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GENERAŢIA NOASTRA – ULTIMA GENERAŢIE

4.01 Baal HaSulam

“A Speech for the Completion of The Zohar”

Our generation is the generation of the days of the Messiah. This is why we have been granted the redemption of our holy land from the hands of the foreigners. We have also been rewarded with the revelation of The Book of Zohar, which is the beginning of the realization of the verse, “For the earth will be full of the knowledge of the Lord.” “And they will teach no more… for they will all know Me, from the least of them unto the greatest of them.”

Yet, with those two, we have only been rewarded with giving from the Creator, but we have not received anything into our own hands. Instead, we have been given a chance to begin with the work of the Creator, to engage in Torah and Mitzvot Lishma. Then we will be granted the great success that is promised to the generation of the Messiah, which all the generations before us did not know. And then we will be rewarded with the time of reception of both the complete attainment and the complete redemption.

4.02 Baal HaSulam,

“The Shofar of the Messiah”

The disclosure of the wisdom of the hidden in great masses; it is a necessary precondition that must be met prior to the complete redemption.

And the books that have already been revealed through me in this wisdom will testify to it, that matters of the greatest importance have been spread out like a gown for all to see. This is a true testimony that we are already at the threshold of redemption, and the voice of the great Shofar has already been heard, though in the distance, for it still sounds very softly.

Indeed, every greatness requires prior smallness, and there is no great voice if it is not preceded by a soft sound. And this is the way of the Shofar: Its voice grows progressively. And who better than I knows that I am not at all worthy of being even a messenger and a scribe for disclosing such secrets, much less to understand them down to their roots. So why has the Creator done so to me? It is only because the generation is worthy of it, as it is the last gener- ation, which stands at the threshold of complete redemption. For this reason, it is worthy of beginning to hear the voice of the Shofar of the Messiah, which is the revealing of the secrets, as has been explained.

4.03 Baal HaSulam,

“A Speech for the Completion of The Zohar”

All the interpretations of The Book of Zohar before ours did not clarify as much as ten percent of the difficult places in The Zohar. Even in the little they did clarify, their words are almost as abstruse as the words of The Zohar itself.

But in our generation, we have been rewarded with the Sulam [Ladder] commentary, which is a complete interpretation of all the words of The Zohar. Moreover, not only does it not leave an unclear matter in the whole of The Zohar without interpreting it, the clarifications are based on a straight- forward analysis, which any intermediate examiner can understand. And since The Zohar appeared in our generation, it is a clear proof that we are already in the days of the Messiah, at the outset of that generation of which it was said, “for the earth will be full of the knowledge of the Lord.”

4.04 Baal HaSulam,

“A Speech for the Completion of The Zohar”

Rashbi and his generation, the authors of The Zohar, who were granted all 125 degrees in complete- ness, even though it was prior to the days of the Messiah. It was said about him and his disciples: “A sage is preferable to a prophet.” Hence, we often find in The Zohar that there will be none like the generation of Rashbi until the generation of the Messiah King. This is why his composition made such a great impression in the world, since the secrets of the Torah in it occupy the level of all 125 degrees.

This is why it is said in The Zohar that The Book of Zohar will be revealed only at the End of Days, the days of the Messiah. This is so because we have already said that if the degrees of the examiners are not at the full measure of the degree of the author, they will not understand his intimations since they do not have a common attainment.

Since the degree of the authors of The Zohar is at the full level of the 125 degrees, they cannot be attained prior to the days of the Messiah. It follows that there will be no common attainment with the authors of The Zohar in the generations preceding the days of the Messiah. Hence, The Zohar could not be revealed in the generations before the generation of the Messiah.

4.05 Baal HaSulam,

“Peace in the World”

There are already people among us who use their singularity in forms of bestowal upon others. Yet, they are still few, as we are still in the midst of the path of development. When we achieve the highest point of the degrees, we will all be using our singularity only in a form of bestowal upon others, and there will never be any case of any person using it in a manner of self-reception.

According to these words, we have found an opportunity to examine the conditions of life in the last generation—the time of world peace, when the whole of humanity achieves the level of the first side and will use their singularity only in a manner of bestowal upon others, and not at all in a manner of reception for oneself. And it is good to copy here the above-mentioned form of life so it will serve us as a lesson and a role model to settle our minds under the flood of the waves of our lives; perhaps it is worthwhile and possible in our generation, too, to experiment in resembling this above form of life.

 4.06 Baal HaSulam,

“The Writings of the Last Generation”

The basis of my entire commentary is the will to receive imprinted in every creature, and which is disparity of form to the Creator. Thus, the soul has separated from Him as an organ is separated from the body, since disparity of form in spirituality is like a separating axe in corporeality. It is therefore clear that what the Creator wants from us is equivalence of form, at which time we adhere to Him once more, as before we were created.

This is the meaning of the words, “Adhere to His attributes; as He is merciful, etc.” It means that we are to change our attribute, which is the will to receive, and adopt the attribute of the Creator, which is only to bestow, so that all our actions will be only to bestow upon our fellow persons and benefit them as best as we can.

By this we come to the goal of adhering to Him, which is equivalence of form. What one is com- pelled to do for oneself, namely the necessary minimum for one’s self and one’s family’s sustenance, is not considered disparity of form, as “Necessity is neither condemned nor praised.” This is the great revelation that will be revealed in full only in the days of the Messiah. When this teaching is accepted, we will be rewarded with complete redemption.

4.07 Baal HaSulam,

“The Teaching of the Kabbalah and Its Essence”

I am glad that I have been born in such a generation when it is permitted to disclose the wisdom of truth. And should you ask how I know that it is permitted, I will reply that it is because I have been given permission to disclose. That is, until now, the ways by which it is possible to publicly engage and to fully explain each word have not been revealed to any sage. And I, too, have sworn by my teacher not to disclose, as did all the disciples before me. However, this oath and this prohibition apply only to those manners that are given orally from generation to generation, back to the prophets and before. Had these ways been revealed to the public, they would have caused much harm, for reasons known only to us.

Yet, the way in which I engage in my books is a permitted way. Moreover, I have been instructed by my teacher to expand it as much as I can. We call it “the manner of clothing the matters.” You will see in the writings of Rabbi Shimon Bar Yochai that he calls this way “giving permission,” and this is what the Creator has given me to the fullest extent. We deem it as dependent not on the greatness of the sage, but on the state of the generation, as our sages said, “Little Samuel was worthy, etc., but his generation was unworthy.” This is why I said that my being rewarded with the manner of disclosing the wisdom is only because of my generation.

4.08 Zohar for All, Aharei Mot [After the Death],

“All the Streams Go to the See,” Item 32

In the last generations that will come, the Torah will be forgotten from among them, and wiseh- earted will gather in their places and none will be found who will close and open the Torah. Woe to that generation. Henceforth there will not be as this generation until the arrival of the generation of the Messiah, the knowledge will awaken in the world, as it is written, “For they shall all know Me, from the least of them unto the greatest of them.”

4.09 Zohar for All, VaYera,

“A Calculation of the Time of the Messiah,” Item 460

And when it is near the days of the Messiah, even infants in the world are destined to find the secrets of the wisdom, and know in them the ends and calculations of redemption, and at that time, it will be revealed to all.

4.10 Rabbi Avraham Ben Mordechai Azulai,

“Introduction to the Book Ohr HaChama,” 81

What has been decreed above, not to engage openly in the wisdom of truth, was only for a time—until the end of the year, 1490. From then on it will be called “the last generation,” the sentence has been lifted, and permission has been given to engage in The Book of Zohar. And from the year, 1540, it is has become praiseworthy to engage in public, great and small. And since it is by virtue of this that the Messiah King will come, and not by another virtue, we must not be negligent.

4.11 Rav Kook,

Letters of the Raaiah

I have agreed to disclose the secrets of the world since the time requires it. Greater and better than me have suffered the libel of the people for such matters, who pressed their pure spirits, for the correction of the generation, to say new things and reveal the concealed, to which the common mind has not been accustomed.

4.12 Raaiah Kook,

Arfiley Tohar

Turning the hearts and engaging the minds in noble thoughts whose origin is the secrets of Torah has become an absolute must for the existence of Judaism in the last generation.

4.13 Rabbi Pinchas Eliyahu Ben Meir,

Sefer HaBrit [Book of the Covenant], Part 2, Essay no. 12, Chapter 5

Know for certain, my brother, that the previous generations and the early days that were in the fifth millennium are not as these generations and these days. In those days, the gates of wisdom were closed and locked. Hence, Kabbalists were few then. Conversely, in this sixth millennium, when the gates of light, the gates of mercy, have been opened, since it is near the end of days, and there is joy of Mitzva [commandment] and great contentment in the eyes of the Creator to make the glory of His kingdom known forever. Especially now that the holy writings of the ARI have been printed, who opened for us the gates of light that have been sealed and locked by a thousand keys since days of old, and all his words are words of the living God, based on Prophet Elijah, and by whose permission he revealed what he revealed. Now there is no obstacle or peril before us, just as in the revealed.

4.14 Rav Chaim Vital,

Introduction of Rav Chaim Vital to Shaar HaHakdamot

Until now, the words of the wisdom of The Zohar were concealed. In the last generation, this wisdom will be revealed and become known, and they will understand and become wise in secrets of Torah that the our predecessors did not attain.

4.15 Zohar for All, VaYera,

“A Calculation of the Time of the Messiah,” Item 460

And when it is near the days of the Messiah, even infants in the world are destined to find the secrets of the wisdom, and know in them the ends and calculations of redemption, and at that time, it will be revealed to all.

4.16 Rabbi Avraham Ben Mordechai Azulai,

“Introduction to the Book Ohr HaChama,” 81

What has been decreed above, not to engage openly in the wisdom of truth, was only for a time— until the end of the year, 1490. From then on it will be called “the last generation,” the sentence has been lifted, and permission has been given to engage in The Book of Zohar. And from the year, 1540, it is has become praiseworthy to engage in public, great and small. And since it is by virtue of this that the Messiah King will come, and not by another virtue, we must not be negligent.

4.17 Rav Kook,

Letters of the Raaiah

I have agreed to disclose the secrets of the world since the time requires it. Greater and better than me have suffered the libel of the people for such matters, who pressed their pure spirits, for the correction of the generation, to say new things and reveal the concealed, to which the common mind has not been accustomed.

4.18 Raaiah Kook,

Arfiley Tohar

Turning the hearts and engaging the minds in noble thoughts whose origin is the secrets of Torah has become an absolute must for the existence of Judaism in the last generation.

4.19 Rabbi Pinchas Eliyahu Ben Meir,

Sefer HaBrit [Book of the Covenant], Part 2, Essay no. 12, Chapter 5

Know for certain, my brother, that the previous generations and the early days that were in the fifth millennium are not as these generations and these days. In those days, the gates of wisdom were closed and locked. Hence, Kabbalists were few then. Conversely, in this sixth millennium, when the gates of light, the gates of mercy, have been opened, since it is near the end of days, and there is joy of Mitzva [commandment] and great contentment in the eyes of the Creator to make the glory of His kingdom known forever. Especially now that the holy writings of the ARI have been printed, who opened for us the gates of light that have been sealed and locked by a thousand keys since days of old, and all his words are words of the living God, based on Prophet Elijah, and by whose permission he revealed what he revealed. Now there is no obstacle or peril before us, just as in the revealed.

4.20 Rav Chaim Vital,

Introduction of Rav Chaim Vital to Shaar HaHakdamot

Until now, the words of the wisdom of The Zohar were concealed. In the last generation, this wisdom will be revealed and become known, and they will understand and become wise in secrets of Torah that the our predecessors did not attain.

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IMPORTANŢA DISEMIN

IMPORTANŢA DISEMINĂRII ÎNŢELEPCIUNII CABALA

3.01 Baal HaSulam,

“The Freedom”

While most of humanity is undeveloped, and the developed ones are always a small minority, if you always determine according to the will of the majority, which are the undeveloped and the reckless, the views and desires of the wise and developed in society, which are always the minority, will never be heard and be taken into consideration. Thus, you seal off humanity’s fate to regression, for it will not be able to make even a single step forward.

3.02 Baal HaSulam,

“The Shofar of the Messiah”

There is a precondition for redemption—for all the nations of the world to acknowledge Israel’s law, as it is written, “And the land will be full of knowledge,” as in the example of the exodus from Egypt, where there was a precondition that Pharaoh, too, would acknowledge the true God and His laws, and would allow them to leave.

This is why it is written that each one from the nations will hold a Jewish man and lead him to the holy Land. It was not enough that they could leave by themselves. You must understand from where the nations of the world came by such a will and idea. Know that this is through the dissemination of the true wisdom, so they will evidently see the true God and the true law.

The dissemination of the wisdom in the masses is called a “Shofar.” Like the Shofar, whose voice travels a great distance, the echo of the wisdom will spread the world over, so even the nations will hear and acknowledge that there is Godly wisdom in Israel.

3.03 Baal HaSulam,

“Introduction to The Book of Zohar,” Item 67

When a person from Israel enhances and dignifies his internality, which is the Israel in him, over the externality, which are the nations of the world in him, that is, he dedicates the majority of his efforts to enhance and exalt his internality, to benefit his soul, and gives little efforts, the mere necessity, to sustain the nations of the world in him, meaning the bodily needs, as it is written (Avot 1), “Make your Torah permanent and your work temporary,” by so doing, he makes the children of Israel soar upward in the internality and externality of the world, as well, and the nations of the world, which are the externality, to recognize and acknowledge the value of the children of Israel.

And if, God forbid, it is to the contrary, and an individual from Israel enhances and appreciates his externality, which is the nations of the world in him, more than the quality of Israel in him, as it is written (Deuteronomy 28), “The stranger that is in the midst of you,” meaning the externality in him rises and soars, and you yourself, the internality, the Israel in you, plunges down. With these actions, he causes the externality of the world in general—the nations of the world—to soar ever higher, overcome Israel, degrade them to the ground, and the children of Israel—the internality in the world—will plunge deep down.

3.04 Baal HaSulam,

“The Writings of the Last Generation”

I have already conveyed the basics of my views in 1933. I also spoke to the leaders of the generation but at the time, my words were not accepted, though I screamed like a crane and warned about the ruin of the world. Alas, it made no impression.

But now, after the atom and hydrogen bombs, I think the world will believe me that the end of the world is nearing rapidly, and Israel will be the first nation to be burned, as was in the previous war. Thus, today it is good to awaken the world to accept its only remedy so they may live and exist.

3.05 Baal HaSulam,

“The Writings of the Last Generation”

I have already said that there are two ways to discover the completeness: the path of Torah or the path of suffering.

Hence, the Creator has given humanity technology, until they have invented the atom and the hydrogen bombs. If the total ruin that they are destined to bring upon the world is still not evident to the world, they can wait for a third world war, or a fourth one. The bombs will do their thing, and the relics who remain after the ruin will have no other choice but to take upon themselves this work where both individuals and nations will not work for themselves more than is necessary for their sustenance, while everything else they do will be for the good of others. If all the nations of the world agree to it, there will no longer be wars in the world, for no person will be concerned with his own good whatsoever, but only with the good of others.

This law of equivalence of form is the law of the Messiah. It was said about this, “But in the end of days, it shall come to pass, etc., and many nations shall go and say, ‘Come, and let us go up, etc., for out of Zion shall go forth the law, etc., and He shall judge between many nations.’” That is, the Messiah will teach them the work of the Creator in equivalence of form, which is the teaching and the law of the Messiah. “And shall prove to mighty nations,” meaning He will prove to them that if they do not take upon themselves the work of the Creator, all the nations will be destroyed by wars. But if they do accept His law, it is said about it, “And they shall beat their swords into shovels.”

If you take the path of Torah and receive the spice, very well. And if you do not, you will tread the path of suffering, meaning that wars will break out with atom and hydrogen bombs, and all the nations of the world will seek advice how to escape the wars. Then they shall come to the Messiah, to Jerusalem, and He will teach them this law.

 3.06 Baal HaSulam,

“The Shofar of the Messiah”

Who better than I knows that I am not at all worthy of being even a messenger and a scribe for disclosing such secrets, much less to understand them down to their roots. So why has the Creator done so to me? It is only because the generation is worthy of it, as it is the last generation, which stands at the threshold of complete redemption. For this reason, it is worthy of beginning to hear the voice of the Shofar of the Messiah, which is the revealing of the secrets, as has been explained.

3.07 Baal HaSulam,

“Time to Act”

For a long time now, my conscience has burdened me with a demand to come out and create a fundamental composition regarding the essence of Judaism, religion, and the knowledge of the authentic wisdom of Kabbalah, and spread it among the nation, so people will come to know and properly understand these exalted matters in their true meaning.

3.08 Baal HaSulam,

“Introduction to the Book Panim Meirot uMasbirot,” Item 5

Now you will understand what is written in The Zohar: “With this composition, the children of Israel will be redeemed from exile.” Also, in many other places, only through the expansion of the wisdom of Kabbalah in the masses will we obtain complete redemption.

Our sages also said, “The light in it reforms him.” They were intentionally meticulous about it, to show us that only the light enclosed within it, “like apples of gold in settings of silver,” in it lies the Segula [power/cure] that reforms a person. Both the individual and the nation will not complete the aim for which they were created, except by attaining the internality of the Torah and its secrets.

3.09 Baal HaSulam,

“Introduction to the Book Panim Meirot uMasbirot,” Item 5

It is the great expansion of the wisdom of truth within the nation that we need first, so we may merit receiving the benefit from our Messiah. Consequently, the expansion of the wisdom and the coming of our Messiah are interdependent.

Therefore, we must establish seminaries and compose books to hasten the distribution of the wisdom throughout the nation.

3.10 Baal HaSulam,

“Introduction to The Study of the Ten Sefirot,” Item 30

Not only are these secrets not forbidden to disclose, but on the contrary, it is a great Mitzva [com- mandment] to disclose them (as it is written in Pesachim 119).

And one who knows how to disclose and discloses them, his reward is plentiful. This is because by disclosing these lights to many, particularly to the many, depends the coming of the Messiah, soon in our days, Amen.

 3.11 Baal HaSulam,

“Peace in the World”

In our generation, when each person is aided for his happiness by all the countries in the world, it is necessary that to that extent, the individual becomes enslaved to the whole world, like a wheel in a machine.

Therefore, the possibility of making good, happy, and peaceful conducts in one state is incon- ceivable when it is not so in all the countries in the world, and vice versa. In our time, the countries are all linked in the satisfaction of their needs of life, as individuals were in their families in earlier times. Therefore, we can no longer speak or deal with just conducts that guarantee the well-being of one country or one nation, but only with the well-being of the whole world, for the benefit or harm of each and every person in the world depends and is measured by the benefit of all the individuals the world over.

Although this is, in fact, known and felt, still the people in the world have not yet grasped it properly. Why? Because such is the conduct of development in nature: The act comes before the understanding, and only actions will prove and push humanity forward.

3.12 Baal HaSulam,

“The Writings of the Last Generation”

First, there must be a small establishment, whose majority is willing to work as much as it can and receive as much as it needs for religious reasons. It will work as diligently as contract workers, even more than the eight-hour workday. It will contain all the forms of government of a complete state. In a word, the order of that small society will be sufficient for all the nations in the world, without adding or subtracting.

This institution will be like a global focal point for nations and states surrounding it to the farthest corners of the world. All who enter that framework shall assume the same leadership and the same agenda as the institution. Thus, the entire world will be a single nation, in profits, losses, and results.

3.13 Baal HaSulam,

“The Writings of the Last Generation”

Life’s direction is to attain adhesion with Him, strictly to benefit the Creator, or to reward the public with achieving adhesion with Him.

3.14 Baal HaSulam,

“The Writings of the Last Generation”

It is impossible to have a stable democratic society except by means of a society whose majority is good and honest, since society is led by the majority, for better or for worse. Hence, the altruistic communist regime must not be established unless the majority of the public is ready to commit to it for generations. That can only be secured through religion because the nature of religion is that even though it begins coercively, it ends voluntarily.

 3.15 Baal HaSulam,

“The Teaching of the Kabbalah and Its Essence”

I am glad that I have been born in such a generation when it is permitted to disclose the wisdom of truth. And should you ask how I know that it is permitted, I will reply that it is because I have been given permission to disclose. That is, until now, the ways by which it is possible to publicly engage and to fully explain each word have not been revealed to any sage. And I, too, have sworn by my teacher not to disclose, as did all the disciples before me. However, this oath and this prohibition apply only to those manners that are given orally from generation to generation, back to the prophets and before. Had these ways been revealed to the public, they would have caused much harm, for reasons known only to us.

Yet, the way in which I engage in my books is a permitted way. Moreover, I have been instructed by my teacher to expand it as much as I can. We call it “the manner of clothing the matters.” You will see in the writings of Rabbi Shimon Bar Yochai that he calls this way “giving permission,” and this is what the Creator has given me to the fullest extent. We deem it as dependent not on the greatness of the sage, but on the state of the generation, as our sages said, “Little Samuel was worthy, etc., but his generation was unworthy.” This is why I said that my being rewarded with the manner of disclosing the wisdom is only because of my generation.

3.16 Baal HaSulam,

“The Shofar of the Messiah”

The disclosure of the wisdom of the hidden in great masses; it is a necessary precondition that must be met prior to the complete redemption.

And the books that have already been revealed through me in this wisdom will testify to it, that matters of the greatest importance have been spread out like a gown for all to see. This is a true testimony that we are already at the threshold of redemption, and the voice of the great Shofar has already been heard, though in the distance, for it still sounds very softly.

Indeed, every greatness requires prior smallness, and there is no great voice if it is not preceded by a soft sound. And this is the way of the Shofar: Its voice grows progressively. And who better than I knows that I am not at all worthy of being even a messenger and a scribe for disclosing such secrets, much less to understand them down to their roots. So why has the Creator done so to me? It is only because the generation is worthy of it, as it is the last gener- ation, which stands at the threshold of complete redemption. For this reason, it is worthy of beginning to hear the voice of the Shofar of the Messiah, which is the revealing of the secrets, as has been explained.

3.17 Baal HaSulam,

“The Prophecy of Baal HaSulam”

After all these days, I listened attentively to all the promises and destinies I have been chosen for by the Lord, yet I found in them neither satisfaction nor the words by which to speak to the dwellers of this world and lead them to God’s will, as He had told me. I could not stride among the people, who are vain and slandering the Lord and His creation, while I was satiated and praising, and walking merrily as though mocking those wretched ones.

Matters have touched me to the bottom of my heart, and I resolved that come what may, even if I descend from my sublime degree, I must make a heartfelt prayer to the Lord to grant me attain- ment and knowledge of the prophecy and wisdom, and the words by which to help the forlorn people of the world, to raise them to the same degree of wisdom and pleasantness as mine.

3.18 Baal HaSulam,

“One Commandment”

I say that the first and only Mitzva that guarantees the achievement of the aspiration to attain Lishma is to resolve not to work for oneself, apart for the necessary works—merely to provide for one’s sustenance. In the rest of the time, he will work for the public: to save the oppressed, and every being in the world that needs salvation and benefit.

3.19 Baal HaSulam,

Letter No. 4

You lack nothing but to go out to a field that the Lord has blessed, and collect all those flaccid organs that have drooped from your soul, and join them into a single body.

In that complete body, the Creator will instill His Shechina incessantly, and the fountain of intel- ligence and high streams of light will be as a never ending fountain. Each place on which you cast your eye will be blessed, and all will be blessed because of you, for they will bless you constantly.

3.20 Rav Shneur Zalman of Liadi,

Torah, Light

The great length of this exile is in order to be rewarded with the revelation of the internality of the Torah that will take place in the future. In the giving of the Torah, it was the receiving of the revealed Torah. But the revelation of the internality of the flavors of Torah will be in the future, as was said about it, “I will show him wonders.”

3.21 Rabbi Yaakov Tzemach,

“Introduction to Tree of Life.”

Studying The Zohar at this time is much needed to save and to protect us from all evil, since the disclosure of this wisdom now… in flawed generations, is to be a shield for us to wholeheartedly cling to our Father in Heaven. Previous generations were men of action and pious, and the good deeds saved them from the accusers. Now we are remote from the Upper Root like the yeast in the barrels. Who will protect us if not our study of this wondrous and profound wisdom? Especially, it is as the rav wrote, that the concealed has now become as the revealed.

3.22 Raaiah Kook,

Letters the Raaiah 2, 34

I have agreed to disclose all the secrets of the world, since it is time to do unto the Creator, as it is required at this time. Greater and better than I have suffered slander from the nation for such matters, as their pure spirit pressured them for the sake of correcting the generation, to speak new words and to reveal the concealed, to which the intellect of the masses has not been accustomed.

3.23 Rav Kook,

Letters of the Raaiah

I have agreed to disclose the secrets of the world since the time requires it. Greater and better than me have suffered the libel of the people for such matters, who pressed their pure spirits, for the correction of the generation, to say new things and reveal the concealed, to which the common mind has not been accustomed.

3.24 Raaiah Kook,

Arfiley Tohar

To turn the hearts and engage the minds in noble thoughts whose origin is the secrets of Torah.

3.25 Rav Kook,

Letters of the Raaiah

Have strength my friend to shine the light of the wisdom of the hidden in the world. Now the days are nearing when everyone will recognize and know that the salvation of Israel and the salvation of the whole world depend only on the emergence of the wisdom of Kabbalah in a clear language.

3.26 Rabbi Avraham Ben Mordechai Azulai,

“Introduction to the Book Ohr HaChama,” 81

What has been decreed above, not to engage openly in the wisdom of truth, was only for a time— until the end of the year, 1490. From then on it will be called “the last generation,” the sentence has been lifted, and permission has been given to engage in The Book of Zohar. And from the year, 1540, it is has become praiseworthy to engage in public, great and small. And since it is by virtue of this that the Messiah King will come, and not by another virtue, we must not be negligent.

3.27 Rav Yitzhak HaCohen Kook (the Raaiah),

Otzrot HaRaaiah [Treasures of the Raaiah], 2, 317

Before us is an obligation to expand and establish the engagement in the inner side of the Torah, in all its spiritual issues, which, in its broader sense, includes the broad wisdom of Israel, whose apex is the knowledge of God in truth, according to the depth of the secrets of Torah. These days, it requires elucidation, scrutiny, and explanation, to make it ever clearer and ever more expansive among our entire nation.

3.28 The Rav Kook,

Ikvey HaTzon (Footsteps of the Flock), 54

The great spiritual questions that were previously known only to the greatest and most excellent, must know be known, in various degrees, to all the people. Sublime and lofty words must be brought down from their high fort to the depth of the common, ordinary level. This requires great wealth of spirit and constant practice. Only then will the mind expand and the language be clarified sufficiently to express even the deepest mattes in a light and popular style, to satiate thirsty souls.

3.29 Raaiah Kook,

Orot HaKodesh

The tendency of revealing the secrets of Torah is the ideal goal in life and in reality. The darkness, with which the content of sanctity is covered, causes man’s spirit to grow smaller and to minimize his aspirations. Thus, he is depleted, all of society is depleted by the depletion of the individuals, and the nation becomes impoverished in its spirit by the draining of its children’s spirit.

3.30 RASHASH,

The Light of the RASHASH, p 159

I know that by merit of The Book of Zohar and the writings of Kabbalah that will spread out in the world, the people of Israel will be freed. Our redemption depends on this learning.

3.31 The Baal Shem Tov,

Keter Shem Tov

I asked the Messiah, “When will you come?” He replied to me, “By this you will know: When your teaching is made known and revealed in the world, and your fountains burst forth—what I had taught you and you have attained—and they, too, can make unifications and ascents like you, then all the Klipot [shells/peels] will vanish, and it will be a time of good will and salvation.

inapoi la EXTRASE DIN SURSE (link)

inapoi la EXTRASE DIN SURSE (link)

ROLUL LUI ISRAEL

2.01 Baal HaSulam,

“The Arvut” [Mutual Guarantee], Item 24

The Israeli nation had been constructed as a sort of gateway by which sparks of purity would flow onto the entire human race throughout the world.

And these sparks multiply daily, like one who gives to the treasurer until they are filled suffi- ciently, meaning until they develop to such an extent that they can understand the pleasantness and tranquility that are found in the kernel of love of others, for then they will know how to shift the balance to the side of merit, and will place themselves under His burden, and the side of sin will be eradicated from the earth.

2.02 Baal HaSulam,

“The Arvut” [Mutual Guarantee], Item 21

The role of the Israeli nation to qualify the world for a certain measure of purity, until they are worthy of taking upon themselves His work, no less than Israel were worthy at the time they received the Torah.

2.03 Baal HaSulam,

“The Love of God and the Love of Man”

Why the Torah was given to the Israeli nation without the participation of all the nations of the world. The truth is that the purpose of creation applies to the entire human race, none excluded. However, because of the lowliness of the nature of creation and its power over people, it was impos- sible for people to be able to understand, determine, and agree to rise above it. They did not demon- strate the desire to relinquish self-love and come to equivalence of form, which is Dvekut with His attributes, as our sages said, “As he is merciful, so you are merciful.”

Thus, because of their ancestral merit, Israel succeeded, and over 400 years they developed and became qualified, and sentenced themselves to the side of merit. Each and every member of the nation agreed to love his fellow man.

Being a small and single nation among seventy great nations, when there are a hundred gentiles or more for every one of Israel, when they had taken upon themselves to love their fellow person, the Torah was then given specifically to qualify the Israeli nation, to qualify itself.

 2.04 Baal HaSulam,

“The Writings of the Last Generation”

We must set a good example to the world because we are better qualified than all other nations. It is not because we are more idealistic than they are, but because we suffered from tyranny more than all other nations. For this reason, we are more prepared to seek counsel that will end tyranny from the land.

2.05 Baal HaSulam,

Shamati Article No. 144, “There Is a Certain People”

“There is a certain people scattered abroad and dispersed among the peoples.” Haman said that in his view, we will succeed in destroying the Jews because they are separated from one another; hence, our power against them will certainly prevail, as it causes separation between man and the Creator. And the Creator will not help them anyway, since they are separated from Him. This is why Mordecai went to correct that flaw, as it is explained in the verse, “the Jews gathered,” etc., “to gather and to stand up for their lives.” This means that they saved themselves by uniting.

2.06 Baal HaSulam,

“The Arvut” [Mutual Guarantee], Item 19

Rabbi Elazar, son of Rashbi, clarifies the matter of Arvut even further. It is not enough for him that all of Israel be responsible for one another, but the whole world is included in the Arvut. Indeed, there is no dispute here, for everyone admits that initially, it is enough to begin with one nation for the observance of the Torah, meaning for the beginning of the correction of the world, as it was impossible to begin with all the nations at once. It is as they said, that the Creator went with the Torah to every nation and tongue and they would not receive it. In other words, they were immersed in the filth of self-love up to their necks, some in adultery, some in robbery and murder and so on, until it was impossible to even conceive, in those days, to even ask if they agreed to retire from self-love.

Therefore, the Creator did not find a nation or a tongue qualified to receive the Torah, except for the children of Abraham, Isaac, and Jacob, whose ancestral merit reflected upon them, as our sages said, “The fathers observed the whole Torah even before it was given.” This means that because of the exaltedness of their souls, they could attain all the ways of the Creator with respect to the spiritu- ality of the Torah, which stems from their Dvekut with Him without first needing the ladder of the practical part of the Torah, which they had no possibility of observing at all, as written in “Matan Torah,” Item 16.

Undoubtedly, both the physical purity and the mental exaltedness of our holy fathers greatly influenced their sons and their sons’ sons, and their righteousness reflected upon that generation, whose members all assumed that sublime work, and each and every one stated clearly, “We will do and we will hear.” Because of this, we were chosen, out of necessity, to be a chosen people from among all nations. Hence, only the members of the Israeli nation were admitted into the required Arvut, and not the nations of the world at all, since they did not participate in it. This is the plain reality.

 2.07 Baal HaSulam,

“The Arvut” [Mutual Guarantee], Item 20

The end of the correction of the world will only be by bringing all the people in the world under His work, as it is written, “And the Lord will be King over all the earth; in that day, the Lord will be one and His name one.” The text specifies, “on that day,” and not before. And there are several more verses, “For the earth will be full of the knowledge of the Lord…” “…and all the nations will flow unto him.”

But the role of Israel toward the rest of the world resembles the role of our holy fathers toward the Israeli nation: As the righteousness of our fathers helped us develop and cleanse until we became worthy of receiving the Torah, for were it not for our fathers, who observed the whole of the Torah before it was given, we would certainly not be any better than the rest of the nations, as mentioned in Item 12, so it is upon the Israeli nation—through Torah and Mitzvot—to qualify itself and all the people of the world to develop until they take upon themselves that sublime work of the love of others. This is the ladder to the purpose of creation, which is Dvekut with Him.

Thus, each and every Mitzva that each person from Israel performs in order to bring contentment to one’s Maker, and not for any reward and self-love, helps, to some extent, with the development of all the people of the world. This is because it is not done at once, but by a slow, gradual development, until it increases to such a degree that it can bring all the people in the world to the desired purity.

 2.08 Baal HaSulam,

“The Shofar of the Messiah”

There is a precondition for redemption—for all the nations of the world to acknowledge Israel’s law, as it is written, “And the land will be full of knowledge,” as in the example of the exodus from Egypt, where there was a precondition that Pharaoh, too, would acknowledge the true God and His laws, and would allow them to leave.

This is why it is written that each one from the nations will hold a Jewish man and lead him to the holy Land. It was not enough that they could leave by themselves. You must understand from where the nations of the world came by such a will and idea. Know that this is through the dissemination of the true wisdom, so they will evidently see the true God and the true law.

The dissemination of the wisdom in the masses is called a “Shofar.” Like the Shofar, whose voice travels a great distance, the echo of the wisdom will spread the world over, so even the nations will hear and acknowledge that there is Godly wisdom in Israel.

2.09 Baal HaSulam,

“Introduction to The Book of Zohar,” Item 71

In such a generation, all the destructors among the nations of the world raise their heads and wish primarily to destroy and to kill the children of Israel, as it is written (Yevamot 63), “No calamity comes to the world but for Israel.” This means, as it is written in the above Tikkunim, that they cause poverty, ruin, robbery, killing, and destructions in the whole world.

After, through our many faults, we have witnessed all that is said in the above-mentioned Tikkunim, and moreover, the judgment struck the very best of us, as our sages said (Baba Kama 60), “And it begins with the righteous first,” and of all the glory Israel had had in the countries of Poland and Lithuania, etc., there remains but the relics in our holy land, now it is upon us, relics, to correct that dreadful wrong. Each of us remainders should take upon himself, heart and soul, to henceforth intensify the internality of the Torah and give it its rightful place according to its merit over the externality of the Torah.

Then, each and every one of us will be rewarded with intensifying his own internality, meaning the Israel within him, which is the needs of the soul over his own externality, which is the nations of the world within him, being the needs of the body. And that force will come to the whole of Israel until the nations of the world within us recognize and acknowledge the merit of the great sages of Israel over them and will listen to them and obey them.

And the internality of the nations of the world, the righteous of the nations of the world, will over- power and submit their externality, who are the destructors. The internality of the world, too, who are Israel, will rise in all their merit and virtue over the externality of the world, who are the nations. Then, all the nations of the world will recognize and acknowledge Israel’s merit over them, and they will follow the words (Isaiah 14), “And the peoples will take them and bring them to their place, and the house of Israel will possess them in the land of the Lord.” And also (Isaiah 49), “And they will bring your sons in their arms, and your daughters will be carried on their shoulders.” This is the meaning of what is written in The Zohar (Nasso, p 124b), “Through your composition, which is The Book of Zohar, they will be redeemed from exile with mercy.”

2.10 Baal HaSulam,

“A Handmaid Who Is Heir to Her Mistress”

Know that a branch that extends from the internality are the people of Israel, who have been chosen as the operators of the correction and the general purpose. They contain the preparation required for growing and developing until they come to move the nations to achieve the general goal.

The branch that extends from the externality is the rest of the nations. They have not been imparted the qualities that make them worthy of receiving the conducts of development of the pur- pose one at a time. Rather, they are fit to receive the correction at once and to the fullest, according to their upper root.

2.11 Baal HaSulam,

“The Arvut” [Mutual Guarantee], Item 20

Each and every Mitzva that each person from Israel performs in order to bring contentment to one’s Maker, and not for any reward and self-love, helps, to some extent, with the development of all the people of the world. This is because it is not done at once, but by a slow, gradual development, until it increases to such a degree that it can bring all the people in the world to the desired purity.

2.12 Baal HaSulam,

“Exile and Redemption”

I hereby propose to the House of Israel to say to our troubles, “Enough!” and at the very least make a human calculation regarding those adventures that they have inflicted on us time and time again, and here in our country, as well. We wish to start our own policy, as we have no hope of clutching at the ground as a nation as long as we do not accept our holy Torah without any allowances, to the last condition of the work Lishma, and not for one’s own sake, with any residue of selfishness, as I have proven in the article “Matan Torah.”

If we do not establish ourselves accordingly, then there are classes among us, and we will undoubt- edly be pushed, once to the right and once to the left, like all the nations. And much more so, since the nature of the developed is that they cannot be restrained, for any important notion that comes from an opinionated person will not bow its head before anything and knows no compromise. This is why our sages said, “Israel is the fiercest among the nations,” as one whose mind is broader is most obstinate. This is a psychological law, and if you do not understand me, go and study this lesson among the contemporary members of the nation: While we have only begun to build, time has already disclosed our fierceness and assertiveness of the mind, and that which one builds, the other ruins.

…This is known to all, but there is only one innovation in my words: They believe that in the end, the other side will understand the danger and will bow his head and accept their view. But I know that even if we tie them up together, one will not surrender to the other even a little, and no danger will interrupt anyone from carrying out his ambition.

In a word: As long as we do not raise our goal above the corporeal life, we will have no corporeal resurrection, for the spiritual and the corporeal in us cannot dwell together. We are the children of the idea, and even if we are immersed in forty-nine gates of materialism, we will still not give up the idea. Hence, it is the holy purpose of for His sake that we need.

2.13 Baal HaSulam,

“The Arvut” [Mutual Guarantee], Item 28

“Now, if you surely listen to My voice and keep My covenant,” meaning make a covenant on what I am telling you here: to be My Segula from among all peoples. This means that you will be My Segula, and sparks of purification and cleansing of the body will pass through you onto all the peoples and the nations of the world, for the nations of the world are not yet ready for this, and at any rate, I need one nation to start with now, so it will be as a remedy for all the nations. For this reason, He ends, “for all the earth is Mine,” meaning all the peoples of the earth belong to Me, as do you, and are destined to adhere to Me, as written in Item 20.

But now, while they are still incapable of performing that task, I need a virtuous people. If you agree to be the remedy for all the nations, I command you to “be unto Me a kingdom of priests,” which is the love of others in its final form of “Love your friend as yourself,” the axis of all the Torah and Mitzvot. And “a holy nation” is the reward in its final form of Dvekut with Him, which includes all the rewards that can even be conceived.

2.14 Baal HaSulam,

Shamati Article No. 69, “First Will Be the Correction of the World”

He said that first will be the correction of the world, then there will be the complete redemption, the coming of the Messiah. This is the meaning of “And your eyes shall see your Teacher,” etc., “And the whole earth shall be full of knowledge.” This is the meaning of what he wrote, that first the interior of the worlds will be corrected, and subsequently the exterior of the worlds. But we must know that the correction of the externality of the worlds is a higher degree than the correction of the internality.

And the root of Israel is from the internality of the worlds. This is the meaning of “for you are the least of all the peoples.” However, by correcting the internality, the externality will be corrected, too, though in small pieces. And the externality will be corrected each time (until many pennies accumulate into a great sum), until all the externality is corrected.

The main difference between the internality and the externality is, for example, when one performs a certain Mitzva [commandment], not all the organs agree to it. It is like a person who fasts. We say that only his internality agreed with the fast, but his externality is feeling discomfort by the fast, since the body is always in opposition to the soul. Thus, the difference between Israel and the nations of the world should only be made concerning the soul; but concerning the body, they are the same, for the body Israel, too, cares only for its own benefit.

Hence, when individuals in the whole of Israel are corrected, the whole world will naturally be corrected. It follows that the nations of the world will be corrected to the extent that we correct ourselves. This is the meaning of what our sages said, “Rewarded—he sentences himself and the whole world to the side of merit.” They did not say, “he sentences the whole of Israel,” but “the entire world to the side of merit,” meaning that the internality will correct the externality.

2.15 Baal HaSulam,

“Introduction to the Book Panim Meirot uMasbirot,” Item 4

This matter of redemption and the coming of the Messiah that we hope will be soon in our days, Amen, is the uppermost wholeness of attainment and knowledge, as it is written, “and they shall teach no more every man his neighbor, saying: ‘Know the Lord,’ for they shall all know Me, from the greatest of them unto the least of them.” And with the completeness of the mind, the bodies are completed, too, as it is written (Isaiah 65), “The youth, a hundred years old, shall die.”

When the children of Israel are complemented with the complete knowledge, the fountains of intelligence and knowledge shall flow beyond the boundaries of Israel and water all the nations of the world, as it is written (Isaiah 11), “For the earth shall be full of the knowledge of the Lord,” and as it is written, “and shall come unto the Lord and to His goodness.”

The proliferation of this knowledge is the matter of the expansion of the Messiah King to all the nations.

2.16 Baal HaSulam,

“The Writings of the Last Generation”

Judaism must present something new to the nations. This is what they expect from the return of Israel to the land! It is not in other teachings, for in that we never innovated. In them, we have always been their disciples. Rather, it is the wisdom of religion, justice, and peace. In this, most nations are our disciples, and this wisdom is attributed to us alone.

2.17 Baal HaSulam,

“The Writings of the Last Generation”

It is a fact that Israel is hated by all the nations, whether for religious, racial, capitalist, communist, or for cosmopolitan reasons, etc. It is so because hatred precedes all reasons, but each one resolves the loathing according to one’s own psychology. No counsel will help here, except to initiate inter- national, moral, and altruistic communism among all nations.

2.18 Baal HaSulam,

“The Writings of the Last Generation”

The egoistic communism, based on waves of envy and hate, will never be rid of them. Rather, when there are no bourgeois, they will cast their hate on Israel. We must not be mistaken that egoistic communism will cure the hatred of Israel from the nations. Only altruistic communism can be expected to heal it.

2.19 Baal HaSulam,

“The Writings of the Last Generation”

Israel must be the first among the nations to assume the international, altruistic communism. It must be a model demonstrating the good and beauty of this government because they suffer and will suffer from the tyranny of the nations more than all other nations. They are like the heart that burns before all the other organs. Hence, they are better suited to adopt the proper government first.

 2.20 Baal HaSulam,

“The Love of God and the Love of Man”

The Israeli nation was to be a “passage.” This means that to the extent that Israel cleanse themselves by observing the Torah, so they pass their power on to the rest of the nations. And when the rest of the nations also sentence themselves to the side of merit, the Messiah will be revealed, whose role is not only to qualify Israel to the ultimate goal of Dvekut with Him, but to teach the ways of the Creator to all the nations, as it is written, “And all nations will flow unto Him.”

2.21 RABASH,

Letter No. 18

Through the people of Israel, who are more capable than all the nations to approach the Creator, He will then bestow the abundance upon the rest of the nations.

2.22 Zohar for All, Beresheet-1 [Genesis],

“A Prayer for the Poor,” Item 198

Sons, life, and nourishments are drawn to the lower ones only from the middle pillar, called “My son, My firstborn, Israel.” He is also called “the tree of life,” and in Daniel, he is called “A tree in which there is food for all.” For Divinity, who is only in the lower ones, Israel below are considered her life, Divinity’s, and the Torah is considered her nourishments. The prayer, regarded as the offering that brings Divinity to a Zivug with ZA, it is said about her in exile that she says to ZA her husband, “Give me sons.”

2.23 Zohar for All, Beresheet-1 [Genesis-1],

“And the Lord God Built the Rib” Item 280

It is known that the Emanator started creation and established creation in a way that the children of Israel could finish it, as we learn, “You are in partnership with Me, I started creation and you finish it.”

2.24 Zohar for All, Shlach Lecha,

“Man in the World as Above,” Item 83

Israel’s lot is better than that of all the nations in the world, for the Creator wanted them and called His name in them and took pride in them, for the world was created only for Israel to engage in Torah, since One connects to one, ZA and Malchut. Israel below, in this world, are His existence, as through their good deeds, they raise MAN for their Zivug. They are also the existence of all other nations that exist thanks to Israel, but this is when they do their Master’s will.

2.25 Zohar for All, Shlach Lecha,

“Man in the World as Above,” Item 83

Israel’s lot is better than that of all the nations in the world, for the Creator wanted them and called His name in them and took pride in them, for the world was created only for Israel to engage in Torah, since One connects to one, ZA and Malchut. Israel below, in this world, are His existence, as through their good deeds, they raise MAN for their Zivug. They are also the existence of all other nations that exist thanks to Israel, but this is when they do their Master’s will.

2.26 Zohar for All, Pinhas,

“Why Israel Are More in Sorrow than the Rest of the Nations,” Items 152-153

Israel were made by the Creator, the heart of the whole world. And so are Israel among the nations, like a heart among the organs. And as the organs of the body cannot exist in the world even a minute without the heart, all the other nations cannot exist in the world without Israel. And so is Jerusalem among the rest of the countries, like a heart among the organs. Hence, it is in the middle of the whole world, like a heart, which is in the middle of the organs.

Also, Israel are lead within the rest of the nations as the heart within the organs. The heart is soft and weak, and it is the sustenance of all the organs, and all the organs do not feel any sorrow, trouble, and grief, but only the heart, in which there are sustenance and intelligence. Sorrow and grief do not come near the rest of the organs whatsoever because there is no sustenance in them, and they do not know anything.

All the other organs are not close to the king, who is wisdom and intelligence that are in the brain, except the heart. The rest of the organs are far from it and do not know of it at all. So are Israel—close to the holy king, while the rest of the nations are far from Him.

2.27 Zohar for All, Zohar Hadash, Hukat,

“To the Conductor [also: Winner] of Lilies,” Items 107-108

It is written, “How good and how pleasant it is for brothers to also sit together.” Brothers sitting together means the connection of the brother, ZA, in Tzedek [justice], Malchut. “Also” comes to include Israel, who are the Merkava [structure/chariot] for this unification. This is why she said to him, “Where do you pasture? Where do you make it lie down?” Where do you pasture yourself? Where do you make those herds of Jacob lie down? “The oil of gladness from your friend” are the upper patriarchs, who have first connected in you.

Israel are the brothers and friends of ZA, anoint him with oil of gladness on their heads with their prayer. Oil of gladness are the twelve rivers of pure persimmon that illuminate in her from the twelve Behinot [discernments] in ZA. At that time, there is gladness in the worlds, good will in the worlds, and the anger departs from the world.

2.28 Zohar for All, VaYetze [And Jacob Went Out],

“Prophecy, Vision, and Dream,” Item 53

“And behold the angels of God ascending and descending on it.” Those are the appointees of all the nations, which ascend and descend on this ladder. And when Israel sin, the ladder is lowered down and those appointees rise. When Israel improve their actions, the ladder rises and all the appointees come down, and their governance is cancelled. It all depends on this ladder. Here in his dream, Jacob saw the governance of Esau and the governance of all the other nations.

2.29 Zohar for All, Zohar Hadash, Hukat,

“To the Conductor [also: Winner] of Lilies,” Items 99-100

Rabbi Shimon started and said, “The song of songs that is for Solomon.” Several times the Creator admonished Israel, to bring them back in repentance to Him, so they would walk on the straight path, in order to rise among them. When Israel are worthy and walk on the straight path, it is as though the ascent is for the Creator with them from among all the nations of the world. This is so because when Israel are worthy and walk on the straight path, the Creator raises them above all the people in the world, and everyone thanks and praises Him.

And not only they, but even the upper ones above thank Him because of Israel. Moreover, He truly ascends in His glory because of Israel. And moreover, even Israel truly ascend in the glory of the Creator above and below.

When Israel merit, the throne above, Malchut, rises ever upward in several joys, several love, and the worlds, ZA and Malchut, connect in gladness. Then everyone is blessed from the depth of the streams, Bina, and all the worlds are watered and blessed and sanctified in several bless- ings, several Kedushot [pl. of Kedusha (holiness)], and the Creator rejoices with them in joy in wholeness.

2.30 Zohar for All, Lech Lecha [Go Forth],

“And the Lord Said to Abram, After Lot Had Separated,” Item 191

This is the difference between the souls of Israel and the nations of the world. Israel extend from Kelim de Panim [anterior Kelim], which are fit for reception of complete lights even prior to the end of correction. But the nations of the world extend from the external Kelim, which cannot receive completion prior to the end of correction.

Similarly, the worlds divide into internality and externality. The land of Israel are Kelim de Panim with respect to the world, and abroad are the Kelim of externality. Thus, there is no wholeness abroad before the end of correction, for then it is said, “And the Lord shall be King over all the earth,” and “For the earth shall be full of the knowledge of the Lord.” However, before the end of correction, there is no wholeness except in the Kelim de Panim of the world, which are the land of Israel.

Also, the Creator alone governs over the land of Israel. Since the land of Israel is made of Kelim de Panim, it received a correction at that time, too, as it is written, “A land which the eyes of the Lord your God are always upon it,” and in which Divinity appears. However, abroad, dominion is given to the seventy ministers, which are also the externality of Kedusha [holiness], extending from the external Kelim, and which have no wholeness prior to the end of correction. Hence, “And the Lord shall be King over all the earth” did not come true except in the land of Israel.

This is why it is written that as Divinity appears only in its proper place, in the land of Israel, she appears and is revealed only to a man who is worthy of her, who will keep from evoking the Zivug in the externality of the Nukva, in the place below the Chazeh. This is so because then he separates the Nukva from ZA and the abundance goes abroad to the seventy ministers of the nations of the world, which are the owners of the external Kelim that yearn for that abundance.

When Israel sinned and were burning incense to other gods inside the land, they evoked a Zivug in Nukva’s external Kelim, extending the abundance from above downwards, and then the abun- dance goes to other gods. At that time the rest of the nations reign because the abundance reached their seventy nations. Hence, all suck from Divinity, which drew near them because the external Kelim of Divinity were close to the nations of the world, for only they receive from them.

2.31 Zohar for All, Ruth,

“They Both Went,” Item 418

As maggots and worms rise in the body, when Israel are bad, the nations of the world, the children of Esau and Ishmael, who are called “Maggot and Worm,” control them and the body splits so that Israel will be killed. It is written about that, “His flesh pains him and his soul,” the Shechina [Divinity], “mourns him.” What is “His flesh pains him and his soul mourns him”? The flesh of Israel pains them and the soul of Israel mourns. At that time, she yearns for the upper soul, which is called Naomi, Bina.

2.32 Zohar for All, Pekudei [Accounts],

“Calculation and a Number,” Items 93-94

When the sea raises its waves in anger and the waves come up to wash the world over, when they come and see the sand of the sea, they promptly break and turn back quiet, and cannot rule and wash the world over.

Similarly, Israel are like the sand of the sea. When the rest of the nations, the waves of the sea— angry, with harsh Dinim—see that Israel are connected to the Creator, they turn back and break before them, and cannot rule over the world.

2.33 Zohar for All, Zohar Hadash, Hukat,

“To the Conductor [also: Winner] of Lilies,” Item 97

Corresponding to that verse, the words “calculation and number,” is the verse in Song of Songs, “Do not see me that I am black,” for I dressed in judgment to judge the world. At that time, she is regarded as black. She says to her children who approach her into the house, “Do not see me that I am black.” Certainly, if you engaged in the Torah that I gave you, do not fear. But if you did not engage, you will make me make the nations of the world vengeful because of you, where you will be scattered, as it is written, “My mother’s sons were angry with me, made me a caretaker of the vineyards.”

They commented about that, “If Israel are sentenced, if they repent, the Creator brings down that sentence on the other nations. If they do not repent, they go down among the nations, who eat them bone and flesh.”

2.34 Zohar for All, VaYechi [Jacob Lived],

“Do Not Remember the Iniquities of Our Forefathers against Us” 412-413

Had Israel gathered good deeds before the Creator, the idol worshipping nations would never have risen against them. But Israel cause the rest of the nations to raise their heads in the world, for if Israel had not sinned before the Creator, the rest of the idol worshipping nations would have sur- rendered before them.

If Israel had not extended bad deeds to the other side in the land of Israel, the rest of the idol worshipping nations would not have ruled in the land of Israel and they would not be exiled from the land. It is written about that, “For we are very poor” because we have no good deeds as we should.

2.35 Zohar for All, Truma [Donation],

“You Shall Make a Table,” Items 485-488

“And you shall eat and be satisfied, and you shall bless the Lord your God.” How happy are Israel because the Creator favored them and brought them near Him from among all the nations. For Israel, He gives His food and satiation to the whole world. Were it not for Israel, the Creator would not have given nourishment to the world. And now that Israel are in exile, it is all the more so: the world receives sevenfold twice the nourishment and satiation so that an extract of that will suffice for Israel.

When Israel were in the holy land, nourishments would come down to them from a high place, they gave an extract to the idol-worshipping nations, and all the nations were feeding on the extract. Now that Israel are in exile, the matter has been turned around in a different way: the food comes to the nations of the world and Israel receive an extract from them.

There is an allegory about a king who made a meal for his household. As long as they do his will, they eat at the meal with the king and give the part of the bones for the dogs to chew on. When his household do not do the king’s will, he gives the entire meal to the dogs and the bones to his household. As long as Israel do their Master’s will, they eat at the King’s table and the entire meal is prepared for them. They give the bones of their joy, which is the extract, to the idol-worshipping nations. And as long as Israel do not do their Master’s will, they are exiled and the meal is given to the dogs, while they are given the extract, as it is written, “Thus will the sons of Israel eat their bread: unclean among the nations,” for they eat the extract of their abomination, their loathsome food. Woe unto a king’s son who sits and waits for the servant’s table, who eats what is left of his table.

2.36 Zohar for All, VaYishlach [And Jacob Sent], “Fear Not, You Worm of Jacob,” Item 254

Israel is the tree of life, ZA. And because the children of Israel clung to the tree of life, they will have life, and they will rise from the dust and exist in the world, and they will become one nation, serving the Creator.

2.37 Zohar for All, VaEra [And I Appeared],

“And I Appeared—In God Almighty [Shadai], and My Name Is HaVaYaH, I Am Not Known to Them,” Item 15

“A Psalm of David. The land is the Lord’s, and all it contains; the world and those who dwell in it.” “The land” is the holy land of Israel, which is destined to be watered by the Creator and to be blessed with Him first. And from it, the whole world will be watered. “The world and those who dwell in it” is the rest of the lands, which drink from it.

2.38 Raaiah Kook,

Hadarav

This nation was created and came for the whole world, to prepare it for its future.

2.39 Midrash Rabbah,

Song of Songs

Israel bring Light to the world, as was said (Isaiah 60), “And nations will follow your light.”

2.40 Yitzhak Isaac Hever,

Siach Yitzhak, Part 2, Assortments 1

Creation and choice, and the correction and corruption of the world are all dependent upon Israel.

2.41 Raaiah Kook,

Orot

Israel, as a unique nation, was blessed in the depth of its sanctity and Godly aspiration. It influences the whole extent of the nations, to refine the national soul in each nation and bring all the nations closer through its power to a more sublime and noble status.

2.42 Rav Kook,

“Whisper to Me the Secret of the Lord”

The purpose of Israel is to unite the entire world into a single

2.43 Midrash Tana’im,

Devarim [Deuteronomy], Chapter 14

Israel is the Creator’s virtue, as it is said, “To be a virtuous nation unto Him.”

2.44 Rabbi Shmuel Bornstein of Sochatchov,

Shem MiShmuel [A Name Out of Samuel],

The name “Israel” means Li-Rosh [I am the head]. One should see oneself as the head and begin- ning of creation, and his vocation as bringing all the people in the world under the wings of the Shechina [Divinity].

2.45 Raaiah Kook,

Orot HaKodesh

In Israel is the secret to the unity of the world.

2.46 Raaiah Kook,

Orot HaKodesh

You should know that although for themselves, Israel are already chosen, sanctified, and crowned with the crowns of the Creator, as long as the whole world, with all its parts, is not corrected, Israel, too, will not reach their final sublimity. However, when His kingship is revealed in the world and the good governs and properly suppresses the bad, Israel will inherit their complete sublimity.

2.47 Raaiah Kook,

Orot HaTshuva [Lights of Repentance]

The revival of the nation is the foundation for the construction of the great repentance, the repen- tance of the upper Israel and the repentance of the whole world which will follow.

2.48 Raaiah Kook,

Ein Ayah

When Israel ascends according to his true, internal quality, to give to the entire world a new and corrected form, not only Israel will ascend, but the entire world. At that time, a new era will begin, in which there will be no admixture of the filth of evil, and wickedness and uprising will not affect it in the least, and anger and sadness will not be able to reign within it. Then, oppression will become obsolete and the sword will lose its status and will become complete abomination.

2.49 Raaiah Kook,

Orot

The Assembly of Israel is the essence of the entire reality. In this world, this essence is poured out in the actual Israeli nation, in its corporeality and spirituality, in its genealogy and its faith. The Israeli history is the essence of the ideal of the general history, and there is no movement in the world, in all the nations, whose similitude is not found in Israel. Its faith is the finest essence and the source that imparts the good and the idealism unto all the faiths. Naturally, it is the force that questions all the terms of faith until it leads them to the degree of a clear language, for all to call out the name of the Creator, “And your God is the Holy One of Israel, who is called the ‘God of the whole earth.’”

2.50 Raaiah Kook,

Orot HaKodesh

The revealed unity of the moral, spiritual, and intellectual world, along with the material, technical, and social world is expressed in the world through Israel. The skill of the land of Israel is to establish in the world the revelation of this unity, which gives a new face to the entire human culture.

2.51 Rav Kook,

Letters of the Raaiah, 1966

Great is my belief that all this global uproar of a time of the shifting world in which we live in has come essentially, only for Israel. We are now called upon to carry out a great task willingly and mindfully: to build ourselves and the entire ruined world along with us.

2.52 Raaiah Kook,

Orot

The construction of the world, which is currently collapsing under the dreadful storms of a blood- filled sword requires the construction of the Israeli nation. The construction of the nation and the revelation of its spirit are one and the same, and all of it is united with the construction of the world, which is crumbling and awaits a force full of unity and sublimity. All this is present in the soul of the assembly of Israel. The spirit of the Creator is filled with it, and the spirit of one in whose sensation of the soul pulsates cannot be still in this great hour without calling on all the forces in the nation, “Wake up and arise for your duty.”

2.53 Rav Kook, The Purpose of Israel and Its Nationality

[Israel’s Vocation and Nationhood]

The Creator’s service that is given to Israel, its purpose is the ascent of all of humanity, which cannot ascend if not through the ascent of the people of Israel, such that the blessing will manifest in it and enable it to provide the blessing to the world, in turn.

2.54 Raaiah Kook,

Letters

We are called upon to unite the world. But before we unite the living, material world, we are called upon to reveal the plan of spiritual unity, which is our own secret.

2.55 Rav Kook,

Letters of the Raaiah

Have strength my friend to shine the light of the wisdom of the hidden in the world. Now the days are nearing when everyone will recognize and know that the salvation of Israel and the salvation of the whole world depend only on the emergence of the wisdom of Kabbalah in a clear language.

2.56 Midrash Rabbah,

Song of Songs

Israel bring Light to the world.

2.57 Likuta Halachot, “The Blessing for the Scent, and a Blessing of Thanksgiving,” Rule No. 4

There is a medium between all the worlds and the Creator, and it is the Israeli soul, which is very high at its root and is truly a Godly part. It is the medium that connects all the worlds with the Creator, and through it, the abundance and vitality and existence are drawn to all the worlds. For this reason, everything depends on Israel.

2.58 Rav Yaakov HaCohen Shakira,

A Well of Living Water

Israel are the first to receive all the abundance, and from them it is dispensed to all the worlds. This is why they are called Li-Rosh [I am the head], meaning that they are regarded as the Rosh [head/ first], the first to receive the blessing, and then to the rest of the people in the world.

2.59 Rabbi Kalonymus Kalman Halevi Epstein,

Maor VaShemesh

When it came up in His simple will to create the world, Israel were the first to come up in the thought, as the Creator anticipated that the Israeli nation would be in the world and that through their great passion to adhere to their Creator and their great yearning and longing they would raise MAN, by which they would bring down abundance to all the worlds. The intention of creation was that abundance would come down only through an awakening from below. Through the raising of MAN that Israel awaken, and through the MAN that they raise, all the worlds ascend and add passion to adhere to their root. This is the Creator’s main delight, when Israel refine themselves from the depth of corporeality and yearn to adhere to their Creator.

2.60 Sefat Emet,

Shemot [Exodus], Portion Yitro [Jethro]

The children of Israel became responsible for the correction of the entire world by the power of the Torah. This is the meaning of what was said to them, “For all the earth is Mine, and you will be unto Me a kingdom of priests and a holy nation.” Everything depends on the children of Israel. As they correct themselves, so are all creations drawn after them.

2.61 Rav Kook,

Israel’s Vocation and Nationhood

Israel’s vocation is to be a light to the world, to pull all the people in the world out of the darkness of ignorance and vanity of false views, which have brought about the disorder of the material world and the decline of the human spirit. For this reason, the Master of all the deeds chose His people Israel as the one by whom the truth of the oneness of the Creator will be revealed in the world and the Private Providence will be revealed. This is the most instrumental knowledge for straightening of the ways and views of the entire human race.

2.62 Shem MiShmuel,

Portion Haazinu

The intention of creation was for all to be one bundle, to do the Creator’s will. But the matter was spoiled because of the sin of Adam HaRishon, until even the best in those generations could not unite together in order to serve the Creator. Rather, they were individuals, alone. The correction of this matter began in the generation of Babylon, when separation occurred in the human race, meaning the beginning of the correction of gathering and assembling people to serve the Creator, which started with Abraham and his descendants. Abraham would roam and call out the name of the Creator until a great community gathered unto him, who were called “the people of the house of Abraham.” Thus, the matter grew until it became the assembly of the congregation of Israel. In the future, the end of correction will be when all become one bundle to do the Creator’s will wholeheartedly.

2.63 Rabbi Moshe Chaim Ephraim of Sudilkov,

Degel Mahaneh Ephraim

It is good for the people of the children of Israel to always unite together in one bundle. Then, even those who are of lesser degree help their friends sanctify with more Kedusha [holiness] and attain more. The upper one needs the one below it, and the lower one needs the one above it. Likewise, you should always be bundled in one bundle, and then your roots will unite, as well. This is the meaning of “You will be unto Me a Segula [virtue/remedy],” meaning that you will be a Segula in the upper world, as well, when you are in one unity below.

2.64 Raaiah Kook,

Orot

All the cultures in the world will be renewed through the renewal of our spirit. All the views will be set straight, all of life will be illuminated by the joy of a new birth when we rise, and all the faiths will wear new clothes. The blessing of Abraham to all the nations of the Earth will begin its operation firmly and openly, and on its foundation, our building in the land of Israel will begin anew. The current ruin is a preparation for a new revival for the name of the Creator which will become increasingly revealed.

inapoi la EXTRASE DIN SURSE (link)

inapoi la EXTRASE DIN SURSE (link)

ISRAEL ŞI NAŢIUNILE LUMII

1.01 Zohar for All, Shemot [Exodus],

“Who Send Out Freely the Ox and the Donkey,” Item 67

“Happy are you who sow beside all waters, who send out freely the ox and the donkey.” Happy are Israel, whom the Creator desires more than all the nations and brought them close to Him, as it is written, “The Lord your God has chosen you.” It is also written, “For the portion of the Lord is His people, Jacob the lot of His inheritance.” And Israel adhere to the Creator, as it is written, “But you who cling unto the Lord your God.”

1.02 Zohar for All, Emor,

“I was Sanctified in Three Degrees,” Item 92

In what place does one sanctify himself in Kedusha [holiness], to include himself in it? When one comes to write, the Lord of Hosts, mentioned after the third Kadosh [third “Holy,” said during a prayer], Netzah and Hod, in which there is the matter, “I the Lord sanctify you.” After the three times Kadosh, we say only “the Lord of Hosts,” meaning we do not include ourselves there.

Afterwards, when one comes to the verse, “The whole earth is full of His glory,” when Kedusha is extended to Malchut, he should include himself in Kedusha, to be sanctified below, within that glory below, Malchut, as it is written, “And was sanctified by My glory.” Afterwards he should work in particular, first including himself in Malchut, in the glory below, in the verse, “The whole earth is full of His glory,” containing the whole earth and all the nations, and then he will extend Kedusha in particular, only to Israel, so that everything will be sanctified. And from Israel, Kedusha will extend to the whole world.

1.03 Zohar for All, Ki Tazria [When a Woman Inseminates],

“He Shall Be Brought Unto the Priest,” Item 138

I see the people in the world who do not observe and do not know the glory of their Master. It is written about Israel, “I have set you apart from the peoples to be Mine,” and it is written, “Sanctify yourselves and be holy; for I am holy.” And if they part from the Creator, where is their sanctity? After all, it is their desire that turns away from Him.

The writing declares and says, “Do not be as the horse or as the mule which have no understand- ing.” Indeed, what is the difference between a human and a horse or a mule? Only their sanctity—to be whole and marked above all.

1.04 Zohar for All, Tetzaveh [Command],

“And You, Bring … Near You,” Item 39

“From among the children of Israel,” since everything is called “one” being one, as it should be, only from among the children of Israel. This is so because the children of Israel stand below to open ways, to illuminate paths, to light the candles, which are the upper Sefirot, and to bring everything from below upwards so all will be one. This is why it is written, “But you that cleave unto the Lord.”

1.05 Zohar for All, Pekudei [Accounts],

“And Moses Established the Tabernacle,” Item 393

The Creator chose Israel for His lot and portion, and brought them near Him. He made of them certain degrees in this world, the patriarchs, such as above, to perfect all the worlds as one, above and below, as it is written, “The heaven is My throne, and the earth is My footstool,” to perfect above and below into being one.

1.06 Zohar for All, Pekudei [Accounts],

“The Hair in the Tefillin,” Item 337

The holy Israel, which is a single nation in holy unification, the Creator gives them a counsel by which to be saved from everything.

1.07 Zohar for All, Ki Tazria [When a Woman Inseminates],

“Infected Houses,” Item 145

Happy are Israel who adhere to the Creator and whom the Creator loves, as it is written, “I have loved you, says the Lord.” And for His love, He brought them into the holy land to instill His Divinity among them and to dwell with them, so Israel will be holier than all the people in the world.

1.08 Zohar for All, Kedoshim,

“Oh Land Of Whirring Wings,” Item 20

The Creator did not want all the nations of the world but only Israel. He made them a single nation in the world and called them “One nation,” as His name. He crowned them with several crowns and with several Mitzvot [commandments] to crown in.

1.09 Zohar for All, Kedoshim,

“Oh Land Of Whirring Wings,” Item 25

These are the ones who are called, “the sons of the Creator.” And for this reason, it is written, “You shall be holy for I the Lord am holy.” Happy are Israel for not placing this thing in another place, for not wanting anything in return for their holiness, except to truly adhere to Him, to Him and not to another. Hence, “You shall be holy for I, the Lord your God am holy.”

1.10 Zohar for All, Emor,

“So That He Will Not Profane His Offspring among His People,” It.36

Happy are Israel in this world and in the next world, for it is written about them, “And I will distin- guish you from the nations to be unto Me.” How distinguished are Israel from everyone in Kedusha [holiness], to serve the Creator, as it is written, “Sanctify and be holy for I am the Lord your God.”

1.10 Zohar for All, On the Eighth Day,

“That You Should Be Defiled by Them,” Item 117

The Creator is destined to purify Israel. With what will He purify them? With what is written, “And I will sprinkle clean water upon you, and you shall be pure.” These are the waters of mercy, which clothe and include the illumination of the left, from which the purity comes. And since they are purified, they are sanctified, for they cling to the sanctity of ZA, which has the Mochin of AVI, called, “holiness.” And Israel, who cling to the Creator, are called, “holiness,” as it is written, “Israel is the Lord’s sacred portion, the first of His harvest.” It is also written, “And you shall be holy men unto Me.” Happy are Israel, for the Creator says about them, “You shall be holy, for I am holy,” since it is written, “and to Him shall you cling,” and, “He has not dealt so with any nation; and as for His ordinances, they have not known them, halleluiah.”

1.11 Zohar for All, Aharei Mot [After the Death],

“And Aaron Shall Cast Lots upon the Two Goats,” Item 115

Happy are Israel more than all the idol-worshipping nations, for the Creator wishes to purify them and have mercy on them, for they are His lot and inheritance, as it is written, “For the portion of the Lord is His people, Jacob the lot of His inheritance.” It is also written, “He made him ride on the high places of the earth.” They grip above, in ZA, hence the love of the Creator clings to them, as it is written, “I have loved you, says the Lord.”

And out of the great love that He loves them, He has given them one day in the year to purify and cleanse themselves of all their iniquities, as it is written, “For on this day shall atonement be made for you, to cleanse you,” so they are worthy in this world, in the next world, and there will be no sin among them. For this reason, on that day Israel are crowned and rule over all the seekers of Din and over all the spirits.

1.12 Zohar for All, Kedoshim,

“Oh Land Of Whirring Wings,” Item 22

Let one come and exert in the one. The Creator, who is one, will exert in the one, which is Israel, for the King exerts only in what is worthy of Him. This is why it is written, “He is in the one, and who will turn Him?” The Creator dwells and is present only in the one. “And He is in the one,” as one who has been established in upper Kedusha [holiness] to be one, in Israel. Then He is in the one, and not in another nation.

1.13 Zohar for All, Emor, “Every Letter of the Name Is the Wholeness of the Whole Name,”It. 70

Israel ascend from below upward, as it is written, “And your descendants will be as the dust of the earth.” It is also written, “I will multiply your descendants as the stars of the heaven.” They will rise from the dust of the earth to the stars of the heaven. Afterwards, they rise above everything and adhere to the uppermost place, as it is written, “And you who adhere to the Lord your God.”

1.14 Zohar for All, Emor,  “So That He Will Not Profane His Offspring among His People,” It.37

“Salvation is the Lord’s, Your blessing is upon Your people, Selah.” Happy are Israel, for wherever they are exiled, the Shechina [Divinity] is exiled with them. Thus, when Israel come out of exile, the Shechina will also come out of exile. To whom will be the redemption, to the Creator or to Israel? Salvation is certainly the Lord’s. When? When “Your blessing is upon Your people, Selah,” when the Creator watches over Israel with blessings, to bring them out of exile and do good to them. At that time, salvation is certainly the Lord’s, for the Shechina will come out of exile. For this reason, the Creator will bring the people of Israel back from the exile, as it is written, “And the Lord your God will bring you back from captivity and have mercy on you,” where “bring” means that He, too, will return with Israel from the exile.

1.15 Zohar for All, Pinhas,

“Let Israel Rejoice in Those who Make Him,” Item 118

Oh how Israel are loved by the Creator. Their joy and their praises are only about Him, for any joy of Israel in which they do not include the Creator is not joy.

1.16 Zohar for All, Haazinu,

“An Apple and a Lily,” Item 9

Israel’s fate is better than that of all the idol-worshipping nations for the rest of the nations were given to appointed ministers to govern them while the fate of holy Israel is good in this world and in the next world since the Creator did not give them to an angel or to another ruler, but took them for His lot, as it is written, “For the lot of the Lord are His people,” and as it is written, “For the Lord chose Jacob for Himself.”

1.17 Zohar for All, Haazinu,

“As an Eagle Stirs Up Its Nest,” Item 240

Happy are Israel for the Creator leads them. It is written about them, “For the Lord chose Jacob for Himself, Israel for His treasure.” It is also written, “The Lord will not abandon His people because of His great name,” since they have adhered to one another because Israel adhered to His great name. For this reason, the Creator will not leave them, as wherever they are, the Creator is with them.

1.18 Zohar for All, Ki Tetze,

“Ten Shofarot [festive horns],” Item 142

It is written, the mother broods on the chicks. Israel tweet to her with several tweets of the prayers and she does not want to come down to them, to shine from above downward. She does not want to change from Katnut [infancy], when she lays and illuminates only from below upward.

What do Israel do? They take with them the mother, Shechina [Divinity] and tie her in a knot of Tefillin. When they reach the Shema reading, her sons call by the six words of unification, “Hear, O Israel, the Lord our God, the Lord is one,” which are HGT NHY of ZA from Gadlut [adulthood].

They come down to their mother, the Shechina, and tie themselves to her in the unification of “Blessed is the name of His kingdom forever and ever.” This is the meaning of the verse, “The appointed times of the Lord which you shall call.” You shall call the VAK of Gadlut of ZA to illu- minate in the Shechina, as then she will shine the Hassadim from above downward. This is her season, the time of her Zivug, as it is written, “My special times,” that you will call them on My times, on My season.

1.19 Zohar for All, VaYelech [And Moses Went],

“And Moses Went,” Item 1

Happy are Israel, whom the Creator desires. And because He desired them, He called them, “Holy firstborn sons,” brothers, as though He came down to live with them, as it is written, “And let them make Me a sanctuary, that I may dwell among them.” He wished to correct them such as above, placed seven clouds of glory over them, and His Divinity walks before them.

1.20 Zohar for All, New Zohar,

Song of Songs, “The Incense,” Item 357

All the camps of all the other nations spread and divide from one another. This is why Israel are called “one nation,” since they are in unity and in one connection. This is why they are called “connected flock,” unlike the rest of the nations.

1.21 Zohar for All, BeShalach [When Pharaoh Sent],

“When Moses Entered the Cloud,” Item 305

Why was the land lost? The Creator said, “For abandoning My law.” As long as Israel engaged in Torah, the power and courage of all the idolaters was broken, as it is written, “Your right hand, O Lord, shatters the enemy.” As long as the voice of Israel was heard in synagogues and seminaries

1.22 Zohar for All, BeShalach [When Pharaoh Sent],

The Enemy Said, “I Will Pursue,” Items 313-314

“The enemy said, ‘I will pursue, I will overtake.’” “The enemy said” is the great appointee over Egypt. When he was given dominion over Israel he contemplated obliterating them under his government. But the Creator remembered the greatest in the generation, the patriarchs, who were protecting them. And do not say that only he wished to obliterate them. Rather, all those ministers appointed over all the idol worshipping nations wish to obliterate Israel under them when they are given authority and governance over Israel.

Hence, all those peoples that are governed by those appointees inflict laws to destroy Israel, but the Creator remembers the greatest in the generation, the patriarchs, and protects them. When Moses saw that, he began to praise the Creator and said, “Who is like You among the gods, O Lord?”

1.23 Zohar for All, Aharei Mot [After the Death],

“It Is Forbidden to Teach Torah to One Who Was Not Circumcised,” Items 300-302

Anyone who has been circumcised and inscribed in the holy name is given in the revealed words in the Torah. He is informed in acronyms, in summaries, and the strict caution of the Mitzvot of the Torah is placed on him. And not more, until he rises to another degree, as it is written, “He declares His words to Jacob.” However, “His statutes and His ordinances are to Israel.” This is a higher degree, as it is written, “Your name shall no longer be called Jacob, but Israel shall be your name.”

Thus, Israel is more important than Jacob. This is why it is written, “His statutes and His ordi- nances to Israel,” which are the secrets of the Torah, the laws of the Torah, and the concealed matters of the Torah. This should be revealed only to one who is at a higher level, as it should be.

And as it is with Israel, that only to those who are at a high level is the Torah revealed, it is even more so to idol worshipping nations. And anyone who has not been circumcised, but is given even one small letter in the Torah, it is as though he ruined the world and is lying in the name of the Creator, for everything depends on the circumcision, and one is connected to the other. The Torah is tied to the circumcision, as it is written, “If My covenant is not day and night, I have not appointed the ordinances of heaven and earth.”

It is written, “This is the law [Torah] that Moses placed before the children of Israel.” He placed it before the children of Israel, but he did not place it before the rest of the nations. This is why it is written, “Speak to the children of Israel,” and it is written, “And to the children of Israel you will say,” And likewise all of them: only to Israel.

1.24 Zohar for All, Aharei Mot [After the Death],

“And You Came and Defiled My Land,” Item 295

Happy are Israel, whom the Creator desires more than all the idol-worshipping nations. Out of His love for them, He has given them true laws, planted among them the tree of life, ZA, and placed the Shechina among them. It is because Israel are inscribed in a holy inscription in their flesh, and it is apparent that they are His, from the dwellers of His palace.

1.25 Zohar for All, Balak,

“And the Donkey Saw the Angel of the Lord,” Items 439-441

“Go forth, daughters of Zion, and gaze on King Solomon, on the crown with which his mother crowned him on the day of his wedding.” King Solomon is ZA; his mother is Bina.

At that time, she rejoices with all the King’s sons, who are those who come from the side of Israel. They do not connect with the Zivug of ZA and Malchut, and only Israel stand with them, as they are the household who serve them. They raise MAN through their Torah and prayer, which awaken for the Zivug. For this reason, the blessings that come out from the Zivug of ZA and Malchut are Israel’s. Israel take everything, all the blessings that come out from the illumination of the Zivug of

ZA and Malchut, and send a part of them to the rest of the nations, and the rest of the nations are nourished by that part. From the side of the portion of the appointees over the rest of the nations, a very thin trail comes out. From there extends the part of the external ones and the nations of the world, and from there it divides into several sides. This is what we call the “extract,” which comes from the holy land, Malchut.

For this reason, the whole world drinks from the extract of the land of Israel, as the land of Israel is Malchut. Whether above or below, all other idol-worshipping nations are nourished only by that extract, and even the bottom Sefirot are nourished from that extract.

1.26 Zohar for All, Balak,

“And the Donkey Saw the Angel of the Lord,” Item 441

Great illuminations come out from the Zivug of ZA and Malchut through the unification of the three lines. Israel take everything because they are adhered to the middle line while the nations of the world and all the external ones, which are adhered to the left line without the right, cannot receive from the illuminations of that Zivug.

For this reason, Israel receive the whole illumination of the Zivug, since they are adhered to the middle line, which includes everything, and because they raised MAN and caused that Zivug.

1.27 Zohar for All, Balak,

“And the Donkey Saw the Angel of the Lord,” Item 441

The whole world drinks from the extract of the land of Israel since only Israel were chosen from the whole world to adhere to the middle line. Hence, they take all the illumination of the Zivug, and the rest of the world only the extract, as in, a thin trail, called the “lane in the vineyards.” It is a trail from the ministers of the rest of the nations that are blessed from it, since the ministers of the nations of the world are called “vineyards,” and that thin trail from the left line, from which they are blessed, is called the “lane in the vineyards.”

1.28 Zohar for All, Balak,

“And Dawned on Them from Seir,” Items 150-151

Before he notifies the ministers of the nations, each day they would chase Israel for her and kill them. But He made it that He invited them and they did not want. They gave Him gifts and presents so that Israel would receive it, and Moses received all of them to give to Israel, as it is written, “You have ascended on high, You have led captive Your captives; You have received gifts among men.” This is why Israel inherited the Torah without objections and without any complaints at all.

The witnesses of the children of Israel are the gifts and presents they had received from the ministers of the nations. For this reason, death did not govern, and nor did the Sitra Achra [other side]. And not only did they receive the Torah without any objections, they also received gifts and presents from everyone.

1.29 Zohar for All, Lech Lecha [Go Forth],

“Bless the Lord, You His Angels,” Items 315-318

“Bless the Lord, you His angels… hearing unto the voice of His word.” Happier are Israel than all the other nations of the world, for the Creator has chosen them from among all nations, and has made them His share and His lot. Hence, He has given them the holy Torah, since they were all in one desire at Mount Sinai and preceded doing to hearing, as they said, “We shall do and we shall hear.” And since they preceded doing to hearing, the Creator called upon the angels and told them: “Thus far, you were the only ones before Me in the world. Henceforth, My children on the earth are your friends in every way. You have no permission to sanctify My name until Israel bond with you in the earth, and all of you together will join to sanctify My name, since they preceded doing to hearing, as the high angels do in the firmament,” as it is written, “Bless the Lord, you His angels

… They do His word,” first. And then it is written, “Hearing the voice of His word.”

“Bless the Lord, you His angels” are the righteous in the land. They are as important before the Creator as the high angels in the firmament, since they are mighty and powerful, for they overcome their inclination like a hero who triumphs over his enemies. “Hearing the voice of His word” means being rewarded hearing a voice from above every day and at any time they need.

Who can stand with them, these high, holy ones? Happy are they for they can stand before them. Happy are those who can be saved from them. The Creator’s guidance is over them each day. How can we stand before them? This is why it is written, “Choose, and bring near, so he may dwell in Your courts,” as well as, “Happy is the man whose strength is in You.”

1.30 Zohar for All, Noah,

“That Jew,” Items 108-110

And when the moon is properly filled with blessings above, Israel come and nurse from her alone. This is why it is written, “On the eighth day you will have an assembly.” An assembly is a gathering, since all that was gathered from the upper blessings, other nations do not nurse from her but Israel. This is why it is written, “You will have an assembly,” you, and not the rest of the nations; you and not the rest of the appointees.

For this reason, Israel appease the Creator with water that they pour over the altar to give to the appointees of the nations some of the blessings, so they will engage in it and avoid mingling with the joy of Israel as they suckle the upper blessings. It is written about that day, “My beloved is for me, and I am for him,” for none other mingles with us.

There is an allegory about a king who invited his loved one for a meal that he was having on a certain day, so the one who loves the king would know that the king favors him. The king said, “Now I want to rejoice alone with the one who loves me, yet I fear that when I am at the meal with the one who loves me, all those appointed officers will come and sit with us at the table to join the meal of joy together with the one who loves me.”

What did the lover do? First, he made stews of vegetables and ox meat, and gave it to those appointed officers to eat, and then the king sat alone with the one who loves him for that sublime meal with all the delicacies in the world. And while he was alone with the king, he asks him for all his needs, and he gives him. And the king rejoices alone with the one who loves him, and no foreigners will interfere between them. Such are Israel with the Creator. This is why it is written, “On the eighth day you will have an assembly.”

1.31 Zohar for All, Balak,

“Fear Not, My Servant Jacob,” Items 56-57

There has not been a day since the world was created when the Creator had to be with Israel as that time when Balaam wanted to obliterate Israel’s enemies from the world. The Creator said about this, “Balaam wanted to obliterate you from the world but I will not do so. Rather, as it is written, ‘For I will destroy completely all the nations where I have scattered you, only I will not destroy you completely.’ If all the nations of the world come, they will not be able to obliterate you from the world.” Laban came first and wanted to uproot only Jacob from the world. The Creator came and protected him. Pharaoh came and wanted to obliterate them from the world. The Creator came and protected them. Haman came and wanted to obliterate them from the world. The Creator came and turned everything on its head. Likewise, in each and every generation, the Creator always protects Israel.

1.32 Raaiah Kook,

Orot [Lights]

The love of Israel must be nourished. It is unlike the natural love in every nation, which is found in its members. The basis of every nation is natural and simple, a necessity of life and congregation, the satisfaction of natural and convenient desires through a group that has close ties to one another. That desire does not need to be awakened by means of education and learning.

However, connecting the assembly of Israel is built primarily on common spiritual aspirations, which themselves require much spiritual strengthening and reinforcement in the heart of every individual, and even more so in the life of the whole public.

1.33 Zohar for All, BeShalach [When Pharaoh Sent],

“When Moses Entered the Cloud,” Items 305-306

There is nothing in the world that breaks the force of idol worshipping nations as when Israel engage in Torah. As long as Israel engage in Torah, the right strengthens and the power and courage of the idol worshipping nations breaks. This is why the Torah is called “strength,” as it is written, “The Lord will give strength to His people.”

When Israel do not engage in Torah, the left intensifies and the power of the idol worshipping nations grows. They suckle from the left, rule over Israel, and inflict upon them laws that they cannot endure. Because of that, Israel were exiled and scattered among the nations.

1.34 Zohar for All, Truma [Donation],

“Who Is She Who Looks Forth Like the Dawn,” Item 1

“For Jacob has chosen Koh [the Lord] for himself, Israel for his merit.” How beloved are the children of Israel before the Creator, who desires them, and who wishes to cling unto them and to bond with them, and who has made them a single nation in the world, as it is written, “And what one nation on the earth is like Your people Israel,” and they desired Him and bonded with Him. It is written, “For Jacob has chosen Koh [the Lord] for himself,” and it is written, “For the Lord’s portion is His people.” And to the rest of the nations He has given ministers to rule over them, while He took Israel into His portion.

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7.01 Baal HaSulam,

“Introduction to The Study of the Ten Sefirot,” Item 155.

Why then did the Kabbalists obligate every person to study the wisdom of Kabbalah? Indeed, there is a great thing about it, which should be publicized: There is a wonderful, invaluable remedy to those who engage in the wisdom of Kabbalah. Although they do not understand what they are learning, through the yearning and the great desire to understand what they are learning, they awaken upon themselves the lights that surround their souls.

This means that every person from Israel is guaranteed to finally attain all the wonderful attain- ments with which the Creator contemplated in the thought of creation to delight every creature. And one who has not been awarded in this life will be granted in the next life, etc., until one is awarded completing His thought, which He had planned for him.

7.02 Baal HaSulam,

“Introduction to the Book From the Mouth of a Sage”

It is known from books and from authors that the study of the wisdom of Kabbalah is an absolute must for any person from Israel. If one studies the entire Torah and knows the Mishnah and the Gemara by heart, if one is also filled with virtues and good deeds more than all his contemporaries, but has not learned the wisdom of Kabbalah, he must incarnate once more into this world to study the secrets of Torah and wisdom of truth. This is brought in several places in the writings of our sages.

7.03 Baal HaSulam,

“Introduction to The Study of the Ten Sefirot,” Item 36

It is impossible for the whole of Israel to come to that great purity except through the study of Kabbalah, which is the easiest way, suitable even for commoners.

Conversely, while engaging only in the revealed Torah, it is impossible to be rewarded through it, except for a chosen few and after great efforts, but not for the majority of people.

7.04 Baal HaSulam,

“The Essence of the Wisdom of Kabbalah”

The whole of humanity, obligated to eventually come to this immense development, as it is written, “For the earth shall be full of the knowledge of the Lord, as water covers the sea” (Isaiah 11, 9). “And they shall teach no more every man his neighbor, and every man his brother, saying, know the Lord, for they shall all know Me, from the least of them to the greatest of them” (Jeremiah 31, 33), and he says, “Your Teacher will no longer hide Himself, and your eyes will behold your Teacher” (Isaiah 30).

7.05 Baal HaSulam,

Letter No. 55

All the people of the world will unite and be qualified for His work.

 7.06 Baal HaSulam,

“The Acting Mind”

Every person is obliged to attain the root of his soul.

7.07 Baal HaSulam,

“Introduction to the Book Panim Meirot uMasbirot,” Item 1

Great merit is required in order to understand the Peshat of the texts, since first we must attain the three parts of the internality of the Torah, which the Peshat robes, and the Peshat will not be parsed. If one has not been rewarded with it, one needs great mercy, so it will not become a potion of death for him.

It is the opposite of the argument of the negligent in attaining the internality, who say to them- selves, “We settle for attaining the Peshat. If we attain that, we will be content.” Their words can be compared to one who wishes to step on the fourth step without first stepping on the first three steps.

7.08 Baal HaSulam,

Letter No. 38

I will tell you as I heard from the ADMOR of Kalshin. In earlier times, one had to first obtain all seven external teachings, called “the seven maidens that serve the king’s daughter,” as well as terrible mortification. And yet, not many gained favor in the eyes of the Creator. But since we have been rewarded with the teachings of the ARI and the work-ways of the Baal Shem Tov, it is truly possible for anyone, and the above preparations are no longer necessary.

7.09 Baal HaSulam,

“Introduction to The Book of Zohar,” Item 71

Now it is upon us, relics, to correct that dreadful wrong. Each of us remainders should take upon himself, heart and soul, to henceforth intensify the internality of the Torah and give it its rightful place according to its merit over the externality of the Torah.

7.10 Baal HaSulam,

“The Writings of the Last Generation”

Now, distinguished readers, this book lays here before you in a closet. It states explicitly all the wis- dom of statesmanship and the conducts of private and public life that will exist at the end of days, meaning the books of Kabbalah [in the manuscript, next to the text beginning here, it was written, “They are the perfection preceding the imperfection”]. In it, the corrected worlds that emerged with the perfection are set, as it says, perfection emerges first from the Creator, then we correct it and come to the perfection that exists in the upper world, emerging from Ein Sof, as in “the end of an act is in the preliminary thought.” Because the incomplete extends gradually from the complete, and there is no absence in the spiritual, they all remain existing and depicted in their complete perfection, in particular and in general, in the wisdom of Kabbalah.

Open these books and you will find all the good orders that will appear and the end of days, and you will find within them the good lesson by which to arrange mundane matters today as well, for we can learn from the past and by this correct the future.

7.11 Baal HaSulam,

“Introduction to The Book of Zohar,” Item 69

The redemption of Israel and the whole of Israel’s merit depend on the study of The Zohar and the internality of the Torah.

7.12 Baal HaSulam,

“The Teaching of the Kabbalah and Its Essence”

Since the whole of the wisdom of Kabbalah speaks of the revelation of the Creator, naturally, there is none more successful teaching for its task. This is what the Kabbalists aimed for—to arrange it so it is suitable for studying.

And so they studied in it until the time of concealment (it was agreed to conceal it for a certain reason). However, this was only for a certain time, and not forever, as it is written in The Zohar, “This wisdom is destined to be revealed at the end of days, and even to children.”

7.13 Baal HaSulam,

“Introduction to The Study of the Ten Sefirot,” Item 97

During the practice of Torah, every person must labor in it, and set his mind and heart to find “the light of the King’s face” in it, meaning attainment of open Providence, called “light of the face.” Any person is capable of it, as it is written, “those who seek Me shall find Me,” and as it is written, “I labored and did not find, do not believe.”

Thus, one needs nothing in this matter except the labor alone.

7.14 Baal HaSulam,

“The Shofar of the Messiah”

The disclosure of the wisdom of the hidden in great masses; it is a necessary precondition that must be met prior to the complete redemption.

7.15 Baal HaSulam,

“Introduction to the Book Panim Meirot uMasbirot,” Item 5

Is written in The Zohar: “With this composition, the children of Israel will be redeemed from exile.” Also, in many other places, only through the expansion of the wisdom of Kabbalah in the masses will we obtain complete redemption.

Our sages also said, “The light in it reforms him.” They were intentionally meticulous about it, to show us that only the light enclosed within it, “like apples of gold in settings of silver,” in it lies the Segula [power/cure] that reforms a person. Both the individual and the nation will not complete the aim for which they were created, except by attaining the internality of the Torah and its secrets.

 7.16 Baal HaSulam,

“Introduction to the Book Panim Meirot uMasbirot,” Item 5

It is the great expansion of the wisdom of truth within the nation that we need first, so we may merit receiving the benefit from our Messiah. Consequently, the expansion of the wisdom and the coming of our Messiah are interdependent.

Therefore, we must establish seminaries and compose books to hasten the distribution of the wisdom throughout the nation.

7.17 Baal HaSulam,

“Introduction to The Study of the Ten Sefirot,” Item 30

Not only are these secrets not forbidden to disclose, but on the contrary, it is a great Mitzva [com- mandment] to disclose them (as it is written in Pesachim 119).

And one who knows how to disclose and discloses them, his reward is plentiful. This is because by disclosing these lights to many, particularly to the many, depends the coming of the Messiah, soon in our days, Amen.

7.18 Baal HaSulam,

“The Shofar of the Messiah”

There is a precondition for redemption—for all the nations of the world to acknowledge Israel’s law, as it is written, “And the land will be full of knowledge,” as in the example of the exodus from Egypt, where there was a precondition that Pharaoh, too, would acknowledge the true God and His laws, and would allow them to leave.

This is why it is written that each one from the nations will hold a Jewish man and lead him to the holy Land. It was not enough that they could leave by themselves. You must understand from where the nations of the world came by such a will and idea. Know that this is through the dissemination of the true wisdom, so they will evidently see the true God and the true law.

The dissemination of the wisdom in the masses is called a “Shofar.” Like the Shofar, whose voice travels a great distance, the echo of the wisdom will spread the world over, so even the nations will hear and acknowledge that there is Godly wisdom in Israel.

7.19 Baal HaSulam,

“Time to Act”

For a long time now, my conscience has burdened me with a demand to come out and create a fundamental composition regarding the essence of Judaism, religion, and the knowledge of the authentic wisdom of Kabbalah, and spread it among the nation, so people will come to know and properly understand these exalted matters in their true meaning.

 7.20 Baal HaSulam,

Shamati, Article No. 38, “The Fear of God Is His Treasure”

One should always remember the reason that obligates him to engage in Torah and Mitzvot. This is the meaning of what our sages meant by “that your Kedusha will be for My Name.” It means that I will be your cause, meaning that all your work is in wanting to delight Me, meaning that all your actions will be in order to bestow.

Our sages said (Berachot 20), “Everything there is in keeping, there is in remembering.” This means that all those who engage in observing Torah and Mitzvot with the aim to achieve “remem- bering,” by way of “When I remember Him, He does not let me sleep.” It follows, that the keeping is primarily in order to be awarded remembering.

Thus, one’s desire to remember that the Creator is the cause for observing Torah and Mitzvot. This is so because it follows that the reason and the cause to observe the Torah and Mitzvot is the Creator, as without it one cannot adhere to the Creator, since “He and I cannot dwell in the same abode” due to the disparity of form.

7.21 Baal HaSulam,

“Introduction to The Study of the Ten Sefirot,” Item 22

It is easier to draw the light in the Torah while practicing and laboring in the wisdom of truth than in laboring in the revealed Torah. The reason is very simple: The wisdom of the revealed Torah is clothed in external, corporeal clothes, such as stealing, plundering, torts, etc. For this reason, it is difficult and heavy for any person to aim his mind and heart to the Creator while learning, so as to draw the light in the Torah.

It is even more so for a person for whom learning the Talmud itself is heavy and arduous. How can he remember the Creator during the study, since the scrutiny concerns corporeal matters, and cannot come in him simultaneously with the intention for the Creator?

Therefore, he advises him to engage in the wisdom of Kabbalah, as this wisdom is clothed entirely in the names of the Creator. Then he will certainly be able to easily aim his mind and heart to the Creator during the study, even if it is very difficult for him to study, for the study of the issues of the wisdom and the Creator are one and the same.

 7.22 Baal HaSulam,

“Introduction to the Book From the Mouth of a Sage”

The entire part of the revealed Torah is but a preparation to become worthy and merit attaining the concealed part. It is the concealed part that is the very wholeness and the purpose for which man is created.

Hence, clearly, if a part of the concealed part is missing, although one may keep the Torah and observe its Mitzvot in the revealed part, he will still have to come to this world again to receive what he should receive, namely the concealed part in the form of the 613 Pekudin. Only in this is the soul completed, as the Creator had predetermined for it.

You can therefore see the utter necessity for anyone from Israel, whomever he may be, to engage in the internality of the Torah and its secrets. Without it, the intention of creation will not be completed in man.

This is the reason that we reincarnate, generation after generation, to our current generation, which is the residue of the souls upon which the intention of creation has not been completed, as they did not attain the secrets of the Torah in past generations.

This is why it was said in The Zohar: “The secrets of Torah are destined to be revealed at the time of the Messiah.” It is clear to anyone who understands since they will be completing the intention of creation, and therefore merit the coming of the Messiah. Hence, inevitably, the secrets of the Torah will be revealed among them openly since if the correction is prevented.

7.23 Baal HaSulam,

“Introduction to the Book Panim Meirot uMasbirot,” Item 4

We should thoroughly understand that this matter of redemption and the coming of the Messiah that we hope will be soon in our days, Amen, is the uppermost wholeness of attainment and knowl- edge, as it is written, “and they shall teach no more every man his neighbor, saying: ‘Know the Lord,’ for they shall all know Me, from the greatest of them unto the least of them.” And with the completeness of the mind, the bodies are completed, too, as it is written (Isaiah 65), “The youth, a hundred years old, shall die.”

When the children of Israel are complemented with the complete knowledge, the fountains of intelligence and knowledge shall flow beyond the boundaries of Israel and water all the nations of the world, as it is written (Isaiah 11), “For the earth shall be full of the knowledge of the Lord,” and as it is written, “and shall come unto the Lord and to His goodness.”

The proliferation of this knowledge is the matter of the expansion of the Messiah King to all the nations. Yet, it is the opposite with the crude, materialistic plebs. Since their imagination is attached to the complete power of the fist, the matter of the expansion of the kingdom of Israel over the nations is engraved in their imagination only as a sort of dominion of bodies over bodies, to take their full fee with great pride, and boast over all the people in the world.

What can I do for them if our sages have already rejected them, and the likes of them, from among the congregation of the Creator, saying, “All who is proud, the Creator says, ‘he and I cannot dwell in the same abode.’”

7.24 Baal HaSulam,

“Introduction to The Book of Zohar,” Item 57

The aridity and the darkness that have befallen us in this generation, such as we have never seen in all the generations preceding us. It is so because even the servants of the Creator have abandoned the engagement in the secrets of the Torah.

Maimonides has already given a true allegory about that. He said that if a line of a thousand blind people walks along the way and there is at least one leader amongst them who can see, they are guaranteed to walk on the right path and not fall in pits and obstacles since they follow the sighted one who leads them. But if that person is missing, they are certain to stumble over every hurdle on the way and will all fall into the pit.

So is the matter before us. If the servants of the Creator had, at least, engaged in the internality of the Torah and extended a complete light from Ein Sof, the whole generation would have followed them, and everyone would be certain of their way, that they would not fall. But if even the servants of the Creator have distanced themselves from this wisdom, it is no wonder the whole generation is failing because of them. And because of my great sorrow, I cannot elaborate on that!

 7.25 Baal HaSulam,

“Introduction to The Study of the Ten Sefirot,” Item 23

From the words of the Gemara: “A disciple who has not seen a good sign in his study after five years will also not see it.” Why did he not see a good sign in his study? Certainly, it is only due to absence of the intention of the heart, and not for any lack of aptitude, as the wisdom of Torah requires no aptitude.

Instead, as it is written in the above Midrash: “The Creator said to Israel, ‘Regard, the whole wisdom and the whole Torah are easy: Anyone who fears Me and observes the words of the Torah, the whole wisdom and the whole Torah are in his heart.’”

Of course, one must accustom oneself in the light of Torah and Mitzvot, and I do not know how much. One might remain in waiting all his years. Hence, the Braita warns us (Hulin 24) not to wait longer than five years.

Moreover, Rabbi Yosi says that only three years are quite sufficient to be granted the wisdom of the Torah (Hulin 24). If one does not see a good sign after this long, he should not fool himself with false hopes and deceit, but know that he will never see a good sign.

Hence, one must immediately find himself a good tactic by which to succeed in achieving Lishma and to be rewarded with the wisdom of the Torah. The Braita did not specify the tactic, but it warns not to remain in the same situation and wait longer.

This is the meaning of the Rav’s words, that the surest and most successful tactic is the engage- ment in the wisdom of Kabbalah. One should leave one’s hand entirely from engagement in the wisdom of the revealed Torah, since he has already tested his luck in it and did not succeed. And he should dedicate all his time to the wisdom of Kabbalah, where his success is certain

7.26 Baal HaSulam,

“Introduction to the Book Panim Meirot uMasbirot”

Who would dare extract it from the heart of the masses and scrutinize their ways, when their attain- ment is incomplete in both parts of the Torah called Peshat [literal] and Drush [interpretation]? In their view, the order of the four parts of the Torah, PARDESS, begins with the Peshat, then the Drush, then Remez [insinuated], and in the end the Sod [secret] is understood.

However, it is written in the Vilna Gaon prayer book that the attainment begins with the Sod. After the Sod part of the Torah is attained, it is possible to attain the Drush, and then the Remez. When one is granted complete knowledge of these three parts of the Torah, one is awarded the attainment of the Peshat of the Torah.

7.27 Baal HaSulam,

“The Arvut” [Mutual Guarantee], Item 20

The end of the correction of the world will only be by bringing all the people in the world under His work.

7.28 RABASH,

Article No. 456, “Small Talents”

If a person is born with small talents, how can it be said that he will be a wise disciple? After all, his brain is too small to understand words of Torah.

Midrash Rabbah says about this (portion, “This Is the Blessing”), “The Creator said to Israel, ‘Be sure, the whole wisdom and the whole Torah are easy. Anyone who fears Me and performs the words of Torah, all the wisdom and all of the Torah are in his heart.’”

He interpreted this in the “Introduction to The Study of the Ten Sefirot” as follows: There is no prerequisite for excellence here, for only by the Segula [merit/power/cure] of fear of heaven and observance of the Mitzvot [commandments] we are rewarded with all the wisdom of the Torah. This is the meaning of “Everything is in the hands of heaven but the fear of heaven,” for only in fear of heaven is there choice, and everything else, the Creator gives.

7.29 RABASH,

Article No. 75, “The Work of the Greatest in the Nation”

Baal HaSulam made it so that if an ordinary person follows his way, he can achieve Dvekut [adhe- sion] with the Creator just like a dedicated wise disciple. Before him, one had to be a great wise disciple in order to be rewarded with Dvekut with the Creator. Before the Baal Shem Tov, one even had to be among the greatest in the world, or he would not be able to attain Godliness.

7.30 RABASH,

Article No. 6 (1984), “Love of Friends – 2”

The purpose of creation is not necessarily for a select group. Rather, the purpose of creation belongs to all creations without exception. It is not necessarily the strong and skillful, or the brave people who can overcome. Rather, it belongs to all the creatures.

(Examine the “Introduction to The Study of the Ten Sefirot,” Item 21, where it quotes Midrash Rabba, Portion, “This is the Blessing”: “The Creator said unto Israel: ‘Regard, the whole wisdom and the whole of Torah are easy: Anyone who fears Me and does the words of Torah, the entire wisdom and the whole of the Torah are in his heart.’”)

7.31 Zohar for All, VaYera,

“A Calculation of the Time of the Messiah,” Item 460

And when it is near the days of the Messiah, even infants in the world are destined to find the secrets of the wisdom, and know in them the ends and calculations of redemption, and at that time, it will be revealed to all.

7.32 Zohar for All, New Zohar,

Song of Songs, “The Wisdom One Should Know,” Item 484

Anyone who goes to that world without knowing the secrets of Torah is ejected from all the gates of that world, even if he has many good deeds.

7.33 Zohar for All, Shemot [Exodus],

“Come with Me from Lebanon, My Bride,” Items 60-61

Woe unto people who do not know and are not careful with the work of their Creator. This is so because each day, a voice comes out of Mount Horeb and says, “Woe unto people, for they slight the works of their Creator. Woe unto people from desecrating the glory of the Torah.”

Anyone who engages in Torah in this world and acquires good deeds inherits a whole world. And anyone who does not engage in Torah in this world and does not do good deeds, inherits neither this world nor the next world. He asks, “Either one inherits a whole world or loses both worlds? But there is he who inherits his world according to his place and according to what he deserves. Thus, there is a middle way.” Only one who does not have any good deeds is devoid of both worlds. But if he has good deeds, even if they are incomplete, he inherits his world according to what he deserves, both in this world and in the next world.

If people knew the Creator’s love for Israel they would roar as lions and chase Him in order to adhere to Him.

7.34 Zohar for All, Toldot [Generations],

“He called – I Do Not Know the Day of My Death,” Item 125

One should engage in the Torah for the name of the Creator. Divinity is called “Name” because anyone who engages in the Torah and does not exert for her name is better off not being created.

“In whose heart are the highways.” “Lift up a song for Him who rides through the deserts, whose name is the Lord.” Extolling the rider of the deserts means that one should engage in the Torah with the aim to extol the Creator and make Him respected and important in the world.

He tells us the meaning of Torah Lishma [for her name], which is highways in their hearts: to aim one’s heart so his engagement in the Torah will draw abundance of knowledge for him and for the whole world. Thus, the name of the Creator will grow in the world, as it is written, “And the earth shall be filled of the knowledge of the Lord.” Then the words, “And the Lord shall be king over all the earth”

7.35 Zohar for All, BeShalach [When Pharaoh Sent],

“And the Lord Walks before Them by Day,” Items 43-45

“For the Leader upon the morning star. A Psalm of David.” How beloved is the Torah before the Creator. Anyone who engages in the Torah is loved above, loved below, and the Creator listens to his words, does not leave him in this world, and does not leave him to the next world.

One should engage in Torah day and night, as it is written, “You shall meditate upon it day and night,” and as it is written, “If My covenant is not with you day and night.” During the day, it is the time of work for all. But at night, the time of rest, why is it necessary to engage in Torah? It is so that there will be a complete name in him. As there is no day without a night, and one is incomplete without the other, the Torah must be with the person day and night, and wholeness will be with man day and night.

Day is ZA and night is the Nukva. When one engages in the Torah day and night, he unites ZA and Nukva, and this is the entire wholeness, as it is written, “And there was evening and there was morning, one day.”

Night is primarily from midnight onward. And even though the first half of the night is included in the night, at midnight, the Creator comes to the Garden of Eden to play with the righteous who are there, and then one must rise and engage in Torah.

7.36 RAMAK,

Know the God of Thy Father

The wisdom of the secret is not given to one person, for each one has a part in the Torah and it is impossible for one person to attain all the wisdom, and if not all the people of the world.

7.37 Raaiah Kook,

Arfiley Tohar

Turning the hearts and engaging the minds in noble thoughts whose origin is the secrets of Torah has become an absolute must for the existence of Judaism in the last generation.

7.38 The Baal Shem Tov,

Me’irot Eynayim

All the more so, with all of our heart, spirit, and might, we should pursue the wisdom of faith, which is the wisdom of the path of Kabbalah, the path of truth.

7.39 The ADMOR of Zidichov

It is impossible to be purified and sanctified in the last generations without the wisdom of The Zohar

and the Kabbalah.

7.40 Raaiah Kook,

“The Generations of the Rav”

It is no coincidence, but the very essence of my soul, that I feel delight and pleasure when engaging in the Godly secrets extensively and freely. This is my main purpose. All the duties of the rest of the skills, the practical and intellectual, are secondary compared to my essence. I must find my happiness within me, not in people’s approval or in any career, whatever it is.

7.41 Ramchal,

“The Gates of Ramchal”

The Creator is commanding us to know His guidance, and we do want to know what this guid- ance teaches us. What this guidance teaches us is but the wisdom of truth, which is delving in His Godliness. It follows that we undoubtedly see it as mandatory to learn the wisdom of truth.

7.42 Rabbi Chaim Vital,

Otzrot Chaim, p 18

The resulting rule is that one must know the Creator, and one who has not seen this wisdom has never seen lights in his life, and the fool walks in the dark.

7.43 Rabbi Yitzhak Ben Tzvi Ashkenazi,

Taharat HaKodesh, 147

The Torah was given to learn and to teach so that everyone will know the Creator, from small to great. Also, we found in many books of Kabbalist that they warn about the study of this wisdom— that everyone must learn it.

7.44 Rabbi Tzvi Hirsh Horovitz of Backshwitz,

Hanhagot Yesharot

The words of The Zohar are good for the soul, and are approachable for everyone in Israel. Small and great belong there, each according to one’s understanding and the root of one’s soul.

7.45 Rav Yitzhak Yehudah Yehiel of Komarno,

Notzer Hesed (Keeping Mercy), Chapter 4, Teaching 20

Had my people heeded me in this generation, when heresy increases, they would have studied The Book of Zohar and the Tikkunim [corrections], and contemplated them with nine-year-old children, his fear of wisdom would precede his wisdom, and he would persist.

7.46 Rabbi Shabtai Ben Yaakov Yitzhak Lifshitz (1845-~1910),

Segulat Israel [The Merit of Israel], System 7, Item 5

May it be that the holy flock would begin their study of The Book of Zohar when they are still small, nine and ten years old … and redemption would certainly come without any Messiah labor-pains.

7.47 Raaiah Kook,

Orot HaKodesh

The tendency to reveal the secrets of Torah is the ideal goal in life and in reality.

7.48 Rabbi Yosef Chaim of Bagdad,

The Son of the Living Man, Benaiahu, introduction

Since the time the precious light of the two great lights, The Book of Corrections and The Book of Zohar has shone, the Jews, the congregation of Israel, have taken it upon themselves to maintain the sacred study of the Tikkunim [corrections] and The Zohar, alone and with others, young and old. And although they are unable to attain and to understand the meaning of the pure sayings in these holy books, nevertheless, they drink their words with thirst and read with great enthusiasm.

7.49 Raaiah Kook,

The Writings of Rav Kook

The intention of the wisdom of the secrets, throughout its scope, is to develop the power of the soul, to the point of acknowledging its inner strength, drawing from its source without needing any medium teaching.

7.50 The Vilna Gaon (GRA),

Even Shlemah (A Perfect and Just Weight), Chapter 11, Item 3

Redemption will come only by studying Torah, and redemption depends primarily on the study of Kabbalah.

7.51 The HIDA,

The Name of the Greats, Maarechet Gedolim, 1, 219

In proximity to the generations approximately a thousand years after the ruin, the light of The Zohar appeared, to protect the generations. If we are rewarded with engaging in the secrets of Torah and do it properly, by this the salvation of Israel will spread.

7.52 Raaiah Kook,

Orot

The secrets of Torah bring the redemption; they return Israel to its land.

7.53 Raaiah Kook,

Letters of the Raaiah

The young, or those who find in themselves heaviness and little yearning for the inner light, must dedicate at least an hour or two a day to the wisdom of Kabbalah. Then, over time, their minds will broaden.

7.54 Rav Moshe Cordovero (RAMAK),

Know the God of Thy Father, 5

There is no doubt that of all the teachings in the world, none is more important than learning the secrets of Torah, for they concern Godliness, since the very fact that He has given the Torah to Israel is the intention to know God and serve Him.

7.55 Rav Yitzhak Yehuda Yehiel Safrin of Komarno,

Heichal HaBerachah [The Hall of Blessing], Devarim, 208

At the time of the Messiah, evil, insolence, and vices will increase, led by the heads of the mixed multitude. Then the hidden light will appear out of Heaven—The Book of Zohar and the Tikkunim [Corrections]—followed by the writings of our teacher, the ARI. Through this study, one uproots the thistles and evil in one’s soul, he will be rewarded with adhering to the upper light, and will be rewarded with all the virtues in the world.

7.56 Rav Raaiah Kook,

Treasures of the Raaiah, 2, 319

As long as the inner soul is deprived of its natural nourishment, it gradually wanes, withers, and degenerates. Therefore … we must bring in the light and assertively determine consistent and orga- nized study as an unbreakable law … of the spiritual learning … until one reaches the boundary of the Godly wisdom at the source of Israel—the wisdom of truth and the Kabbalah and all its details.

7.57 Rav Yitzhak Yehuda Yehiel of Komarno,

Notzer Hesed [Keeping Mercy], Chapter 4, Teaching 20

Many fools escape from studying the secrets of our teacher the Ari and The Book of Zohar, which are our lives. Had my people heeded me at the time of the Messiah, when evil and heresy increase, they would have delved all their lives in the study of The Book of Zohar and the Tikkunim [corrections], and the writings of the ARI. They would revoke all the harsh decrees and would extend abundance and light.

7.58 Rabbi Shabtai Ben Yaakov Yitzhak Lifshitz,

Segulat Israel [The Virtue of Israel], Set No. 7, Item 5

And Rabbi Shem Tov had already written in The Book of Faiths that Judah and Israel will be redeemed forever only through the wisdom of Kabbalah, since only this is a Godly wisdom given to the sages of Israel since days and years of old. By its merit, the glory of God and the glory of His sacred law will be revealed.

7.59 Rav Yitzhak Yehuda Yehiel Safrin of Komarno,

Netiv Mitzvotecha [The Path of Your Commandments], Introduction, “The Path of Unification,” 1, Item 4

But most importantly, know, my brother, that this study has been revealed so brightly and expan- sively at this time because the evil is greatly increasing and the assembly of Israel is falling. Through this study, the soul is purified. Indeed, while studying the secrets, and particularly The Book of Zohar and the Tikkunim [corrections], the soul illuminates.

7.60 Rabbi Baruch Ben Avraham of Kosov,

Pillar of the Work

The great obligation to study the wisdom of truth, which is the wisdom of Kabbalah and the secrets of Torah, is well known to all, as is explained in ancient books. I am surprised at the people of our generation, whose humble ones refrain from learning the wisdom of truth.

7.61 Rabbi Baruch Ben Abraham of Kosov,

Amud HaAvoda [Pillar of the Work]

I saw in many books of kabbalists, the great and bitter punishment for those who avoid studying the wisdom of Kabbalah, and the magnitude of the reward and the pleasure in the next world for those who study it.

7.62 Rabbi Pinchas Eliahu Ben-Meir,

Sefer HaBrit [The Book of the Covenant], Part 2, Art. 12, Chapter 5

One who did not engage in the wisdom of truth, who did not want to learn it when his soul wanted to rise to the Garden of Eden, is rejected from there with disgrace.

7.63 Rav Raaiah Kook,

Orot HaTorah [Lights of the Torah] 10, 5

Since the secrets of Torah come from a superior source—from the great concealment of the internality of the soul, a part of God above—they can enter all the hearts, even those hearts that have not reached the extent of expanded knowledge for acquiring a broad and deep science. When they use their gift—the inclination toward the secrets of the upper one, along with acknowledging their scientific weakness, which fills them with humility—they bring blessing to the world and reveal, with their pure desire, a great light of the knowledge of the sages.

7.64 Rabbi Avraham Ben Mordechai Azulai,

“Introduction to the Book Ohr HaChama,” 81

What has been decreed above, not to engage openly in the wisdom of truth, was only for a time— until the end of the year, 1490. From then on it will be called “the last generation,” the sentence has been lifted, and permission has been given to engage in The Book of Zohar. And from the year, 1540, it is has become praiseworthy to engage in public, great and small. And since it is by virtue of this that the Messiah King will come, and not by another virtue, we must not be negligent.

7.65 Rav Yitzhak HaCohen Kook (the Raaiah),

Otzrot HaRaaiah [Treasures of the Raaiah], 2, 317

Before us is an obligation to expand and establish the engagement in the inner side of the Torah, in all its spiritual issues, which, in its broader sense, includes the broad wisdom of Israel, whose apex is the knowledge of God in truth, according to the depth of the secrets of Torah. These days, it requires elucidation, scrutiny, and explanation, to make it ever clearer and ever more expansive among our entire nation.

7.66 Raaiah Kook,

Letters of the Raaiah

Have strength my friend to shine the light of the wisdom of the hidden in the world. Now the days are nearing when everyone will recognize and know that the salvation of Israel and the salvation of the whole world depend only on the emergence of the wisdom of Kabbalah in a clear language.

7.67 Raaiah Kook,

Ikvey HaTzon [Footsteps of the Flock], 54

The great spiritual questions that were previously known only to the greatest and most excellent, must know be known, in various degrees, to all the people. Sublime and lofty words must be brought down from their high fort to the depth of the common, ordinary level. This requires great wealth of spirit and constant practice. Only then will the mind expand and the language be clarified sufficiently to express even the deepest mattes in a light and popular style, to satiate thirsty souls.

7.68 Raaiah Kook,

Letters of the Raaiah

I have agreed to disclose the secrets of the world since the time requires it. Greater and better than me have suffered the libel of the people for such matters, who pressed their pure spirits, for the correction of the generation, to say new things and reveal the concealed, to which the common mind has not been accustomed.

7.69 Raaiah Kook,

Eight Collections

The correction will come through the light of the Messiah. To this, the expansion of the learning of the secrets of Torah and revealing the lights of God’s wisdom in all the forms worthy of being revealed will help a lot.

7.70 Raaiah Kook,

Me’orot HaRaaiah

The Creator wanted the correction of the whole world. This is why our sages said (Shabbat 88b), “Each and every word that came forth from the Creator is divided into seventy languages,” indicat- ing to the preparation that there is in the Torah to complement all the nations.

7.71 Raaiah Kook,

Orot HaKodesh

The illumination of the Messiah, his teaching can and must spread to all the nations and the orga- nization of their governance, and on all the ways of life.

7.72 RASHASH,

The Light of the RASHASH, p 159

I know that by merit of The Book of Zohar and the writings of Kabbalah that will spread out in the world, the people of Israel will be freed. Our redemption depends on this learning.

7.73 GRA, Vilna Gaon,

Aderet Eliyahu

It is a grave warning not to learn the wisdom of Kabbalah by yourself from the books, for it is impos- sible to attain the depth of the intention of the Godly matters, which highly prevail over the human intellect, but rather through much sanctity and purity through a giver, an honest, faithful Kabbalist who had received from a renown Kabbalist.

7.74 Rav Chaim Vital,

Introduction of Rav Chaim Vital to Shaar HaHakdamot

One does not complete one’s duty by engagement only in the Bible, the Mishna, the legends, and the Talmud. Rather, one must engage as much as one can with the secrets of Torah the work of the Merkava [the wisdom of Kabbalah], for the Creator delights in all that He has created in His world only when His children engage in the secrets of the Torah, to know His greatness, His beauty, and His merit.

7.75 Rabbi Tzvi Hirsh Eichenstein of Ziditshov,

Sur Me’ra Ve’aseh Tov [Depart from Evil and Do Good]

Without knowing the wisdom of Kabbalah, one is like a beast, since he performs the Mitzva [command- ment] without reason, only going through the motions. He is like beasts that eat fodder, in which there is no flavor of man’s food. Even if he is a great businessman with many occupations, he should not excuse himself from engaging in this wisdom.

7.76 Maimonides,

“Commentary on Mishnah Portions”

Man’s purpose to eat, drink, and have intercourse, or to build a wall, all those recurring happenings do not add to his inner strength. And also, in that, he partakes with most created beings. But the wisdom is what adds to his inner strength and shifts him from the level of contempt to the level of glory. Before one learns and knows, he is regarded as a beast, no different from the rest of the animals except in logic, that he is an animal with logic. He wants to say with logic that he depicts to himself the concepts. And the most distinguished concept is to depict to himself the oneness of the Creator and all that accompa- nies that matter from the Creator, that the rest of the teachings are only in order to grow accustomed through them until they achieve Godly knowledge.

7.77 Rav Chaim Vital,

Introduction of Rav Chaim Vital to Shaar HaHakdamot

Had we engaged in the wisdom of Kabbalah, redemption would have drawn closer, for everything depends on the study of this wisdom, and refraining from engaging in it postpones and delays the building of our Temple.

7.78 Ramchal,

Derech Etz Chaim

Learning the wisdom of truth, which is the wisdom of Kabbalah, is the beginning of all the cor- rections, as Rabbi Shimon Bar Yochai said openly: By merit of learning the wisdom of Kabbalah, Israel will be redeemed from exile.

7.79 The Vilna Gaon (GRA),

Even Shlemah [A Perfect Weight]

Redemption and the coming of the Messiah depend only on the study of Kabbalah.

7.80 Raaiah Kook,

Letters

It is precisely during big crisis and great danger that we have to take the best remedy. We must be radical. Compromise with half, third or a quarter of the nation we will not correct anything.

7.81 Raaiah Kook,

Letters

All the great Kabbalists unanimously cry out like cranes that as long as we deny the Torah of its secrets and do not engage in its secrets, we are destroying the world. The water has run out in the sea and the river is parched and dried up. They are the ones who remove the secret and the wisdom from the Torah and make the Torah dry.

7.82 The HIDA,

The Name of the Greats

Precisely the study of The Zohar has more Segula [power/merit] than learning the Bible, the Mishnah, and the Talmud. This is surprising for in what is its power greater than all of the Torah? Whether for the Bible or for the Mishnah, meaning that the Bible, the Mishnah, and the Talmud are very clothed and the secret is not at all apparent in them. Not so is The Zohar, which speaks of the secrets of the Torah explicitly, and there is not a fool who will read and not understand that its words are in the depth of the secrets of the Torah. Hence, since the secrets of Torah are revealed without clothing, they brighten and illuminate the soul.

7.83 Rabbi Yaakov Tzvi Yalish,

The Congregations of Jacob

Through Israel’s engagement in the secrets of the Torah, the Messiah will come soon in our days, Amen.

7.84 Rav Yitzhak Yehuda Yehiel Safrin of Komarno,

Heichal HaBerachah [The Hall of Blessing],

In this last generation, it is possible to draw the upper Shechina [Divinity] only through The Zohar and the writings of Rav Chaim Vital, which were said in the spirit of holiness. In this generation, one who desires life, loves days, does not spend a day without Kedusha [holiness], to see the good of the next world in this world, should cling only to The Book of Zohar and the writings of Rav Chaim Vital, which were said in the spirit of holiness.

7.85 Raaiah Kook,

Letters

The revealed in the Torah and Mitzvot is utterly incapable of leading to one’s goal in all the gener- ations, and especially in our generation, but only along with expanding one’s many spiritual roots.

7.86 Simcha Bonim of Pshischa,

A Torah of Joy, p 57

Previously, the evil inclination was not so strong, and the revealed Torah was sufficient as a spice against it. But now, before the redemption, the evil inclination is intensifying and requires strength- ening through the hidden, too.

inapoi la EXTRASE DIN SURSE (link)

inapoi la EXTRASE DIN SURSE (link)

CABALIŞTII ŞI TEXTELE DE CABALA

6.01 Baal HaSulam,

“The Teaching of the Kabbalah and Its Essence”

Know that the names, appellations, and Gematrias belong entirely to the wisdom of Kabbalah. The reason they are found in the rest of the languages, too, is that all the languages are included in the wisdom of Kabbalah, since they are all particular cases that the other languages must be assisted with. But one should not think that these four languages, which serve to explain the wisdom of the revelation of Godliness, evolved one at a time, over time. The truth is that all four appeared before the sages of truth simultaneously. In truth, each consists of all the others. The language of Kabbalah exists in the Bible, such as the standing on the Tzur [rock], the thirteen attributes of mercy in the Torah and in Micah. To an extent, it is sensed in each and every verse. There are also the Merkavot [chariots/structures] in Isaiah and Ezekiel, and atop them all The Song of Songs, which is purely the language of Kabbalah in its entirety. It is similar in laws and in legends, and all the more so with the matter of the unerasable holy names, which bear the same meaning in all the languages.

6.02 Baal HaSulam,

“Disclosing a Portion, Covering Two”

We did not find a single book in the wisdom of truth that precedes Rashbi’s The Book of Zohar, since all the books in the wisdom prior to his are not categorized as clarifications of the wisdom, but are mere intimations, without an order of cause and consequence, as it is known to those the knowledgeable ones.

6.03 Baal HaSulam,

“Disclosing a Portion, Covering Two”

Rabbi Shimon Bar-Yochai’s soul was of the surrounding light kind. Hence, he had the power to clothe the words and teach them in a way that even if he taught them to many, only the worthy of understanding would understand. This is why he was given “permission” to write The Book of Zohar. The permission was not “granted” to write a book in this wisdom to his teachers or to the first ones who preceded them in writing in this wisdom, even though they were certainly more knowledgeable in this wisdom than he. But the reason is that they did not have the power to dress the matters as did he.

 6.04 Baal HaSulam,

“A Speech for the Completion of The Zohar”

Rashbi and his generation, the authors of The Zohar, were granted all 125 degrees in completeness, even though it was prior to the days of the Messiah. It was said about him and his disciples: “A sage is preferable to a prophet.” Hence, we often find in The Zohar that there will be none like the generation of Rashbi until the generation of the Messiah King. This is why his composition made such a great impression in the world, since the secrets of the Torah in it occupy the level of all 125 degrees. This is why it is said in The Zohar that The Book of Zohar will be revealed only at the End of Days, the days of the Messiah. This is so because we have already said that if the degrees of the examiners are not at the full measure of the degree of the author, they will not understand his inti- mations since they do not have a common attainment. Since the degree of the authors of The Zohar is at the full level of the 125 degrees, they cannot be attained prior to the days of the Messiah. It follows that there will be no common attainment with the authors of The Zohar in the generations preceding the days of the Messiah. Hence, The Zohar could not be revealed in the generations before the generation of the Messiah.

6.05 Baal HaSulam,

“Disclosing a Portion, Covering Two”

Predecessors were not given permission from above to disclose the interpretations of the wisdom, and the ARI was given this permission. This does not distinguish any greatness or smallness at all, since it is possible that the merit of the ARI’s predecessors was much greater than his, but they were not given permission for it. For this reason, they refrained from writing commentaries that relate to the essence of the wisdom, but settled for brief intimations that were not in any way linked to one another.

Therefore, since the books of the ARI appeared in the world, all who study the wisdom of Kabbalah have left their hands from all the books of the RAMAK, and all the first and the great ones who preceded the ARI, as it is known among those who engage in this wisdom. They have attached their spiritual lives solely to the writings of the ARI in a way that the essential books, considered proper interpretations in this wisdom, are only The Book of Zohar, the Tikkunim, and following them, the books of the ARI.

6.06 Baal HaSulam,

“Introduction to the Book Panim Meirot uMasbirot,” Item 8

Indeed, that Godly man, Rav [teacher/great one] Isaac Luria [the ARI], troubled and provided us the fullest measure. He did wondrously more than his predecessors, and if I had a tongue that praises, I would praise that day when his wisdom appeared almost as the day when the Torah was given to Israel. There are not enough words to measure his holy work in our favor. The doors of attainment were locked and bolted, and he came and opened them for us. Thus, all who wish to enter the King’s palace need only purity and sanctity, and to go and bathe and shave their hair and wear clean clothes, to properly stand before the upper Kingship. You find a thirty-eight-year-old who subdued with his wisdom all his predecessors through the Ge’onim [pl. for genius] and through all times. All the elders of the land, the gallant shepherds, friends and disciples of the Godly sage, the RAMAK, stood before him as disciples before the Rav. All the sages of the generations follow- ing them to this day, none missing, have abandoned all the books and compositions that precede him: the Kabbalah of the RAMAK, the Kabbalah of the Rishonim [first], and the Kabbalah of the Ge’onim, blessed be the memory of them all. They have attached their spiritual life entirely and solely to his Holy Wisdom.

6.07 Baal HaSulam,

Letter No. 39

Know for certain that since the time of the ARI to this day, there has not been anyone who under- stood the method of the ARI to the fullest, as it was easier to attain a mind twice as great and twice as holy than the ARI’s than to understand his method in which many hands fiddled—from the one who first heard and wrote them through the last compilers, while they still did not attain the matters as they are in their upper root. Thus, each inverted and confused the matters. And now, by the Creator’s will, I have been rewarded with a conception [impregnation] of the soul of the ARI, not because of my good deeds but by a higher will. It is beyond me, too, why I have been chosen for this wonderful soul, with which no one has been granted since his passing until today. I cannot elaborate on this matter as it is not my way to discuss the concealed.

6.08 Baal HaSulam,

“A Speech for the Completion of The Zohar”

We can see that all the interpretations of The Book of Zohar before ours did not clarify as much as ten percent of the difficult places in The Zohar. Even in the little they did clarify, their words are almost as abstruse as the words of The Zohar itself. But in our generation, we have been rewarded with the Sulam [Ladder] commentary, which is a complete interpretation of all the words of The Zohar. Moreover, not only does it not leave an unclear matter in the whole of The Zohar without interpreting it, the clarifications are based on a straightforward analysis, which any intermediate examiner can understand. And since The Zohar appeared in our generation, it is a clear proof that we are already in the days of the Messiah, at the outset of that generation of which it was said, “for the earth will be full of the knowledge of the Lord.”

6.09 Baal HaSulam,

The Study of the Ten Sefirot, Part One, “Inner Observation”

This is what I have troubled to do in this interpretation, to explain the Eser Sefirot, as the Godly sage the Ari had instructed us, in their spiritual purity, devoid of any tangible terms. Thus, any novice may approach the wisdom without failing in any materialization and mistake. With the understanding of these Eser Sefirot, one will also come to examine and know how to comprehend the other issues in this wisdom.

6.10 Baal HaSulam,

“The Shofar of the Messiah”

And who better than I knows that I am not at all worthy of being even a messenger and a scribe for disclosing such secrets, much less to understand them down to their roots. So why has the Creator done so to me? It is only because the generation is worthy of it, as it is the last generation, which stands at the threshold of complete redemption. For this reason, it is worthy of beginning to hear the voice of the Shofar of the Messiah, which is the revealing of the secrets.

6.11 Baal HaSulam,

“Introduction to the Study of the Ten Sefirot,” Item 30

There is no greater disclosure than writing a book, whose author does not know who reads his book. It is possible that complete wicked will scrutinize it. Hence, there is no greater uncovering of secrets of Torah than this. And we must not doubt these holy and pure (the greatest of the nation), that they might infringe even an iota of what is written and explained in the Mishnah and the Gemara, that they are forbidden to disclose, as it is written in the prohibition to learn (in Masechet Hagigah). Rather, all the written and printed books are necessarily considered the Taamim of the Torah, which Atik Yomin first covered and then uncovered, as it is written, “the palate tastes food.” Not only are these secrets not forbidden to disclose, but on the contrary, it is a great Mitzva [commandment] to disclose them (as it is written in Pesachim 119).

And one who knows how to disclose and discloses them, his reward is plentiful. This is because by disclosing these lights to many, particularly to the many, depends the coming of the Messiah, soon in our days, Amen.

6.12 Baal HaSulam,

“Foreword to The Book of Zohar,” Item 1

The depth of wisdom in The Book of Zohar is enclosed and locked behind a thousand locks, and our human tongue is too poor to provide us with sufficient, reliable expressions to interpret one thing in this book to the fullest. Also, the interpretation I have made is but a ladder to help the examiner rise to the height of the matters and examine the words of the book itself. Hence, I have found it necessary to prepare the reader and give him a route and an inlet in reliable definitions concerning how one should contemplate and study the book.

6.13 Baal HaSulam,

“Introduction to The Study of the Ten Sefirot,” Item 103

Indeed, there is a profound intention here. The concealed Torah implies that the Creator hides in the Torah, hence the name, “the Torah of the hidden.” Conversely, it is called “revealed” because the Creator is revealed by the Torah. Therefore, the Kabbalists said, and we also find it in the prayer book of the Vilna Gaon [GRA], that the order of attainment of the Torah begins with the concealed and ends with the revealed. This means that through the appropriate labor, where one first delves in the Torah of the hidden, he is thus granted the revealed Torah, which is the literal. Thus, one begins with the concealed, called Sod [secret], and when he is rewarded, he ends in the literal.

6.14 Baal HaSulam,

“Introduction to The Book of Zohar,” Item 58

It is mainly because 1) faith has diminished in general, 2) faith in the holy ones, the sages of the generations in particular, and 3) the books of Kabbalah and The Zohar are full of corporeal parables.

Hence, people are afraid lest they will lose more than they will gain since they could easily fail with materializing. This is what prompted me to compose a sufficient interpretation on the writings of the Ari, and now on The Zohar. And I have completely removed that concern, for I have evidently explained and proven the spiritual meaning of every thing, that it is abstract and devoid of any corpo- real image, above space and above time, as the readers will see, to allow the whole of Israel to study The Book of Zohar and be warmed by its sacred light. I have named that commentary The Sulam (Ladder) to show that the purpose of my commentary is as the role of any ladder: If you have an attic filled abundantly, all you need is a ladder to climb. And then, all the bounty in the world is in your hands. But the ladder is not a purpose in and of itself, for if you pause on the rungs of the ladder and do not enter the attic, your goal will not be achieved. So it is with my commentary on The Zohar, for the way to fully clarify these most profound of words has not yet been created. Nonetheless, with my commentary, I have constructed a path and an entrance for any person by which to rise and delve and scrutinize The Book of Zohar itself, for only then will my aim with this commentary be completed.

6.15 RABASH,

Article No. 75 “The Work of the Greatest in the Nation”

Baal HaSulam made it so that if an ordinary person follows his way, he can achieve Dvekut [adhe- sion] with the Creator just like a dedicated wise disciple. Before him, one had to be a great wise disciple in order to be rewarded with Dvekut with the Creator. Before the Baal Shem Tov, one even had to be among the greatest in the world, or he would not be able to attain Godliness.

6.16 Zohar for All, VaYetze,

“Upper Righteous and Lower Righteous,” Item 139

The Zohar speaks nothing of corporeal incidents, but of the upper worlds, where there is no sequence of times as it is in corporeality. Spiritual time is elucidated by change of forms and degrees that are above time and place.

6.17 Zohar for All, BeHaalotcha,

“Passover in Its Time and Second Passover,” Items 59-60

The Torah created the angels and all the worlds, and they exist for it. Moreover, when it came down to this world, the world could not tolerate it if it had not clothed in these clothes of this world, which are the tales and words of the uneducated. Hence, this story in the Torah is a clothing of the Torah. One who considers this clothing as the actual Torah and nothing else, damned will be his spirit and he will have no share in the next world. This is why David said, “Open my eyes, that I may behold wondrous things from Your law,” that is, gaze upon what lies beneath the clothing of the Torah.

6.18 Zohar for All, BeHaalotcha,

“And the Ark Rested in the Seventh Month,” Item 14

It is written, “And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.” This verse has certainly been set apart from the rest of the Torah and has become simply a story. But why should we mind if it rested on this mountain or on that? After all, it had to rest somewhere! Happy are Israel, for they were given the superior law, the law of truth. And one who says that that story in the Torah [in Hebrew, Torah means law, too] points only to that story, damned be he, for if this is so, then the Torah is not the superior Torah, the law of truth. Certainly, the holy, superior Torah is a true law.

6.19 Zohar for All, BeHaalotcha,

“And the Ark Rested in the Seventh Month,” Items 15-16

It is dishonorable for a flesh and blood king to speak words of an illiterate person, much less write them. Can you even conceive that the High King, the Creator, had no holy things to write and to turn them into a law, but that He rather collected words of such common people as the words of Esau, the words of Hagar, the words of Laban concerning Jacob, the words of the mare, the words of Balaam, the words of Balak, and the words of Zimri, and assembled all those written stories and turned them into the law? If this is so, why is it considered “The law of truth,” “The law of the Lord is complete,” “The testimony of the Lord is sure,” “The precepts of the Lord are right,” “The commandment of the Lord is pure,” “The fear of the Lord is pure,” and “The ordinances of the Lord are true”? It is also written, “They are more desirable than gold, than much fine gold.” These are the words of Torah. Indeed, the holy, upper Torah is certainly the law of truth, the complete law of the Creator, and each and every word indicates the uppermost things, for that thing in the story does not indicate only itself, but rather points to the whole.

6.20 Zohar for All, Nasso,

“He Who Strays,” Item 90

The enlightened will understand, since they are from the side of Bina, Tree of Life, of whom it is written, “And the enlightened will shine as the brightness of the firmament,” in this composition of Rabbi Shimon, The Book of Zohar, from The Zohar [brightness/shining] of upper Ima, who is called Teshuva [repentance]. These do not need experience, and because Israel are destined to taste from the tree of life, which is The Book of Zohar, through it, they will come out of exile in mercy and it will exist in them.

6.21 Zohar for All, BeHaalotcha,

“The Raven and the Dove,” Item 88

“And the enlightened shall shine as the brightness of the firmament.” These are the authors of the Kabbalah. They are the ones who exert in this brightness, called The Book of Zohar, which is like Noah’s ark, gathering two from a town, and seven kingdoms, and sometimes one from a town and two from a family, in whom the words, “Every son that is born you shall cast into the Nile” come true. The Torah is called “a son.” The newborn is the attained. “Into the Nile” means the light of Torah. “Cast” is like “You will study it” [it’s an anagram in Hebrew], where you study each insight that is born in you by the light of Torah and by its soul. This is the light of this Book of Zohar, and it is all because of you.

6.22 Rav Yitzhak Yehuda Yehiel Safrin of Komarno,

Heichal HaBerachah [The Hall of Blessing],

In this last generation, it is possible to draw the upper Shechina [Divinity] only through The Zohar and the writings of Rav Chaim Vital, which were said in the spirit of holiness. In this generation, one who desires life, loves days, does not spend a day without Kedusha [holiness], to see the good of the next world in this world, should cling only to The Book of Zohar and the writings of Rav Chaim Vital, which were said in the spirit of holiness.

6.23 The HIDA,

The Name of the Greats

Precisely the study of The Zohar has more Segula [power/merit] than learning the Bible, the Mishnah, and the Talmud. This is surprising for in what is its power greater than all of the Torah? Whether for the Bible or for the Mishnah, meaning that the Bible, the Mishnah, and the Talmud are very clothed and the secret is not at all apparent in them. Not so is The Zohar, which speaks of the secrets of the Torah explicitly, and there is not a fool who will read and not understand that its words are in the depth of the secrets of the Torah. Hence, since the secrets of Torah are revealed without clothing, they brighten and illuminate the soul.

6.24 Rabbi Pinchas Eliyahu Ben Meir,

Sefer HaBrit [Book of the Covenant], Part 2, Essay No. 12, Chapter 5

Know for certain, my brother, that the previous generations and the early days that were in the fifth millennium are not as these generations and these days. In those days, the gates of wisdom were closed and locked. Hence, Kabbalists were few then. Conversely, in this sixth millennium, when the gates of light, the gates of mercy, have been opened, since it is near the end of days, and there is joy of Mitzva [commandment] and great contentment in the eyes of the Creator to make the glory of His kingdom known forever. Especially now that the holy writings of the ARI have been printed, who opened for us the gates of light that have been sealed and locked by a thousand keys since days of old, and all his words are words of the living God, based on Prophet Elijah, and by whose permission he revealed what he revealed. Now there is no obstacle or peril before us, just as in the revealed.

6.25 Rabbi Avraham Ben Mordechai Azulai,

Introduction to the Book Ohr HaChama, 81

Permission has been given to engage in The Book of Zohar. It is a select commandment to engage in it in public, great and small, as is said in Raaiah Meheimana [the Faithful Shepherd].

6.26 Raaiah Kook,

Orot [Lights]

Now the time obligates to increase possession of the inner Torah. The Book of Zohar, which breaks new paths, sets a trail in the desert, a track in the wilderness, it and all its crops, is ready to open the gates of redemption.

 6.27 Raaiah Kook,

“For the Third of Elul”

There is nothing in my views and thoughts whose source is not in the writings of the ARI.

 6.28 Rav Raaiah Kook,

Love of Israel in Sanctity, 232

There is no measurement or value to the virtue of one who contemplate the words of the living God, The Book of Zohar, all that accompany it, the words of true sages, and especially the clear writings of the Ari.

6.29 RAMAK,

Know the God of Your Father

We would never have the power to undress the Torah from its clothes were it not for Rabbi Shimon bar Yochai and his friends.

6.30 RASHASH,

The Light of the RASHASH, p 159

I know that by merit of The Book of Zohar and the writings of Kabbalah that will spread out in the world, the people of Israel will be freed. Our redemption depends on this learning

inapoi la EXTRASE DIN SURSE (link)

inapoi la EXTRASE DIN SURSE (link)

CINE ESTE UN CABALIST?

5.01 Baal HaSulam

Letter No. 46

Anyone who receives the abundance from the Creator boasts with the crowns of the Creator, and one who is rewarded with feeling during the act how the Creator, too, boasts about having found him ready to receive His giving is called “a Kabbalist.”

5.02 Baal HaSulam,

“The Wisdom of Kabbalah and Philosophy”

The word “spirituality” has nothing to do with philosophy. This is because how can they discuss something that they have never seen or felt? What do their rudiments stand on?

If there is any definition that can tell spiritual from corporeal, it belongs only to those who have attained a spiritual thing and felt it. These are the genuine Kabbalists; thus, it is the wisdom of Kabbalah that we need.

5.03 Baal HaSulam,

“A Speech for the Completion of The Zohar”

The merit of one who has been rewarded with adhering to Him once more, meaning rewarded with equivalence of form with the Creator by inverting the will to receive imprinted in him through the power in Torah and Mitzvot. This was the very thing that separated him from His self. He turned it into a desire to bestow, and all of one’s actions are only to bestow and to benefit others, as he has equalized his form with the Maker. It follows that he is just like the organ that was once cut off from the body and has reconnected to the body: It knows the thoughts of the rest of the body once again, just as it did prior to the separation from the body.

So is the soul: After it has acquired equivalence with Him, it knows His thoughts once more, as it knew prior to the separation from Him due to the will to receive’s disparity of form. Then the verse, “Know the God of your father,” comes true in him, as then he is rewarded with complete knowledge, which is Godly knowledge, and he is rewarded with all the secrets of the Torah, as His thoughts are the secrets of the Torah.

 5.04 Baal HaSulam,

“The Meaning of Conception and Birth”

Kabbalists have attainment and attain a matter in full. That is, they are rewarded with attaining all those degrees in reality that one can attain. This is considered that they have attained a matter in full, and that complete matter is called a “soul.”

5.05 Baal HaSulam,

“Introduction the Book Panim Meirot uMasbirot,” Item 8

Come and see how grateful we should be to our teachers, who impart us their sacred lights and dedicate their souls to do good to our souls. They stand in the middle between the path of harsh torments and the path of repentance. They save us from the netherworld, which is harder than death, and accustom us to reach the heavenly pleasures, the sublime gentleness and the pleasantness that is our share, ready and waiting for us from the very beginning, as we have said above. Each of them operates in his generation, according to the power of the light of his teaching and sanctity.

Our sages have already said, “You have not a generation without such as Abraham, Isaac, and Jacob.”

5.06 Baal HaSulam,

“Remembering”

Our sages and their teachings have given us in Kabbalah, but in that, they are as faithful witnesses, eyewitnesses, and nothing more. Instead, they teach us the way by which they were awarded being eyewitnesses. When we understand, our wisdom will be as theirs, and we will attain a true and real foundation, and upon a glorious, eternal building.

5.07 Baal HaSulam,

“The Freedom”

Since the more developed in the generation is certainly the individual, it follows that when the public wants to relieve themselves of the terrible agony and assume conscious and voluntary devel- opment, which is the path of Torah, they have no choice but to subjugate themselves and their physical freedom to the discipline of the individual, and obey the orders and remedies that he will offer them.

5.08 Baal HaSulam,

“The Freedom”

In spiritual matters, the authority of the collective is overturned and the law of taking after the indi- vidual is applied, that is, the developed individual. For it is plain to see that the developed and the educated in every society are always a very small minority. It follows that the success and spiritual well-being of society is bottled and sealed in the hands of the minority.

Therefore, the collective is obliged to meticulously guard all the views of the few, so they will not perish from the world. This is because they must know for certain, in complete confidence, that the truer and more developed views are never in the hands of the collective in authority, but in the hands of the weakest, that is, in the hands of the indistinguishable minority. This is because every wisdom and everything precious comes into the world in small quantities. Therefore, we are cautioned to preserve the views of all the individuals due to the collective’s inability to sort them out.

5.09 Baal HaSulam,

“The Teaching of the Kabbalah and Its Essence”

Adam ha Rishon was the first to receive a sequence of sufficient knowledge by which to understand and to successfully utilize the maximum of everything he saw and attained with his eyes.

The order of this knowledge is given only from mouth to mouth. And there is also an order of evolution in them, where each can add to his friend

5.10 Baal HaSulam,

“A Speech for the Completion of The Zohar”

Rashbi and his generation, the authors of The Zohar, who were granted all 125 degrees in complete- ness, even though it was prior to the days of the Messiah. It was said about him and his disciples: “A sage is preferable to a prophet.” Hence, we often find in The Zohar that there will be none like the generation of Rashbi until the generation of the Messiah King. This is why his composition made such a great impression in the world, since the secrets of the Torah in it occupy the level of all 125 degrees.

This is why it is said in The Zohar that The Book of Zohar will be revealed only at the End of Days, the days of the Messiah. This is so because we have already said that if the degrees of the examiners are not at the full measure of the degree of the author, they will not understand his intimations since they do not have a common attainment.

Since the degree of the authors of The Zohar is at the full level of the 125 degrees, they cannot be attained prior to the days of the Messiah. It follows that there will be no common attainment with the authors of The Zohar in the generations preceding the days of the Messiah. Hence, The Zohar could not be revealed in the generations before the generation of the Messiah.

5.11 Baal HaSulam,

“A Bastard Wise Disciple Precedes a Commoner High Priest”

Through adhering to wise disciples, it is possible to receive some support.

In other words, only a wise disciple can help him, and nothing else. Even if he is great in the Torah, he will still be called “a commoner,” if he has not been rewarded with learning from the Creator’s mouth.

Hence, one must surrender before a wise disciple and accept what the wise disciple places on him without any arguments, but by way of above reason.

5.12 Baal HaSulam,

Shamati, Article No. 99, “He did Not Say Wicked or Righteous”

A person has the choice of going to a place where there are righteous. One can accept their authority, and then he will receive all the powers that he lacks by the nature of his own qualities. He will receive it from the righteous. This is the benefit in “planted them in each generation,” so that each generation would have someone to turn to, adhere to, and from whom to receive the strength required to rise to the degree of a righteous. Thus, they, too, subsequently become righteous.

5.13 Baal HaSulam,

Letter No. 55

And the Lord said unto Abram, ‘Go forth from your country,’” etc. This proximity is perplexing and bewildering, for the first appearance of the Creator to the first father, who is the root and the kernel of all of Israel, and the entire correction containing all the hoped for abundance and happiness to be revealed to us, and the abundance in the worlds to all the righteous and the prophets from beginning to end.

It is so because the law in Kedusha [holiness] and spirituality is that the root contains within it all the offspring that come and appear because of it, as it was said about Adam HaRishon that he included all the souls that would appear in the world.

5.14 Baal HaSulam,

“Introduction to The Book of Zohar,” Item 57

If a line of a thousand blind people walks along the way and there is at least one leader amongst them who can see, they are guaranteed to walk on the right path and not fall in pits and obstacles since they follow the sighted one who leads them. But if that person is missing, they are certain to stumble over every hurdle on the way and will all fall into the pit.

5.15 Baal HaSulam,

“The Teaching of the Kabbalah and its Essence”

The most successful way for one who wishes to learn the wisdom is to search for a genuine Kabbalist and follow all his instructions, until one is rewarded with understanding the wisdom in one’s own mind, meaning the first discernment. Afterward, one will be rewarded with its conveyance mouth to mouth, which is the second discernment, and after that, understand in writing, which is the third discernment. Then, one will have inherited all the wisdom and its instruments from his teacher with ease and will be left with all his time to develop and expand.

However, in reality there is a second way: Through one’s great yearning, the sights of heaven will open before him and he will attain all the origins by himself. This is the first discernment. Yet, afterward, one must still labor and exert extensively until he finds a Kabbalist sage before whom he can bow and obey, and from whom to receive the wisdom by way of conveyance face to face, which is the second discernment.

Then comes the third discernment. Since he is not attached to a Kabbalist sage from the outset, the attainments come with great efforts and consume much time, leaving little time to develop in it. Also, sometimes the knowledge comes after the fact, as it is written, “and they shall die without wisdom.” These are ninety-nine percent and what we call “entering but not exiting.” They are as fools and ignorant in this world, who see the world set before them but do not understand any of it, except for the bread in their mouths.

Indeed, in the first way, too, not everyone succeeds, since after being rewarded with attain- ment, the majority of them become complacent and cannot subjugate themselves to their teacher sufficiently, as they are not worthy of the conveyance of the wisdom. In this case, the sage must hide the essence of the wisdom from them, and “they shall die without wisdom,” “entering but not exiting.”

This is so because there are harsh and strict conditions in conveying the wisdom, which stem from necessary reasons. Hence, very few are regarded highly enough by their teachers for them to find them worthy of this thing, and happy are the rewarded.

5.16 Baal HaSulam,

Letter No. 43

Allegorically, you can say the words of our sages about the verse, “Leave Me and keep My law”—”I wish they would leave Me” means that they were proud of the exaltedness. And although “he and I cannot dwell in the same place,” still, “Keep My law,” be attached to a genuine righteous with proper faith in the sages. Then there is hope that the righteous will reform them and will sen- tence them to the side of merit as is appropriate for the presence of the Creator. What could come out of their humbleness and lowliness so the Creator does not move His abode from them, if they have no genuine righteous [person] to guide them in His law and prayer, and lead them to a place of Torah and wisdom?

5.17 Baal HaSulam,

Shamati, Article No. 187, “Choosing Labor”

The matter of the lower Hey in the Eynaim [eyes] means that there was a Masach [screen] and a cover over the eyes. The eyes mean Providence, when one sees hidden Providence.

A trial means that a person cannot decide either way, when one cannot determine the Creator’s will and the will of his teacher. Although one can work devotedly, he is unable to determine if this devoted work is appropriate or not, that this hard work would be against his teacher’s view, and the view of the Creator.

To determine, one chooses that which adds labor. This means that one should act according to one’s teacher. Only labor is for man to do, and nothing else. Hence, there is no place for doubt in one’s actions and thoughts and words. Instead, he should always increase labor.

5.18 Baal HaSulam,

Shamati, Article No. 40, “What Is the Measure of Faith in the Rav?”

One must trust the opinion of his rav and believe what his rav tells him. It means that one should go as his rav told him to do.

And although he sees many arguments and many teachings that do not go hand in hand with the opinion of his rav, he should nevertheless trust the opinion of his rav and say that what he understands and what he sees in other books that do not coincide with his rav’s opinion, he should say that as long as he is in multiple authorities, he cannot understand the truth, and he cannot see what is written in other books, the truth that they say.

It is known that when one is still not rewarded, his Torah becomes to him a potion of death. And why does it say, “Not rewarded, his Torah becomes to him a potion of death”? This is because all the teachings that one learns or hears will not bring him any benefit to make one able to be imparted with life, which is Dvekut [adhesion] with the Life of Lives. On the contrary, one is constantly drawn farther from the Life of Lives, since all that he does is only for the needs of the body, called “receiving for oneself,” and this is considered separation.

This means that through his actions he becomes more separated from the Life of Lives, and this is called “the potion of death,” since it brings him death and not life. It means that one becomes ever farther from bestowal, called “equivalence of form with the Creator,” by way of “As He is merciful, so are you merciful.”

5.19 Baal HaSulam,

Letter No. 45

A student should be in true annulment before the teacher, in the full sense of the word, for then he unites with him and he can perform salvations in his favor.

5.20 Baal HaSulam,

The Study of the Ten Sefirot, Part One, “Inner Observation”

Those whose eyes have not been opened to the sights of heaven, and have not acquired the profi- ciency in the connections of the branches of this world with their roots in the upper worlds are like the blind scraping the walls. They will not understand the true meaning of even a single word, for each word is a name of a branch that relates to its root.

Only if they receive an interpretation from a genuine sage who makes himself available to explain the matter in the spoken language, which is necessarily like translating from one language to another, from the language of the branches to the spoken language, only then will he be able to explain the spiritual term as it is.

5.21 Baal HaSulam,

Shamati, Article No. 25, “Things that Come from the Heart”

Regarding things that come from the heart, enter the heart. Hence, why do we see that even if things have already entered the heart, one still falls from his degree?

The thing is that when one hears the words of Torah from his teacher, he immediately agrees with his teacher and resolves to observe the words of his teacher with his heart and soul. But after- ward, when he comes out to the world, he sees, covets, and is infected by the multitude of desires roaming the world. Then, he and his mind, his heart, and his will are annulled before the majority. As long as he has no power to sentence the world to the side of merit, they subdue him, he min- gles with their desires, and he is led like sheep to the slaughter. He has no choice; he is compelled to think, want, crave, and demand everything that the majority demands. Then he chooses their foreign thoughts and their loathsome lusts and desires, which are alien to the spirit of the Torah. In that state, he has no strength to subdue the majority.

Instead, there is only one counsel then: to cling to his teacher and to the books. This is called “From the mouth of books and from the mouth of authors.” Only by clinging to them can he change his mind and will for the better. However, witty arguments will not help him change his mind, but only the remedy of Dvekut [adhesion], for this is a wondrous cure, as the Dvekut reforms him.

 5.22 RABASH,

Article No. 4 (1987) “It Is Forbidden to Hear a Good Thing from a Bad Person”

In truth, we always need a guide who knows how to lead a person, so as to tell between truth and falsehood, since one cannot scrutinize alone.

5.23 RABASH,

Article No. 424, “The Dispute between Korah and Moses”

With the intellect, it is impossible to understand the Torah, since the view of landlords is opposite from the view of Torah, and we need only faith in the sages.

5.24 RABASH,

Article No. 1 (1990), What Does “May We Be the Head and Not the Tail” Mean in the Work?

All the work of the created beings, that they must work above reason. It is impossible to do anything without faith in the sages, who arranged for us the order of the work. Once a person has accepted his work as “a tail to the lions,” he follows the sages, to walk only as they had arranged for us.

This is as our sages said (Avot, Chapter 1:4), “Be dusted by the dust of their feet (of the sages).” The Bartenura interprets that you should follow them, for one who walks kicks up dust with his feet, and one who follows him fills up with the dust that they raise with their feet.

We should understand what our sages imply to us with this allegory. We should interpret that one who goes after faith in the sages looks at their way, and they say that we must go above reason. Then, a person begins to be as spies, to see if it is truly worthwhile to follow their path. This is regarded as the feet of the sages kicking up dust, which goes into the eyes of their followers. That is, when a person wants to understand the path of the sages, they tell us that we must follow them with our eyes shut, or dust will enter. Something unimportant is called “dust,” meaning that there cannot be greater lowliness than this.

Since man was given the reason and intellect in order to understand everything according to the intellect, and here we are told to walk by accepting faith in the sages, and a person wants to understand this path, and since as long as one is placed under the governance of the will to receive for himself, he cannot know what is good and what is bad, but must accept everything the way the sages determined for us, or dust and dirt will enter his eyes and he will not be able to move forward, but when we do not criticize the words of the sages and do not want to accept their words within reason, specifically by this we are rewarded with knowledge [reason] of Kedusha [holiness].

This is so because the whole reason why we need to go above reason is that we are immersed in self-love. Hence, through faith above reason, we are rewarded with vessels of bestowal.

5.25 RABASH,

Article No. 10 (1989), “What Does It Mean that the Ladder Is Diagonal, in the Work?”

Is written (Moed Katan 17a), “If the Rav is similar to an angel of the Creator, let them seek to learn from him. If he is not, let them not seek to learn from him. They ask about it, Must one who wants to learn from a rav first see the angel of the Creator and then, after he has seen the form of the angel of the Creator, this is the time to go seek a rav who is similar to an angel of the Creator?”

According to the above, we should interpret that if the rav teaches the disciples the work that must be done in order to bestow, meaning why a person comes into this world, to do God’s mission, to work for the sake of the Creator, that person is a messenger of the Creator and not a landlord in this world, but is a servant of the Creator. The meaning of “messenger of the Creator” is “angel of the Creator.” This is the meaning of “If the rav is similar to an angel of the Creator, let them seek to learn from him.”

5.26 RABASH,

Article No. 680, “Annulment—the Baal Shem Tov Way”

The way to annul the body used to be through abstention. But there is another way, which is annul- ment before the rav [great one, teacher]. This is the meaning of “Make for yourself a rav.” “Making” is clarified by force, without any intellect.

As abstention revokes the body only through action and not through the mind. Likewise, annul- ment before the rav is by force and not through intellect. That is, even in a place where one does not understand the view of one’s rav, he annuls himself and the Torah and the work, and comes to the rav so he will guide him.

There is guidance in the manner of the general public, called Ohr Makif [surrounding light], which is light that shines only from outside, and is without words, but only by coming to the rav and sitting in front of him, sitting at his table during the meal or during the service. Yet, there is another way, which is internal, and this is specifically through “mouth-to-mouth.”

5.27 RABASH,

Article No. 4 (1989), “What Is a Flood of Water in the Work?”

There is the matter of above reason. This is regarded as wanting to walk with his eyes shut, meaning that although reason and the senses do not understand what our sages tell us, they assume upon them faith in the sages and say that we must take upon ourselves faith in the sages, as it is written, “And they believed in the Lord and in His servant, Moses.” Without faith, nothing can be achieved in spirituality.

5.28 RABASH,

Article No. 7 (1984), “According to What Is Explained Concerning ‘Love Your Friend as Thyself’”

The meaning of “righteous”? It is those who want to keep the rule, “Love your friend as thyself.” Their sole intention is to exit self-love and assume a different nature of love of others.

5.29 Zohar for All, Beresheet-1 [Genesis],

“This Is the Book of the Generations of Adam,” Item 472

They lowered a book for Adam HaRishon, and in it he knew and attained the upper wisdom. It is written about it, “This is the book of the generations of Adam.” That book comes to the children of the gods, the sages of the generation, and anyone rewarded with looking in it knows in it sublime wisdom. They look in it and attain in it, and that book lowered the owner of the secrets, Angel Raziel, to Adam HaRishon in the Garden of Eden.

5.30 Zohar for All, Shemot [Exodus],

“And a New King Arose,” Item 84

Were it not for sages, people would not know what is Torah and what are the Mitzvot [command- ments] of the Creator, and there would be no difference between man’s spirit and the spirit of a beast.

5.31 Rabbi Elimelech of Lizhensk,

Noam Elimelech [The Pleasantness of Elimelech]

The righteous, by his righteousness, installs his good desires and thoughts in others, so they, too, will have the good desire to adhere to the Creator with all their heart. By installing the desire in others, it is already regarded as an act, since an act in others was made of the desire that he has. This is the meaning of the verse, “You open Your hand and satisfy every living thing with desire,” since the righteous extends abundance to the worlds and to every person. And how does he do that? By installing his desire in others. It follows that they have all become righteous through him. By this he can extend upon them great abundance for the righteous is the one who seemingly opens his arms to the Creator in order to bestow upon the world. And with what does he open? The verse interprets, “and satisfy every living thing with desire,” by satisfying everyone with the desire to love the Creator.

5.32 Rabbi Yehuda HaLevi,

The Kuzari

God created Adam HaRishon in a template of a man who completed his adolescence whole in body and qualities. He received from God the complete vital soul and the highest level possible of intellect for man according to his human quality, as well as the Godly power beyond the intellect, namely the degree that when he reaches it, man will adhere to God and to the spiritual, and will attain the truth in the beginning of the thought without delving or learning. This is why we refer to Adam HaRishon as “the son of God,” and all those who are like him, his descendants, were called “sons of God.”

5.33 Nehunya ben HaKanah,

Sefer HaPliah

Kabbalists are the sons of the prophets and their disciples, who received from the kabbalists gen- eration after generation through Moses, the master of all prophets, for Moses received the Torah from Sinai and passed it on to Joshua, and Joshua to the elders, and the elders to the prophets, and the prophets passed it onto to the members of the Great Assembly, and they are the beginning of wisdom. They are the true sages who receive from the prophets. They are the authors of the Talmud, and from them we know the wisdom of Kabbalah, prophecy included, for they and all their words are profound secrets.

5.34 GRA, Vilna Gaon,

Aderet Eliyahu

It is a grave warning not to learn the wisdom of Kabbalah by yourself from the books, for it is impossible to attain the depth of the intention of the Godly matters, which highly prevail over the human intellect, but rather through much sanctity and purity through a giver, an honest, faithful Kabbalist who had received from a renown Kabbalist.

5.35 The Book of Education,

Parashat Teruma

All the matters, for we will be lost even in the literal without assistance from the Kabbalists. To them we will bow down, and it will be revealed to us with all those eyes.

5.36 Rabbi Shmuel Di Ozida,

Midrash Shmuel, Avot 1, 16

It is written “Make for yourself a Rav,” meaning accept him as your Rav. In order to benefit from the Rav, the student must believe in him and trust his words, as was said, “Depart from doubt,” namely do not doubt your Rav’s words, but rather trust him, for without it, he will not help you.

5.37 Babylonian Talmud, Sanhedrin

Rav Hasda said, “Anyone who disputes his rav is as one who disputes the Shechina [Divinity].” Rabbi Hama, son of Rabbi Hanina, said, “Anyone who quarrels with his rav is as one who does with the Shechina.” Rabbi Hanina bar Papa said, “Anyone who is angry with his rav is as one who is angry with the Shechina.” Rabbi Abbahu said, “Anyone who doubts his rav is as one who doubts the Shechina.”

5.38 Martin Buber,

Ohr HaGanuz

Rabbi David Leykas, a disciple of the Baal Shem Tov, asked followers of his father-in-law, Rabbi Motel of Chernobyl: “Do you have complete faith in your Rav?” They kept silent, for who would dare to say that he has complete faith? “In that case,” said Rabbi David, “I’d like to tell you what faith is. One Shabbat [Sabbath], the third meal [closing Sabbath meal] with the Baal Shem Tov stretched on until late in the evening, as would often happen. Afterwards, we said grace for the food and immediately proceeded to the evening service, did Havdala [marking the end of Shabbat and beginning of the week], and sat down for the Melave Malka [post Shabbat] meal. We were all very poor and did not have a penny, certainly not on Shabbat [when it’s forbidden to carry money]. Even so, when the Baal Shem Tov told me after the Melave Malka meal, ‘David, give money for mead [alcoholic beverage made of fermented honey and water],’ I placed my hand in my pocket, although I knew I had nothing, and took out a Zahuv [coin]. I gave the coin to buy mead.”

5.39 Rabbi Shlomo Rabinowicz of Radomsk,

Tifferet Shlomo

To explain according to the Mishnah (Pirkei Avot, 2:8): “Rabbi Yohanan Ben Zakkai had five dis- ciples, and he would praise them.” It seems as though we should reflect on this. A great rav, the leader of the generation such as Rabbi Yohanan Ben Zakkai had only five disciples? After all, he was the leader of all of Israel!

In truth, he had several, but those five disciples were low-spirited and lowly in their own eyes, and did not know about their merit whatsoever. This is why he praised specifically them, and they were the ones from among all the disciples who were worthy of receiving from him. This is so because the heart of the preparation to receive the Torah is the lowliness of being a “receiver,” as it is written in the name of Rav Moshe Leib of Sasov about the verse (Gen. 44:17), “The man in whose possession the cup has been found, he shall be my slave.” The cup, which is a receptacle, must stand below the vessel from which it is poured into it since if it is above, it cannot pour into it. Likewise, the disciple must be low in his mind compared to the rav who bestows upon him, and then he will be suitable for receiving from him.

5.40 The Raaiah Kook,

Orot HaKodesh [Lights of Sanctity], 3, p 153

The souls of the great righteous contain everything: They have all the good and evil of everything. They suffer torments for all and receive pleasure from all, as they transform the evil of all into good.

5.41 Rav Chaim Vital,

Introduction of Rav Chaim Vital to Gate to Introductions

Indeed, there is no generation without chosen ones who have been instilled with the spirit of holi- ness. Elijah the prophet was revealed to them and teaches them the secrets of this law.

5.42 Raaiah Kook,

Orot HaKodesh

The depth of the Godly secrets is simple and cannot be understood clearly with the human mind, but rather by reception from wondrous people that the Godly light has permeated into their souls. When we learn their words with the appropriate preparation comes the inner conclusion and set- tles the matters in the heart to the point that they are similar to what is attained in the natural and simple mind. We must always join the power of truth of Kabbalah to this science, and then the matters become illuminated and joyful as when they were given from Sinai, to each one according to his degree.

5.43 Rabbi Eliyahu Eliezer Desler,

A Letter from Eliyahu

Rabbi Shlomo Elkabetz asked in the book Brit HaLevi why the disciples of Rabbi Akiva died specif- ically in the days of the [Omer] count. He explained that any rav who learns with the disciples gives them of his soul, meaning of his very spiritual essence. This is why disciples were called “sons.” If the disciples unite properly, his bestowal achieves its goal, since only when all come together does all his bestowal illuminate in all of them. It is known that each disciple takes only one spark of the giving of his rav, the spark that pertains to the essence of the soul of the disciple. Naturally, only when they are all included together is his giving complete.

However, if the disciples part from one another in their conduct, they lose the bestowal of their rav and there remains a lone giving without achieving its goal. This is a dangerous situation. The disciples of Rabbi Akiva, for all their greatness, did not treat each other with respect, and by that they parted from each other. Naturally, they did not let the bestowal of Rabbi Akiva, their teacher, achieve its goal. When the days of the count arrived, in which the lights of the preparation for the giving of the Torah sparkle, they were put at risk and died, for one who sees the light of Kedusha [holiness] sparkles and does not exert to be rewarded with it and ascend by it, but rejects it and remains in his Katnut [smallness/infancy], it is certainly a great complaint that puts one in harm’s way.

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LIMBAJUL CABALEI ESTE UN LIMBAJ AL RAMURILOR

4.01 Baal HaSulam

“The Essence of the Wisdom of Kabbalah”

Each lower world is an imprint of the world above it. Hence, all the forms in the higher world are meticulously copied, in both quantity and quality, to the lower world.

Thus, there is not an element of reality or an occurrence of reality in a lower world that you will not find its likeness in the world above it, as identical as two drops in a pond. And they are called “root and branch.” That means that the item in the lower world is deemed a branch of its pattern found in the higher world, which is the root of the lower element, as this is where that item in the lower world has been imprinted and made to be.

That was the intention of our sages when they said, “You have not a blade of grass below that has not a fortune and a guard above that strike it and tell it, ‘Grow’!”

4.02 Baal HaSulam,

“The Essence of the Wisdom of Kabbalah”

All the words and utterances our lips pronounce cannot help us clarify even a single word from the spiritual, Godly matters above the imaginary time and space. Instead, there is a special lan- guage for these matters, the language of the branches, according to their relation to their upper roots.

However, this language, though very suitable for its task of delving into the studies of this wisdom, more than other languages, is only so if the listener is wise in his own right, meaning that he knows and understands the way the branches relate to their roots.

4.03 Baal HaSulam,

“Introduction to The Study of the Ten Sefirot,” Item 156

There is a strict condition during the engagement in this wisdom not to materialize the matters with imaginary and corporeal issues. This is because thus they breach, “You shall not make unto you a statue or any image.”

In that event, one is rather harmed instead of receiving benefit.

4.04 Baal HaSulam,

“The Freedom”

The Mitzvot [commandments] in the Torah are but laws and conducts set in higher worlds, which are the roots of all of nature’s conducts in this world of ours. Hence, the laws of the Torah always match the laws of nature in this world as two drops of water.

4.05 Baal HaSulam,

“The Teaching of the Kabbalah and Its Essence”

The language of the Kabbalists is a language in the full sense of the word: very precise, both in terms of root and branch and concerning cause and consequence. It has the unique merit of being able to express subtle details in this language without any limits. Also, through it, it is possible to approach the desired matter directly, without the need to connect it with what precedes it or follows it.

4.06 Baal HaSulam,

“The Teaching of the Kabbalah and Its Essence”

Four languages are used in the wisdom of truth:

1. The language of the Bible, its names, and appellations.
2. The language of laws. This language is very close to the language of the Bible.
3. The language of legends, which is very far from the Bible, since it has no consideration of reality. Strange names and appellations are attributed to this language, and it also does not relate to concepts by way of root and its branch.
4. The language of Sefirot and Partzufim. In general, sages had a strong tendency to conceal it from the ignorant, since they believed that wisdom and ethics go hand in hand. Hence, the first sages hid the wisdom in writing, using lines, dots, tops, and bottoms. This is how the [Hebrew] alphabet was formed with the twenty-two letters before us.

4.07 Baal HaSulam,

The Study of the Ten Sefirot, “Inner Light,” Part One, Ch.One, It. 1

It is difficult for novice, for they perceive matters by means of corporeal boundaries of time, space, change and exchange. However, the authors only used those as signs to point to their Upper Roots.

4.08 Baal HaSulam,

“The Essence of the Wisdom of Kabbalah”

Kabbalah uses only names and appellations that are concrete and real. It is an unbending law for all Kabbalists that “Anything we do not attain, we do not define by a name and a word.”

Here you must know that the word “attainment” [Heb: Hasagah] means the ultimate degree of understanding. It derives from the phrase, Ki Tasig Yadcha [“Your hand shall attain”]. That means that before something becomes utterly lucid, as though gripped in one’s hand, Kabbalists do not consider it attained, but by other names such as understanding, comprehension, and so on.

 4.09 Baal HaSulam,

“The Essence of the Wisdom of Kabbalah”

Kabbalists have found a set and annotated vocabulary sufficient to create an excellent spoken lan- guage. It enables them to converse with one another of the dealings in the spiritual roots in the upper worlds by merely mentioning the lower, tangible branch in this world, which is well defined to our corporeal senses.

The listeners understand the upper root to which this corporeal branch points because it is related to it, being its imprint. Thus, all the beings of the tangible creation and all their instances have become to them like well-defined words and names, indicating the high spiritual roots. Although there cannot be a verbal expression in their spiritual place, as it is above any imagination, they have earned the right to be expressed by utterance through their branches, arranged before our senses here in the tangible world.

This is the nature of the spoken language among Kabbalists by which they convey their spiritual attainments from person to person and from generation to generation by word of mouth and in writing. They fully understand one another, with all the required accuracy needed for negotiat- ing in a research of wisdom, with precise definitions one cannot fail in. This is so because each branch has its own natural, unique definition, and this absolute definition indicates its root in the higher world.

4.10 Baal HaSulam,

“The Teaching of the Kabbalah and Its Essence”

Each of the manifold still, vegetative, animate, and speaking in this world has its corresponding part in the world above it, without any difference in its form but only in its substance. Thus, an animal or a rock in this world is a corporeal matter, and its corresponding animal or rock in the higher world is a spiritual matter, occupying no space or time. However, their quality is completely the same.

And here we should certainly add the matter of relation between matter and form, which is nat- urally conditioned on the quality of form, too. Similarly, with the majority of the still, vegetative, animate, and speaking in the upper world, you will find their similitude and likeness in the world above the upper. This continues through the first world where all the elements are completed, as it is written, “And God saw everything that He had made, and behold, it was very good.”

4.11 Baal HaSulam,

“The Freedom”

The wisdom of Kabbalah mentions nothing of our corporeal world.

4.12 Baal HaSulam,

“The Essence of the Wisdom of Kabbalah”

It follows that the root, called “fortune,” compels it to grow and assume its attribute in quantity and quality, as with the seal and its imprint. This is the law of root and branch that applies to every detail and occurrence in reality, in every single world, in relation to the world above it.

 4.12 Baal HaSulam,

“The Essence of the Wisdom of Kabbalah”

The substance of the elements of reality in the first, uppermost world, is finer than in all the ones below it. And the substance of the elements of reality in the second world is thicker than in the first world, but finer than all that is of a lower degree.

This continues similarly down to this world before us, whose substance of the elements of its reality is coarser and darker than in all the worlds preceding it. However, the shapes and elements of reality and all their occurrences come unchanged and equal in every world, both in quantity and quality.

They compared it to the conduct of a seal and its imprint: All the shapes in the seal are perfectly transferred in every detail and intricacy to its imprinted object.

4.13 Baal HaSulam,

“The Essence of the Wisdom of Kabbalah”

There is nothing in the reality of the lower world that does not stem from its superior world. As with the seal and the imprint, the root in the upper world compels its branch in the lower one to reveal its entire form and attribute, as our sages said, that the fortune in the world above, related to the grass in the world below, strikes that grass and forces it to complete its growth. Because of this, each and every branch in this world well defines its mold situated in the higher world.

4.14 Baal HaSulam,

“The Teaching of the Kabbalah and Its Essence”

The internality of the wisdom of Kabbalah is no different from the internality of the Bible, the Talmud, and the legends. The only difference between them is in their explanations.

This is similar to a wisdom that has been translated into four languages. Naturally, the essence of the wisdom has not changed at all by the change of language. All we need to think of is which translation is the most convenient for conveying the wisdom to the reader.

 4.15 Baal HaSulam,

“The Teaching of the Kabbalah and Its Essence”

The names, appellations, and Gematrias belong entirely to the wisdom of Kabbalah. The reason they are found in the rest of the languages, too, is that all the languages are included in the wisdom of Kabbalah, since they are all particular cases that the other languages must be assisted with.

But one should not think that these four languages, which serve to explain the wisdom of the revelation of Godliness, evolved one at a time, over time. The truth is that all four appeared before the sages of truth simultaneously.

In truth, each consists of all the others. The language of Kabbalah exists in the Bible, such as the standing on the Tzur [rock], the thirteen attributes of mercy in the Torah and in Micah. To an extent, it is sensed in each and every verse. There are also the Merkavot [chariots/structures] in Isaiah and Ezekiel, and atop them all The Song of Songs, which is purely the language of Kabbalah in its entirety. It is similar in laws and in legends, and all the more so with the matter of the unerasable holy names, which bear the same meaning in all the languages.

4.16 Baal HaSulam,

The Study of the Ten Sefirot, Part One, “Inner Observation”

Those whose eyes have not been opened to the sights of heaven, and have not acquired the profi- ciency in the connections of the branches of this world with their roots in the upper worlds are like the blind scraping the walls. They will not understand the true meaning of even a single word, for each word is a name of a branch that relates to its root. Only if they receive an interpretation from a genuine sage who makes himself available to explain the matter in the spoken language, which is necessarily like translating from one language to another, from the language of the branches to the spoken language, only then will he be able to explain the spiritual term as it is.

4.17 Baal HaSulam,

Ohr HaBahir

The corporeal mountain before us in this world, which is called Mt. Olives, also has a borrowed relation to this name. This is the meaning of the words, “And his legs stood in that day on the Mount of Olives.” Therefore, it is clear that if one who attained named that mountain, he surely understood the complete meaning of this name. And if someone ignoble (named that mountain), it must be that by chance, he saw that its soil was good for olives, or that he saw many olives were growing on it, etc.

4.18 Baal HaSulam,

“Introduction to The Book of Zohar,” Item 58

1. faith has diminished in general,
2. faith in the holy ones, the sages of the generations in particular, and
3. the books of Kabbalah and The Zohar are full of corporeal parables.

Hence, people are afraid lest they will lose more than they will gain since they could easily fail with materializing. This is what prompted me to compose a sufficient interpretation on the writings of the Ari, and now on The Zohar. And I have completely removed that concern, for I have evidently explained and proven the spiritual meaning of every thing, that it is abstract and devoid of any corporeal image, above space and above time, as the readers will see, to allow the whole of Israel to study The Book of Zohar and be warmed by its sacred light.

4.19 Baal HaSulam,

“The Essence of the Wisdom of Kabbalah”

Kabbalists have found that the form of the four worlds named Atzilut, Beria, Yetzira, and Assiya, beginning with the first, highest world, called Atzilut, down to this corporeal, tangible world, called Assiya, is exactly the same in every item and event. This means that everything that eventuates and occurs in the first world is found unchanged in the next world, below it, too. It is likewise in all the worlds that follow it, down to this tangible world.

There is no difference between them, but only a difference of degree perceived in the substance of the elements of reality in each and every world.

4.20 Baal HaSulam,

“The Essence of the Wisdom of Kabbalah”

From the higher. Thus, one must first attain the upper roots the way they are in spirituality, above any imagination and with pure attainment, And once he has thoroughly attained the upper roots with his own mind, he may examine the tangible branches in this world and know how each branch relates to its root in the upper world, in all its orders, in quantity and quality.

4.21 Baal HaSulam,

“The Freedom”

The whole of reality seen in the nature of this world is only because they are extended and taken from laws and conducts of upper, spiritual worlds.

4.22 RABASH,

Letter No. 19

All those who attained the light of the Creator through their work wanted all those who follow them to benefit from their discoveries, too. Therefore, they named each and every attainment, so they might understand the intentions and attainments they had attained. This would create a common language between them.

4.23 Zohar for All, BeHaalotcha [When You Mount the Candles],

“Passover in its Time and Second Passover,” Item 60

This story in the Torah is a clothing of the Torah. And one who considers this clothing as the actual Torah and nothing else, damned will be his spirit and he will have no share in the next world. This is the reason why David said, “Open my eyes, that I may behold wondrous things out of Your law,” that is, gaze upon what lies beneath the clothing of the Torah.

4.24 Zohar for All, BeHaalotcha [When You Mount the Candles],

“Passover in its Time and Second Passover,” Item 62

Such is the Torah. It has a body, which is the Mitzvot of the Torah, which are called “the bodies of the Torah.” This body clothes in dresses, which are mundane stories, and the fools in the world consider only that clothing, which is the story of the Torah. They do not know more and do not consider what exists underneath that clothing.

4.25 Zohar for All, BeHaalotcha [When You Mount the Candles],

“Passover in its Time and Second Passover,” Item 58

Woe unto one who says that the Torah comes to tell literal tales and the uneducated words of such as Esau and Laban. If this is so, even today we can turn the words of an uneducated person into a law, and even nicer than theirs. And if the Torah indicates to mundane matters, even the rulers of the world have among them better things, so let us follow them and turn them into a law in the same way. However, all the words of the Torah have the uppermost meaning.

4.26 Zohar for All, BeHaalotcha [When You Mount the Candles],

“Passover in its Time and Second Passover,” Item 64

Woe unto the wicked ones who say that the Torah is nothing more than fables and consider only the clothing. Happy are the righteous who consider the Torah as they should. As wine sits only in a jar, the Torah dwells only in that clothing. Hence, one needs to regard what is found under the clothing, which is why all these tales are dresses.

4.27 RAMAK,

Know the God of Your Father

The secrets of the Torah clothe in allegories and riddles in the Torah because of the expansion of the Torah and their descent from the highest degrees down to this corporeal world.

4.28 Raaiah Kook,

Orot HaKodesh

The depth of the Godly secrets is simple and cannot be understood clearly with the human mind, but rather by reception from wondrous people that the Godly light has permeated into their souls.

4.29 Raaiah Kook,

Letters of the Raaiah

In the entry Adam Kadmon, I was startled to see how they depicted a corporeal shape to the Kabbalistic concept of Adam Kadmon, which is only a metaphysical concept, as the Godly intellect. God forbid that we should allow ourselves to materialize such sacred concepts even in the learning.

4.30 RAMAK,

Know the God of Your Father

Through the clothing on the Torah, you enter its interior. There is nothing in the revealed in the Torah that the concealed did not cause. It is like a seal that is imprinted by wax, and there is no addition or deduction in the imprint that does not exist in the seal.

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inapoi la EXTRASE DIN SURSE (link)

O CALE A TOREI ŞI O CALE A SUFERINŢEI

3.01 Baal HaSulam,

“The Essence of Religion and Its Purpose”

Bear in mind that two forces serve to push us up the rungs of the aforementioned ladder, until we reach its head in the sky, which is the purposeful point of equivalence of form with our Maker. The difference between these two forces is that the first pushes us involuntarily, meaning not of our own choice. This force pushes us from behind, and it is called “from behind.” We defined it as “the path of pain” or “the way of the earth.”

From that path stems the philosophy of morality called “ethics,” which is based on empirical knowledge, through examination of the practical reason. The essence of that teaching is but a summary of the evident damages that result from the nucleons of egoism.

These experiences come to us by chance, not as a result of our conscious choice, but they are certain to lead us to their goal, for the image of evil grows ever clearer to our senses. And to the extent that we recognize its damages, to that extent we remove ourselves from it and climb to a higher rung on the ladder.

The second force pushes us voluntarily, meaning of our own choice. That force pulls us from before and is called “from before.” This is what we defined as “the path of Torah and Mitzvot,” for engaging in Mitzvot and the work to bring contentment to our Maker rapidly develops in us that sense of recognition of evil, as we have shown in “Matan Torah,” Item 13.

Here we benefit twice:

1. We do not have to wait for life’s ordeals to push us from behind, whose measure of goading is measured only by the amount of agony and destruction inflicted upon us by finding the evil within us. Rather, as we work for the Creator, that recognition develops in us without any prior suffering or ruin. On the contrary, through the subtle pleasantness we feel when working solely for Him, to bring Him contentment, there develops within us a relative recognition of the lowliness of these sparks of self-love—that they are obstacles on our way to receiving that subtle taste of bestowal upon the Creator. Thus, the gradual sense of recognition of evil evolves in us through times of delight and great tranquility, through reception of the good while serving the Creator out of our sensation of the pleasantness and gentleness that reach us due to the equivalence of form with our Maker.
   1. We save time, for He operates according to “our own volition,” thus enabling us to increase our work and hasten time as we please.

 3.02 Baal HaSulam,

“Introduction to the Book Panim Meirot uMasbirot,” Item 6

You can understand their words about the verse, “I, the Lord, will hasten it in its time.” The Sanhedrin (98) interpreted, “Not rewarded—in its time; rewarded—I will hasten it.”

Thus, there are two ways to attain the above-mentioned goal: through their own attention, which is called a “path of repentance.” If they are rewarded with it, “I will hasten it” will be applied to them. This means that there is no set time for it, but when they are rewarded, the correction ends, of course. If they are not awarded the attention, there is another way, called “path of suffering,” as our sages said, Sanhedrin 97, “I place upon them a king such as Haman, and they will repent against their will,” meaning in its time, for in that there is a set time, and they will want it.

By this, they wanted to show us that His ways are not our ways. For this reason, the case of the flesh-and-blood king who had troubled so to prepare those great things for his beloved son and was finally tormented in every way, and all his trouble was in vain, bringing contempt and wrath, will not happen to Him.

Instead, all the works of the Creator are guaranteed and true, and there is no fraud in Him. This is as our sages said, “Not rewarded—in its time.” What the will does not do, time will do, as it is written in Panim Masbirot, end of Branch 1, “Can you send forth lightning that they may go and say to you, ‘Here we are’?”

There is a path of pain that can cleanse any defect and materialism until one realizes how to raise one’s head out of the beastly trough in order to soar and climb the rungs of the ladder of happiness and human success, for one will cleave to one’s root and complete the aim.

3.03 Baal HaSulam,

“Peace in the World”

The end is certain to come to Israel by the above-mentioned law of gradual development, and it is called “in its time,” meaning tied to the chains of time. And Israel’s guaranteed end, by taking the development of their qualities under their own authority is called “I will hasten it,” meaning completely independent of time.

3.04 Baal HaSulam,

Shamati, Article No. 50, “Two States”

There are two forces that contradict one another, an upper force and a lower force. The upper force is, as it is written, “Every one who is called by My Name, I have created him for My glory.” This means that the whole world was created only for the glory of the Creator. The lower force is the will to receive, which claims that everything was created for it—both corporeal things and spiritual things—all is for self-love.

The will to receive claims that it deserves this world and the next world. Of course, the Creator is the winner, but this is called “the path of suffering,” and it is called “a long way.” But there is a short way called “the path of Torah,” and this should be everyone’s intention—to shorten time.

This is called “I will hasten it.” Otherwise, it will be “in its time,” as our sages said, “reward- ed—I will hasten it; not rewarded—in its time,” “when I place upon them a king such as Haman, and he will force you to reform.”

 

3.05 Baal HaSulam,

Shamati, Article No. 195, “Rewarded – I will Hasten It”

“Rewarded—I will hasten it,” meaning the path of Torah; “not rewarded—through suffering,” an evolutionary path that will finally lead everything to utter perfection. The path of Torah means that an ordinary person is given virtues by which he can make for himself Kelim [vessels] that are ready for it. And the Kelim are made through the expansion of the light and its departure.

A Kli [vessel] is specifically called “the will to receive.” This means that he lacks something, and “there is no light without a Kli,” for the light must be caught in some Kli, so it would have a hold.

But an ordinary person cannot have desires for sublime things, since it is impossible to have a need before there is fulfillment, as it is written, “the expansion of the light, etc.” For example, when a person has a thousand pounds, he is rich and content. However, if he subsequently earns more, up to five thousand pounds, and then loses until he is left with two thousand, he is then deficient. Now he has Kelim [vessels] for three thousand pounds, since he had already had it. Thus, he has actually been canceled.

And there is a path of Torah for this. When one is accustomed to the path of Torah, to regret the scantiness of attainment, and every time he has some illuminations, and they are divided, they cause him to have more sorrow and more Kelim.

This is the meaning of every Kli needing light, that it is not filled, that its light is missing. Thus, every deficient place becomes a place for faith. Yet, were it filled, there would be no existence of a Kli, existence of a place for faith.

3.06 Baal HaSulam,

“The Writings of the Last Generation”

There are two ways to discover the completeness: the path of Torah or the path of suffering.

Hence, the Creator has given humanity technology, until they have invented the atom and the hydrogen bombs. If the total ruin that they are destined to bring upon the world is still not evident to the world, they can wait for a third world war, or a fourth one. The bombs will do their thing, and the relics who remain after the ruin will have no other choice but to take upon themselves this work where both individuals and nations will not work for themselves more than is necessary for their sustenance, while everything else they do will be for the good of others. If all the nations of the world agree to it, there will no longer be wars in the world, for no person will be concerned with his own good whatsoever, but only with the good of others.

This law of equivalence of form is the law of the Messiah. It was said about this, “But in the end of days, it shall come to pass, etc., and many nations shall go and say, ‘Come, and let us go up, etc., for out of Zion shall go forth the law, etc., and He shall judge between many nations.’” That is, the Messiah will teach them the work of the Creator in equivalence of form, which is the teaching and the law of the Messiah. “And shall prove to mighty nations,” meaning He will prove to them that if they do not take upon themselves the work of the Creator, all the nations will be destroyed by wars. But if they do accept His law, it is said about it, “And they shall beat their swords into shovels.”

If you take the path of Torah and receive the spice, very well. And if you do not, you will tread the path of suffering, meaning that wars will break out with atom and hydrogen bombs, and all the nations of the world will seek advice how to escape the wars. Then they shall come to the Messiah, to Jerusalem, and He will teach them this law.

3.07 Baal HaSulam,

“The Freedom”

Man’s imagination uses the mind just as the microscope serves the eyes: Without the microscope, we would not see anything harmful, due to its smallness. But once we see the harmful being through the microscope, we distance ourselves from the noxious element.

Thus, it is the microscope that brings man to distance himself from the harm, and not the sense, for the sense did not detect the harm-doer. And to that extent, the mind fully controls man’s body, to push it away from bad and pull it toward the good. Thus, in all the places where the attribute of the body fails to recognize the beneficial or the detrimental, it needs only the mind’s knowledge.

Furthermore, since man knows his mind, which is a true conclusion from life’s experiences, he can therefore receive knowledge and understanding from a trusted person and take it as law, although his life’s events have not yet revealed these concepts to him. It is like a person who asks the advice of a doctor and obeys him even though he understands nothing with his own mind. Thus, one uses the mind of others no less than one uses one’s own.

As we have clarified above, there are two ways for Providence to make certain that man achieves the good, final goal: The path of suffering and the path of Torah. All the clarity in the path of Torah stems from this. For these clear conceptions that were revealed and recognized after a long chain of events in the lives of the prophets and the men of God, there comes a man who fully utilizes them and benefits from them, as though these concepts were events of his own life. Thus, you see that one is exempted from all the ordeals one must experience before he can develop that clear mind by himself. Thus, one saves both time and pain.

3.08 Baal HaSulam,

“The Peace”

Nature, like a skillful judge, punishes us according to our development. For we can see that to the extent that humankind develops, the pains and torments obtaining our sustenance and existence also multiply. Thus you have a scientific, empirical basis that His Providence has commanded us to observe with all our might the Mitzva of bestowal upon others in utter precision, in such a way that no member from among us would work any less than the measure required to secure the happiness of society and its success. As long as we are idle performing it to the fullest, nature will not stop punishing us and take its revenge.

And besides the blows we suffer today, we must also consider the drawn sword for the future. The right conclusion must be drawn—that nature will ultimately defeat us and we will all be compelled to join hands in following its Mitzvot with all the measure required of us.

3.09 Baal HaSulam,

“Peace in the World”

There are two authorities here acting in the above-mentioned conduct of development: One is the authority of heaven, which is sure to turn anything harmful and evil to good and useful, but it will come in its time, in its own way, heavily, and after a long time. Then there is the authority of the earth. When the “evolving object” is a living, feeling being, it suffers horrendous torments and pains while under the “press of development” which carves its way ruthlessly.

The “authority of the earth,” however, consists of people who have taken this above-mentioned law of development under their own government and can free themselves entirely from the chains of time, and who greatly accelerate time, namely the completion of the ripeness and correction of the object, which is the end of its development.

3.10 Baal HaSulam,

“The Freedom”

It can be compared to a sick man who does not wish to obey the doctor’s orders before he under- stands by himself how that advice would cure him, and therefore begins to study medicine by himself. He could die of his illness before he learns medicine.

So is the path of suffering compared to the path of Torah. One who does not believe the con- cepts that the Torah and prophecy advise him to accept without self-understanding must come to these concepts by himself by following the chain of cause and effect from life’s events. These are experiences that greatly rush and can develop the sense of recognition of evil in them, as we have seen, without one’s choice, but because of one’s efforts to acquire a good environment, which leads to these thoughts and actions.

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PREGĂTIREA PENTRU STUDIU

2.01 Baal HaSulam,

“Introduction to The Study of the Ten Sefirot, Item 17

Hence, the student pledges, prior to the study, to strengthen himself in faith in the Creator and in His guidance in reward and punishment, as our sages said, “Your employer is liable to pay you the reward for your work.” One should aim one’s labor to be for the Mitzvot of the Torah, and in this way, he will be rewarded with enjoying the light in it, and his faith will strengthen and grow through the power in this light, as it is written, “It shall be health to your navel, and marrow to your bones” (Proverbs 3:8).

2.02 RABASH,

Article No. 12 (1988), “What Are Torah and Work in the Way of the Creator?”

A person should examine with which purpose does he want to observe the Mitzva [commandment] of learning Torah? That is, does he engage in Torah because of the Torah itself, in order to know how to observe the rules of doing the Mitzvot, or is the learning of Torah itself his whole intention, and knowing the rules of doing the Mitzvot is a completely different matter for him? meaning he is learning Torah for two reasons.

However, even while learning Torah for the sake of learning Torah, he should still distinguish with which intention he is learning. Is it to observe the commandments of the Creator, as it is written, “And you shall reflect on Him day and night,” or is he learning in order to receive the light of Torah because he needs the light of Torah in order to cancel the evil within him, as our sages said, “I have created the evil inclination; I have created the Torah as a spice”? It turns out that he is learning in order to obtain the spice, as our sages said, “The light in it reforms him.”

Certainly, prior to learning Torah, a person should examine the reason for which he is learning Torah, for any act needs to have some purpose that causes him to do the act. It is as our sages said, “A prayer without an aim is as a body without a soul.” For this reason, before he comes to learn Torah he must prepare the intention.

2.03 RABASH,

Article No. 29 (1986), “Lishma and Lo Lishma”

One must try to remember the goal while studying Torah, so it will always be before his eyes what he wants to receive from the study, that the study will impart greatness and importance of the Creator.

Also, while observing the Mitzvot, not to forget the intention that thanks to observing the Mitzvot, the Creator will lift the concealment on spirituality from him and he will receive a feeling of the greatness of the Creator.

However, it is hard work observing Torah and Mitzvot with the intention to thereby be rewarded with approaching the Creator—to obtain the greatness of the Creator so he can bring Him content- ment because of the importance of the Creator, that this will be his reward and he has no desire for any other reward for his work.

2.04 RABASH,

Article No. 12 (1988), “What Are Torah and Work in the Way of the Creator?”

A person must make a great effort before he comes to learn so that his learning will bear fruit and good results, meaning so the learning will bring him the light of Torah, by which it will be possible to reform him. Then, through the Torah, he becomes a wise disciple.

What is a “wise disciple”? Baal HaSulam said that it is a student who learns from the wise. That is, the Creator is called “wise,” and a person who learns from Him is called a “disciple of the wise.

2.05 RABASH,

Article No. 875, “Three Lines – 4”

Before one is rewarded with emerging from self-love and doing everything in order to bestow, called Lishma, although he learns all these matters as they are, they are only names without any clarification, meaning that he has no attainment in those things that he is learning, since he has no knowledge about the material of the upper roots, called “the holy names,” or Sefirot and Partzufim [pl. of Partzuf ].

We can learn the upper matters, called “the wisdom of Kabbalah,” only by way of Segula [rem- edy/power],  since  they  can  bring  a  person  desire  and  yearning  to  adhere  to  the  Creator  because of the Kedusha [holiness] of the matters that speak of the holy names. Conversely, in the revealed Torah, he must believe that the whole Torah is the names of the Creator. It follows that these matters are more capable (as explained in the essay, “The Giving of the Torah”).

When a person learns the upper matters in order for it to bring him closer to Kedusha, it causes a nearing of the lights. This means that this learning will cause him to thereby be rewarded with aiming all his actions in order to bestow. This is called “work in the manner of preparation,” where he prepares himself to be worthy of entering the King’s palace and to adhere to Him.

2.06 Ramchal,

Derech HaShem

One who purifies and sanctifies himself by his actions will draw through his learning bestowal to the extent of the preparation that he had prepared himself. And the more he prepares, the more precious and powerful becomes the study.

2.07 Pri Tzadik,

VaYeshev, Item 3

The first Hassidim [adherents of the Hassidut movement] would spend one hour in prayer so as to aim their hearts to their Father in heaven. The word “aim” means the directness of the heart; it is to direct the heart so it is not scattered into the passions and lusts of worldly matters, but only to aim directly to his Father in heaven.

2.08 Rav Chaim Vital,

Pri Etz Chaim, Gate “Conducts of Learning,” Chapter 1

My teacher would say that the heart of the intention of reading in the Torah depends on aiming to connect one’s heart to its root through the Torah in order to complete the upper tree and complete the upper Adam [man] and correct him, for this is the whole purpose of man’s creation and the purpose of his engagement in the Torah.

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