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13.01 Baal HaSulam,
Shamati, Article No. 58, “Joy Is a Reflection of Good Deeds”
Joy is a “reflection” of good deeds. If the deeds are of Kedusha [holiness], hence joy appears. However, we must know that there is also a discernment of a Klipa [shell]. In order to know if it is Kedusha, the scrutiny is in the reason. In Kedusha, there is reason, and in the Sitra Achra [other side] there is no reason, since another god is sterile and does not bear fruit. Hence, when gladness comes to a person, he should delve in words of Torah in order to discover the mind of the Torah.
We must also know that gladness is discerned as upper illumination that appears by MAN, which is good deeds. The Creator sentences one where one is. In other words, if one takes upon himself the burden of the kingdom of heaven for eternity, there is an immediate upper illumination on this, which is considered eternity, too.
Even if one evidently sees that he will soon fall from his degree, He still sentences one where one is. It means that if a person has now made up his mind to take upon himself the burden of the kingdom of heaven for eternity, it is considered wholeness.
13.02 Baal HaSulam,
Shamati, Article No. 40, “What Is the Measure of Faith in the Rav?”
When one is engaged in the right, the time is right to extend upper abundance, because “the blessed adheres to the Blessed.” In other words, since one is in a state of completeness, called “blessed,” in that respect one presently has equivalence of form, since the sign of completeness is if one is in gladness. Otherwise, there is no completeness.
It is as our sages said, “The Shechina [Divinity] is present only out of gladness of a Mitzva [com- mandment].” The meaning is that the reason that brings him joy is the Mitzva, meaning the fact that the rav had commanded him to take the right line.
It follows that he keeps the commandment of the rav, that he was allotted a special time to walk on the right and a special time to walk on the left. Left contradicts the right, since left means when one calculates for oneself and begins to examine what he has already acquired in the work of the Creator, and he sees that he is poor and indigent. Thus, how can he be in wholeness?
Still, one goes above reason because of the commandment of the rav. It follows that all his whole- ness was built on above reason, and this is called “faith.”
13.03 Baal HaSulam,
Letter No. 5
I rejoice in those revealed corruptions and the ones that are being revealed.
I do, however, regret and complain about the corruptions that have still not appeared, but which are destined to appear, for a hidden corruption is hopeless, and its surfacing is a great salvation from heaven. The rule is that one does not give what he does not have. Hence, if it has appeared now, there is no doubt that it was here to begin with but was hidden. This is why I am happy when they come out of their holes because when you cast your eye on them, they become a pile of bones. But I do not settle for it even for a moment, as I know that those who are with us are more numer- ous than those who are with them. But weakness stretches time, and those contemptible ants are hidden and their place is unknown. The sage says about this, “The fool folds his hands and eats his own flesh.” Moses let down his hands, but when Moses lifts his hands of faith, all that should appear promptly appears, and then Israel triumphs “in all the mighty hand, and in all the great terror.”
This is the meaning of “Whatever you find that your hand can do by your strength, do.” When the cup is full, the verse, “The wicked are overthrown,” comes true. And when the wicked are lost, light and gladness come to the world, and then they are gone.
I remember you shared with me very sad things that you saw that morning during the service [prayer]. I was filled with joy before you and you asked me, “Why this joy?” I replied to you the same, that when buried wicked appear, although they have not been fully conquered, their very appearance is regarded as a great salvation and causes the Kedusha [holiness] of the day.
13.04 Baal HaSulam,
Shamati, Article No. 1, “There Is None Else Besides Him”
When one feels some closeness to Kedusha, when he feels joy at having been favored by the Creator. Then, too, he must say that his joy is primarily because now there is joy above, in the Shechina, at being able to bring her private organ near her, and that she did not have to send her private organ out.
And one derives joy from being rewarded with pleasing the Shechina. This is in accord with the above calculation that when there is joy to the part, it is only a part of the joy of the whole. Through these calculations, he loses his individuality and avoids being trapped by the Sitra Achra, which is the will to receive for his own benefit.
13.05 Baal HaSulam,
“Introduction to The Study of the Ten Sefirot,” Items 106-107
Our sages. They said, “One who repents from love, his sins become as merits.” It means that not only does the Creator forgive his sins, He also turns each sin and transgression he had made into a Mitzva.
Hence, after one is rewarded with the illumination of the face to such an extent that each sin he had committed, even the deliberate ones, is turned and becomes a Mitzva for him, one rejoices with all the torment and affliction he had ever suffered since the time he was placed in the two states of concealment of the face. This is because it is they that brought him all those sins, which have now become Mitzvot by the illumination of His face, Who performs wonders.
And any sorrow and trouble that drove him out of mind and he failed with mistakes, as in the first concealment, or failed with sins, as in the double concealment, has now become a cause and preparation for keeping a Mitzva and the reception of eternal and wondrous reward for it. Therefore, any sorrow has turned for him into a great joy and any evil to wonderful good.
13.06 Baal HaSulam,
Shamati, Article No. 26, “One’s Future Depends and Is Tied to Gratitude for the Past,”
It is written, “The Lord is high and the low will see,” that only the low can see the exaltedness. The letters Yakar [precious] are the letters of Yakir [will know]. This means that one knows the exalted- ness of a thing to the extent that it is precious to one.
One is impressed according to the importance of the thing. The impression brings one to a sensation in the heart, and according to the measure of one’s recognition of the importance, to that extent, joy is born in him.
Thus, if one knows his lowliness, that he is not more privileged than his contemporaries, mean- ing he sees that there are many people in the world who were not given the strength to do the holy work even in the simplest way, even without the intention and in Lo Lishma [not for Her sake], even in Lo Lishma of Lo Lishma, and even in preparation for the preparation of the clothing of Kedusha [holiness], while he was imparted the desire and thought to at least occasionally do holy work, even in the simplest possible way, if one can appreciate the importance of this, according to the importance one attributes to the holy work, to that extent he should give praise and thanks for it. This is so because it is true that we cannot appreciate the importance of being able to sometimes observe the Mitzvot [commandments] of the Creator, even without any intention. In that state, one comes to feel elation and joy in the heart.
The praise and the gratitude one gives for it expand the feelings, and one is elated by every single point in the holy work, he knows Whose servant he is, and thus soars ever higher. This is the mean- ing of what is written, “I thank You for the grace that You have made with me,” meaning for the past, and by this one can confidently say, and he does say, “and that You are destined to do with me.”
13.07 Baal HaSulam,
Shamati, Article No. 42,“What Is the Acronym Elul in the Work?”
If one can be in gladness in a state of blackness, too, it is a sign that his work is in purity, since one must be glad and believe that from above he was given an opportunity to be able to work in order to bestow.
This is as our sages said, “All who are gluttonous are angry.” It means that one who is immersed in self-reception is angry, since he is always lacking. He forever needs to satisfy his vessels of reception. However, those who want to walk in the path of bestowal should always be in gladness. This means that in any shape that comes upon him he should be in gladness since he has no intention to receive for himself. This is why he says that either way, if he is really working in order to bestow, he should certainly be glad that he has been granted bringing contentment to his Maker. And if he feels that his work is still not to bestow, he should also be glad because for himself, he says that he does not want anything for himself. He is happy that the will to receive cannot enjoy this work, and that should give him joy.
13.08 Baal HaSulam,
Shamati, Article No. 1, “What Is ‘The Creator Hates the Bodies,’ in the Work?”
Sometimes one despises this work of assuming the burden of the kingdom of heaven, which is a time of a sensation of darkness, when one sees that no one can save him from the state he is in but the Creator. Then he takes upon himself the kingdom of heaven above reason, as an ox to the burden and as a donkey to the load. One should be glad that now he has something to give to the Creator, and the Creator enjoys him having something to give to the Creator. But one does not always have the strength to say that this is beautiful work, called “adornment,” but he despises this work. This is a harsh condition for one to be able to say that he chooses this work over the work of whiteness, meaning that he does not sense a taste of darkness during the work, but then one feels a taste in the work. It means that then he does not have to work with the will to receive to agree to take upon himself the kingdom of heaven above reason. If he does overcome himself and can say that this work is pleasant to him that now he is observing the Mitzva [commandment] of faith above reason, and he accepts this work as beauty and adornment, this is called “A joy of Mitzva.”
13.09 Baal HaSulam,
Shamati, Article No. 96, “What Is Waste of Barn and Winery, in the Work?”
The purpose of the work is in the literal and nature, since in this work he no longer has room to fall lower down, since he is already placed on the ground. This is so because he does not need great- ness because to him it is always like something new. That is, he always works as though he had just begun to work. And he works in the form of accepting the burden of the kingdom of heaven above reason. The basis, upon which he built the order of the work, was in the lowest manner, and all of it was truly above reason. Only one who is truly naïve can be so low as to proceed without any basis on which to establish his faith, literally with no support.
Additionally, he accepts this work with great joy, as though he had had real knowledge and vision on which to establish the certainty of faith. And to that exact measure of above reason, to that very measure as though he had reason. Hence, if he persists in this way, he can never fall. Rather, he can always be in gladness, by believing that he is serving a great King.
13.10 Baal HaSulam,
Shamati, Article No. 42, “What Is the Acronym Elul in the Work?”
Those who wish to work in order to bestow are admitted into the King’s hall, and when one works in order to bestow, he does not mind what he feels during the work.
Rather, even in a state where he sees a shape of black, he is not impressed by it, but he only wants the Creator to give him strength to be able to overcome all the obstacles. It means that he does not ask the Creator to give him a shape of white, but to give him the strength to overcome all the concealments.
Hence, those people who want to work in order to bestow, if there is always a state of whiteness, the whiteness allows one to continue in the work. This is because, while it shines, one is able to work even in the form of reception for oneself.
Hence, one will never be able to know if his work is in purity or not, and this causes him never to be able to be awarded Dvekut [adhesion] with the Creator. For this reason, he is given from above a form of blackness, and then he sees if his work is in purity.
13.11 Baal HaSulam,
Shamati, Article No. 42, “What Is the Acronym Elul in the Work?”
It is impossible to obtain disclosure before one receives the discernment of Achoraim [posterior], discerned as concealment of the Face, and to say that it is as important to him as the disclosure of the Face. It means that one should be as glad as though he has already acquired the disclosure of the Face.
However, one cannot persist and appreciate the concealment like the disclosure, except when one works in bestowal. At that time, one can say, “I do not care what I feel during the work because what is important to me is that I want to bestow upon the Creator. If the Creator understands that He will have more contentment if I work in a form of Achoraim, I agree.”
However, if one still has sparks of reception, he comes to thoughts, and it is then hard for him to believe that the Creator leads the world in a manner of “good and doing good.” This is the meaning of the letter Yod in the name HaVaYaH, which is the first letter, called “a black dot that has no white in it,” meaning it is all darkness and concealment of the Face.
It means that when one comes to a state where one has no support, one’s state becomes black, which is the lowest quality in the upper world, and that becomes the Keter to the lower one, as the Kli of Keter is a vessel of bestowal.
The lowest quality in the upper one is Malchut, which has nothing of its own, meaning that she does not have anything. Only in this manner is it called Malchut. It means that if one takes upon himself the kingdom of heaven—which is in a state of not having anything—gladly, afterward, it becomes Keter, which is a vessel of bestowal and the purest Kli. In other words, the reception of Malchut in a state of darkness subsequently becomes a Kli of Keter, which is a vessel of bestowal.
13.12 Baal HaSulam,
Shamati, Article No. 11, “Joy with Trembling”
Joy is considered love, which is existence. This is similar to one who builds for himself a house without making any holes in the walls. You find that he cannot enter the house, as there is no hollow place in the walls of the house by which to enter the house. Therefore, a hollow space must be made through which he will enter the house.
Therefore, where there is love, there should also be fear, as fear is the hollow. In other words, one must awaken the fear that one might not be able to aim to bestow.
It follows that when there are both, there is wholeness. Otherwise, each wants to revoke the other.
For this reason, we must try to have both of them in the same place.
This is the meaning of the need for love and fear. Love is called existence, whereas fear is called a deficiency and a hollow. Only with the two of them together is there wholeness. This is called “two legs,” where precisely when one has two legs can one walk.
13.13 RABASH,
Article No. 22 (1985), “The Whole of the Torah Is One Holy Name”
During the study we must always pay attention to the purpose of the study of Torah, meaning what we should demand from the study of Torah. At that time we are told that first we must ask for Kelim, meaning to have vessels of bestowal, called “equivalence of form,” by which the restriction and concealment that were placed on the creatures are removed. To the extent that this is so he begins to feel the holiness and begins to have a taste for the work of the Creator. At that time he can be happy because Kedusha [holiness] yields joy, for the light of doing good to His creations shines there.
But if he has not yet decided that he should always walk on the path of bestowal, as our sages said, “all your works will be for the Creator,” this is regarded as “preparation of the Kelim” to be fit for reception of the upper abundance. He wants to be rewarded with vessels of bestowal through the study, as our sages said, “The light in it reforms him.”
And once he has been rewarded with vessels of bestowal, he comes to a degree called “attainment of the Torah,” which is the “names of the Creator,” as The Zohar calls it: “The Torah, the Creator, and Israel are one.”
13.14 RABASH,
Article No. 799, “The Birth of the Moon”
The moon is called Malchut. It is called “the renewal of the moon” because we must accept the burden of the kingdom of heaven each day anew. Yesterday’s acceptance is not enough, since each time, says the ARI, we must raise the sparks that fell to BYA and raise them to Kedusha [holiness]. It follows that when a person accepts a new burden each time, it is considered that each time, he takes a part of the separation and admits it into the unity of Kedusha.
This is the meaning of Malchut returning to being a dot each day, and in The Zohar a dot is called “a black dot in which there is no white.” That is, it does not shine, since “white” means that it illuminates. This means that it must be renewed each time.
However, we must know that it is not the same quality as it was before. Rather, it is as it is written, there is no renewal of light that does not extend from Ein Sof [infinity/no end].
This is called “Ibur [impregnation] of the month.” Ibur comes from the words “anger and rage.” That is, a person must overcome while the kingdom of heaven is as a dot in him, meaning that the kingdom of heaven does not illuminate for him so he will be in gladness, as it is written, “Serve the Lord with gladness,” but it is rather in sadness in him.
This is the meaning of Ibur. This is similar to an impregnation in corporeality, that the impreg- nation begins, and then, if the proper conditions are given, an offspring will emerge.
It follows that when one begins the work and sees how far he is from the Creator, and it hurts him, this is regarded as being rewarded with Katnut [smallness/infancy], meaning that he feels his own Katnut. This is called “a lack of a Kli [vessel],” and to that extent he can later obtain the light, called Gadlut [greatness/adulthood], according to the measure of the Kli.
A dot is called “Shechina [Divinity] in the dust,” and rising is called “the sanctification of the month.” That is, that which was in a state of “dust,” he admitted this discernment into Kedusha. This is called “raising the Shechina from the dust.”
13.15 RABASH,
Article No. 24 (1989), “What Is ‘Do Not Slight the Blessing of a Layperson’ in the Work?”
Our sages said, “Anyone who is proud, the Creator says, ‘I and he cannot dwell in the same abode.’” For this reason, when a person feels whole, according to the right line, when he appreciates his low- liness and says that nonetheless, the Creator has given him some grip on Kedusha, and that “some,” compared to the Kedusha that a person should attain, that “some” is called “layperson.”
But if he says according to his lowliness, “I thank and praise the Creator for this,” it can be said about this what is written, “I am the Lord, who dwells with them in the midst of their Tuma’a.” When he is happy about this, he can be rewarded with, “The Shechina [Divinity] is present only out of joy.”
It follows that through this lowliness, that because the Creator has given him some grip on Kedusha, he can climb the rungs of holiness if he only takes from this the joy and appreciates it. Then, a person can say, “Raise the poor from the dust,” “He will raise the destitute from the lit- ter.” That is, when a person feels his lowliness, that he is meager, meaning poor, as our sages said (Nedarim 41), “Abaye said, ‘In our tradition, there is no poor but in knowledge.’” That is, it has been handed down from our father, a custom from our forefathers that “there is no poor but in knowledge.”
This is why he says that he is meager, meaning poor, for he has no knowledge of Kedusha—he is called “poor and meager.” Then, if there is any grip on Kedusha, even though he is poor, he says, “Raises the poor from the dust.” That is, he says a prayer, for even though he is poor, the Creator still raised him. “He raises the destitute from the litter.” Although he feels that he is destitute, the Creator still lifted him, and for this, he praises the Creator. If there is any grip on Kedusha, we can already praise and thank the Creator.
13.16 RABASH,
Article No. 875, “Three Lines-4”
That sees his true state—that he has no grip on spirituality.
In other words, from the perspective of the intellect, he is in complete darkness, and now comes the time to go above reason and say “They have eyes but they will not see; they have ears but they will not hear.” However, he is delighted that he has been rewarded with observing the Mitzvot of the Creator, who commanded us through Moses. Although he does not feel any flavor or under- standing about it, above reason, he still believes that it is a great privilege that he can observe the commandments of the Creator in a simple manner, while others do not even have this. He believes that everything comes from above, and others were given only the enjoyment from nonsense that is suitable for beasts and animals, while he was given a thought and desire to see that their whole lives are nonsense and vanity.
Therefore, he regards this present as a great fortune and he is always elated because of this importance. It is as important to him as though he was awarded the highest degrees. At that time, it is called “right line,” “wholeness,” since precisely by being happy, one has Dvekut with the Creator, as our sages said, “The Shechina is present only out of joy.” Since now he is in a state of wholeness, he has a reason for gladness.
13.17 RABASH,
Article No. 401, “Hear, O Israel”
A person should begin the work of the Creator on the right, called “male,” which is wholeness, called happy with his share, which is regarded as “desiring mercy.” Whatever flavor and vitality he has in Torah and Mitzvot [commandments] is enough for him to labor in Torah and Mitzvot because he believes in private Providence, that such is the will of the Creator, and feels that he is a complete person, and thanks and praises the Creator for giving him a part in His work.
This is called a “male,” when he feels himself as whole and he is always happy and observes, “Serve the Lord with gladness.”
However, this is called “half a body”; he does not have the quality of female, which is a lack. From the perspective of the left, he begins to calculate to what extent his qualities and thoughts are whole, and then he sees the truth, that he is still immersed in the will to receive for his own benefit, and cannot work for the sake of others, whether between man and man or between man and the Creator.
To the extent that he has the recognition of evil, he can exert, meaning work, perform actions, as in “Everything that is in the power of your hand to do, that do.” Also, he can pray from the bottom of the heart.
13.18 RABASH,
Article No. 438, “Save Your Servant, You, My God”
He should believe above reason that he has already received all his wishes, called a “gift.”
He thanks his rav for this, for one must not live in separation, meaning that he has complaints against his rav that he is not giving him what he asks. For this reason, it is forbidden for man to be deficient and he must always be in joy. However, in order to have Kelim [vessels] to receive, he must evoke the deficiencies.
In the offering, this is regarded as ascending and descending, “Knowing in the beginning and knowing in the end, and concealment in between.” That is, between knowing and knowing it is permitted to see the concealment, meaning that he has no revelation with respect to the truth, to feel that his work is desirable to his rav.
It follows that one must not disclose any lack in Torah and work for himself. Rather, he must always go above rhyme and reason that he is utterly and completely whole. In between, he can ask his wishes as his eyes see, that he has only faults. But afterward, he must believe as though he has already received all his wishes and he thanks his rav for this.
At that time, he can be happy that he is whole. It follows that all his wholeness is built on faith, and his deficiencies are built on knowledge, since “the judge has only what his eyes see.”
13.19 RABASH,
Article No. 6 (1990), “When Should One Use Pride in the Work?”
When a person engages in Torah and Mitzvot, this is the time to be in wholeness, as though the Creator has brought him close, to be among the King’s servants. However, one must not lie to oneself and say that he feels that he is serving the King when he does not feel this way. Therefore, how can he be grateful to the Creator for drawing him near if he does not feel it?
Instead, at that time a person should say that although he is in utter lowliness, meaning he is still immersed in self-love, and still cannot do anything above reason, the Creator still gave him a thought and desire to engage in Torah and Mitzvot, and has also given him some strength to be able to over- come the spies who speak to him and poke his mind with their arguments. And still, he has some grip on spirituality.
At that time, a person should pay attention to this and believe that the Creator is tending to him and guides him on the track that leads to the King’s palace. It follows that he should be happy that the Creator is watching over him and gives him the descents, as well.
13.20 RABASH,
Article No. 6 (1990), “When Should One Use Pride in the Work?”
A person should believe, as much as he can understand, that the Creator is giving him the ascents, since certainly, a person cannot say that he himself receives the ascents, but that the Creator wants to bring him closer; this is why He gives him the ascents.
Also, a person should believe that the Creator gives him the descents, as well, because He wants to bring him closer. Therefore, every single thing that he can do, he must do as though he is in a state of ascent. Therefore, when he overcomes a little during the descent, it is called an “awakening from below.” Each act that he does, he believes that it is the Creator’s will, and by this itself he is rewarded with greater nearing, meaning that the person himself begins to feel that the Creator has brought him closer.
It is as Baal HaSulam said, that when a person is happy, when he feels that he is privileged that he has some grip on spirituality, that person is called “blessed,” and “The blessed clings to the Blessed.”
13.21 RABASH,
Article No. 30 (1988), “What to Look for in the Assembly of Friends”
When a group of people gathers and wishes to work together on love of friends, they must all help one another as much as they can.
And there are many discernments about that, since not everyone is the same, meaning that what one needs, the other does not. However, there is one thing in which all are equal: Each and every one of the friends needs high spirits. That is, when the friends are not in a good mood, they are not all the same in their needs. Rather, each has his own reason for being unhappy.
Therefore, each one must contemplate how he can bring about a good mood to the other.
13.22 RABASH,
Article No. 28 (1987), “What Is Do Not Add and Do Not Take Away in the Work?”
He must believe above reason and imagine that he has already been rewarded with faith in the Creator that is felt in his organs, and he sees and feels that the Creator leads the entire world as the good who does good. Although when he looks within reason he sees the opposite, he should still work above reason and it should appear to him as though he can already feel in his organs that so it really is, that the Creator leads the world as the good who does good.
Here he acquires the importance of the goal, and from here he derives life, meaning joy at being near to the Creator. Then a person can say that the Creator is good and does good, and feel that he has the strength to tell the Creator, “You have chosen us from among all nations, You have loved us and wanted us,” since he has a reason to thank the Creator. And to the extent that he feels the importance of spirituality, so he establishes the praise of the Creator.
13.23 RABASH,
Article No. 805, “Concerning Joy”
Joy is a testimony. If a person becomes stronger in the matter of faith, to believe that the Creator is good and does good, that there is none above Him, although in the situation he is in right now he has nothing to rejoice with, meaning to be happy about, and yet he reinforces himself and says that the Creator watches over him in a manner of good and doing good, if his faith is sincere, it stands to reason that he should be happy and delighted. And the measure of joy testifies to the level of sincerity in his faith.
By this we can interpret what is said about Rabbi Elimelech, who would say that when he passes away and is told to go to hell, he will say, “If this is what the Creator wants, I will jump in.” That is, this is regarded as Providence of good and doing good. Thus, he is always happy.
13.24 RABASH,
Article No. 12 (1991), “These Candles Are Sacred”
The most important is the prayer. That is, one must pray to the Creator to help him go above reason, meaning that the work should be with gladness, as though he has already been rewarded with the reason of Kedusha, and what joy he would feel then. Likewise, he should ask the Creator to give him this power, so he can go above the reason of the body.
In other words, although the body does not agree to this work in order to bestow, he asks the Creator to be able to work with gladness, as is suitable for one who serves a great King. He does not ask the Creator to show the greatness of the Creator, and then he will work gladly. Rather, he wants the Creator to give him joy in the work of above reason, that it will be as important to a person as if he already has reason.
13.25 RABASH,
Article No. 507, “What Is Joy?’
One who sees he has no joy the way other people have, it is because he is at a higher degree. Therefore, he should know that the Creator is giving him a chance to begin to engage in Torah and work, and this will bring him the real joy called “the joy of Mitzva [commandment].”
13.26 RABASH,
Article No. 120, “Joy that Comes from Dancing”
In corporeality, we see that raising the feet off the ground implies vitality, for Raglayim [legs] imply Meraglim [spies], who went to tour the land. They went to see if it was worthwhile to make an effort to be rewarded with the land of Kedusha [holiness]. Within reason, there are always views that are opposite from Kedusha, but we need to believe above reason that it is a land flowing with milk and honey.
Therefore, when lifting the feet off the ground and going above reason, there can be joy, even though there are ups and downs.
However, the broken is not more than the standing; rather, the ascents and descents change rapidly, so the periods of joy never go away.
13.27 RABASH,
Letter No. 22
While engaging in Torah, one should draw light, and then is the time for wholeness.
We must believe what our sages said, “From Mattanah to Nahaliel.” The Torah is called Mattanah (gift). That is, the fact that a person is permitted to learn and pray, and observe Mitzvot even one minute a day, that, too, is a gift from the Creator, for there are several billions in the world to whom the Creator did not give the chance to be able to think of the Creator for even one minute a year. Therefore, while engaging in the Torah, one must be glad, for only through joy is one rewarded with drawing the light of Torah.
13.28 RABASH,
Letter No. 40
“What can one do if he feels that he has a heart of stone toward his friend?” Forgive me for writ- ing, “Each and every one feels that he has a heart of stone,” I mean except for the friends who feel and know that they have no objection that their friend will love them and will give them presents (not necessarily in action, but at least in good words and special attention only to him). I am referring only to those who feel that they have very cold hearts in regard to loving their friends, or those who had a heart of flesh but the coldness from the friends affected them, as well, and their hearts have frozen still.
The advice is very simple: The nature of fire is that when rubbing stones against each other, a fire starts. This is a great rule, since “From Lo Lishma [not for Her name] one comes to Lishma [for Her name].” And this is so particularly when the act is Lishma, meaning imparting a gift to one’s friend, and the aim is Lo Lishma.
This is so because one gives a gift only to one that we know and recognize as someone we love. It follows that the aim of the gift is like gratitude for the love that his friend gives him. However, if one gives a gift to a stranger, meaning he doesn’t feel that his friend is close to his heart, then he has nothing to be grateful for. It follows that the aim is Lo Lishma, meaning … the intention that should be.
Ostensibly, it could be said that this is called “charity,” since he pities his friend when he sees that there is no one who is speaking to him and greets him, and this is why he does that to him.
Indeed, there is a prayer for it—that the Creator will help him by making him feel the love of his friend and make his friend close to his heart. Thus, through the deeds, he is rewarded with the aim, as well.
But while at the time of doing the giver of the gift intended that the gift to his friends would only be as charity (even if he is giving his time for his friend, since it is sometimes more important to a person than his money, as it is said, “One cares for his lack of money but not for his lack of time.” However, regarding time, each has his own value, since there are people who make one pound an hour, and there is more or less. And likewise with their spirituality—how much spirituality they make in an hour, etc.), then one is testifying about himself that he isn’t aiming for love of friends, meaning that through the action, the love between them will increase.
And only when both of them intend for a gift and not for charity, through the wearing out of the hearts, even of the strongest ones, each will bring out warmth from the walls of his heart, and the warmth will ignite the sparks of love until a clothing of love will form. Then, both of them will be covered under one blanket, meaning a single love will surround and envelop the two of them, as it is known that Dvekut [adhesion] unites two into one.
And when one begins to feel the love of his friend, joy and pleasure immediately begin to awaken in him, for the rule is that a novelty entertains. His friend’s love for him is a new thing for him because he always knew that he was the only one who cared for his own well-being. But the minute he discovers that his friend cares for him, it evokes within him immeasurable joy, and he can no longer care for himself, since man can toil only where he feels pleasure. And since he is beginning to feel pleasure in caring for his friend, he naturally cannot think of himself.
13.29 RABASH,
Letter No. 36
“The left rejects.” This requires a lot of work and toil to overcome all the obstacles and all the alien views and thoughts. However, we should also engage in the right, as our sages said, “Make your Torah (teaching) permanent and your work temporary.” Torah is regarded as right, which is whole- ness. A person should regard himself perfect with virtues and noble qualities. He should adapt the works in Torah and Mitzva as is suitable for a whole person as much as one can.
However, one must not regret it if one is unable to complete one’s will. That is, if a person wishes to do plentiful good deeds and study of Torah, but cannot, he should not regret it but be happy while working in the right. He should be content with whatever he can do, and praise and thank His name for being able to do a small service to the King. Even a minute a day or a minute in two days should be to him like finding a great treasure.
And even if it is a simple deed, meaning without vitality, he should still try to be happy and derive vitality from being allowed to serve the King. This is how he should be during the study, meaning whole. This is regarded as Torah, which is right, as it is written, “On His right was a fiery law.” For every opportunity, one must praise the Creator.
I heard from Baal HaSulam that with the praise and gratitude one gives to the Creator for near- ing the Creator, one draws the light of His holiness below. A person should feel whole, and then he is regarded as blessed, and the blessed clings to the blessed. But when a person regards himself as cursed, the cursed does not cling to the cursed, as our sages said.
Therefore, you must regard yourselves as whole while performing Torah and Mitzvot (command- ments). At that time you must not find any flaw in you, as it is written, “Anyone in whom there is a flaw shall not approach.” This is called “Torah,” meaning wholeness.
13.30 RABASH,
Article No. 12 (1987), “What Is Half a Shekel in the Work – 1”
He should appreciate the service he is giving to the Creator by observing the commandments of the Creator. To the extent that he appreciates the greatness of the Creator, he rejoices in being rewarded with doing what the Creator commanded.
This matter of appreciating the great one is in our nature. We see that it is regarded as a great honor, if there is someone who is the greatest in the generation and people regard him as an import- ant person. Everyone wants to serve him.
However, the satisfaction in the service depends on the greatness and importance that the world attributes to this great person. It follows that when one feels and depicts to himself that he is serving the Creator, he feels that he is blessed, and then comes the rule that the blessed clings to the blessed.
It follows that in such a state a person feels himself as the happiest in the world. This is the time when he needs to thank the Creator for giving him the little service that he served Him. It follows that in that state he is adhered to the Creator because there is joy in him, as our sages said, “The Shechina [Divinity] is present only out of joy.”
13.31 RABASH,
Article No. 42, “Serve the Creator with Joy”
The Zohar asks, It is written, “The Lord is near to the brokenhearted.” A servant of the Creator, whose intention is to bestow, should be happy when he is serving the King. If he has no joy during this work, it is a sign that he lacks appreciation of the greatness of the King.
Therefore, if one sees that he has no joy he should make amendments, meaning think about the greatness of the King. If he still does not feel, he should pray to the Creator to open his eyes and heart to feel the greatness of the Creator.
Here the two discernments develop: 1) He should regret not having a sensation of the greatness of the King. 2) He should be happy that his regrets are about spirituality and not like the rest of the people, whose regrets are only in order to receive.
We should know who it is who gave us the awareness that our regrets should be over spirituality, and we should be happy that the Creator has sent us thoughts of spiritual deficiency, which in itself is regarded as the salvation of the Creator. For this reason, we should be happy.
13.32 RABASH,
Article No. 300, “A Land Where You Will Eat Bread without Scarcity”
“As one blesses for the good, so one blesses for the bad.” It means that if he were to be rewarded with the good that is concealed in Torah and Mitzvot, he would certainly work with joy and excitement and peace of mind. Likewise, now that he is deficient, he should also make his work be with joy and peace, and then he will be rewarded with food for humans, called “bread.”
13.33 RABASH,
Article No. 17 (1986), “The Agenda of the Assembly – 2”
According to what is written, “In the multitude of people is the King’s glory,” it follows that the greater the number of the collective, the more effective is the power of the collective. In other words, they produce a stronger atmosphere of greatness and importance of the Creator. At that time, each person’s body feels that he regards anything that he wishes to do for holiness—meaning to bestow upon the Creator—as a great fortune, that he has been privileged with being among people who have been rewarded with serving the King. At that time, every little thing he does fills him with joy and pleasure that now he has something with which to serve the King.
To the extent that the society regards the greatness of the Creator with their thoughts during the assembly, each according to his degree originates the importance of the Creator in him. Thus, he can walk all day in the world of gladness and joy.
13.34 RABASH,
Article No. 40 (1990), “What Is, ‘For You Are the Least of All the Peoples,’ in the Work?”
How can one muster the strength to overcome the body when he feels that the Shechina is in the dust? What joy can he receive from this work? Even more perplexing, how can one need and want to work when he feels no taste in it? This would be understandable if he had no choice; we can understand when a person is forced to work. But how is it possible to want such a work, which feels tasteless? And since he does not have the strength to overcome and feel joy in such a work, how can he serve the King in such a lowly state, when he feels the taste of dust while serving the King? Hence, in this regard, he does not ask the Creator to give him the revelation of His greatness, so he will feel a good taste in it. Rather, he asks the Creator to give him strength to be able to overcome the body and work gladly because now he can work only for the Creator, since the will to receive does not enjoy work that tastes like dust.
13.35 RABASH,
Article No. 386, “This Is the Day that the Lord Has Made”
“This is the day which the Lord has made; we will rejoice and be glad in it.” “This is the day” means that “this” is called “day,” and not something else. What is it when the Lord “makes”? It is that each one will attain that “we will rejoice and be glad in it.” “In it” means in the Creator, in Dvekut [adhesion] with the Creator, which is called “equivalence of form,” which is that each and every one will understand that there is no greater joy than to bestow contentment upon one’s Maker. This is what we hope for. When the general public achieves this degree, it will be called “the end of correction.”
13.36 RABASH,
Article No. 17 (1991), “What Is, ‘For I Have Hardened His Heart,’ in the work?”
A person must be glad that at least he has a need for spirituality, whereas the rest of the people have no interest in spirituality whatsoever.
When a person appreciates this, although it is not important to him, he does appreciate it and tries to thank the Creator for this. This causes him to acquire importance for spirituality, and from this a person can be happy. By this, a person can be rewarded with Dvekut, since as Baal HaSulam said, “The blessed clings to the Blessed.” In other words, when a person is happy and thanks the Creator, he feels that the Creator has blessed him by giving him a little something of Kedusha, then “The blessed clings to the Blessed.” Through this wholeness, one can achieve real Dvekut.
13.37 RABASH,
Article No. 23 (1990), “What Does It Mean that Moses Was Perplexed about the Birth of the Moon, in the Work?”
We must believe in the sages, who tell us that all our work, however we work, if the person attributes the work to the Creator, even if it is in utter lowliness, the Creator enjoys it. The person should be happy that he can do things while in a state of lowliness.
The person should tell himself that He enjoys this work, which is entirely above reason. Reasonably thinking, this work is not considered “work,” meaning an important act that the Creator enjoys. Yet, he believes in the sages, who told us that the Creator does enjoy, but this is above reason.
13.38 RABASH,
Article No. 463, “You Became Rich; You Are in the Evening; Light the Candle”
“You became rich; you are in the evening; light the candle.” The king had two books of Torah—with one he comes out, and the other he leaves in his treasury.
It is known that there are two opposites in the work of the Creator: 1) A person must be happy in any state that he is in, even if it is the lowest possible state. He should praise and thank the Creator for letting him be among those who sit inside the seminary, as our sages said, “He who walks and does not do, the reward for walking is in his hand.” This is called “You became rich,” as in “wealth,” for on the eve of Shabbat [Sabbath] he should be as one who is wealthy who does not lack a thing.
Afterward, one must shift to the other side, to see what he has—how much fear of heaven and greatness of the Creator he has, and how many good deeds and how much Torah, and understand- ing in the Torah. At that time, he sees that he is deficient. This is called “evening,” as in “And there was evening and there was morning,” and this is called “you are in the evening.”
Once one has those two, then “Light the candle” of Shabbat. At that time, the middle line comes, namely the light of Shabbat.
13.39 RABASH,
Article No. 5, “The Meaning of Sins Becoming as Merits”
We can understand the meaning of sins becoming as merits, that if a person has a question, which is certainly a great iniquity because this question might cause him to fall into the Klipa [shell/ peel] called “pondering the beginning.” If he repents from fear, meaning strengthens himself and is not impressed by this thought, then they become to him as mistakes. That is, it is not a sin but a mistake. In other words, it would be better had no foreign thought come to him, but now that it came, he did not have a choice but to strengthen himself with acceptance of the burden of the kingdom of heaven.
Also, there is repentance from love, when he receives the burden of faith anew because of love, meaning he accepts the work with love. That is, he is happy that the Creator has given him this foreign thought by which he can observe this Mitzva [commandment].
This is similar to a flame that is tied to the wick. The foreign thought is considered the wick, which wants to install a flaw in his work. That is, the foreign thought makes him think that from the perspective of the mind and reason, he has nothing to do in His work. And when he gets the foreign thought, he says that he does not want to make any excuses, but everything that the reason says is correct except he is walking on the path of faith, which is above reason.
It follows that the flame of faith is tied to the wick of the foreign thought. Thus, only now can he observe the Mitzva of faith properly. It follows that the questions have become to him as merits, since otherwise he would not be able to accept any merits from faith.
This is called “rejoicing in suffering.” Although he suffers from the foreign thoughts that afflict him and cause him to slander and gossip and speak badly about His work, he is nonetheless happy about it for only now, at such a time, he can observe in a manner of faith above reason. This is called “the joy of Mitzva.”
13.40 RABASH,
Article No. 15 (1991), “What Is the Blessing, ‘Who Made a Miracle for Me in This Place,’ in the Work?”
A person should accustom himself with anything to compare between the time of suffering and the time of pleasure, and to bless for the miracle of delivering him from suffering to a state of pleasure. By this, he will be able to thank the Creator and enjoy in the new Kelim that have been added to him now when he compares the two times to one another. From this, a person can advance in the work. This is as Baal HaSulam said, that it does not matter whether a person receives from the Creator something great or small. What matters is how much a person thanks the Creator. To the extent of his gratitude, so grows the giving that the Creator gives. Therefore, we must take note to be grateful, to appre- ciate His gift, so we can approach the Creator. Hence, when a person always looks during the ascent at the state he was in while in descent, meaning how he felt during the descent, he can make a distinction as in, “as the advantage of the light from within the darkness,” and he already has new Kelim in which to receive joy and be thankful to the Creator. This is the meaning of what is written, that a person should bless, “Blessed is He who made a miracle for me in this place,” meaning in the place where he is now, during the ascent, since there cannot be an ascent if there was no prior state of descent.
13.41 Zohar for All, New Zohar,
Song of Songs,“Twenty-Two Letters and MANTZEPACH,”It.290
We will rejoice and delight in You; we will remember Your love more than wine.” Since it was connected together in our joy, each was given a part from our joy, and we will satiate them, as it is written, “He will remember all Your gifts.” “From wine,” from our joy from the side of the wine, illumination of Hochma, which delights everyone.
13.42 Zohar for All, BaMidbar [In the Desert],
“Be Joyful with Jerusalem,” Items 24-25
When Jerusalem rejoices, man should rejoice, and not during the exile. “Be joyful with Jerusalem,” as it is written, “Serve the Lord with gladness.” Jerusalem, meaning Divinity, should be served and delighted.
One verse says, “Serve the Lord with gladness,” and one verse says, “Serve the Lord with fear, and rejoice with trembling.” When Israel are in the holy land, they serve before the Lord with gladness. When Israel are in another land, they should serve with fear and rejoice with trembling. “Serve the Lord with fear” is the assembly of Israel, Malchut, when she is in exile among the nations.
13.43 Zohar for All, VaYetze [And Jacob Went Out],
“The Trees of the Lord Have Their Fill,” Item 340
It is written about the Nukva, “And it repented the Lord … and it grieved Him,” since Dinim and sadness are in this place. However, in everything that is above, in Bina, it is all in light and life to all directions, and there is no sadness before the place, which indicates to the inner one, Bina, who is the only one in whom there is no sadness. But the external one, the Nukva, there is sadness in her. This is why it is written, “Serve the Lord with gladness; come before His presence with singing.” “Serve the Lord with gladness” corresponds to the upper world. “Come before His presence with singing” corresponds to the lower world.
13.44 Zohar for All, VaYeshev (And Jacob Sat),
“For He Pays a Man According To His Work,” Item 29
Divinity does not dwell in a place of sadness, but in a place of joy. And if one has no joy, Divinity will not be in that place.
13.45 Zohar for All, Zohar Hadash, Hukat,
“To the Conductor [also: Winner] of Lilies,” Item 111
He has no joy from all His Merkavot [chariots/structures] as the joy of the souls of the righteous who are close to Him.
13.46 Zohar for All, Zohar Hadash, Hukat,
“To the Conductor [also: Winner] of Lilies,” Item 112
He had no joy as when Solomon made The Song of Songs and sang the praises of the Queen to the King.
13.47 Zohar for All, New Zohar,
Song of Songs, “He Shall Walk and Weep,” Items 105-106
When Solomon built the Temple and the lower world, Malchut, was completed similar to the upper world, Bina, Israel were all worthy and ascended by several sublime degrees. At that time, the throne, Malchut, ascended with joy, with several joys and in several values.
At that time, The Song of Songs that is of Solomon rose in joy and descended in joy, and all the worlds were in joy, and the connection was in joy. A song to the Creator is when Malchut sings to the Creator. The songs are to the upper ones and to the lower ones, to the connection of ZA and Malchut through Yesod, which unites them with one another. “That is for Solomon,” the connection of all the worlds in joy, to the king that peace is all his, Bina.
13.48 Zohar for All, New Zohar,
Song of Songs, “I see a gold lampstand, seven lamps on it with seven spouts,” Items 87-88
The Song of Songs is the praise of praises to the King that peace is his, Bina, since this is the place that needs joy, where there are no anger or judgment, since the next world, Bina, which is all joy, delights everyone. For this reason, it sends joy and merriment to all the degrees.
As the joy must be awakened from this world upward, merriment must be awakened from the world of the moon to the upper world, Bina. For this reason, the worlds stand in one way and the awakening ascends only from below upward.
13.49 Zohar for All, New Zohar,
Song of Songs, “The King Brought Me to His Rooms,” Item 232
I do not take notice of it. Rather, I want to be with You in lowliness and You will control me. Therefore, although I will be in more lowliness with You, I and the hosts will rejoice and delight in You. We have joy and good will to be with You and not part from You, for any joy and good will are only in You, since a woman has joy and good will only with her husband, and not with her mother or father. Therefore, the King brought me to His rooms and I received joy and good will only with You.
13.50 Zohar for All, New Zohar,
Song of Songs, “Explaining the Verses according to the Aleph–Bet of Aleph–Tav Bet–Shin,” Item 318
Wherever there is joy, we must increase efforts so the Sitra Achra [other side] cannot slander. Also, wherever there is mourning, the Sitra Achra is there and we should increase efforts so he cannot slander and break his strength.
13.51 Zohar for All, VaYikra [The Lord Called],
“Serve the Lord with Gladness,” Item 109
“Serve the Lord with gladness.” Any work that a person wishes to do for the Creator should be done with gladness, willingly, so that his work will be whole.
13.53 Zohar for All, VaYikra [The Lord Called],
“Serve the Lord with Gladness,” Items 114-115
Joy is the assembly of Israel, Malchut, which is called “joy.” It is also written, “For you shall go out with joy,” meaning that Israel are destined to come out of exile with joy. And who is she? The assembly of Israel, Malchut. It is written, “Serve the Lord with gladness,” in the quality of Malchut, as it is written, “With this shall Aaron come into the holy place,” with the quality of Malchut. Here, too, serve the Lord with Malchut, called “joy,” and called, “this.”
“Come before His presence with singing.” This is her perfection, since gladness is in the heart and singing is in the mouth. In the mouth, she is more perfect, and the perfection of this gladness is known; it is known what it is—that it is man’s correction, who needs to be corrected before his Master, to be rewarded with that. And when he is rewarded with that, then, “Know that the Lord He is God,” when he unites that unification of “HaVaYaH [the Lord] He is Elokim [God].”
And everything, the two interpretations, come in one thing—that afterwards the Holy Name should be properly united and tied to one another, so all will be one. This is the work of the Creator. Happy are the righteous who engage in the Torah and know the ways of the Creator.
13.54 Zohar for All, Tetzaveh [Command],
“Blow the Horn [Shofar] on the New Moon,” Item 94
“Serve the Lord with gladness,” since man’s joy draws another joy, the higher one. Similarly, the lower world, Malchut, as it is crowned, so it extends from above.
13.55 Zohar for All, Truma [Donation],
“Lift Up a Song for Him Who Rides through the Prairies,”It. 712-13
It is written, “And rejoice before Him.” Before Him, who is Bina, who rides in the prairies. He who comes in before Me in this firmament should enter with joy, and not at all with sadness, since this firmament causes that there will not be any sadness or anger there at all, for there everything is in joy.
For this reason, the great priest who stands before Him would enter the Temple only with joy, and to show joy because the place causes.
13.56 Zohar for All, VaYechi [Jacob Lived],
“Jacob,” Items 116-117
Divinity is present only in a whole place, and not in a deficient place or a flawed place or a place of sadness, but in a proper place—a place of joy. For this reason, all those years when Joseph was separated from his father and Jacob was sad, Divinity was not on him.
“Serve the Lord with gladness; come before Him with singing.” There is no service of the Creator unless out of joy. Divinity is not present in sadness, as it is written, “‘And now bring me a player.’ And it came to pass that when the player played.” It writes “Play” three times, to evoke the spirit from the source of wholeness, ZA, which includes three lines, which is the complete spirit. The threefold “play” corresponds to his three lines.
13.57 Zohar for All, Pinhas,
“Hear, My Son, Your Father’s Reproof,” Item 2
Anyone who engages in Torah in this world is rewarded with several gates being opened to him, several lights to that world. Hence, when he passes away from this world, the Torah walks before him and goes to all the gate-keepers, declares and says, “Open the gates and let the righteous gentile in, set up a chair for so and so, the King’s servant,” for there is no joy to the Creator except in one who engages in the Torah.
13.58 Zohar for All, Aharei Mot [After the Death],
“Therefore Maidens Love You,” Item 50
“The king has brought me to his chambers; we will be glad and rejoice in you.” If the King brings me to His chambers, “We will be glad and rejoice in you,” I and all My hosts. All the hosts, when the Assembly of Israel is glad and blessed, everyone is glad. At that time there is no Din [judgment] in the world. This is why it is written, “Let the heavens be glad, and let the earth rejoice.”
13.59 Zohar for All, VaEra [And I Appeared],
“And They May Become Blood”
“Go then, eat your bread in happiness” means that when a person goes in the ways of the Creator, the Creator brings him closer and gives him peace and tranquility. Then the bread and wine that a man eats and drinks are with joy in the heart since the Creator desires his works.
Where is the wisdom in this verse?
Solomon warned people to crown the assembly of Israel, Malchut, with joy on the right side, meaning with light of Hassadim, which is bread. This is so because bread implies to the light of Hassadim. Afterwards he will be crowned with wine, left side, illumination of Hochma in the left of Bina, so that the faith of all, meaning Malchut, would be in complete joy on the right and on the left. And when she is between the two of them, all the blessings will be in the world, since this is the complete perfection of Malchut, that the illumination of the left, Hochma, will clothe in the light of Hassadim on the right, at which time both shine in her, which are bread and wine. And this is the meaning of the Creator wanting people’s actions.
13.60 Zohar for All, Miketz (At the End),
“They Brought Him Hastily out of the Dungeon,” Item 55
Hence, everything is given to people’s will, as it is written, “So that man will not find out the work which God has done from the beginning even to the end.” And because these deeds were not done so as to be corrected in their degree—as they should have—for this deed to be included in its corresponding degree, it is all in correction. Instead, they were done according to man’s will, by his arbitrary heart, as it is written, “I know that there is nothing good about them but to rejoice and to get pleasure so long as they live.” “I know that there is nothing good about them,” about those deeds that were not done with the proper intention for correction. But to rejoice with everything that comes to him, both good and bad, and to give thanks to the Creator, “And to get pleasure so long as they live.”
Why should one rejoice with the bad? If the deed he has done harmed him because of the degree that was appointed over it from the left, he should be happy and thankful for this bad that has come to him, for he caused that himself, since he went without knowledge, like a trapped bird. And now, since he has obtained knowledge through the punishment, he will know how to do good in his life. Hence, he should be happy and thankful for the punishment.
13.61 Zohar for All, Yitro [Jethro],
“And You Will Behold the Secret of the Eyes,” Item 86
There are four colors in the eyes. 1) The white that surrounds the eye, as every person has. This is the same for all people. 2) In front of it is the surrounding black. White and black are mingled, implying to HG, which are included in one another. 3) In front of it is the green, which implies to Tifferet and is included in the black. 4) In front of it is the pupil, which is a black point that implies to Malchut. This is a person who is always laughing, always joyful, and thinks positive thoughts. And the thoughts are not completed because he always elevates them from his will. He engages in mundane matters, and when he engages in heavenly matters he succeeds. Such a person should be encouraged to engage in Torah, as he will succeed in it.
13.62 Zohar for All, VaYakhel [And Moses Assembled],
“An Added Neshama [Soul],” Items 183-184
When that lowermost point, Malchut, rises and appears, meaning when she receives Hochma— called “vision”—and is adorned in the upper Mochin, there is every joy above and below, and all the worlds are in joy. On that night of the Sabbath, that point expands in its lights and spreads its wings on the whole world, all the other rulers pass away, and there is watching over the world.
At that time the spirit of Neshama is added in Israel, on each and every one, and in that added Neshama they forget every sadness and wrath, and there is only joy above and below. When that spirit that came down and was added in the people of the world comes down, it bathes in the perfumes of the Garden of Eden, descends, and stays over the holy people. Happy are they when that spirit awakens.
13.63 Zohar for All, VaYikra [The Lord Called],
“Tell Me, You Whom My Soul Loves,” Item 288
As long as the assembly of Israel is with the Creator, the Creator is in wholeness and willingly pas- tures Himself and to others. To Himself means that He nurtures Himself by sucking the milk of upper Ima. He receives the abundance of Bina and from that nursing that He suckles, He waters all the others and nurtures them.
When the assembly of Israel is with the Creator, the Creator is in wholeness and joy, and there are blessings in Him, which come out from Him to all the others, to all the worlds. And any time when the assembly of Israel is not with the Creator, the blessings are devoid of Him and of all the others.
13.64 Zohar for All, Tzav [Command],
“The Fire of the Altar Crouches like a Lion,” Item 130
It is similar to a king whose people sent him a gift which he welcomed. He said to his servant, “Go and take that gift that they brought me.” This is what the Creator said to Angel Uriel, “Go and receive the gift that My sons have sacrificed before Me.” What joy was there in everything, and what sweetness was in all when the priest and the Levite, and the one who made the offering, would aim to make the offering as it should be, in complete unification.
13.65 Zohar for All, Hukat [The Statute],
“Who Sends Forth Springs in the Streams,” Item 31
After all that, when all the upper ones and lower ones are filled with abundance from AVI, it is written, “The land shall be satiated from the fruits of Your works.” This is the upper holy land, Malchut. When she is blessed, all the worlds are blessed and rejoice. It is when the blessings are found from the potion of the stream, the spring, AVI, the deepest of all, for illumination of Hochma from the left does not appear in Malchut, being the abundance that is dedicated to her, except after the upper ones and all the lower ones are filled with abundance of ample Hassadim from upper AVI.
13.66 Zohar for All, New Zohar,
Song of Songs, “The King Brought Me to His Rooms,” Item 288
Rabbi Shimon wept as before and said, “May we be able to reveal the upper secrets, which is joy before the Creator, for He wishes to reveal high secrets in this generation.”
13.67 Rabbi Nachman of Breslov,
Likutei Moharan
The rule is that one should overcome with all of one’s might to always be only happy, since man’s nature is to drag himself to melancholy and sadness due to the afflictions and incidents of time, and every person is full of suffering. For this reason, one must force oneself with great force to always be happy and delight himself wherever he can, even with words of nonsense. Although a broken heart is also good, it is so only for a certain time, so one should dedicate some time during the day to break his heart and pour out his words before Him, as is customary for us. However, throughout the day, one must be glad.
13.68 Rabbi Nachman of Breslov,
Likutei Moharan
One should delight and reinforce himself and not stay in his place even if he fell where he fell. Nevertheless, one should reinforce himself with the littlest of the little good that he still finds in himself until he is rewarded with returning by this to the Creator, and all the sins will become merits.
From this you will understand how much you must grow stronger and not despair yourself what- ever happens. And the most important is to always be happy. One should delight himself however he can, even with words of nonsense, to pretend he is a fool and perform follies and laughter or jump and dance in order to come to joy, which is a very great thing.
13.69 Rav Yitzchak Safrin of Komarno,
The Path of Unification
When you aim, with submission and fear, to awaken the surrounding lights and the Mochin above, although you do not know any essence or the surrounding lights or the Mochin of anything, still, by your knowledge, you awaken their existence. And although you do not know their essence, a great light is drawn over to you, and you serve the Creator with true joy and merriment from all the great light that shines on you.
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