– SURSĂ DE TEXTE FUNDAMENTALE, CĂRŢI, CURSURI, LECŢII, ÎN LIMBA ROMÂNĂ –
Autor: arhiprofesor
Rene Guenon spunea candva ca numai prostii cred ca se pot initia singuri. Intotdeuna ai nevoie de un maestru. Dar cartea ramane o sursa de imbogatire a cunostintelor noastre fara de care nici maestrii nu-si pot desavarsi lucrarea. Biblioteca de arhitectura este pentru un arhitect tot atat de importanta cat experimentarea in concret a trairii fiecarui spatiu arhitectural.
In the exodus from Egypt, they received vessels of bestowal, which are vessels of Hassadim[mercies]. The tearing of the Red Sea was “seeing,” which are lights of Hochma, received in vessels of reception. There it was through an awakening from above, as it is written, “The Lord will fight for you and you will be silent.”
But the reception of the Torah was by that awakening, by an awakening from below, when they said, “We will do and we will hear.” A miracle is called “an awakening from above,” whereas Torah is called “for it is not in heaven,” since she comes by an awakening from below. Hence, this is sustainable.
“The Torah was not given to the ministering angels, but only to people.” It follows that people are a higher degree than the ministering angels, since an angel is a messenger, which is “we will do,” while the Torah is called “we will hear.”
1) The wicked one’s questions. We should understand the answer to the wicked one’s complaint. He says, “What is this work for you?” and if he were there, he would not be redeemed. What is the reason that he could not emerge from the exile?
2) To understand why if the Creator wants to bring the people of Israel out of the hands of Pharaoh, He needs Pharaoh’s consent. After all, He is almighty and can bring them out even without Pharaoh’s consent.
3) Why did the Creator harden Pharaoh’s heart, for it seems as though He denied him the choice?
4) It is known that it is written in the holy books that Israel in Egypt were in forty-nine gates of Tuma’a [impurity] until the Creator was revealed to them and redeemed them. We should understand, since after the announcement of the redemption, they must have had preparation, so why did they go into forty-nine gates of Tuma’a?
5) We should also understand the meaning of Matza [unleavened bread] and Maror [bitter herb], and the connection between them. It is written, “Because of it, I did not speak unless when Matza and Maror are placed before you,” for then is the time to speak of the exodus from Egypt, and not at some other time.
“On the tenth day, a leader of the sons of Dan, Ahiezer the son of Ammishaddai.”
The time of redemption is approaching and we must prepare ourselves for the light of redemption, which is the exodus from slavery to freedom. It is known that it is impossible to emerge from exile before one is in exile. It is also known that the holy Torah is eternal and applies to each and every generation. Also, we say in the Haggadah [Passover story], “Every generation, one must see oneself as though he came out of Egypt.”
For this reason, we must know the meaning of the exile we are in, and what it means that each generation we must emerge from this bitter exile.
The ARI says that the exile in Egypt was that the Daat [reason/knowledge] was in exile, meaning the knowledge of Kedusha [holiness]. Also, we must explain the meaning of Daat of Kedusha in exile. The Zohar says that sourdough and leaven are the same degree, which we call “the evil inclination,” “another authority,” “foreign God,” “other gods.”
Baal HaSulam interprets that the Sitra Achra [other side] and the Klipa [shell/peel] and the evil inclination are all but the will to receive, and this applies in both mind and heart. That is, the rule of Pharaoh king of Egypt and of Pharaoh’s servants is the rule of the will to receive over the organs, meaning that all 248 organs—when serving the will to receive—are called “slaves of Pharaoh.”
It is known that the first element in the work is the Lo Lishma [not for Her sake]. That is, by education, called “by rote,” one begins specifically relying on the will to receive, as one is made to understand that corporeal pleasures are worthless, since what are man’s years in this world?
Thus, through Torah and Mitzvot [commandments], he will be rewarded with a spiritual pleasure in the next world, which is an eternal world. Also, winning success in corporeal pleasures in this world comes by observing Torah and Mitzvot, by which we will have health and salvation, abundant income and success, and we will live long.
Naturally, because of the will to receive, man has the nature of idleness. That is, some people settle for bread and water, and some need meat and fish, too. Some also need accessories and fine clothes, and some even need luxurious houses. It is all according to one’s vigor, meaning they do not want to work more than is necessary for them.
Each one has his own measure of necessity, but working in order to bestow is not within man’s nature, since man was created with a will to receive for himself. Because obtaining the real pleasures requires being rewarded with Dvekut [adhesion] first, called “equivalence of form,” meaning that his aim will be for the sake of the Creator, called “in order to bestow,” which is the quality of the Creator, who is called “the Giver,” this is against nature.
It follows that he is placed in exile under the rule of the king of Egypt. And since the body is called will to receive, there is no point in serving the Creator against one’s will, since there is no pleasure in something that is compulsory, only a sorrowful life.
But only such is the way of Torah, the way until we achieve Torah Lishma [for Her sake]. Until then, life is a sorrowful life, meaning compulsory.
Matza comes from “Matza and Meriva [strife],” as in “when they strove with the Lord.” The rule is that as long as one works with the dough, it does not become leavened, even if it is all day long, for when one is under the governance of Pharaoh king of Egypt, he cannot do anything for the sake of the Creator.
At that time, a person makes a Matza and Meriva [strife] with the body. The body is angry with the Creator over why He does not give it all its needs, meaning to be permitted to receive for itself, and a person can work only for the sake of the Creator although his heart disagrees, meaning that his intention is wrong.
Since a person does not own the intention, only Pharaoh is the owner, if he nonetheless engages in quarreling with the body, this is still not regarded as leaven, meaning SitraAchra [other side], since he is engaged with it. However, as soon as he stops his engagement with the dough, it immediately becomes leaven.
This is the meaning of “It did not become leaven until He appeared to them … and redeemed them.” That is, because they worked with it all the time until He redeemed them, and then they no longer had to engage. This is why it is called “bread,” since he is still poor, without the intention, but only with the action. This is called “unknowingly.” Also, “There is none who is poor except in knowledge.” This is the meaning of answering it, meaning that the body sings after the fact, that he wants to work Lishma [for Her sake].
The Duty to Tell the Story of the Exodus from Egypt
“Even if we are all wise … we are commanded to tell the story of the exodus from Egypt.”
We should say that although we have already acquired the Torah and understanding, we must still invoke the root of the emergence of the people of Israel from the exile of Pharaoh. This is so because the most important is the emergence from the Klipa [shell/peel] and the entry into Kedusha[holiness].
The rest of the degrees are considered cause and consequence. Hence, we must glorify and praise the Creator for this, and by this extend joy in all the worlds. This means that by feeling the preciousness and importance of freedom from the Klipot, to that extent the joy increases. To the extent that we have joy, to that extent we can glorify and praise.
This is why each year we must awaken the root, as is explained in The Zohar, portion Bo, the explanation why we do not eat Matza [unleavened bread] throughout the year. It explains that it is like a king who made one of his servants a minister. On that day, he wore princely attire, but later he took off his princely attire. That is, only on that day when he was anointed as a minister, he wore princely attire, so as to show his joy.
Likewise, each year on the same day, he celebrates and wears his princely attire. For this reason, we eat Matza specifically on Passover, and the same can be said about telling the story of the exodus from Egypt.
Our sages said that the story of the exodus from Egypt should be said in a manner of question and answer. One who does not have anyone to ask him asks himself “What has changed,” etc.
We should interpret this. “Story” comes from the words, “the heavens tell.” The exodus from Egypt means the liberation and redemption from the Klipot [shells/peels] and the Sitra Achra [other side], meaning to invoke the root of redemption and extend it. This matter is regarded as “the heavens tell,” meaning that when one removes oneself from any worldliness, he can tell the praise of the Creator.
Yet, in order for one to rise to heaven, his work is in a manner of question and answer. This is the meaning of the sons asking, since Banim [sons] means Havanah [understanding] and reason and intellect, and they ask him.
One who has no sons—whose mind and reason have no questions because he is pure in his reason and qualities—must evoke the questions by himself, as Baal HaSulam interpreted the words of our sages, “I awaken the dawn, and the dawn does not awaken me.”
“What has changed this night compared to all other nights?”
“Night” means the body, which is regarded as “deficiency” and “darkness.” “Day” means the soul, which illuminates the body. At that time, he asks, “How has his body changed from the rest of the bodies of the nations of the world?” “For on all other nights,” the bodies eat what they want without any scrutinies. Rather, whatever their hearts desire, they say is in their favor. But this night, my body is limited in both thought and desire.
The explanation is, “We were slaves… and He delivered us.” That is, specifically through these limitations we will be able to emerge from exile. Precisely by seeing the changes and ascents and descents each time, by struggling, a place of prayer awakens. Then the words “And the children of Israel sighed from the work, and their cry went up” come true. If the exile is revealed in full, then begins the redemption.
This shows us the order of exile and redemption that took place in Egypt at that time, and this is the order we must extend through the end of correction.
All the innovations begin only once a person has been rewarded with emerging from self-reception. This is the meaning of the prohibition to teach Torah to idol-worshippers, since when a person is in Egypt, he cannot be a Jew because he is enslaved to Pharaoh king of Egypt, and when he works for Pharaoh, he cannot work for the Creator.
This is the meaning of “For the children of Israel are Mine; they are My servants,” and not the servants of a slave. When a person is his own servant, he cannot be a servant of the Creator because it is impossible to serve two kings at once. Only once he has come out of Egypt, meaning from self-reception, can he be a servant of the Creator. At that time, he can be rewarded with the Torah. It follows that the first innovation is the exodus from Egypt.
Rabbi Zira said, “From here, a joy for man with an answer in his mouth, and a matter in its time, how good it is. When is there joy for man? When there is an answer in his mouth.” RASHI interpreted, “When is one happy with his learning? When he can answer when asked about some Halacha [law]” (Iruvin 54a).
We should interpret that when his organs ask about some Halacha [law], Halacha means Kalah[bride], which is the kingdom of heaven. When the mouth in Kedusha [holiness] is shut, a person is regretful. But when he has an answer in his mouth, this is called Peh-Sah [Pesach(Passover)/speaking mouth]. At that time, he has the joy of Mitzva [commandment].
“This month,” meaning Nissan, “is the head of the months.” Hodesh [month] means Hidush[renewal/innovation]. “Head” means beginning. The first beginning is in the Creator delivering from Egypt, since this is above nature and a person can only go within nature. Only the Creator can do things that are unnatural.
Since man was created with a nature of having a desire to receive only for himself, he cannot do things in a manner of bestowal. But since this is all that is required of a person in this world, that his intention will be only to bestow, when a person begins the work, he sees that it is not within his power. However, a person is required to ask the Creator to help him walk in the ways of bestowal.
However, one must believe that the Creator “hears the prayer of every mouth.” For this reason, a person must believe that the Creator brought us out from the land of Egypt, meaning from the will to receive for ourselves. To the extent that we have faith in this we can ask the Creator to also receive the gift of being delivered from the land of Egypt.
Only then, when we pray from the bottom of our hearts, the Creator brings us out from the land of Egypt. Hence, this is the beginning of the months, since before we come out of Egypt, it is impossible to be rewarded with any Hidush [renewal/innovation] in the Torah.
“They shall eat it with Matzot [unleavened bread] and bitter herbs [Maror].” An “offering” means nearing the Creator. Passover means that he brought them closer and passed over the bad things in them, looking only at the good deeds in them. This came after they had tasted the bitter taste of the governance of the Egyptians and wanted to emerge from their control, but did not succeed, and had grievances against the Creator, which is called Matza [unleavened bread] and Meriva [quarrel], as it is written, “When they strove with the Lord,” why He created them in such lowliness.
This caused them the Passover offering, when the Creator brought them close. This is called “They shall eat it with Matzot and bitter herbs, that the Matzot and the Maror were the reasons they could make the Passover offering, meaning that the Creator passed over all the faults within them and they became close to Creator.
