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DOUĂ CONTRARII ÎN ACELAŞI PURTĂTOR
3.01 Baal HaSulam,
Letter No. 51
The whole difficulty in serving Him is that in the worshipper, there are always two opposites in the same carrier, that His uniqueness is simple, but must clothe in man’s body, which consists of a body and a soul, which are two opposites.
Therefore, in any spiritual concept that one attains, two opposite forms are immediately created in him—one form on the part of the body, and one form on the part of the soul. By nature, a person cannot scrutinize the body and the soul as two carriers. Rather, he is composed by the Creator as one, meaning as one carrier. For this reason, spiritual attainment is as difficult for him as two opposites that cannot properly clothe in one carrier.
It is similar to the binding of Isaac, when the Creator said to Abraham, “For in Isaac shall a seed be called to you,” and the Creator said to him, “And offer him there for a burnt-offering.” From the perspective of the Creator, it is as was written, “I the Lord do not change.” But in the perception of the receiver, they are opposites.
3.02 Baal HaSulam,
Shamati, Article No. 34, “The Advantage of a Land”
It is known that nothing appears in its true form, only through its opposite, “As the advantage of the light from within the darkness.” This means that everything points to another, and by the opposite of something, the existence of its opposite can be perceived.
Hence, it is impossible to attain something in complete clarity if its parallel is absent. For exam- ple, it is impossible to estimate and say that something is good, if its opposite, pointing to the bad, is missing. It is the same with bitterness and sweetness, love and hate, hunger and satiation, thirst and saturation, separation and adhesion. It turns out that it is impossible to come to love adhesion prior to acquiring the hate of separation.
3.03 Baal HaSulam,
Letter No. 52
In each and every movement in His work there are two opposites in the same carrier, as I have elaborated in previous letters, as the receiver consists of body and soul, which are opposites. Hence, in each attainment, great or small, He makes two opposite forms.
There are two concepts in the work of the Creator:
- ) “prayer and plea,”
- ) “praise and gratitude.”
Naturally, both must be at their highest. To complete the prayer, a person must feel the Creator’s closeness to him as mandatory, like an organ that is hanging loosely, for then he can complain and pour out his heart before Him.
But opposite that, regarding the complete praise and gratitude, a person must feel the Creator’s closeness to him as an addition, a supplement, as something that does not belong to him at all, for “What is man that You should know him, the son of man that You should think of him?” Then he can certainly give complete praise and gratitude to His great name for choosing him from among all those who are standing ready to serve the Creator.
It is great work for the complex man to be completed in both those opposites, so they are set in his heart forever at the same time.
3.04 Baal HaSulam,
“You Have Made Me in Behind and Before”
It is written, “Man and beast You save, O Lord.” Our sages said, “These are people who are of cunning mind and pretend to be as beasts.” This means that the whole path of creation that the Creator created is regarded as two opposites in one subject, and all the combinations in the world were made in this way, and this is the whole of the work of creation.
3.05 Baal HaSulam,
“You Have Made Me in Behind and Before”
In the giving of the Torah, we were given the strength through “remember and keep were said in one utterance. What the mouth cannot say, and the ear hear and the heart think or contemplate.” This means that it is written that “Remember” is the love and “Keep” is the fear, which are two opposites. They were said to us and given to us as one, to unite them. Although they are really opposite, and it is incomprehensible to the corporeal mind and heart how such a thing can exist in reality, it is the power of the Torah that one who adheres to it is rewarded with it—being connected and united in his heart, as in the quality of Jacob the Patriarch.
3.06 Baal HaSulam,
Anything that is perceived in time is corporeality, and anything corporeal is complex. This means that there are two discernments that are unfit to come at once. For this reason, one sorts them out in the time given to him one at a time. After the scrutiny and the labor, the two discernments will come at once, and will not interfere or conceal each other whatsoever, and then it is considered removed of corporeality and removed also of time, and it comes to be defined as the eternity of the seventh millennium. This is what the poet implied by “Jerusalem that is built as a city that was joined together”: The end of correction is called “Jerusalem that is built,” meaning that the redeemed do not build it but are astonished by their attainment that it is already built and there was never any flaw in it, for any change of place, change of operation, and change of name, which is itself the moments of the time in exile, all those opposites have joined together, and it is complete simplicity, as the sum that is revealed when all its parts and details are revealed in it.
3.07 Baal HaSulam,
The Study of the Ten Sefirot, “Inner Observation,” Chapter 1, Part 1
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 opposites are in a single evenness.
3.08 Baal HaSulam,
The Study of the Ten Sefirot, “Inner Observation,” Chapter 1, Part 2
We should learn from those who ate the manna. Manna is called “Bread off the sky” because it did not materialize when clothing in this world. Our sages said that each and every one tasted every- thing he or she wanted to taste in it.
That means that it had to have opposite forms in it. One person tasted sweet and the other tasted it as acrid and bitter. Thus, the manna itself had to have been contained of both opposites together, for can one give what is not in one? How can two opposites be contained in the same carrier?
It is therefore a must that it is simple, and devoid of both flavors, but only included in them in such a way that the corporeal receiver might discern the taste he or she wants. In the same way you can perceive anything spiritual: it is unique and simple in itself, but consists of the entire multiplicity of forms in the world. When falling in the hand of a corporeal receiver, it is the receiver who discrimi- nates a separate form in it, unlike all other forms that unite in that spiritual essence.
Article No. 19 (1986}, “Concerning Joy”
As soon as the creature is created, he consists of two opposites: 1) vessels of reception, 2) vessels of bestowal. There is no greater oppositeness than this. These two opposites come in one carrier, but one at a time, and it seems as though there is a middle line that contains both of them:
- ) the will to receive,
- ) the will to bestow.
The middle line contains both of them when the will to receive is included in the will to bestow, called “receiving in order to bestow.” It follows that the two forces are included in this middle line, meaning reception and bestowal together.
Article No. 45 (1991), “What Does It Mean that a Judge Must Judge Absolutely Truthfully, in the Work?”
It is written, “‘Peace, peace, to the far and to the near,’ said the Lord, ‘and I will heal him.’” We should interpret “far” and “near” in the work. “Far” means left line. That is, when a person places a judge to judge how he behaves in the work, he sees how far he is from the Creator. “To the near” means when a person returns to working on the right line, which is when he sees only wholeness. That is, he values the work and considers even a small grip on Torah and Mitzvot as a fortune, since he does not even deserve the little bit of nearness. Hence, in a state of “right,” a person is considered “close to the Creator.”
But those two lines are disputed with each other, since they contradict one another. At that time comes the middle line and decides and makes peace between them. This is regarded as the Creator making peace between them, as it is known that the Creator is called the “middle line.”
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