, but do not adhere to it at all.

The reason is that an alien and foul thought … cannot be attributed to the Creator, who is the epit- ome of the “good who does good.” However, only to the true servants of the Creator does the knowl- edge of private Providence open, that He caused all the reasons that preceded it, both good and bad. Then they are adhered to private Providence, for all who are connected to the pure are pure. Since the Guardian is united with His guarded, there is no apparent division between bad and good. They are all loved and are all clear, for they are all carriers of the vessels of the Creator, ready to glorify the revelation of His uniqueness. It is known by the senses, and to that extent, they have knowledge in the end that all the actions and the thoughts, both good and bad, are the carriers of the vessels of the Creator. He prepared them, from His mouth they emerged, and at the end of correction it will be known to all.

2.10 Baal HaSulam,

The Study of the Ten Sefirot, “Inner Observation,” Chapter 1, Item 8

This entire reality, Elyonim and Tachtonim as one in the final state of the end of correction, was emanated and created by a single thought. That single thought performs all the operations, is the essence of all the operations, the purpose and the essence of the labor. It is by itself the entire per- fection and the sought-after reward.

2.11 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.

This is so because in His eternalness, past, present, and future are as one. The future is as the present, and there is no such thing as time in Him (The Zohar, Mishpatim, Item 51, New Zohar, Beresheet, Item 243). Hence, there was never an issue of a corrupted will to receive in its separated state in Ein Sof.

On the contrary, that equivalence of form, destined to be revealed at the end of correction, appeared instantly in His eternalness. Our sages said about this (Pirkei de Rabbi Eliezer): “Before the world was created, there were He is one and His name One,” for the separated form in the will to receive had not been revealed in the reality of the souls that emerged in the thought of creation. Rather, they were adhered to Him in equivalence of form by way of “He is one and His name One.”

2.12 Baal HaSulam,

Shamati, Article No. 50, “Two States”

There are two states to the world:

1)     In the first state the world is called “pain.”

2)    In the second state, it is called “Shechina [Divinity].” It is so because before one is endowed with correcting his deeds to be in order to bestow, he feels the world only in the form of pains and torments.

However, afterward, he is rewarded with seeing that the Shechina is clothed in the whole world, and then the Creator is considered to be filling the world. Then the world is called “Shechina,” who receives from the Creator. This is called “the unification of the Creator and His Shechina,” for as the Creator gives, so the world is now occupied solely in bestowal.

2.13 Baal HaSulam,

Shamati, Article No. 1, “There Is None Else Besides Him”

One must always try and adhere to the Creator, namely that all his thoughts will be about Him. That is to say, even if he is in the worst state, from which there cannot be a greater decline, he should not leave His domain, namely that there is another authority that prevents him from entering the Kedusha [holiness], that can bring benefit or harm.

That is, he must not think that there is a force of the Sitra Achra [other side] that does not let a person do good deeds and walk in the ways of the Creator. Rather, all is done by the Creator.

The Baal Shem Tov said that he who says that there is another force in the world, namely Klipot [shells], that person is in a state of “serving other gods.” It is not necessarily the thought of heresy that is the transgression, but if he thinks that there is another authority and force apart from the Creator, he is committing a transgression.

Furthermore, one who says that man has his own authority, that is, he says that yesterday he him- self did not want to follow the Creator’s ways, this, too, is considered committing the transgression of heresy, meaning he does not believe that only the Creator is the leader of the world.

2.14 Baal HaSulam,

Letter No. 18

One has no choice but to direct all the present and future moments to be offered and presented to His great name. One who rejects a moment before Him for it is difficult displays his folly openly, for all the worlds and all the times are not worthwhile for him because the light of His face is not clothed in the changing times and occasions although one’s work certainly changes because of them. This is why thanks to our holy fathers, faith and confidence above reason have been prepared for us, which one uses in the tougher times effortlessly and tirelessly.

2.15 Baal HaSulam,

Letter No. 16

The meaning of the unification of HaVaYaH Elokim [God]. HaVaYaH means private Providence, where the Creator is everything, and He does not need dwellers of material houses to help Him. Elokim in Gematria is HaTeva [the nature], where man behaves according to the nature that He instilled in the systems of the corporeal heaven and earth, and he keeps those rules as do the rest of the corporeal beings. And yet, he also believes in HaVaYaH, meaning in private Providence.

By this he unites them with one another, and “they became as one in his hand.” In this way, he brings great contentment to his Maker and brings illumination in all the worlds.

This is the meaning of the three discernments—commandment, transgression, and permission. The commandment is the place of Kedusha [holiness], the transgression is the place of the Sitra Achra [other side], and permission, which is neither a Mitzva nor a transgression, is the place over which the Kedusha and the Sitra Achra fight.

When a person does permitted things but does not dedicate them to Kedusha, that entire place falls into the domain of the Sitra Achra. And when a person grows stronger and engages in permit- ted things to make unifications as much as he can, he returns the permission into the domain of Kedusha.

2.16 Baal HaSulam,

Shamati, Article No. 15, “What Is Other Gods in the Work?”

It is known that when one begins to work more than one is used to, the body begins to kick and object to this work with all its might, since regarding bestowal, it is a load and a burden for the body. It cannot tolerate this work, and the resistance of the body appears in a person in the form of foreign thoughts. It comes and asks the questions of “who” and “what.” Through these questions, a person says that all these questions are certainly sent to him by the Sitra Achra [other side] to obstruct him in the work.

It says that if, at that time, one says that they come from the Sitra Achra, one breaches what is written, “You shall make no other gods over Me.” The reason is that one should believe that it comes to him from the Shechina [Divinity], since “There is none else besides Him.” However, the Shechina shows one his true state, how he is walking in the ways of the Creator.

This means that by sending him these questions, called “foreign thoughts,” meaning that through these foreign thoughts she sees how he answers the questions regarded as “foreign thoughts.” And all this, one should know one’s true state in the work so as to know what to do.

It is like an allegory about a friend who wanted to know how much his friend loved him. Certainly, when face to face, his friend hides himself because of shame. Therefore, he sends a person to speak badly about his friend. Then he sees his friend’s reaction while he is away from his friend, and then one can know the true measure of his friend’s love.

The lesson is that when the Shechina shows her face to a person, meaning when the Creator gives one vitality and joy, in that state, one is ashamed to say what he thinks about the work of bestowal without receiving anything for himself. However, when not facing her, meaning when the vitality and gladness cool down, which is considered not facing her, then one can see his true state regarding the aim to bestow.

If one believes that it is written that there is none else besides Him, and that the Creator sends all the foreign thoughts, meaning that He is the operator, he certainly knows what to do and how to answer all the questions. This seems as though she sends him messengers to see how he slanders it, his kingdom of heaven, and this is how we can interpret the above matter.

One can understand this, that everything comes from the Creator, for it is known that the beat- ings that the body beats a person with its foreign thoughts, since they do not come to a person when he does not engage in the work, but these beatings that come to a person in a complete sensation, to the point that these thoughts smash his mind, they come specifically after preceding Torah and work more than the usual. This is called stones to weigh with.

It means that these stones fall in one’s mind when one wants to understand these questions. Afterward, one comes to weigh the purpose of one’s work, if it is truly worthwhile to work in order to bestow, to work with all his might and soul, and that all his aspirations will be only to hope that what there is to acquire in this world is only in the purpose of his work to bring contentment to his Maker, and not in any corporeal matter.

At that time begins a bitter argument, since one sees that there are arguments both ways. The writings warn about this, “You shall make no other gods over Me.” Do not say that another god gave you the stones with which to weigh your work, but “over Me.”

Instead, one should know that this is considered “over Me.” This is so that one will see the true form of the basis and the foundation upon which the structure of the work is built.

2.17 Baal HaSulam,

Letter No. 8

Is written in the poem, “You surround everything and fill everything.” During the attainment, abun- dance is felt. It appears and sits precisely on all those contradictions. This is the meaning of “more terrible than all terrors, prouder than all who are proud,” and naturally, “He fills everything.” The poet knew that He fills them abundantly, and none else perceived the pleasantness of unification with Him until it seemed to him, at the time of his wholeness, that the afflictions they had suffered had some merit, to value the savor and pleasantness of the abundance of unification with Him. His every organ and tendon will say and testify that each and every person in the world would chop off his hands and legs seven times a day for a single moment in their entire life, of tasting such a savor.

2.18 RABASH,

Article No. 845, “None as Holy as the Lord”

“There is none who is as holy as the Lord.” But is there one who is worse than the Creator but holy? “There is no rock like our God.” Does that mean that there is another rock, which is a little worse than the Creator? Rather, there are holy ones and angels and souls, and all receive Kedusha [holiness] from the Creator. This is not so “because there is none besides You.” Rather, You will give them Kedusha [holiness] (The Zohar, Tazria, Item 37).

We should ask what this tells us in the work. One must believe how all the overcoming in the work, and did he labor in order to be rewarded with the Holy one, as it is written, “You will be holy, for I am holy.” At that time, one must know that all of man’s work does not help him whatsoever. Rather, it is all from the Creator.

In other words, all the Kedusha [holiness] that one feels he has comes to him from the Creator. This is what it means that there is no Kedusha, meaning no Kedusha in the world that one can obtain by himself. Rather, everything comes from the Creator. This is why it is written, “There is none as holy as the Lord,” and “There is no rock like our God.”

It is known that Kelim [vessels] are called by the name Elokim [God], and lights are called by the name of HaVaYaH. It is written, “there is no rock,” which is when one sees that he has vessels of bestowal. This is regarded that a new thing was created for him, which is called a “rock,” meaning that in a place where he had vessels of reception, vessels of bestowal have been depicted in him. One should not think that he helped the Creator in any way and by this obtained vessels of bestowal. Rather, everything came from above.

Baal HaSulam said that prior to working, one must say, “If I am not for me, who is for me?” After the work, he should believe in private Providence, meaning that the Creator does everything. This is the meaning of what is written there: “The Creator draws a picture within a picture.” We should interpret that within the form of the Kelim, which is reception, He draws there the form of bestowal.

2.19 RABASH, Article No. 19 (1990),

“Why Is the Torah Called “Middle Line” in the Work? – 2”

One must believe as was said above, that “there is none else besides Him,” meaning that it is the Creator who compels him to do the good deeds, but since he is still unworthy of knowing that it is the Creator who commits him, the Creator dresses Himself in dresses of flesh and blood, through which the Creator performs these actions. Thus, the Creator acts in the form of Achoraim [posterior].

In other words, the person sees people’s faces but he should believe that behind the faces stands the Creator and performs these actions. That is, behind the man stands the Creator and compels him to do the deeds that the Creator wants. It follows that the Creator does everything, but the person regards what he sees and not what he should believe.

2.20 RABASH,

Article No. 44 (1990), “What Is an Optional War, in the work – 2?”

A person must believe that this concealment, where a person does not feel that there is a King to the world, the Creator did this, and this is called “the correction of the Tzimtzum [restriction].” However, one must believe and make great efforts until he feels in his organs that the Creator is the leader of the world. And not just a leader! Rather, one must believe that His guidance is in the manner of good and doing good. A person must do all that he can to be able to attain this.

 2.21 RABASH, Article No. 19 (1990),

“Why Is the Torah Called “Middle Line” in the Work? – 2”

One should believe that “there is none else besides Him,” that the Creator does everything. In other words, as Baal HaSulam said, before each action one should say that man was given only choice, since “If I am not for me, who is for me?” Thus, everything depends on one’s choice. However, after the fact, one should say that everything is private Providence, and that one does nothing on his own.

2.22 RABASH, Article No. 5 (1987),

“What Is the Advantage in the Work More than in the Reward?”

It is written in The Zohar, “For the whole of the Torah is the names of the Creator.” Also, a complete man is one who has been rewarded with “The Torah and the Creator and Israel are one.” Therefore, indeed, greeting the Shechina is very important because the purpose is for man to achieve this degree. But to come to greet the Shechina requires prior preparation, for one to be fit for it. In the words of our sages, this is called “As He is merciful, so you are merciful.” This is the interpretation of the verse, “and to cleave unto Him, cleave unto His attributes.” It means, as explained in the book Matan Torah [The Giving of the Torah], that only by a person working in love of others can he achieve Dvekut [adhesion] with the Creator. There are many names to this: “Instilling of the Shechina,” “attainment the Torah,” “greeting the Shechina,” etc.

The main preparation, which is called “labor,” is that one must prepare oneself to annul one’s authority, meaning one’s self. We can call this hospitality [greeting guests], meaning that he can- cels the view of landlords and craves the view of Torah, which is called “annulling of authority.” Naturally, he becomes the guest of the Creator, who is the Host of the entire world.

2.23 RABASH,

Letter No. 76

“If you walk in My statutes and keep My commandments so as to do them.” The holy Zohar asks, “Since he already said, ‘walk’ and ‘keep,’ why also ‘do’?” It replies, “One who does the Mitzvot [commandments] of the Torah and walks in His ways, it is as though he has made Him above. The Creator said, ‘as though he had made Me.’ This is the meaning of ‘to do them,’ as though you have made Me” (Behukotai, Item 18).

We should understand what it means that one who walks in the way of the Creator makes the Creator. How can one think such a thing?

It is known that “The whole earth is full of His glory.” This is what every person should believe, as it is written, “I fill the heaven and the earth.” However, the Creator has made a concealment so that we cannot see Him so as to have room for choice, and then there is room for faith—to believe that the Creator “fills all the worlds and encompasses all the worlds.” And after a person engages in Torah and Mitzvot and keeps the commandment of choice, the Creator reveals Himself to him, and then he sees that the Creator is the ruler of the world.

Thus, at that time a person makes the king who will rule over him. That is, a person feels that the Creator is the ruler of the world, and this is regarded as a person making the Creator king over him.

 2.24 RABASH, Article No. 14 (1985),

“I Am the First and I Am the Last”

When a person wants to walk on the way to the goal of Dvekut with the Creator, which means to aim that everything will be in order to bestow, he must first have a deficiency, meaning dissatisfaction with the work in Lo Lishma.

At that time he begins to search for another order in the work, since the engagement in Torah and Mitzvot [commandments] he was used to was on the basis of the will to receive, called Lo Lishma. But now that he needs to replace his entire basis on which he built his entire life’s order, it depends on the extent to which he sees that the state of Lo Lishma is the wrong way, does not let him rest, and he will not be at peace until he comes out of that state into a state of Lishma.

However, who is making him feel, while he is in the state of Lo Lishma, that this is still not the right way and he is still far from Dvekut with the Creator? When he looks at the rest of the people, they go by this path, so why does he need to be different? Another difficulty is that when he looks at the rest of the people he sees people who are more talented and more capable in the work than him. But they settle for the order of the work they had received when they were little, when the instructors taught them to work only in Lo Lishma, as in the above words of Maimonides. And then he sees about himself that although “a sorrow shared is a sorrow halved,” he cannot accept the state of Lo Lishma. At that time comes the question: “If I am really less talented and less capable in the work, where did I get this restlessness in the state of Lo Lishma?”

To this comes the answer: “I am the first.” That is, the Creator has given him this deficiency so he will not be able to continue on this path. One should not think that he has obtained this by his own wisdom. Rather, the Creator says, “I am the first,” meaning “I have given you the first push, so you will begin to walk on the path of truth. By giving you a deficiency of feeling that with the respect to the truth, you are deficient.”

Then begins the work that he begins to wait for a state where he repels self-love, and all his works are only in order to bestow. At that time he must dedicate to it all the thoughts and resources at his disposal, as in “Everything that you find within your power to do, that do.”

Afterwards, when he is rewarded with Dvekut with the Creator, he thinks that it is through his labor in Torah and Mitzvot, and by overcoming his self-love. He thinks that he has been rewarded with it only through his work, that he was very persistent, and only he had the strength to make the most of his opportunities, which gave him this riches and he was rewarded what he was rewarded. The verse says about that: “And I am the last. That is, as I was the first, giving you the deficiency,

I am also the last, meaning I have given you the filling of the deficiency.” The deficiency is called the Kli [vessel], and the filling is called “the light.” Since there is no light without a Kli, the Kli is made first, and then the abundance is poured into the Kli. This is why the Creator first gives the Kli, which is called “I am the first,” and then He gave the abundance, called “I am the last.”

2.25 Zohar for All, Lech Lecha,

“And It Came to Pass when Abraham Came to Egypt,” Item 116

All that there is in the world is from the Creator, for He alone did, does, and will do all the deeds in the world. He knows in advance all that will unfold in the end, as it is written, “Declaring the end from the beginning.” He watches and does things in the beginning in order to repeat them and to do them in wholeness after some time.

2.26 Zohar for All, Beresheet [Genesis],

“Pure Marble Stones,” Item 255

At the end of correction, when SAM is revoked, it will appear to all that SAM had never lived, but that unity was always ruling, as it is written, “There is none else besides Him.”

2.27 Zohar for All, Beresheet [Genesis],

“I, I am He,” Item 175

The words, “See now that I, I am He” apply to the Creator and His Divinity, ZA and his Nukva. “I” is Divinity. “He” is the Creator, who is called VavHeyVav. In the future, at the end of correction, the Nukva will say, “See that I,” VavHeyVav are one, as it is written, “And the light of the moon shall be as the light of the sun,” meaning that the Nukva is equal to ZA.

“And there is no God with Me” refers to other gods, SAM and the serpent, for then it will be revealed that SAM and the serpent never separated between the Creator and His Divinity, as it is written, “By the mouth of two witnesses … shall he that is to die be put to death,” which applies to SAM, who was dead from his beginning and was but a servant to hurry the redemption of our souls.

This is the meaning of “I will put to death and make alive.” I will put to death with My Divinity the one who is guilty, and I will make alive with my Divinity the one who is innocent. The Creator’s guidance from the beginning will appear throughout the world, and then, as it is written, “Sinners will cease from the earth, and the wicked shall be no more.” That is, unlike what it seems to us during the 6,000 years, that there is a governance that objects to Kedusha, which are SAM and the serpent, as it is written, “When man rules over man it is to his harm,” then it will appear to all—”I will put to death and make alive” with My Divinity, and there is none else besides Him.

2.28 Zohar for All, Nasso,

“The Holy Idra Rabah,” Item 299

Everything is Godliness, above time, place, and change. All those degrees and corrections we discern in Godliness are only various concealments and covers toward the lower ones, since the ten Sefirot are ten kinds of covers of His Atzmut [self]. Likewise, all the imaginary images of time and place and actions are but various covers of His Godliness that seem that way to the lower ones. As man is not affected or changes at all because of the covers that he covers in, and only his friends are affected by his disappearance or appearance, so His Godliness does not change and is not affected whatsoever by those degrees and corrections and names in time, place, and changes of actions that the lower ones discern in His covers. Rather, we must know that those covers also serve as disclosures.

Moreover, to the extent of the cover that there is in each name and correction, so is the extent of disclosure of the Creator that is in it. One who is rewarded with receiving the measure of the covers properly is then rewarded with the covers becoming for him measures of disclosure. One who learns must remember these things during the learning so he will not fail in his thought.

 2.29 Deuteronomy 4:35

You have shown to know that the Lord, He is the God. There is none else besides Him.

2.30 Ramchal,

138 Doors to Wisdom

The uniqueness of Ein Sof [infinity] is that only His will exists, and no other will exists but His. Therefore, He alone rules, and no other desire. This is the basis upon which the whole building is built. The foundation and kernel of faith is His upper uniqueness. Therefore, this is the first thing we must clarify, since the whole of the wisdom of truth is but wisdom—showing the truthfulness of the faith, to understand all that was created or done in the world, how it emanates from the upper will, and how everything is conducted in the right way from the one God, to roll everything and finally bring it to complete wholeness. The details in this wisdom are only the details of knowing the guidance in all its rules and circumstances. It follows that the first concept in this wisdom is that everything we see, in created bodies or in instances that occur in time, all as one have only one Master. He is the one who does all this, who guides all this, and whose ways and conducts we explain and notify in this wisdom. Thus, this is what we should clarify first and foremost, especially since this matter is the basis of creation itself.

2.31 Rav Yitzhak Yehuda Yehiel of Komarno,

Trees of Eden

The commandment of uniqueness of the Name is to believe and know that the Lord is the Master of everything, the Creator of everything, one, unique, and unified.

To believe and to know for certain that the Creator is the operator of reality, from the first ema- nation to the tiniest worm in the ocean, He is the master of everything, the Creator of everything, one, unique, and unified without any partner. He is unique and unified, as was said, “Hear, O Israel, the Lord our God, the Lord is one.” One is from the literal meaning of the commandment and its root. All is one. One should know that there is a first one who is present there, and not an image or a body or any perception in the magnitude of His light and holiness, wisdom and understanding, mind and intellect whose depth is infinite and there are none like Him. “I am the first and I am the last, and there is no God besides Me.” Nothing predates Him and nothing outlasts Him; He is the first and He is the last, and He is ever present—was, is, and will be. He watches over people’s every action. The Champion of the world is in every single movement, and one must take upon oneself to dedicate oneself to this faith, the true faith, that the Creator is one, blessed be He and blessed be His name. The root of this commandment (commandment of uniqueness of the Creator), The Book of Zohar, the Tikkunim [corrections of The Zohar], the books of our teacher, and the books of the kabbalists were all based on this commandment.

2.32 Rav Yosef Albo,

Sefer HaIkarim [Book of Principles]

It is written that wherever one pictures the Creator as the first, one should picture Him as the last. It implies that one title indicates both, and it is that He is independent of time. Isaiah said, “Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts: ‘I am the first and I am the last, and there is no God besides Me.’” He wished to say that in all who are present, there is none who is described as the first and the last but Me, since all who are present besides Me, time came before them or after them, and this is why they were made possible in reality. But I, since I am inde- pendent of time, I am not made possible by reality, but I necessarily exist. This is why He concludes, “and there is no God besides Me.” This means that among all who are present, there is none whose existence is mandatory, meaning superior to everything, but Me, since there is none among them for whom the titles “first” and “last” apply but Me. For this reason, it will be clarified that I alone am the God, meaning necessarily exist.

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