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Tanya In simple English

 

Welcome to the most comprehensive soul (spirit) guide.

 

Tanya is considered “The Bible of Jewish Mysticism” – it is my hope that this translation (thank you expert Chassidus writer, Tzvi Freeman for the idea to render a very very complicated work into the simplest (though even so, best studied with a teacher…) allowing for many more people to quench their soul’s thirst for meaning, truth, wisdom, inspiration and God.

The Tanya is based on God’s Biblical Verse, “It is very easy to fulfill all of Judaism (it.”)

A human being has five competing personas – #1. Our Essence (as chapter two explains, is literally part of God) this is the part in us that has a deep unbelievably strong love for God.

But if you can imagine a fire that gets sent into a block of ice – the Divine soul/spirit must come into a #2. body – this body, alternatively called the animal-soul / spirit (or the soul of life) has four natural instincts Earth (laziness, sadness) Fire (arrogance, anger) Water (pleasure seeking – refrain from pain) and Air (“fun”) as such, we also have a body-agenda (though there are also natural instincts for goodness kindness, as we find certainly by Jews.)

Now there is a third soul – which sort of acts as a mediator, and that is the intellectual soul (unlike an animal, we can think independent of our desires – #3. the intellectual soul, not only of-course has the capacity for intelligence but also to control the body – much of this, the Tanya teaches occurs through thinking meditations / contemplations how to love and fear God, causing that either the hidden fire of the Godly soul burst into a flame, causing the “icy body” to go in a different direction or alternatively having such a strong intellectually born love/fear of God to completely redirect.)

Finally we have also been given #4. a Yetzer Hara – truly evil demon/force that continually tries to get us down – desperate, angry and always to not fulfil our higher intent.

But conversely, “Those who seek to return (come to God) are assisted” – as such, if you just want – #5. God will help you beat (your otherwise unbeatable) Yetzer.)

Chapter 1

Core Point

Every Jew Contains Two Souls         

Core Terminology: “Tzaddik” (righteous – good – holy )
Rasha (wicked – evil – bad)
Benoini (to be explained through the next 14 chapters)

The Oath

It was taught (in the end of the third chapter of the Talmudic book Nidah) (that a soul prior to it coming down to earth) is caused to take an Oath (in heaven), “I will be a Tzaddik (righteous) and I will not be a Rasha (wicked), and even if the whole world will tell me, I am a Tzaddik, I will consider myself as wicked.”

Self-Evaluation

Now this is problematic – for in (Pirkei Avos, Chapter 2) it states, that a person shouldn’t consider themselves as wicked. Furthermore (its basic common-sense…) for if a person considers themselves as bad (wicked…) they will feel down… and thereby not be able to serve God (as we are meant to… ) “with joy and gladness.”

 

Conversely, if a person never feels down (from being wicked and sinning…) they may come to anarchy, God-forbid.

The 5 Types Of People

So the explanation is as follows:

 

The Gemarah categorizes all people into five types:

 

A Tzaddik (Holy Person) and all is good.

A Tzaddik and not all is good.

A wicked person (Rasha) and all is good.

A wicked person and it is bad.

And a Benioni (in-between the two states.)

 

The Gemarah clarifies: “’A tzaddik who all is good’ refers to a complete Tzaddik; and a Tzaddik, and it is not all good, is an incomplete Tzaddik.”

Now in Rayeh Mehemna (a part of Kabbalah) Parshas Mishpatim, it explains, that “A Tzaddik who not all is good” refers to the fact that the evil within him is sublimated to the good etc. (in other words, the evil doesn’t have actual expression in his thoughts, speech, and action – sort of, buried beneath all the good.)

Now in the Gemarah, at the end of Chapter 9 of Brochois, it states, that the difference between the Tzaddik, Rasha and Benoini is that the Tzaddik is one whose Yetzer-Tov (good side) rules him etc.;
the Rasha (wicked) is ruled by the Yetzer Hara (bad-side);
and the Benoini by both sides etc.
Rabba then exclaimed, “For example ‘I am a Benoini.’”
So Abbayeh said to him, “The Master allows no one life etc.” (for “if you… such a great and holy man are a Benoini… it means the rest of us are Reshayim… and it states that “Reshayim, even while living are considered dead…”)

Free-Choice

So we need to understand all of the above.

In addition, let us understand what Iyov said (quoted in Baba Basra, Chapter 1) “Master of the Universe, You have created Tzaddikim and You have created Reshayim etc.” however (elsewhere it states) “God explicitly does not decide if someone shall be a Tzaddik or Rasha” (rather that is left to one’s free-choice…)

Understanding-Benoini

In addition, let us understand the exact category of the Benoini…  certainly it cannot refer to one who is 50/50 (good and evil…) for if this is the case, how could Rabbah make such a gross error about himself? as it is known, that “His mouth never ceased studying Torah…”
To the extent that the angel of death had no control over him (as he was so holy…)
So how could he think that he was a Benoini?, if a Benoini is one who has fifty percent sins?!!

Another question as to exactly who is this Benoini…
for we know that if a person sins, they are then called “wicked” [conversely if they repent, they are called a complete Tzaddik!]
Now this sin, refers even to one who transgresses one of the instructions of the sages, as it states in the second chapter of Yevomot, and the first chapter of Niddah.

Furthermore (not only someone who sins is called a Rasha) but even one who could have prevented a sin by protesting… and didn’t, is called a Rasha (as it states in the sixth chapter of Shavous.)

So how much more so would we consider one who did not do any Mitzvah that he could have performed a Rasha– for example, anyone who could have used his time studying Torah, but didn’t… – as the sages quote the verse about such a person, “He defiles the words of God etc.” “His soul should be surely cut off etc.”

This being the case, it means a Benioni (who is not a Rasha…) obviously doesn’t even sin in the sin of wasting time (and not using it for Torah study…which is very rare….) therefore Rabba could imagine that he was a Benoini… (in conclusion, it is obvious that a Benoini has no sins.)

(Now if this is the case, we must clarify, why it seems ) that the general reference to a Benoini is 50/50 sins and merits – whereas one who has mainly merits, is called a Tzaddik (in the general reference point.)

Borrowed

The reason for this is, that it is a borrowed description (for their true categories.)

The reason for this terminology is, we are dealing with how this person is judged (on Rosh-Hashanah) and when it comes to being judged, the court case (above) follows the preponderance of good… – hence one who has mainly good-deeds, is called a “Tzaddik,” as this refers to the fact (that in the heavenly system) such a person is blessed.

A True Tzaddik

However when we are actually describing what a Tzaddik and Benoini are – it is then that what our sages teach, “The Tzaddik is controlled by his Yetzer Tov…” as it states, “My heart is hollow within me” – In other words, the Tzaddik does not have a Yetzer Hara (evil-desire) as he has killed it (as King David did though fasting.)  

However anyone who has not reached such an exalted state (as will be explained… that it is reached by  perhaps one or two in a generation… ) though his good outweighs his evil – he in no way can be considered a Tzaddik at all….


And hence our sages said in the Medrash,  “God foresaw that there would be very few Tzaddikim, so He spread them through the many generations (or in each generation there is one…) etc.” like it states, “The Tzaddik is the foundation of the earth.”:

Our Two Souls

Let us explain this matter based on what Rabbi Chayim Vital writes in Shaar Hakedusha (and in Eitz Chayim, Gate 50 Chapter 2) “Every single Jew, be s/he a Tzaddik or a Rasha, has two souls – one soul stems from the Kelipah, and “other side” (the dark side…) and it comes into the blood of a person in order to enliven the person, as it states, “For the soul of flesh is in the blood.””

The Animal Soul

From this soul comes all bad emotional dispositions, from the four negative elements which comprise it.

Namely anger and arrogance from the element of fire.

For fire ascends (and the reason one is both angry or arrogant, is due to their ego (for anger derives from the incensed-ego (at being slighted – as the humble ego doesn’t feel slighted…) and of-course arrogance is a blown up ego….)

Now the enjoyment (or desire) for pleasure from sensations, comes from the element of water – for water is the cause of multiple pleasures (foods…) to be born.

Now “fun”, comedy, (“entertainment”) and boasting, and chitchat, come from the element of air.

And laziness and sadness come from the element of earth (both have the lethargic downward spiral.)

Now also the good character traits, which are innate to all Jews, such as compassion and kindness, also come from this (soul from Kelipa…) for s/he derives from the Kelipa called Noga (“translucent,” for) it contains within it also good – and it is from the “Secret of the Tree of Knowledge” – a composite of good and evil.

 

Whereas the soul of idol-worshipers come from the other dark Kelipos, that contain zero good in them at all, as it states in Eitz Chayim, Gate 49 Chapter 3, that all the good done by idol-worshipers is done merely for selfish reasons… as it states in the Talmud, on the verse “The kindness of nations is sin” – that all the charity and kindness done by idol worshipers, is only done for their self-aggrandization etc.

***

Chapter 2

Core Point: Your Second Soul Is Literally God

Core Terminology: Atzilus, Beriah, Yetzirah Assiyah – four spiritual worlds, each progressively closer to Divine revelation.

Nefesh, Ruach, Neshama (Chaya, Yechida) 3 ( 5 ) parts of your soul (Nefesh refers to the action – Ruach speech, and Neshama Intelligence.)  

 

 

The Godly Soul

The second soul within the Jew is literally part of God.

As the verse writes, “And He Blew Into His Nostrils, The Breath Of Life.”

And as we say in Prayers, “You Blew In Me (My Soul.”)

Now the Zohar clarifies the terminology “blowing” to mean an internal connection.

The difference between “breathing” and “blowing” is (as we see in the former, we can do it all day – but in the latter as) it comes from the innermost essence (it actually is imparting one’s soul) which tires a person.

(So when we say “God blew a soul to man,” it means He gave a part of His soul.)

In a similar sense, the origin of the Jewish soul begins in “the thought of God” (referring to the essence – as our thoughts are from our fundamental self…) as the verse states, “My firstborn Israel;”
“You are children to God your father.”

 

The meaning of these verses (and the appellation “children” is) that just as a child derives (by way of the conceptual point of the semen) from the brain of the father – similarly all Jewish souls come from the thought and intellect of God.

Now God’s intellect (unlike human, which is added to their being) is one with Him (in other words, we come from God.)

As the Rambam writes, “He is both the knowledge, the knower, and the known.”

Though it is impossible for a human to fully comprehend this etc.

As it states, “If you research God, will you discover?”

And it states, “My thoughts are not your type of thinking.”

 

Soul Levels

Now though there are actually tens of thousands of different levels of Jewish souls – some higher than others – infinitely…! – for example, the greatness of the souls of our Forefathers and Moses our Master of-blessed-memory, relative to the souls of our generation – the generation which is the heel (meaning right before) the coming of the Moshiach – and relatively speaking, we are the level of a heel relative to the mind and head… (hence we see the vast contrast.)

Soul-Essence

Similarly in every generation, there are the heads of the generation, that their souls are the level of a head and brain, relative to the souls of the Jewish masses and simple folk. 

Similarly (for there are actually five levels to the soul) the Nefesh compared to the Nefesh (so the Nefesh of the Heads are much more sublime) – for every soul is comprised of Nefesh, Ruach, and Neshomah – nonetheless the source of every Nefesh, Ruach and Neshoma – of every Jew, from the highest to the lowest (which descends into the body of even a simple and careless person) comes from the Divine-Brain, which is the supernal wisdom.

This like an example of a son who comes from his father’s brain – that even his toenails are created from this drop of semen after it resides 9 months in the mother’s womb – it descends level after level (from the conceptual part in the mind) to transform and to create from it a toenail…. – nonetheless this toenail is still remarkably connected with a powerful bond in its original source and identity… which was a drop from the father’s mind. 


Furthermore, even as this toenail is on the person (hence simultaneously separate from the father…) it receives its life-force from the brain of the child… – as it states, in Gemarah (Nidah see there…) “White (of the semen) from where the veins, bones, and nails come…” [as it states in Eitz Chayim, Gateway of Chashmal regarding the secret of the clothing of Adam in the Garden of Eden, which were “nails from the hidden mind.”]

Eternal-Connection

Similarly in an exact analogy, is the source of every Nefesh, Ruach, and Neshama of the generality of the Jewish people in heaven, before it descended level after level, through the downgrade of the four spiritual worlds, from Atzilus to Beriah, to Yetzira, to Asiyah – so it begins in the wisdom of God, as the verse states, “You have made them all with wisdom.” 

So even the low souls of the simple folk (and even) pretty low people, nonetheless are still deeply connected, and in fact one with their source where they came from, which is the energy from the supernal wisdom.

(Now how can this be? – They seem so far and distant… but in actual fact…) the life force of the soul – Nefesh, Ruach, and Neshama – of the common folk actually comes from the Nefesh, Ruach and Neshama of the Tzadikkim and Chachamim, the Heads of the Jewish of people in their generation.

Bond To The Rebbe

Now we will understand what our sages say regarding the verse, “To attach oneself to God…”  that whoever attaches oneself to a Torah-Saint, the verse considers it as if he attached to God-Himself.

For through attaching oneself to the Holy-Sages, the Nefesh, Ruach, and Neshama of the simple folk is thereby connected to its original source in the supernal wisdom, where God and His wisdom are one -as mentioned, “He is the knower, the known, and the knowledge.”

 

{As for those who violate and rebel against the holy sages, their Nefesh, Ruach and Neshama come from the hind part of the Nefesh, Ruach and Neshama of the holy sages.)

Holy Intimacy

Now though it states in the Zohar, and the new Zohar that the main thing (in order to draw down a high soul) is to make oneself holy during marital intimacy  – whereas the children of the simple folk etc. (who don’t… therefore it effects the soul…) the reason for this is, that the Nefesh, Ruach, and Neshama receives a garment (mode of expression, such as speech…) from the soul of their father and mother, and all the Mitzvos one does, all comes through that garment – etc.

 

And even all the blessings one receives from heaven, all comes through this garment; so if one acts in a holy manner, he will draw a holy garment for the soul of his son, and even if it is an infinitely high soul, it needs this garment (for it is the mode of expression.)

 

However regarding the soul itself – we find sometimes, a very high soul of incredible greatness is born to be the child of a person who is quite low etc. as the Ari-Zal explains all this in Likuitei Torah, Parshas Vayiera, and in Taamie Hamitzvos, Parshas Breishis.

Chapter 3

Core Point: The soul has 3 Intellectual and seven emotional levels –
in the Godly soul, Chochmah conceives of God’s greatness,
Binah contemplates it,
Daas unifies until a great reverence and love are born.

Key Terminology: Chochmah (Insight)
Binah (Contemplating)
Daas (Emotional attachment to insight)
Chessed (love)
Gevurah (fear/Awe/respect)

Memaleh Koil Almin (God fills – is the energy of all matter)

Sovev Koil Almin, God is infinitely Beyond Everything

The 10 Soul Levels

Each one of these three levels of Nefesh, Ruach, and Neshoma are comprised of 10 levels.

 

These ten levels correspond to the 10 Sefiros (spheres) above, which are the cause of the soul (the soul’s 10 levels, actually are its offshoot.)

These 10 levels subdivide into two:

The first three are called the mothers, and the latter seven are the offspring.

The first three are Chochmah, Binah and Daas – and the latter are “the seven days of creation” (each day, one of these emotions expresses itself…)
Chessed (kindness),
Gevurah (Strength/Restraint),
Tifferes (Harmony /Balance)
(Netzach – Victory/Perseverance, Hod – Sensitivity Beauty, Yessoid – Morality, Malchus – Dignity / Receiver.)

So too, the soul of every person is divided into these two elements of Intellect and Emotions.

The intellect includes Chochmah (the seminal insight of wisdom…)
Binah (the digestion and understanding of the insight)
and Daas (the integration and emotional attachment to the insight.)

The Divine Soul’s Emotions

The emotions of the Divine soul are Love for God, fear (of sinning against…) the desire to honor God (persevere, fulfil his will etc.)

The Divine Soul’s Chabad – Intellect

The Chaba”d (acronym for “Chochmah, Binah, Daas”) is called the mothers… and the source of the emotions, for the emotions come from the Chabad.

The Explanation of the matter is as follows:

(To preface we also have a third soul – in the first chapter we discussed the animal soul, in the second, the Godly, but we also have an objective mind (something not found in animals.)

So when the mind in “The Intellectual soul” – which is the part in us, that thinks (especially objectively…) contemplates, this is called Chochmah.
Chochmah is made up of two Hebrew words “Coach-Mah” (the ability to come up with new ideas…)

Now when you actually consider what you are thinking about (digesting, dissecting & analyzation) this is called Binah.

So Chochmah / thinking, and Binah / contemplating, about the greatness of God give birth – Chochmah being the father (the seminal idea) and Binah being the mother (the depth, analyzation, contemplation etc.) that give birth to the love, fear, reverence of God.

The reason for this is, that when the intellect of the intellectual-soul deeply considers the greatness of God – how He is the source of every atom and every created being – furthermore He is infinitely beyond every detail (as they all are merely infitismely insignificant offshoots of His infinite ability, called Sovev-Koil-Almim…) and therefore, everything that exists (which is absolutely infinitely nothing relative to His infinite ability! – it is all merely like a single ray that comes from an infinite sun…) so compared to God, everything is like nothing!  

From this comparison, a sense of the greatness of God is born in one’s mind and thoughts – causing one to both feel awe and humility before the greatness of God that has no limit – furthermore this causes a fear in one’s heart (to not violate His wishes.)

The Divine Soul’s Emotions

Then the heart will flame up in a great love, like a flaming fire with great desire and longing – “Soul thirst” – for the great infinite greatness of the Holy-God – this is called Clois-Hanefesh… the soul longs to merge with God, as it states, “My soul longs etc.”

And it says, “My soul thirsts for God etc.” and it says, “My soul thirsts etc. for you.” 

Now this love (thirst) is from the element of fire in the Godly soul (as the naturalists write, and similarly its written in Eitz-Chayim that the element of fire is in the heart.)
And the source of the water and wetness is from the mind, as is written in Eitz Chayim, Gateway 50, which is the level of Chochmah, which is called the water of the Godly soul – and all other emotions are derivatives (offshoots – branches) of fear and love, as written about elsewhere.

Daas

Now Daas – intimate knowledge – comes from the terminology “Adam Yoda, knew Chava” – and this is the terminology of connection and attachment.  Namely that one attaches one’s mind with a strong and powerful  bond,  contemplating the greatness of the infinite God – without detaching one’s thoughts (in other words, fanning this idea into a full blown emotional reaction) for if a person doesn’t deeply attach their mind and continually contemplate on this idea – even if intellectually he gets it, nonetheless, it will not cause a true fear and love for God in his heart. (Something that is true, is something that is eternal…) rather an emotional whim (which will dissipate.)


This is why Daas is the element that causes emotions to remain, and furthermore is their life-source – it is a composite of the two primary emotions of Chessed (love) and Gevurah (fear) and their offshoots.

Chapter 4

Core Point – The Clothing/Expressions of the Godly Soul

Core Terminology: Machshava – Thought
Dibbur – Speech
Maaseh – Action/s

The Clothing Of The Godly Soul

In addition (to the intellect and emotions…) every Godly soul has three “clothes.”

These are thought, speech and actions of the 613 Mitzvos of the Torah.

In other words, when a person does any of the physical Mitzvos (such as putting on Teffilin…) and with the power of speech, he studies the 613 commandments and their laws; and in his thoughts he comprehends whatever he is able to in the four levels of the Torah’s wisdom (…PaRDeS… Pshat (Basic) Remez (Hints) Drush (Lessons) Sod (Kabbalah)) – then the 613 parts of his general soul ( a soul comprises 613 parts…) are enclothed (within) the 613 Mitzvos of the Torah – more specifically, the Chabad of his soul is within the comprehension of the Torah that he is understanding (based on his intellectual capacity, and the source of his soul above.)

 

Now the Godly soul’s emotions which are fear and love of God (and the offspring and derivate emotions from them) are within the performance of the practical (action based) Mitzvos and speech (Mitzvahs) which is the study of Torah, which is comparably as great as all the Mitzvos combined.


(The reason why love and fear cause one’s thoughts, speech and action to perform Torah and Mitzvos is) for love is the basis of doing the 248 action, or do Mitzvos… – without love for God, one’s Mitzvah performances will fade… for one who truly (hence permanently – for as mentioned, truth means permanence…) does the Mitzvos… is one who loves God’s name (the Shechina – God’s presence…) and wishes to truly be attached to Him.  Now it is impossible to truly be attached to God, unless one fulfils the 248 commandments, which are so to say, “The limbs of the king” (His 248 specific desires) as stated elsewhere.

And fear of God is the source of the 365 prohibitions – as one is afraid to contravene the will of the King of Kings, G-d.

Fear – Shame – Humility

Now an even deeper fear is (not that one fears God…) rather one has a healthy sense of shame, due to His exaltedness… – hence will not disobey His sacred decrees and do evil in His eyes… which is everything which to God is repulsive, namely the Kelipos and Sitra Achara, whose life-source comes  from man below, and gets its energy, when man transgresses any of the 365 prohibitions.

The Greatness Of Torah and Mitzvos

Now these three clothings from the Torah and Mitzvos, though they are called clothing for the Nefesh, Ruach and Neshama – nevertheless they are infinitely  greater than the level of the Nefesh, Ruach and Neshama itself – as it states in the Zohar, “God and the Torah are completely one.”


In other words, the Torah is the wisdom and will of God, and God in His honor and essence (meaning what is seemingly external and the self…) are completely one – for He is the knower, the knowledge and the known etc. as we wrote before, quoting the Rambam.

 

Now though God is infinite and His greatness is impossible to comprehend, and no thought can grasp Him at all, as it says, “If you seek God will you discover…?” and it states, “My thoughts are not your style of thinking” (so how on earth can we say that a specific graspable Mitzvah, say putting on Teffiin that the human mind can study and the body can perform, is Godly – it would seem the infinite and the finite are inherently opposites…)

God Condensed 

This is why our sages taught, “Wherever you find the greatness (infinity) of God, you also find his humility” (in that) He condensed His will and wisdom in the 613 Mitzvos of the Torah, and their laws, and the combinations of the letters of the Tana”ch (Torah, Neviem (prophets) Kesuvim (writing…)) and the teaching of our sages in the Aggadah and Medrash in order that every Neshama or Ruach or Nefesh within the body of man can perceive them in their mind, and fulfil whatever they can in action, speech and thought of them. Through this, one places all their ten soul levels (intellect and emotions) in these three Torah clothings.

This is why Torah is compared to water – for just as water descends from a high to a low plateau – similarly the Torah descended from her honorable standing which is the will and wisdom of God, and its oneness with God, coming from a place where no human mind can fathom…

From there it descended, level after level in heavenly realms, until it deals with physical matters and matters of this world which is the preponderance of most of the Torah laws and their details – and the exact physical letters and words – written with ink in a book – namely the 24 books of Torah, Neveim, and Kusivim. 

The reason for this descent was in order that every mind should be able to comprehend it, and even one’s speech and action – which are lower spiritual qualities (then thinking…) can both grasp the Torah/Mitzvah, and be within it.

Enwrapped

Now once the Torah and Mitzvos enclothe (enwrap) the 10 soul levels, and the 613 “limbs of the soul,” from head to foot, now the person (soul,)  is completely bound up with the source of life, God-Himself. And the light of God completely encircles her and dresses her from her head to her foot, as it is written “My rock that I am covered (or sheltered) within.”

And it is written “His will enwraps (me”) This refers to the will and wisdom of God, which is in the Torah and Mitzvos.

It is for this reason our sages taught – “Far better a single hour of Teshuva (positive Divine attachment and growth) and good deeds done in this world, then all of the bliss in the world to come.”  

For the experience in the world-to-come is where a soul enjoys a Divine ray (a ray of the Shechina) which is the pleasure of comprehending (some of Godliness…) but it is impossible for any created (hence limited mind) Being, to understand but a fraction of the light of God (which is why the reward is called “a Ray of the Shechina.”)

But God-Himself, in His honor and essence, no thought can grasp Him at all, unless as He is clothed in Torah and Mitzvos.

(Now one can query how can you grasp an infinite and awesome God through Torah / Mitzvos…) as Torah is dealing often with mundane physical matters – nevertheless, this like hugging a king – there is no actual difference (in terms of one’s nearness / closeness) whether he is hugging him while he wears one garment or many, for it is the body (soul) of the king, that is within. 

Similarly if the king hugs him while wearing clothing, as it states, “His right hand will hug me…” this refers to the Torah which was given from God’s right (“Hand”) which is the level of kindness and water.

Chapter 5

 

Core Point – Torah Study Ingests God

 

Grasping God

To clarify with greater clarity the terminology “grasping” that Elijah used when he said, “No thought can grasp God.”

 

Now it is known, that every brain, as it thinks about and comprehends an idea – at that time the brain is encompassing the idea, and the idea is encompassed by the brain. Simultaneously the brain is placing itself into the idea while he is thinking, comprehending and grasping it.

 

For example, when a person understands and learns a law from the Mishna or Gemarah – at that time his brain is encompassing the law and simultaneously his brain is placing itself within the law.

 

Now as this law is the wisdom and will of God… for it arose in His will, that if Reuven would put forward  such a claim…. and Shimoin would put forward his counter-claim… then the law for them would be adjugated as such.

 

Now these laws apply, even if such a case will never actually occur – nevertheless, the very fact that it arose in God’s will and wisdom that if one person makes claim A. and the other claim B. the legal resolution will be C. – as such when a person knows and comprehends in his mind this law (as it is written in the Mishnah or Gemarah or in the Torah verse) – at that moment he understands, grasps, and his intellect is enwrapping, the will and wisdom of God! – upon whom it states, “No thought can grasp Him…!” or His will, or his wisdom…. except as they come into the clear elucidated laws as they are presented to us (in the Mishnah, Talmud etc.)

Unity In Torah

Now at the same time, your mind has placed itself in this law – as such, this is a remarkable union! – in fact, there is no greater unity, found in the physical (realm) in that that two things can completely unite and literally become one, from every side and angel.

Greatness of Torah

This is what makes learning Torah so great, even infinitely surpassing Mitzvos – even Mitzvos that are based on speech – and even the Mitzvah of studying Torah with speech – for through every Mitzvah in speech and action, God clothes the soul, and enwraps it, with the light of God, from her head to her foot;   But when you study Torah, in addition to the fact that your mind is within the wisdom of God – simultaneously God’s wisdom is within you (in other words, when your brain perceives and comprehends and grasps what it is capable of, in the (four sections of the Torah called) PaRDeS.))

 

Now as when you know Torah, the Torah comes into the soul of man, and your brain is enwrapped in the wisdom… therefore Torah is called “bread and food for the soul” – for just as physical bread nourishes the body, as it enters it… whereby it transforms to become the blood and flesh of the individual, and then a person can live and survive – similarly, through knowing Torah and comprehending it, the soul of the man who studies it, who really delves into it, to the extent that he grasps it, and internalizes (identifies) with it, and they become one!  

This Torah becomes the food for the soul and a life-force within it, from the source of life, the infinite God – who is within the wisdom of the Torah, which is now within him.

And this is what it states, “And the Torah is in my intestines,” and as it is written in Eitz Chayim, Gateway 44 Chapter 3, that “The garment of the souls in Gan Eden are the Mitzvos, and the Torah is the food for the souls that worked on understanding Torah in this world (Lishmah – altruistically.”)
As it states in the Zohar, Vayakhel Page 210.

 

Lishma – Studying Torah Altruistically

Now what is the definition of “Lishma” – this means, the intent of the Torah study was to unite one’s soul to God, through the understanding of the Torah (each person according to his intellectual capacities) as is written in Pri-Eitz Chayim.

 

[Now the “food” refers to an internal light and the “clothing” to external (like clothing that enwraps a person) and therefore our sages taught, that the study of Torah is comparable to doing all the Mitzvos, for the Mitzvos are but clothing of the soul – but Torah is both the food and clothing, for the intellectual soul that places itself within the Torah, with deep focus and study – and how much more so if he simultaneously says the words (aloud..) for the breath of his speech becomes an enwrapping (encompassing) light, as it is stated in Pri Eitz Chayim.]

 

Chapter 6

Core Point: The Dark Side

Core Terminology: Kelipah / Sitra Achara: Souls, demons, desires, that are not in obedience to G-d – goodness/kindness.

Key Point – The Side of Holiness and the two levels of the opposite

Kelipah

Now God created the realm of evil to be an inverted mirror of the realm of good.

Just as the Godly soul is comprised of ten holy spheres (levels) and clothes herself in the three holy garments (of thought, speech and action of Torah and Mitzvos) similarly the soul from “the other side” from Kelipas-Noga, which comes into the blood of a person (that gives us life and is also called the animal soul) is comprised of ten crowns of unholiness; which are the seven negative emotions, which come from the four bad elements mentioned in chapter one; and the mind that gives birth to them – namely Chochmah, Binaah, and Daas, which are the source of the emotions.

 

(Now why would the mind be the source of emotions) for emotions correspond to the intelligence of a person – as we see, a child desires and loves petty things – for his mind is too immature to understand anything more precious.

Similarly, a child gets angered and vexed from small things, and will boast about small things and similarly with other emotions. 

And these ten impure levels – when a person contemplates in them, or speaks or does something (towards their attainment…) then the thoughts in his brain, and the speech in his mouth, and the ability to act, which is in his hands, and his other limbs, are called “clothing” for the ten negative levels, which one is into (at that time) whether in thought, speech, and action.

Generally speaking this includes all the foolish worthless pursuits that people engage in, as it states in the Zohar, Parshas Bishalach, they are a “degradation of one’s spirit.”

Similarly all the speech and thoughts which are not for God and His will, and in His service (they all fall under the category of serving the other side.)


For this is the explanation of the terminology, “The other side” – in other words, a side which is not the side of holiness.

Holiness

Now the side of holiness is only that which manifests and draws the holiness of God.

And God resides only on something that is humble to Him, whether in actuality, such as the holy angels or in potential, such as every Jew below, that has the ability to be completely humble (“nullified” as if a non-entity) to God, being ready to even give one’s life for the sake of God.

It is for this reason that our sages say, that even a single Jew who sits and studies Torah, the Shechina – Divine presence rests upon him etc.

And whenever there are ten Jews, the presence of God is found.

However whatever is not Battel (humble) to God, rather is a separate identity – such a thing (person etc.) does not receive energy (life(force)) from the holiness of God – which means from His inner holiness and essence, in His glory and from He, Himself – rather (s/he) receives from the level of hind (back…) – that the energy descends level after level, tens of thousands levels in the descent of the spiritual worlds (through the chain of cause and effect (level to level…) and multiple and many great condensations (of this high light) to the extent, that the light and the life(force) continually descend until it can become so minute, to be able to come into a level of Galus (hidden) within the matter/entity which is separate to God – in order to give life, and cause it to come into existence – matter from sheer nothing (as matter – as explained in the second book of Tanya – always pops into existence from nothing) keeping it in existence, that it shouldn’t revert back into the nothingness (and non-existence) it was, prior to its being born/created. 

It is for this reason, this world and most of what is in it is a world of kelipah and sitra achara (the other side…) and for this reason, much of the circumstances (and behaviors) in this world are naught and evil (unlike holiness which is soft and loving) – furthermore evil people (this was written two hundred years ago ED.) dominate, as it is written in Eitz Chayim, Gateway 42, the end of Chapter 4.

Now the Kelipos themselves are divided into two types.

One level under the other.

The Lower Kelipah

The lowest level is called the three completely impure and completely evil Kelipah.

They contain no good (compassion, love) whatsoever, and are called in the “chariot” (described by Yechezkel “a stormwind” “and a great cloud” (presumably covering/concealing the truth of – love – compassion – God.)

From this force, come all the souls of the nations who worship-idols and the sustenance of their bodies, and the soul of all the unkosher animals which are forbidden to be eaten, and the sustenance of their bodies, and the source and life-force of all unkosher foods from vegetation, such as Orlah (a tree in its first three years) and the (prohibition) of mixing seeds etc. as is written in Eitz Chayim, Gateway 49 Chapter 6, and similarly the source and life-force of all action, speech, and thought of all the prohibitions (the prohibitory 365 commandments) and their offshoots (derivatives) as written there in the end of Chapter 5.

 

Chapter 7

Key Point – Kelipa – how it can descend and elevate

Key Terminology – Kelipas Noga

Kelipas Noga – Self Serving

Now the animal life-giving soul in a Jew, that comes from the Kelipa which is within the blood of man, as mentioned previously – and the souls of all the animals and birds and fish, which are pure and kosher to eat – and the existence and the energy of all physical matter (as we know, physical matter is energy – and energy must continually be generated…) and all the vegetation which is permissible to eat – and similarly the existence and the energy of all the actions and speech and thoughts of the matters regarding this world which are not in any way forbidden – in other words, none of the 365 prohibitions of the Torah, nor any of their derivatives, nor the prohibitions of the Rabbis – (in other words, we are not dealing with forbidden sin, but) rather they were not performed for the sake of God – rather as the body desires it… even if it is something necessary for the body, for its existence and life (such as eating etc.) just one’s intent was not for God – meaning to use this energy to serve God with his body; as such, these actions, speech and thoughts (involved in the service of the body) are no better than the animal life force itself. 

Therefore all these thoughts, speech and actions (for the sake of the body) all come from the second level of Kelipah and the other side, which is the fourth Kelipa, called kelipas noga.

Now in this world, which is called the world of action ( the lowest realm – in contrast to higher worlds of thought and speech) most of (the actions) are evil – only some of it has good intertwined (in other words, most actions are selfish [now the good that is found in this world, is caused by the good in kelipas noga, which causes the good character traits in the animal soul (of the Jews) as mentioned previously.]

Kelipas Noga – Descending

Now this Kelipas Noga is an intermediary between the three completely unclean kelipos and between the level of holiness – therefore sometimes she is consumed (descends into) the three completely unclean kelipas [as written in Eitz Chayim, Gateway 49, the beginning of chapter 4, in the name of the Zohar.]

Kelipas Noga – Ascending

Now sometimes it is consumed and rises up to the level of holiness – this is when the good that is mixed in it becomes refined and separated from the bad and overpowers it and elevates into holiness – for example, someone who eats good meat and drinks fine wine, in order to expand their mind for God, namely to study Torah as Rava said, “He benefits from good meat and wine” (giving a sense of pleasure, hence expansive thoughts.)

Another example would be one who eats tasty food, as he desires to fulfil the Mitzvah of giving pleasure to Shabbos and Yom Tov – hence at the time, the energy of the meat is refined and it goes out of Kelipas Noga and elevates to God as a sacrifice.

Similarly one who tells a joke in order to awaken their Torah students and make their hearts open and  joyous to God and his Torah and his service – which as is known must be done in joy – as Rava did for his students, namely that he would tell them a good joke before the lecture, and they would all laugh.

However one who is just a glutton or a drinker… as this is their body’s desire… and the desire of their animal soul, which is the element of water from the four bad elements in the animal soul, from where desire (selfishness) derives – therefore (as his intention stemmed from evil…) thereby this energy in the meat and the wine which his now consumed within him descends… and for a time goes into pure evil within the three completely unclean kelipas – and at that time, his body becomes a vehicle (home) for them – until such time, that the person repents and returns to the service of God and His Torah. 

The reason this meat and wine has the capacity to elevate (if one returns to the service of God)) for as it was kosher meat and wine, therefore (the energy within them) can return and elevate with him when he returns to serving God – this in fact is the terminology “Heter” (permitted.) In other words, that it is not bound and tied up in the hands of the other side – namely that it would not be able to elevate into God.

Ridding The Trace

Now, though it can return and elevate, nonetheless a trace remains in his body (of this lustful desire) and therefore the body needs to be eaten by worms as written later…(interestingly Holy People who took no pleasure from this world, the body is not eaten. ED.)

Elevation Of Evil

All of the above was regarding kosher food – but in regards to forbidden food and forbidden intercourse – which come from the three completely impure kelipas – they are tied and bound in the other-side forever, and do not elevate out of there, until Moshiach comes; when darkness forever will be swallowed,  as it states – “The bad spirit will I remove from the land.”  Or until one does such a powerful Teshuva (repentance) that his very misdeeds turn into good deeds (merits.)  

The type of Teshuva required for this transformation is “Teshuva Me-ahavah” (returning to God from love…) from the depth of one’s heart – with a great love and desire and soul-longing to attach oneself to God – and one soul, thirsts for God, like a person thirsts for water in a dry and parched land.

This of-course refers to the other side… which is completely distant from the light of God’s face, which itself caused the great thirst of the soul – a thirst that exceeds the longing of the Tzaddikim, as our sages teach, “The level of the Baal-Teshuva exceeds that of the Tzaddik.”

Regarding such a great Teshuva, our sages state, that one’s sins turns into merits, for it was the very sins that caused such a great longing love.

However a Teshuva that comes not from such a love – although it is a good Teshuva, and God will forgive him – nevertheless it is not like merits, and it doesn’t elevate out of the Kelipah entirely, until the time that darkness forever shall be swallowed up.

Wasted semen

Now in reference to the life force in wasted semen – though it has descended into the three completely unclean kelipa – nonetheless it elevates out of it with proper Teshuva, when one says with great concertation Shema at night – as is known from the Ari-ZaL. 

This is hinted to in Gemerah, “Whoever reads Shema on his bed, it is as if he holds a double-edged sword etc.” to kill the bodies of the kelipa which became a garment for the energy of the wasted semen – and then the energy elevates out of there, as is known to the Kabbalists.

It is for this reason, the sin of wasting seed is not mentioned in the Torah in the category of forbidden relations – though in actual fact it is more strict then them; and the sin is exceedingly great, for it at adds a tremendous amount of Tumah (impurity) and kelipah – even more then forbidden relations.

If this is the case, why are forbidden relations mentioned in the Torah (as sins…) because in forbidden relations, one adds energy and life to a very deep dark Kelipa to the extent that even through Teshuva one cannot elevate (the energy.
Note: because the energy was captured in the female kelipa that receives the energy from holiness – however in wasted semen – where there is no female kelipa, rather the kelipah’s power and her soldiers place bodies to this life-force, as is known to those familiar with Kabbalah.)

Though we said Teshuva cannot rectify this – but if one does such a great Teshuvah that the sins turned into Mitzvos, as mentioned previously (then it can.)

Birthing a Forbidden

Now we understand the teaching of our sages, “What is an unrectifiable sin – one who had a forbidden relation, and gave birth to a bastard” – for then even if he does such an extraordinary Teshuva, he cannot elevate the life-force to holiness, as it already came into the world, and came into a physical body.  

Chapter 8

Core Point – Types of Bad Desires (and possible punishments in the after-life)

Another aspect of forbidden foods, which is why they are called forbidden – “Assur…”  for even if someone unwittingly (unintendedly) ate the forbidden-food in order to have energy to serve God – and furthermore actually followed through on his intent (and served God using the energy from this food…)  nonetheless, the energy within it, does not elevate into the letters of the Torah and prayers that he is saying –

 

As kosher food would; for this food is trapped in the three wholly impure kelipos.

 

Now this applies even if the prohibition was but from the Rabbis…. for their prohibitions are actually even more stringent than the prohibitions of the Torah.

Gentile Demon

It is for this reason that the Yetzer Hara / the desire for forbidden things, is a demon from the gentiles (these demons implant desires) which is a demon from the nations who worship idols – for their souls are from the three completely impure Kelipos – however the Yetzer Hara and the demon for permitted things – just to say have a tasty food…; this is a demon from the Jewish demons – for it has the capacity through using the energy for God (in other words serving God…) to return back into holiness as mentioned previously.

 

However prior to it elevating, it is Kelipa and the other side – and in point of fact, a stain remains stuck in the body – because as soon as you eat a food, it becomes part of your body – it is for this reason the body needs to be “beaten in the grave (eaten by worms…”) to purify it and cleanse it from all impurities that were ingested (integrated) within (its desires…) from physical pleasures that stemmed from Kelipas Nogah, and Jewish demons.

 

The exception to this rule (in other words, one who need not go through this cleansing process – and many are the Holy-Souls whose bodies, decades later were 100% intact) is like Rabbeinu-Hakodesh, who from this world, never derived any satisfaction.

 

Now for speaking permissibly – such as an unlearned person (hence he cannot use the extra time for Torah study (referring really to basically someone illiterate…) so His chit-chat (which is “a sin which is permissible” – in other words, he cannot be blamed… yet still he has attracted himself to frivolousness) so he will need to go through Kaf-Hakeleh (this is where the soul is flung from the higher (sublime spiritual and meaningful) realm, to the lower (made to see what it did on earth – the contrast makes the person see the foolishness (as it stated in Zohar – Parshas Bishalach Page 59.)

 

However for actually speaking evil-talk, for example mocking or Lashoin-Hara (tale-bearing) etc. which are sins from the three wholly unclean Kelipos, then Kaf Hakeleh itself is insufficient to cleanse the soul and to remove the evil, rather it needs to descend into Hell.

 

The same applies if someone had the capacity to study Torah yet wastes his time – then Kaf-Hakeleh is insufficient to cleanse and purify his soul –  rather he receives the severe punishments that are meted out for not studying Torah; besides the general punishment that is given for those who are too lazy to do a Mitzvas Asei (“Do Mitzvahs…”) in the hell of snow, as stated elsewhere.

 

This applies also to one who uses his time for science etc. for it is considered a waste from time that he could have studied Torah; furthermore, there is a great evil within the wisdom of the nations who serve idolatry (science etc.) for whereas in silly words, one only effects the side of “wind” of his G-dly soul that is within him with – the Kelipah of wasted words etc. as it stems from the negative side of kelipah his animal soul, as mentioned before –

However the Chabad (Chochmah, Binah, Daas, the three intelligences man has ) have not been effected, for simple chit-chat, are spoken by simple people.

 

But if one sins by delving into science etc., than one sullies the intellectual power given by God.

 

Learning science, and the like, causes the soul to descend (and this desire stems from the Jewish animal soul) the exception to this – if one is simply studying to make a living or as well if one uses the wisdom to serve God as the Rambam and Ramban did.  

Chapter 9

Core Point – The Internal Battle

Now the location of the animal soul from Kelipas Noga in every person is in the heart, in the left ventricle (side…) which is filled with blood – for the blood is the soul – and therefore from there it spreads to the whole body, and also then elevates to the mind to contemplate and think about and design strategies of attainment.

Just like the blood begins in the heart and from there it is spreads to all the other limbs and also elevates to the brain in the head.

Location of Godly Soul

However the location of the Godly soul is in the brain in the head, and from there it spreads to all parts of the body and also to the heart, in the right side – which doesn’t have in it any blood, as it states “The wise man’s heart is on his right.”

This then is the love for Hashem, like a flaming fire which is passionate in the hearts of all those who think about and contemplate and understand in their mind, matters which inspire love for God.

 

Similarly, the rejoicing of the heart in the glory of God, and His Majesty, as a person’s mind can envision – as one gazes at the beauty of the king and the majesty of His kingdom – which is with no limit nor end, as explained elsewhere – and similarly the other Holy emotions in the good person’s heart, stem from the intelligence of the mind (that gives to them birth.)

The Battle

Behold it is written, “one side beats the other…” for the body is like a small city, and just as if there were two kings both fighting for dominion over this city –  in other words, each desires that the inhabitants of the city will follow their individual will – in all that they decree.

Similarly the two souls – the Godly and the animal life-force from Kelipa fight with one another over the body and all its limbs – for the Godly soul desires that she alone should be the ruler, and all the limbs fulfill her will, and should be the clothing for the ten soul abilities and three garments as mentioned earlier, that they should penetrate into the body, and they alone should fill the body, and no one else God-forbid. Practically this means, the three intellects (intelligences) in the mind should be filled with the Chaba”d of the Godly soul – which is the wisdom and understanding of God, to contemplate His greatness, which is without limit nor end, and to give birth through Daas, the fear of God in his mind and the panic (over not obeying God…) in his heart – and the love of God, like a flaming fire in his heart, like a flame that wishes to be consumed, that his soul desires to be connected with a great longing and love and desire to be attached to God in the infinite light – with all his heart and soul and might, from the depth of his heart – in the right side.  

Now there is so much love (the Godly soul desires…) that it should spill over into the left side to subdue the sitra-achra (the other side) – the source of the evil waters in her, which is the desire from kelipas noga (for its pleasures etc.) to transform this desire from pleasures of this world to love of God.  Like it states, “with all your heart, with your two desires” – this means that it should elevate to the level of a great love and a deep-love, even greater than the strong love, like a fire – this love is called a love of pleasure – to take pleasure in God, similar to as it will be when Moshiach comes – and the pleasure in the mind, and brain that takes pleasure in thinking about and knowing to the capacity of one’s mind, and this is the level of water, and the hidden light in the holiness of the Godly soul – which transforms to good, the level of water in the animal soul – from where the pleasures of this world come from, as it states in Eitz Chayim, Gateway 50, Chapter 3 in the name of the Zohar – that the evil literally becomes good, just like the Yetzer Tov (good-desire) when the desire for physical pleasures stop… similarly all other emotions in the heart are offspring of fear and love of God.

So the Goldy soul desires that they should all be but to God, and man’s speech in his mouth and thought in his minds, should be filled from the thoughts and speech of the Godly soul alone, which is thinking about God and His Torah and that one’s speech should be in the Torah all day; and that action in one’s hand and the rest of the body should be exclusively for Mitzvos – however the animal soul from kelipah desires the exact opposite for the sake of the individual – in order that he should overpower him as the parable of the harlot in the Zohar… (“once a king hired a harlot to approach his son who was in the navy – this was so the son should withstand this test.”)

Chapter 10

Core Point – Understanding The Complete and Incomplete Tzaddik Rank

Now when a person can increase the power of his Godly soul and overpower his animal soul to the extent that he can banish the evil from the left side of the heart, as the verse says, “You shall banish the evil from within yourself…” – though the evil did not convert into pure good – this person is called “an incomplete Tzaddik, and a Tzaddik who has some bad” – meaning he has a tiny bit of bad in the left side of the heart, but it is sublimated and humbled to the good (in the right side…) And as it is so little – as such, it seems that he has managed to banish it… – however this is not the case, for had he truly banished it, then it would have converted into (a force / desire) for good.

The explanation of this is – the complete Tzaddik whose evil has converted into good – which is why he is called a “Tzaddik and good is to him” –  this comes about through removing the evil garments of the animal soul in entirety, which happens though being disgusted by the pleasures of this world, in other words to take pleasure in them, as people do, merely to get a sense of pleasure for the body – but not altruistically, to serve God – the reason he has such a despise of taking pleasure for the body, is because these pleasure stem from the kelipah and sitra-achara.

 

Now everything that stems from the kelipa and sitra-achara the Tzaddik Gamur has a complete loathing towards.

 

The reason he loathes it so much, is because he loves God, and His holiness with “an incredible love of pleasure” as mentioned earlier.

 

The kelipah and sitra-achara are the opposite of the love for God and holiness – as it is written, “A complete hatred I have to your enemies, search and know my heart…” therefore depending on how great is someone’s love for God, so too is one’s hated of the sitrah-achara and disgust of evil; for disgust is the opposite of love, literally as hate is.

 

And a Tzaddik who is incomplete is one who doesn’t hate the kelipah and sitra-achara with a complete hatred and thereby also does not have a complete loathing for them; and if the hatred and loathing are incomplete; this is actually a sign that there remains within him somewhat (albeit minute) of desire and pleasure in evil, and he has not completely removed its garments…. – and therefore it hasn’t been converted to good – because it has some type of attraction – its only that its negligible (and therefore doesn’t actually infect / effect his consciousness…) this is why he is called, “A Tzaddik and the evil is subjugated to him.”

As mentioned, this is also a sign that his love for God is incomplete – which is why He is called an incomplete Tzaddik.

 

Now this level subdivides into tens of thousands of levels – in terms of how minute is the quantity of evil (desire) within this Tzaddik (is it 1/60th, 1/1000th,  1/10,000th ) these are the many Tzaddikim in every generation as it states in the Talmud that twelve thousand Tzaddikim stand before God – now regarding the greatness of a Tzaddik Gamur – complete Tzaddik – Rabbi Shimoin Bar Yochai said – “I have seen “high men” and they are few…” – this is why they are called “high men” – for they  transform the evil and elevate it to holiness, as it states in Zohar in the introduction, that when Rabbi Chiya wished to elevate to the room of Rabbi Shimoin Bar Yochai, he heard a heavenly voice that said, “Whoever of you has not transformed darkness into light, and bitterness into sweetness… may not enter etc.”

Another reason why they are called “high-men” – for even their service of God in keeping the Torah and fulfilling her Mitzvos, is for the sake of God and completely altruistic – and not in order to attach / cleave to God for their own sake – to quench the thirst of their soul… – that thirsts for God, as it states “All who are thirst, go to water” and as stated elsewhere…  Rather as explained in the Tikkunim, “Who is a Chossid, whoever does kindness with his Master” – in other words, he is doing Torah and Mitzvos to unite God and His Shechina down here below, as is written in Rayeh Meheme Parshas Teitze “Like a son who loves his parents more than himself, and is willing to give his life for them.”

[In fact these two reasons (why he is called a Tzaddik Gamur) actually are similar – for through the birurim – refinement of the sparks of Nogah that we elevate from below (like mist rising) which becomes Holy-Yechudim (unions) to draw down (like rain) Divine flow – these are the waters of kindness in every Mitzva from the 248 Mitzvos for they are all kindness and male waters, which means drawing down the holiness of God from above to below, to come into this world, as it states elsewhere.

Chapter 11

Key Point – Explaining the two levels of Rasha

Now “one side is the opposite of the other…” so “the Wicked person who has good in him” is the corresponding (inverted dimension) to “The Tzaddik who has bad in him” – in other words, the good in His Godly soul in his mind and the right side heart is bent and sublimated to the bad in the left side, from Kelipa… and this too subdivides into tens of thousands of levels – distinguished by the quantity or quality of how much the good is subjugated to the bad, God-forbid.

 

By some the subjugation of the good is actually very minimal – and even then only once in a while, does the evil overpower the good and conquer the small city, the body.

“Evil Conquering”

And even then, not the entire body, but just a small part – in other words, to get the body to listen to her and do her will…. and allow one of her three evil garments to take hold… namely, either in action… to do small sins (not God-forbid large ones) or in speech… – to speak a tiny bit of Lashon-Hara or mocking etc. or in thought alone – as our sages teach… “The thinking about sin, is actually worse than sinning… and even then he doesn’t think to do the sin, rather about the male / female union which goes against that prohibition of the Torah, “Protect yourself from all evil…” for thinking about it during the day, can lead God-forbid to a seminal emission at night (during dreams – as we dream about our daily thoughts.)

 

Or perhaps it is a good time to study Torah, and one wastes time, as it states in Pirkei-Avos, “One who is up at night (but doesn’t study…”)

Regret

Any of the above (relatively minor sins) at that time (of the sinning…) one is called wicked… – for the evil in the soul has overpowered and has penetrated the body, and is causing him to sin, and defiling him – however afterwards the good in his soul overpowers (the evil) and the person regrets the sin, and requests from God to forgive him – and of-course when doing the proper Teshuva, God immediately forgives – (as Rabbi Yishmoel teaches about the three types of atonement, and written about elsewhere.)

 

However there is another… in whom the evil overpowers him to a greater degree – in fact it occupies all the garments (of speech, thought and action) in fact, causes the person to sin in serious sins, and perhaps even frequently – however afterwards the person feels remorse and thoughts of returning to God enter from the good in his soul which gains strength temporarily – its just that the good doesn’t have enough strength to overpower the evil to actually stop sinning… to actually go away from doing the wrong thing – this is why our sages teach, “The wicked are filled with remorse…” this refers to most people who fall into the category of wicked, that still have good in their souls.

Wicked Rasha

However a person who is remorseless – and no thoughts for repentance come to him at all…. is called “A wicked person and the evil is attached to him” – that the evil in his soul is solely within him, for it has so strengthened itself over the good to the extent that the good has left him and it solely hovers over him – and therefore our sages teach – “whenever you have ten people – the Shechina (..for if nothing else it’s in a hovering state) resides.”

 

Chapter 12

Core Point – The Benoini Rank

The Beinoini is one who never allows the evil to conquer his small city – that it should penetrate his thoughts, speech and actions with the kelipa of the animal soul (overpowering the Godly soul…) thereby causing the person to sin…. whether in action, thought or speech – or cause any of the person’s 248 limbs to sin, and be defiled God forbid… – rather the three garments of the Godly soul alone clothe the body – namely thought, speech and action of the 613 Mitzvos of the Torah and Mitzvos.

Furthermore, the Benioni has never sinned and will not – for he is not called a Rasha even one hour or moment through his life.

(If so why is he not actually a tzaddik….) But the essence of his Godly soul which is the ten levels of Chochma to Malchus – they do not have complete control and dominance in the small city – only in specific times – such as when he reads the Shema or Shemonah Esrei – which is a time of elevated consciousness above (in heaven) as well as below; this is a unique time for every person – for then he attaches his Chabad (his mind) to God – to delve deeply into the greatness of the infinity of God – arousing the love for God like the a fiery flame in the right side of the heart, to connect to God in the fulfilment of the Torah and Mitzvos with love…. – And this is what is explained in Shema which saying it is Mitzvah of the Torah and the blessings that precede and follow it are Mitzvah of the sages – (they are a preparation to do the Mitzvah of Shema as we wrote about elsewhere….) and then (during this extraordinary elevated time) the evil in the left side is bent and sublimated to the good that spreads from the right side, stemming from the Chabad in the mind – contemplating the greatness of God.

After Prayer

However after praying, when the elevated consciousness…. peering into the greatness of God departs, then the evil reasserts herself in the left side of the heart and then desires lust for the pleasures of this world.

It is only because it is not the only ruler and king in the city, that it cannot express its desire in actuality… to occupy the body in thought, speech, and action – in other words to think about the pleasures of this world (as this would be the mechanism how to get them.)

The reason though a person may have this desire… and nonetheless it may not come into actual expression is because the nature of human being…. a person’s intellectual decision can control emotions (as it states in Rayeh Mehemna, Parshas Pinchus.)

For so God has created man, that if he desires and creates an intellectual decision they can control the desire of the heart…  to not fulfil the desire of the heart in speech, thought and action; in fact we can  completely stop thinking about the desires of the heart – to the very opposite, especially to the side of holiness… as it is written, “I have seen that there is a benefit to wisdom over foolishness, like the benefit of light over darkness.”  In other words, just as light in its very nature overpowers darkness, for but a bit of light banishes a lot of darkness – similarly much of the foolish (evil premises..) of the animal soul and kelipa in the left side (as our sages say…. “One doesn’t sin unless a spirit of stupidity washes them over” (namely that they think, that …”though they sin, they are just as whole with God as before…”) – So this spirit gets eliminated from the Chochma – wisdom (about God’s omnipresence…) in the Godly soul – in the mind whose desire is to be the sole ruler over the city, and have her three garments inhabit the whole body as mentioned earlier – the thought, speech and actions of the 613 Mitzvos of the Torah as mentioned before.

 

Now though this person is so good… nevertheless he is not called a Tzaddik… because the strength of the light of the Godly soul on the darkness and foolishness of the Kelipah only extends to the three garments of the Kelipah (namely her thoughts, speech and actions) but not to its essence.  For the essence of the animal soul from the Kelipah in the left side, has not been banished in the heart after prayer – for then the fiery flame of the Godly soul is not strong in the heart (only a leftover love which is the innate love every Jewish soul has, as mentioned elsewhere) and then the foolishness of the fool can manifest in the left side – to desire all matters of this physical world whether permitted or prohibited God-forbid, as if he didn’t pray at all.

 

Now this person doesn’t think to actually God-forbid do the prohibition – rather thinking about sins (such as the union between male and female) which is worse than sinning, can cause the person to be distracted from their Torah and Avodah (service of God) as our sages teach, “There are three sins no one doesn’t transgress daily… thinking about sin… not concentrating properly in prayer etc.”

However the love that remains from the focused concentration and emotional love born during prayer and the fear for God in the right side is adequate to overpower the evil desire – to ensure that it doesn’t gain control of the small city (that it should be able to fulfil its desire in actuality, to control the body and even the mind from even thinking about the bad.)

Meaning Of Controlling Thoughts

In other words, as soon as the person is conscious that his thought is not kosher, he banishes the thought.

Certainly he doesn’t cause himself to think sinful (lustful etc.) thoughts, or to speak in it – for anyone who consciously thinks a sinful thought is called a wicked person at that moment; but the Benoinie is not considered a Rasha even one hour in his life.

Similarly regarding matters between people  – immediately as soon as one feels in one’s heart any upsentness or resentment God-forbid or any jealousy or anger or grudge and the like – one accepts not the thought in his head willingly – on the contrary the mind dominates the desire in the heart, to actually do the exact opposite! – to treat his friend kindly and with great love – and even to accept the shenanigans to the ‘nth degree and not to get angry God-forbid. –= To not God-forbid pay the other back God-forbid, but in actual fact to do kindness to those who are not… as it states in the Zohar “to take an example from how Yosef treated his brothers (though they were cruel to him.)”

 

Chapter 13

Core Point – The Benoinie’s Meditations

Now we can understand why our sages teach – the Beinoinim, “Both the Yetzer Hara and the Yetzer Tov, judge him.”

For it states, “God stands to the right of the poor… to save them from the judgers of his soul.”

 

You see, it doesn’t say, “They both rule him…” (that one has power over him…) for if there is any rulership and power of the Yetzer Hara over the small city… even for a small moment… the person is called a Rasha at that time.

 

Rather, the Yetzer Hara is only like a judge who expresses his opinion in a court case – nevertheless, it can be, the case will not be decided like this judge…. – for there is a second judge who opposes his opinion (this is a Jewish court of three judges….) And hence there needs to be a third judge… that will weighs in, in favor of one side. (And so we have the Yetzer Hara judge, and the Yetzer Tov judge) but God weighs in.

So the Yetzer Hara says his opinion in the left side of the heart  – and from the heart it travels to the mind to contemplate it and immediately the other judge argues against this… which is the Godly soul in the brain, which spreads down into the right side of the heart… where the Yetzer Tov resides, and the law goes according to the third judge… God… who assists the Yetzer Tov, as our sages say, “Unless God assists…. he could never beat it.”

God Helping

This assistance is the light from God on the Godly soul to overpower the foolishness of the fool, the Yetzer Hara…. like light beats darkness.

However due to the fact that the evil in the left side of the heart of the Benionim is still there intact – it is only due to the light of God that it cannot cause the person to actually sin, for this reason he is termed “Like a Rasha” as our sages teach, “Even if the whole world tells you, you are a Tzaddik, consider yourself as if you are a Rasha.”

Not actually a Rasha, but “Like a Rasha…” in other words, a Beinoini.

 

Do not believe the world that tells you, you are a Tzaddik… that all the evil from your heart has dissipated due to the good… for this is the level of a Tzaddik.

Rather, you should be, as if the essence of the evil is still strong in your left-side, and has not left you at all! – on the contrary with time it has become quite strong – having used it for eating and drinking and other matters of this world (and taking pleasure, hence getting “addicted.”)

Now even someone whose entire preoccupation is Torah, day and night – and Lishma / altruistically,  this proves not that the evil has been dislodged – it can be that it is still there…. its just that the thoughts, speech and actions of the animal-soul do not occupy the mind and mouth and hands and the other organs of the body due to the fact that God that has given power to the mind to rule the heart – which is why the Godly soul in the mind is ruling the small city.

It is causing that the thoughts, speech and action should be those of the 613 Mitzvos and the Mitzvah of Torah study.

But the essence of the Godly soul, doesn’t have power over the essence of the animal soul in the Benoinie (except when his love for God is dominating his heart, such as during prayer  etc. ) and even then it is temporary… for we know, when one side gets up, the other side is weakened – in this case, the Godly soul overpowers the animal-soul in the source of strength (Gevurah…) which is Binah, to contemplate the greatness of God… and from there to create a love, like a flaming-fire in the right side of his heart, and then the Sitra-Achara in the left-side becomes humbled… – yet not eradicated, in the Benoini (only by the Tzaddik…) as it states, “My heart was hollow within me” and the Tzaddik truly despises evil (or not completely…) as mentioned before.

However the Benoini is like a person who for example is sleeping, that he can wake up later – so too…. the evil in the Benoini is sleeping in the left-side of his heart during Shema and prayer – his heart is flaming with a love for God, and then it can be reawakened.

 

And it is for this reason Rabbah considered himself a Benoini, despite the fact his lips never ceased the study of Torah, and his sole desire in life was the study of Torah with a tremendous longing and love for God, as the love one has when saying Shema…. and therefore he could imagine… that it was only like he was praying all day… as our sage teach, “If only a person prayed all day.”

 

Now this level of love which is motivated by the Benoini during prayer, which is achieved through the strengthening of the Godly soul… Relative to the love of a Tzaddik, whom truly serve God (with an infinite bond…) this love is not called “a true love” – as it dissipates (after prayer) and it states “Truth is eternal” – however regarding the level of the Benoini, it is called “simple true love” and I designate their love during prayer as being true love… for it is in the power of their Godly soul to regenerate this love anytime…. whenever the Godly soul is strengthened during prayer – by making the proper preparations that each soul based on its individual level should.

For “Truth” is the level of Jacob which is called the middle-beam, that goes from one end to the other, from the highest of heights, to the lowest level  – and in each level it is the central aspect which is its truth (perhaps the right thing in this circumstance….)

Now we know the level of truth is infinite and has no end…. no matter how high you go – and every level (higher) then level before it, is literally like nothing compared to that level (as is known to the Kabbalists that the level of head of the lower level…. is lower than the level of heel and feet of the level above it…. as our sages state… “The feet of the angels, the chayous corresponding to them all” – the bottom line being, that truth – though it can get much deeper at each level, is still true.)  

Chapter 14

Core Point – How To Be A Benoini

Now the path of the Benoini is the path of every person.

For every person can be a Benoini at every given moment, for the Benoinie doesn’t loath evil (desires) (as this is an emotion of the heart, and reaching a high level of love which correspondingly creates a loathing for physical pleasures etc. is going to fluctuate, as mentioned.)

Rather all the Benoini needs to do, is in actual practice stay away from evil and do good, both in actions, speech and thought.

Now this is within the ability of every person, to say, think and do whatever they choose; even if it goes contrary to a desire in their heart.

For even when the heart desire some say a physical pleasure… a person can overpower this desire and stop thinking about it (for thought fuels desire….) by saying to oneself, “I wish not to be a Rasha (evil) even a single moment – for I wish not to be separate from the one true God – as it is written, “Your sins separate you etc.” on the contrary, I wish to attach my soul, spirit, and Neshama with attaching them to the three garments of God, which are the thoughts, speech and actions of Torah and Mitzvos, motivated by the innate love, in my heart for God.

 

This love is within the heart of every Jew, whom are called lovers of God.

Even the most callous Jew has the capacity to give his life for God! and I am no worse than him.

It is only that a temporary insanity enters a person who sins, and the person imagines that while they are sinning they are still one hundred percent connected to God… and they are also forgetting their innate love for God – however I wish not to be a fool like him, to deny the truth.”

However when it comes to something regarding our emotions – in other words, that the evil (lust etc.) should be seen as something disgusting and one should completely despise / hate it (or even somewhat…) this can only be achieved when one has an incredible love for God, at the level of “a love of pleasure” to take pleasure in God, as one will do in the future (…the times of Moshiach.)

This level of love is actually a gift (from God….) as our sages teach, “You will get your reward in the present,” and not everyone merits this gift.

Tzaddikim

 

This is why Iyuv said, “You have created Tzaddikim etc.”

As it states in Tikkunim (Kabbalah) that among the Jewish souls there are various levels – “Chassidim” “Giburim…” (who overcome their Yetzer Hara…) “Masters of Torah,” “Prophets” etc. “Tzaddikim” etc. see there.

***

Now we will understand the double terminology of the oath, “Be righteous and be not wicked….” if a person is going to be righteous, does he have to be told, to not be wicked.\?!

But as not every person merits to be a Tzaddik, and cannot even choose to have the Tzaddik’s love of pleasure in God, and that evil should be reprehensible to his heart… as such, he is given a second oath “Don’t be wicked…” for in this one can choose – as one has the ability to overcome their desires and conquer the Yetzer-Hara to not be wicked, even for a moment…. – both in staying away from evil or doing good – and the only good is Torah… – which is the study of Torah, which corresponds to all Mitzvos.

Almost Tzaddik

Nonetheless one should still set aside times (to reach the level of Tzaddik) to despise evil (desires) such as the advice of our sages (in overcoming lust) “Imagine a women filled with excrement” (transforming lust to repulsion.)

Similarly all the pleasures of this world, a wise person can see their meaninglessness… for in the end, they all rot…. and become worm-food, and garbage (so by seeing what you desire, as it ends…. you transform pleasure to revulsion and dissociate…. or even like the Tzaddik… loath….)

The flipside is to take pleasure and rejoice in God, through contemplating His greatness to the extent possible…. though one knows that they won’t achieve this level completely.

Nonetheless, you must do your part to fulfil the oath that you took before you came into your body, to be a Tzaddik, and God shall do what is fitting to Him.

Furthermore, as you accustom yourself (to the above meditation) the habit begins to dominate and it becomes your second nature – and when you accustom yourself to despise evil, it will truly be so, somewhat in truth.  And when you accustom yourself to take pleasure in God, through thinking about His greatness – then through making an effort below, this causes a reaction from above, and perhaps God will bestow the spirit (like a spark of) the Soul of Tzaddik, that will impregnate you to serve God with true joy, as it states, “Rejoice Tzaddikim in God” and it will be truly fulfilled this oath, “Be a Tzaddik.”

Chapter 15

 

 Core Point: The difference one who is an Oived Hashem / Serves God (actively) to Loi Avodoi (not active)

 

Now we can understand the meaning of the verse, “You will see the difference between Tzaddik and a Rasha –  between an Oived Eloikim / one who serves God, to one who doesn’t.”

The difference between an Oived Eloikim to a Tzaddik is that the term “Oived” is a present term.

 

In other words, he is currently doing his work – namely the war with the Yetzer Hara to overcome it and to banish it from the small city.

 

So that it cannot penetrate the limbs of man – which of-course is a very intense and difficult service to constantly do battle against the Yetzer Hara, and this is the Benoni.

But the Tzaddik is called “Eved Hashem” (the servant of God – in contrast to serving) this is like a title, such as one calls another “Wise-Man” (Chochom) or King.  In other words, he has already achieved this rank… – so the Tzaddik who has achieved that the Yetzer-Hara has been banished and his heart is free from it (hence has the title “Eved,” a servant.)

However even in the Beinoini there are two levels:

 

One who is “Oived Hashem,” Serves God.

And one who doesn’t.

Even the one who doesn’t, is not termed a Rasha, for he has never sinned any sin, whether big or small, and furthermore he does all the Mitzvos (commandments) that he can, including the constant study of Torah, which is as great as them all – and his mouth ceases not to study Torah….

It’s only that he is not warring against his Yetzer Hara, to conquer it through the Divine light shining on His Godly soul, which is in his mind which rules the heart (desires) as previously mentioned.  The reason he is nonetheless called “one who doesn’t serve” (as it seems he is pretty dedicated…) is because his Yetzer Hara (desires) are not challenging his spiritual convictions, to cause him to not study Torah and serve God – therefore he doesn’t need to overpower his Yetzer Hara – this can be someone who naturally is very studious, and furthermore doesn’t have a lust for women (to distract…) and similarly vis-a-vis the other pleasures of this world, he simply doesn’t receive any enjoyment in them, and therefore he need not think so deeply about the greatness of God to achieve a fear of God to protect himself from not transgressing (as-well as to arouse a love in order to fulfil all the Mitzvos and the Mitzvah of Torah study which corresponds to them all.) Rather to this person, the innate latent love in the heart of every Jew whom are called the lovers of His name, sufficiently motivates this individual to serve God.

As such, he is called “one who serves not,” for this latent innate love for God is not something he achieved, rather it is the inheritance every Jew received from our forefathers, as we will write about.

Similarly even one who is not studious by nature – but has accustomed themselves to study with great studiousness, and this has now becomes his habit –the innate love is sufficient (to keep him motivated.)

He will only need extra love to do more (than his current habit.)

Now we will understand what is says in the Talmud, that one who serves God is one who studies his study (the Torah study) 101 times… while one who doesn’t, is one who studies it 100 times.

The reason for this is, that in those days, the method (hence habit) was reviewing every concept 100 times (As they would memorize); as the Talmud gives an example there of wagon drivers- they would go ten Parsah (a distance say like a mile) for 1 Zuz, but 11 Parsah for 2, as this was more than what they were accustomed to.

And therefore this extra 1 time, which is more than the habit of 100 times – that one has become accustomed to, is compared to all the one hundred…. and is in fact much greater than them! for it now terms the person “a servant of God” – for in order to change a habit a person must arouse their love for God through thinking about his greatness in his mind, to conquer the desire in the left side of the heart which is filled with blood and the animal soul of kelipah, from where its nature, desires.

And this is the appropriate service of a Benoini (namely to arouse a love for God, to conquer the Yetzer Hara.)

Or the goal is to arouse in his heart, the latent love, to conquer the nature in the left side, which is also called work (service) to fight with the nature and the Yetzer through arousing this hidden love – however one who doesn’t wage any battle (extend effort…) then the fact, one has this love doesn’t mean that the person is serving God (for as mentioned it is innate.)

Chapter 16

Key Point – Two principles: a. The Benoini through arousing a love and fear of God, controls his instincts B. The Benioni need not have a revealed love / fear of God in his heart but even concealed, namely simply a person who understands, they should be coming closer to God

 

And this is a great principle in the Beinoini’s service of God – namely, the main thing is to conquer and subdue the nature in the left-side, through the Divine light that shines on his Godly soul in his mind – and to control the heart – which occurs when one contemplates the greatness of God, to arouse “Daas,” a knowledge in God, and an intelligent fear of God; causing one to refrain from the 365 prohibitions of the Torah – and the prohibitions of the Rabbis… – to not transgress, even a light Rabbinic prohibition – and likewise to arouse a love of God in his right side with great love and desire to attach oneself to God through fulfilling the Mitzvos of the Torah, and the Rabbis, and especially the study of Torah which corresponds to them all.

And an even greater principle in the service of the Benoini is that even if his mind is insufficient to give birth to a love for God in a passionate way, that his heart should be like a flaming fire with great desire to attach oneself to God, yet motivates oneself, through the hidden (latent) love in his mind and the subconscious – in other words the heart understands based on his mind, the greatness of God – that “To relative to Him, everything is like nothing” – and therefore his heart longs for God – and his heart has a longing called Clois-Hanefesh (to become one with the infinite light.)

It desires to leave the curtain concealing its attachment… namely the body – in order to attach oneself to God – it is just that one is forced to live… and therefore the only way to connect to God is though Torah and Mitzvos (for no thought can grasp God.)

As such, “I will desire to hug God with all my heart and soul and might” – in other words, doing the 613 Mitzvos in action and speech and thoughts, which is the understanding of Torah; Now when you will think deeply into this concept and act accordingly – in other words, that your speech does what your heart and mind has decided – in other words, to desire the study of Torah and do so as much as possible, night and day with one’s mouth (namely saying the words….) and similarly the hands, and the other organs do the Mitzvos (as one has decided in the heart and mind…) then this decision places itself in the action, speech and thoughts of the Torah and Mitzvos, causing them the energy and wings to soar aloft (to elevate to God / heaven) as if the person dedicated their Torah and Mitzvos from their heart [with a great desire and palpable feeling in one’s heart and soul, that thirsts for God.]

The reason this decision in the mind and heart can elevate the Torah study etc. is because they are its cause – and if one were not to meditate (on this concept) then one thoughts and speech would not be involved in the Torah study, rather in the body’s desires…. [and even one who is naturally studious – hence would be prone to Torah study – by nature one loves their body’s instincts more….]

And this is what our sages alluded to when they said, “A good thought” God connects it to action – now they should have said, “It is as if the person did it…”

But the meaning is, that the love and fear in the revealed part of one’s heart go into the action of the Mitzvos to give them wings to soar aloft – for the heart is also a physical entity, like the other limbs which are the containers for action – it is just that it is more inner (inward) and the life-force of the action.

But the love and fear born from an intellectual decision is far greater than then the action – and it is not possible to go into the action, of the action-Mitzvos, to cause them to fly aloft – it is only that God causes these two things to be connected… and they are called a “good thought…” for they are not like love and fear in a revealed sense, only in a concealed part of the heart.

However God makes this combination, in order to elevate the actions of the Mitzvos and the study of Torah, which are caused by his “Good thought,” to the world of Beriah where Torah study and Mitzvos that are done though love and fear, generated through powerful meditations, causing strong love – now even without this love (generated from the meditation…) it will also elevate to the world of Yetzira, through the natural love and fear which are latent (innate) within the heart of every Jew, based on their birth, as will be explained at length.   

Chapter 17

Key Point – Understanding How Being A Benoini Is Easy

Now we will understand the meaning of the verse, “It is very easy in your mouth and heart to do it.”

Is arousing a love for God really so easy?

Is fear of God so easy? – it is difficult to transform one’s emotional desires!

In fact our sages already said, “Only Tzaddikim have full control over their emotions.”

So the verse is asking us, “Just to do it.” (The Mitzvos.)

And as every brain can think about whatever it desires – so by contemplating the greatness of God this causes attraction – and then action, which is something that every heart (unless it is filled with sin in which case repentance is first required) can simply be instructed by the mind… (the way to self-discipline is tell yourself.)

The only exception to this rule is one who is truly wicked, and as such, they must first repent, for as our sages teach, “The wicked are controlled by their emotions.”

Now the verse, “it is easy to do it” – is not referring to the very wicked – as they truly cannot begin serving God until they break the arrogant hold of the Kelipa over their heart – this is done through contrition / remorse, as the verse states – “A sacrifice for God is feeling broken-hearted and lowly of spirit.”

Through this one causes the death of the Kelipos in them. This is the level of Teshuvah Tatah (the lower Hei is returned to God from the Kelipah.)

For when a person sins they cause the descent of the Shechina (GOD’s presence) to God-forbid have to flow into the Kelipa.

But when one repents, then their Divine soul (also connected to their mind) is able to break out of the negative hold.

Chapter 18

Core Point – Everyone can be a Benoini as we Can Awaken our Innate Divine Love

To add an explanation in the word “It is VERY easy to do Torah and Mitzvos / in your mouth and heart to do it.”

We have to be clear, that even if somebody does not have a great ability to understand the greatness of God, which can create within him a love and fear of God (even on a subconscious level) – nonetheless even for this person it is very easy for him to keep and do all the Mitzvos of the Torah! and especially the Mitzvah of studying Torah, which is compared to them all – both in his mouth and in his heart… literally from the depth of his heart, and with absolute truth, with love and fear of God.

This can be motivated by the hidden-love which is within the heart of every Jew, which was inherited from our forefathers, who are great lovers of God, and therefore we have this within us – but we have to just explain what is the source of this love, and how is it an inheritance, and how it includes also fear of God.

The idea is, our forefathers were a Merkavah, wagon / vehicle… in other words, that they had given their will up, to just do the will of God.

As such, they merited to draw down for their descendants a Nefesh, Ruach, Neshoma, from the Holy Sefiros in the four universes of Atzilus, Beriah, Yetzirah, and Asiyah.

Each person according to his category of Soul, as well as his deeds – and at least for the lowest of the low, and sinners in the Jewish people, when they have a union they draw down the Malchus of Malchus of Asiyah – which is the lowest level of holiness – the Holiness of the world of Asiyah – and nevertheless because it is from the 10 Holy Sefiros, within it is also the Chochmah of Asiyah, which in it is the Chochmah of Malchus of Atzilus, which in it is Chochmah of Atzilus, which in it is the Infinite Light of God – as it says, that “God created with Chochmah the Earth” and “all was created through Chochmah”.

This means that the infinite light of God is within the level of the soul of a man – no matter who he is – and the level which contains the infinite light of God, spreads forth to all the levels of the Soul, giving it life, from its beginning to end (head to toe…) as it says that “Chochmah gives life to her husband” (in fact, sometimes sinners of Israel, draw down very high souls that were in the depth of the Kelipah as written about in the Sefer Gilgulim / “Book of Reincarnation.”

Now Chochmah is the source of wisdom and understanding, and it is higher than Bina which is the understanding of an intelligence.… and Chochmah is higher than understanding and comprehension, and it is a source for it.

Chochmah is called Coach Ma”h (“the power of what”) this means that it is what cannot be understood in the logic of the mind and therefore it has the Infinite Light of God – for no mind can understand God at all.

It is for this reason that all Jews, even women and simple people are believers in God, for belief is something that goes beyond intelligence and understanding – as it states, “A fool believes everything.”

And relative to God who is beyond human intelligence and understanding, and no thought can begin to understand him at all, everybody is like a fool compared to Him… and therefore the verse States, “I am like a fool, and like an animal that doesn’t understand, and therefore I am always with you.”

In other words, in this aspect, that “I am like an animal…” this causes me to be with you all the time! – It is for this reason that even a very simple Jew and sinner in the Jewish people, are willing to give their life for the Holiness of God, and suffer severe consequences in order to not go against Him, and even if they are very ignorant and simple people… and don’t know the greatness of God.

Furthermore the little bit that they do know, they do not contemplate… and they’re not giving their life because of their knowledge of God.

Rather this is more a matter that they simply cannot deny God! – beyond any Logical reason! Because God is shining and giving life to their soul, through the level of Chochmah which is higher than any intelligence, that can be comprehended.

 

Chapter 19 Tanya


To explain in greater detail how it is very easy for every Jew to do all of Torah and Mitzvahs, even love of God; we must explain the verse “The candle of God is the soul of man” – in other words, the Jewish people that are called man/Adam, that their souls are like a candles / flame, which is continuously flickering and ascending Heavenward, because the light of the fire seek naturally and instinctively to leave the wick, and to connect to her source above – the source of fire which is under the lunar circumference – as it speaks about in Eitz Chayim.

Now this is despite the fact that if it does so, it will be extinguished and it will not shine at all below – and even above in its source, it’s light will be subsumed within its source – in other words, it will lose any independent identity, nevertheless this is it’s natural desire.

In a similar sense, the soul of man and also the level of Ruach and Nefesh, desire by their very nature to go out of the body and to connect to the source God – the source of all life Blessed Be He – even though there it will not have any independent existence at all – nevertheless this is its desire and instinct. Now the word instinct is a borrowed word – for instinct is a borrowed term, for it refers to any type of desire that has no logical basis.

Simalerly here too, the point is that it’s desire – and this will, is not logical and cannot be comprehended and understood – rather transcends logic and this is the Chochmah in the soul – in which the Infinite Light of God is present.

And this is a great principle: the side of Holiness is that which comes only from Chochmah, which is called “supernal holiness” which is completely humble to the Infinite Light of God, which is in it and it’s not a separate identity at all – and therefore it is called the power of what / nothingness – this is the exact opposite of Kelipah and Sitra Achara, that The souls of the nations of the world who do things for self gratification and say “I want more” “feed me” – they are independent egos, as mentioned earlier.

This is the opposite of the level of Chochmah, and therefore they are called the living Dead for Chochmah gives life.

So also the wicked and sinners of the Jewish people, before they come to a test of giving their lives for God – this level of Chochmah and The Godly soul, with the spark of God in it – and the infinite light which is in it, is literally in exile in their body – the animal soul, which comes from the Kelipa, and the left side of the heart which controls their body, which is the secret of the exile of the Shechina as mentioned.

And therefore this love and The Godly Soul which desires to attach itself to God, the source of all life – it is called a hidden love, for it is hidden and covered by the sack of Kelipah, that it is in the sinners of Israel – this is where the foolish idea to sin comes from.

As our sages say, nobody sins, unless a foolish premise enters them.

However this exile of the level of Chochmah is only on the part that spreads into the soul to give it life (and goes into the left side of the heart) but the source of Chochmah, and The Godly soul which is in the mind, and doesn’t come into the sack of Kelipah and the left side of the heart is like it is sleeping in the wicked, and it is not affecting them, as they are busy pursuing their pleasures of this world.

But when they come to an actual test of faith – which transcends the foolish desires and it touches the core of the soul to the point of Chochmah within her, then she wakes up from her sleep and affects what needs to be affected, with the power of God which is in it – this is what it says that “he woke up, as if God was sleeping” – in other words, the person withstands the test on their faith in God and without any logical reason they overcome the Kelipa and the desires of the world, even things they were accustomed to their whole life and they despise them, and choose God, even giving their lives for His Holy name.

This is despite the fact that the Kelipah has been over them their whole life, and they couldn’t overcome it, as the sages say “the wicked are in the domain of the hearts” – nevertheless when it comes to a test of faith in God, which is based in the Holy Heights – which is the level of The Godly soul, in which the Infinite Light of God reigns – and all the Kelipah are like nothing compared – and they are as if they don’t exist – relative to one’s love for God – like it says “all the nations are like nothing compared to him etc.” it says “Behold your enemies, the enemies will be dissipated” and says “they will melt.”

Now this Infinite Light of God which is in the Chochmah of the Soul – it’s power is very great; it banishes the Sitra Achara and Kelipah that they cannot even affect the thought speech and action in one’s faith in God – in other words a person withstands all tests, and they give their life to God – even not to God forbid do a single action against the faith in God – for example to bow down to idols – even though they don’t believe in it at all – or to speak against the unity of God, even if he was just pretending and his heart was truly one with God! And this is called the fear that includes within it love which is the natural love, that the Godly soul that wishes to connect to its source, to the Infinite Light of God, and because of this love it is afraid to be infected in any way from the impurity of idolatry – which is against the faith in God, even to rebel in ones outer garments, which is speech and action without any faith in it whatsoever.

Chapter 20 Tanya

Core Point – A. The Foundation Of Judiasim B. The Connection


Now it is well known that the commandment to Believe in God and Prohibition of idolatry which are the first two of The Ten Commandments, are the generality of the entire Torah.

For the first commandment “I am God your Lord,” includes all the 248 Do Mitzvahs.

And the second commandment, “You shall have no other Gods besides Me” includes the 365 prohibitions, and therefore we heard directly from God, “I am God your Lord,” and “You should have no other gods besides Me,” as our sages say – because they are the generality of the Torah.

Now to explain this idea well, we have to first mention briefly what is the idea of the oneness of God, who is called the only and unique – and all who believe that He exists now, just as He was before He created the world – when He was alone – as it states, “You or He before the world was made, you are He after the world was made” – in other words, literally the same without any distinction whatsoever – and without any change, like it states, “I am God that has not changed.”

Furthermore this world and all the heavenly realms create no difference in the oneness of God, as they are created from non-existence to existence – for just as He was singular and alone before their creation, so too is He after He created them.

The reason for this is because compared to Him everything is as if it doesn’t exist, and it is literally nothing.

The reason for this is, because the creation of all the worlds above and below, from non-existence into existence – and their energy and force which keeps them in existence… preventing them to return back to their natural state of non-existence – is but the word of God, and the breath of His mouth, which is within them.

For example, just like when we speak about man, if he were to say one “word…” – now this word, is nothing relatively speaking, compared to his soul that can speak indefinitely and this is the second garment in man – which is the power of speech.

Now if we compare this one word to the deeper garment of man which is thought – which is the source of where speech comes from, and it’s life-force – and certainly if we compare it to the essence of the Soul which is the 10 levels – the three intellectual and seven emotions – which are  the letters of thoughts that end up in speech – certainly then this one word is truly nothing in comparison.

Of-course thought is also made up of letters, just like speech – they are just simply more spiritual and elevated – yet the 10 soul levels, the three intellectual and seven emotional, are the source of all thoughts, and within these emotions and conceptions – the letters of the thoughts do not yet exist… – meaning before this emotion enters the mind to contemplate about it….

For example, if a person has a desire in his heart – before it goes from the heart to the mind to contemplate how to get it – there are no letters, rather it is just a simple desire in the heart; a desire for what the person perceives as being beneficial to him.

Now if you go deeper – before this desire was in the heart.. – it was simply a matter that a person was aware that this thing that he does / will desire, is actually worth desiring… for example to study a wisdom or to eat a sweet food…. This then descends from his idea into becoming an emotion, and then returns back to the mind to think how to bring it into action – either how to get the food… or to learn this wisdom…. and only now the letters of thought, based on the words and language of each person, based on their culture the language _that they use to speak and think_ in all the matters of this world, comes to their mind.

Chapter 21

Core Point – A. God’s “Speech”

Key Terminology – “10 Sayings” these refer to the Ten Sayings, Such as “In the beginning God made heaven and earth.” “Let there be light etc.” – the sentences from God, that created.

God is different to a person – for a person when he speaks, the breath of his speech is felt and sensed as something separate from its source – which as mentioned, is the 10 Soul levels (that give birth to the idea and desire, that turns into the letters of speech).

However God’s speech never separates outside of Him God-forbid – for there is nothing outside of Him, and there is no space devoid of Him.

And therefore His speech is not like our speech, God-forbid.

(Just as His thoughts are not like our thoughts – as it says “My thoughts are not like your thoughts… as high as heaven is above Earth… so are my ways beyond yours etc.”)

It is only the term speech is used to give us an example…. That just like human speech reveals to a listener, that which was previously hidden in the thoughts of the speaker…. Similarly the speech of God represents the light, the energy and life-force that emanates from Him, from a concealed state, to manifest universes, and give them light.

These are the “10 sayings” through which the world was created…. and similarly all the rest of the Torah and the Prophets and the Writings, namely the prophecies that the prophets perceived in visual format – ( were all Revelations – revealing wisdom previously concealed.)

Now the speech and thought of God are so to say, one with Him in a complete unity – just as for example the speech and thought of a person is within the individual, while it still remains in his intellect…. or just a desire in his heart (before it went up to the mind to conceptualize how to attain it.)

Similarly God’s speech and thought are one, with a complete unity in His essence, even after it causes the creation of the universes – just as it was one with Him before the creation of the universes.

There is absolutely no difference within Him at all – it is only relative to the creations, that receive energy from His speech. (So for us there is a difference between before and after these words were said.)

These words place themselves within the creations to give them life-force through descending from level to level – the many contractions / Tzimtzumim, until the individual creations can receive their life-force and existence from these letters / energy, and not simultaneously dissipate out of existence.

So every contraction and Tzimtzum is a concealment of light, to conceal the light and life-force which comes from the speech of God, that it should not be too revealed… to the extent that the creations would not be able to handle it.

As such, it also appears that this light and life-force and speech of God which is within them is as if it is a separate entity from God’s essence.

However relative to God that there is no concealment nor Tzimtzum or contraction, that can conceal Himself – and darkness and Light are like one to Him, as it says, “Darkness does not create dark to him” for the Tzimtzum and concealment are not separate entities to Him God-forbid, rather like a snail, that it’s shell is part of it – like the verse says, “God is Eloikim” in other words, the revealed light is the concealed light -as it says elsewhere… and therefore before God, everything is as it doesn’t exist.

Chapter 22

Core Point – The Process of Tzimtzum

Core Terminology – Tzimtzum, How an Infinite Ray from the Infinite God goes through numerous diminutions until it can dwell or create a lower.

Now the Torah, when it speaks about the “words” / “speech” of God, it uses the term “speech,” because it is employing human terminology.

Now in truth, it really is the idea of speech, that the Divine energy goes through many many contractions / Tzimtzumim, to give life and create the many types of beings and the different species.

This contraction is so great, to the extent that it can even create things that are not kosher and Kelipah and the other side…. and they can receive their energy and existence from the word of God – and the breath of his mouth.

This is why they are called “false gods”, because they draw energy from the back side of holiness and not from its face.

The meaning of the “back side,” is just like if a person had to give something against his will, to his enemy – he would throw it over his shoulders, for he is facing away from his enemy, as he hates him – so too, the true will of God is referred to as God’s “face.”

God desires, and His true will is, to give life and energy to those who are close to Him, from the side of holiness.

But the Sitra Achara and impurity is repulsive to God, and he hates it – he only gives them energy from the backside, like one throwing it over his shoulders to an enemy, against his will.

The reason for so doing is to punish the wicked and give reward to the Tzaddikim that conquer the dark side, and this is called the back of the desire of God (in other words, He does it for an ulterior / deeper reason.)

Now the will of God, on the level of “face,” is the source of Life – which gives life to all the worlds, and as this level does not reside in the Sitra-Achara – even the back side of the will of God is not within them – rather hovers above them… – therefore they are actually a place of death and impurity, God should save us!

For the little bit of light and energy that they receive within them, from the back part of holiness is considered as in exile within them – as the secret of the exile of the Shechina.

This is why they are called false-gods, because this is literally idolatry and rejecting the oneness of God – for God’s light and energy of Holiness is in exile within them, and they are not completely humble to the holiness of God.

On the contrary, they elevate themselves like an eagle, saying “I, and I alone exist,” as Pharaoh said, “The Nile is mine and I made it.”

And therefore our sages say, that arrogance literally is compared to idolatry.

For the source of idolatry and it’s main idea is that something considers itself separate from the holiness of God.

It is not necessarily that it denies the existence of God, as it says in the Gemarah, they call God, “the God of Gods…” rather they also consider themselves as an independent entity/identity.

And in this way they separate themselves from the Holiness of God, as they are not completely humble to Him.

For God’s holiness resides only on that which is humble to Him, as mentioned earlier.

Therefore they’re called “separate ways” in the Holy Zohar.

And this is a contradiction and a rebellion against the true oneness of God… For really nothing exists… and everything to Him is nothing, as well as relative to His desire which causes it to exist, and causes its existence to come from non-existence into existence, every moment.

Chapter 23

Core Point – Divine Union

Based on all of the past information we now will understand clearly and with additional understanding why the Zohar says that “God and His Torah are completely one.”

And in Tikkunim it explains that “the 248 Mitzvos are the 248 limbs of the king,” and because the Mitzvos are the inner desire of God, and His true will, which is found or enclothed in all universes, above and below – to give them life – for all the energy and their existence depends on the people keeping the Mitzvahs below, as is known – and this means that the action of the Mitzvos is a expression of the inner will of God – in other words, that from this action, light and energy and the will of God will manifest in creating the world, and therefore they are called the limbs of the king.


For example, just like the limbs of a person are a garment for his soul and are completely humble to him….

For immediately when a person desires to stretch out his hand or his foot they obey his will.

They obey immediately without him even having to tell his hand or foot to stretch out….

There is no time-lag between the desire and the action.

Similarly, the energy of the Mitzvahs is completely humble to the will of God, which comes into it, and immediately becomes like a body to a soul.

Similarly the outer clothing of The Godly Soul in a person who does a Mitzvah and immediately becomes a body to a soul, and becomes humble to it completely.

And therefore also the limbs of the body of the person that does the Mitzvah; And then the action part of The Godly soul is within them – during the action, they become literally an expression of God’s will, like the hand that distributes charity to the poor or does another Mitzvah.

And the feet that go to a Mitzvah, and the mouth that speaks words of Torah, and the Brain that thinks words of Torah and fear of God – and the greatness of God (at that moment, they are an expression of God’s will.)

This is what our sages said: that “The forefathers were a vehicle,” and all the limbs were completely holy and removed from pleasures of this world and only acted to fulfill the will of God their entire lifetime.

However the thoughts and the contemplation in the words of Torah in the mind, and when one speaks Torah in their speech, which is the inner will / garments of The Godly soul, and how much more so The Godly Soul herself – which at that time is within them, they are all completely one in the will of God and they are not only a (outer) “garment.”

For the will of God is the actual law itself that the person is thinking or speaking about.

For all the laws are specific rays of God’s will, for so it arose in His desire, that this thing should be kosher or permissible or the opposite….

Similarly all the combinations of the letters in the Torah, Prophets and Writings, are drawing from His will and wisdom which is one with Him.

And this is what it states, that God and His Torah are completely one – that they are not merely limbs, but they are Him.

And as the will of God which is united in the Infinity of God with a complete Union is completely revealed and is not concealed at all in The Godly soul and her garments – her inner garments which are the thoughts and speech of Torah.

Therefore the Godly soul and these garments are completely one with God at the time of study and speech of Torah – with a complete unity.

This unity is like the unity of God’s speech and thought within Himself.

For there is nothing that is separate from God, only concealment (in other words, perception of separation.)

Furthermore this unity is very very strong – it’s even greater than the unity of Divinity in the higher universes – because the will of God is revealed in the soul and in His garments that are studying Torah.

For God is the Torah and all the universes above receive their energy from the light that comes from the Torah, which is the will and wisdom of God – like it says, “You have made them all with your wisdom.”

As such, the wisdom which is the Torah, is beyond them all, and this is the desire of God which is called “encompassing all reality” – this is a level which cannot go into the world, it rather gives life from beyond them, in an encompassing manner..

Yet this very level goes into the soul and her garments in a revealed way when you learn Torah.

Now though you may not sense it, but your soul does – (in fact this is why you can handle it – in contrast in heaven where the individuals perceived Divinity, they cannot handle such a great revelation.)

Now we’ll understand why the study of Torah is so great – greater than all the Mitzvahs and even prayer, which is the unity of the higher universes.

Somebody who has good contemplative power can now have a tremendous reverence for God when he studies Torah – when he understands how his soul and his garments of his thought and his speech are literally one with a complete unity with the desire of God, and the infinite light which are revealed in them –
a light which is beyond all the universes and all universes are considered as nothing compared to it – to the extent that it doesn’t go into these universes, rather hovers beyond it, to give them life – only a minute ray goes into them – a tiny ray that they can handle, that they should not nullify out of their existence completely.

And this is what it said, that “God has commanded all these commandments to fear Him” – and regarding this great fear / reverence our sages say – “If there is no wisdom, there is no fear” and the Torah is called “The gateway to fear” as mentioned elsewhere.

However not every mind can truly understand this great reverence.

However even someone that his mind cannot understand this reverence nor a tiny bit of it – because his soul comes from a low level in the bottom part of the 10 Sefiros of Asiyah – nonetheless this lack of reverence does not stop the person from doing the right action, as will be explained.

 

 

Chapter 24

Core Point – How Low Man Can Fall

Now evil is the inverted mirror of goodness – namely the 365 prohibitions of the Torah, and all the prohibitions of the Rabbis – as these prohibitions contravene God’s desire and His wisdom – in fact, they are the opposition to it – therefore they are completely separated from the oneness of God, just as the sitra-achara and kelipah whom are called Avodah Zara (idols) and false gods, due to the concealment of the will of God in them, as previously mentioned.   

Similarly the three garments (expressions of Kelipas Noga in a Jew, which are the thoughts, speech, and actions, which are the 365 Prohibitions of the Torah and the Rabbis – and similarly, the essence of the soul (of kelipah) itself, which is within the three garments – it is all one with the sitra-achara and the kelipa which is called Avoidah Zara – furthermore it is even worse – for she comes not into a human body (the kelipa and sitra achara…) willfully knowing her creator (and therefore choosing) to rebel – rather the evil that comes from the kelipa namely her evil demons that she sends forth (to entice man etc.) are done in the expressed will of God (to challenge man as mentioned) as Billam said, “I cannot disobey the will of God etc.”

And though they are called Avoidah Zara (idols, as mentioned) nonetheless, simultaneously they refer to God as the God of Gods (so they have some sense of God…) and they cannot in any way go against the will of God.

For they understand that their life-force and existence comes from God, it’s just that they derive energy from the lowest part of the will of God, which hovers over them (…as this is but an auxiliary desire (for his true desire is that man withstand their temptations.)

 

The energy of Divinity is in exile within them, inasmuch as they consider themselves Godly – and this counteracts the oneness of God (that He is the true and only existence) nonetheless they do not deny God’s existence entirely  – rather they refer to G-d, as the god of gods  – meaning their energy derives from God’s will – and therefore they never go against God’s will.

This being the case, a person who goes against the will of G-d, is worse then and lower (by far…) then the kelipa and sitra achara which is called idols and false gods – such a person is completely separated from the oneness of God – even more than them – and it is as if He denies God’s oneness even more than they.

 

This is what is written in Eitz Chayim Gateway 42, the end of Chapter 4, that the evil in this physical world is the greatest arrogance of Kelipa etc. and is the ultimate Birur (to remove this arrogance) and (as this arrogance is the kelipa here ) therefore the way of people are often harsh and evil, and evil people dominate etc. (ED. it should be mentioned that the Rebbe said, that in our time (perhaps following two world wars, and man’s revulsion with man in the west) Eisav (gentiles) have become subservient – more humble, like  (to) Jacob.)

 

And therefore our sages said on the verse, “When a person’s wife strays…” a person doesn’t stray unless a foolish premise enters them, for even a foolish woman who is straying could/would control her impulse, if not for the foolish premise that is concealing her hidden love for God to cling to faith in God and his Oneness – and to never separate oneself from it – to the extent even if this cost (God-forbid) her life (as many did… refusing to bow to idols even to just pretend.) So certainly it would be far easier to conquer her Yetzer (hara) and desire for illicit sex (for to conquer these desires, is a lot less difficult) then the pain of death, God-forbid.)

 

Now the fact that she distinguishes between the transgression of illicit relations and bowing to idols is also a foolish premise that the kelipa inculcates (of-course the Kelipa can only confuse one up to the level of Chochma in one’s soul, but not more than that – for the light of God shines in Chochma.)

 

For in actual fact even a minor sin, one who transgresses it, goes against the will of God and is completely separated from the unity of God, even more than the sitra-achara and the kelipa whom are called false God’s and literally idolatry –

 

Furthermore one is lower than all the things that derive from kelipa in this world, such as the unkosher animals and the wild animals and the unkosher birds and the insects etc. as the teaching, “Even a mosquito is better then you….”

 

Meaning, even a mosquito who is so bad that he just takes and doesn’t give, which is the lowest kelipah and is very distant from the level of holiness – even such a distant kelipah is better than a person who sins, for they are not changing their purpose that God designated for them (and though they may not realize it, but their Mazal – source life-force does.)

 

As it is written, “Your fear and dread will be on all the animals of this world” – as our sages taught – that a wild animal does not control a person, unless it appears to it, as an animal.

Now the Tzaddikim (holy Jews) that the image of God never leaves their face – all the wild animals are humble before them, as it explains in the Zohar regarding the lions who were tame when Daniel was placed in their cage.

As such, a sinner and one who transgresses the will of God, even in a minor sin – at that time he is completely distant from the holiness of God – which is the Oneness, and God’s all-encompassing Being – even more than non-kosher animals and insects, that come from the sitra achara and the kelipa of idolatry.

 

(Now we can wonder) the reason why Pikuach Nefesh (saving life takes precedence over the Torah’s commandments – if it is true, that any sin severs one’s relationship – one may assume that to maintain this relationship one should happily give their life)  so Pikuach Nefesh supersedes sins, this is as our sages teach, – “Break one Shabbos, so you can keep many more…” but it is not due to the leniency versus stringency of a sin.

 

{The proof (that we are not judging a leniency versus stringency in sins) for regarding Shabbos it is compared to the severity of idolatry vis-a-vis that if one violates the Shabbos willfully, we cannot trust his Shechita (kosher…) however this is not so, if one engages in forbidden promiscuity (though one must give their life to not sin in illicit relations (so we see, that though Shabbos may be more severe) nevertheless we transgress Shabbos for saving a life – but not forbidden relations – so this is a Gezeira  (decree of the Torah.)

 

Now (though we mentioned that a person who sins is far lower than kelipa, nonetheless) after the sin, if it is a sin that does not contain the penalty of kares and death by heaven (that there, the Godly soul would not be cut off completely from her source in the Divine) rather, but a bit of the connection has been affected.

 

Then (when one reengages in Holiness) also one’s life giving animal soul, which is in his body and similarly his body itself returns, out of the sitra achara and Kelipa and gets close to the holiness of the Godly soul, which is within them, and which always believes in the one God.

 

And even during the sin, the Godly soul was one with God (but was literally in exile inside the animal soul of the sitra-achara, which is causing the body to sin, and dragging it down with her into the depth of lowness – under the Tumah (impurity) of the sitra achara and kelipa of idolatry, God should protect us.

 

And there is no greater exile than this – from the highest heights to the lowest depth.

 

And as we wrote previously, that the source of the Jewish soul is from Chochmah Illah (supernal wisdom) and “God and his wisdom are one.”

 

So this would be like someone taking the head of a king and dragging it low and pushing his head into a toilet bowl filled with drek (excrement) which, can there be a greater embarrassment than this?! – even for a moment (for the kelipah are all excrement as is known…)                                  

 Chapter 25

Core Point – Here’s How To Do It

So now we understand why the verse says, “It is very easy to do it.”

For at any given moment, a person has the capacity to remove the foolish spirit (and the spirit of forgetting their love for God…) and recall and reawaken their love for God, which certainly is in the heart of every Jew, without any doubt.

This is the meaning, “in your hearts:”

Namely that within the heart is both a love, and fear of separation (the corollary of love) to God – even if were to cost one their life!

This is not a logical, rather an innate Divine instinct.

So obviously to not transgress a simple desire (say for non-kosher food) which is easier than suffering the pain of death… should be a no-brainer (so we see keeping Judaism is easy.)

This is likewise true, to not transgress a forbidden prohibition – even something, that our sages forbade, as this will sperate one from God’s will, just as one would be separated in Avodah Zara/idolatry.

Now even in Avodah Zara one could technically repent afterwards.

And though one who says, “I will sin, and then repent, is not assisted in their repentance…”

This is only that they are not assisted, however if they insist and do Teshuvah, nothing can stop Teshuva.

Now every single Jew is willing to give their life to not bow to an idol – even to do so momentarily and then repent, because the light of God fills his soul as mentioned before.

Now a person can use this meditation to strengthen oneself like a lion, and fight their Yetzer Hara that makes them lazy (from the attribute of earth in their animal soul) To not work with alertness to work hard to serve God.

For example, to study hard or continually, as our sages teach, “One should always make themselves like a ox to a yoke (harness) and like a donkey carrying her burden, to study Torah.”

Similarly when it comes to pray with concentration.

And similarly to distribute charity.

 

These are all battles that the Yetzer Hara causes to try to cool people from distributing their money or health (in other words, not to expend too much energy.)

However it is very easy to beat the Yetzer Hara, and in fact to do the opposite, bearing in mind that even the pain of death, one would gladly take to not separate from God (as one would never bow to an idol) how much more so, should one accept willingly with love to do more to attach oneself to God.

For when one does that extra bit (whether in Torah, prayer or charity) this reciprocally evokes God’s love for them.

Furthermore as this is His will, therefore there is no separation between them and God!

 

Furthermore this union which they effect (through the Mitzvah they perform) actually is eternal – for God and His will are beyond time.

This is what it is written, “And the words of God, will remain forever” – “His words are living and eternal” – “He will not change, nor alter His law forever.”

It is only on earth that we are subjects of time – and during that time alone, that one studies Torah and does a Mitzvah, they are connected – but if afterwards they do something else, they separate from this union (in other words, if they do worthless things… disconnected from God.)

Now even so, when one repents and goes back to their service of God, and they request God’s pardon that they could have studied Torah, but didn’t, God will forgive them.

As our sages teach, “If one transgresses a positive commandment, and they request forgiveness, they are immediately forgiven.”

This is why our sages instituted the blessing, “Forgive us please” three times a day to get atonement on the sin of not studying Torah (all the time…. which everyone unfortunately transgresses.)

This was like the daily Tamid sacrifice that attorned for the neglect of the positive commandments during that day.

Now we will understand why Moses commanded in Mishneh Torah to the generation, that needed Israel to read the Shema twice daily – in order to accept upon themselves the “burden/duty” of faithfully following God with Mesirus Nefesh (sacrifice.)

Now they didn’t need this sacrifice to fight battles…. as God promised them, “Your fear will be upon the inhabitants of the world” – but as the fulfilment of Torah and Mitzvos depends on the fact that a person must always recall that they are willing to have sacrifice for God – this should be fixed in one’s heart, day and night, and never to be forgotten.

For through this, a person has the capacity to beat their Yetzer-Hara at every moment, and every hour, as previously mentioned.

 

Chapter 26

Core Point – Serve God Joyfully!~

Now we must announce a great principle and that is, just as two people who are fighting – victory will be gained if one of them is energetic, while when the other is lazy and lethargic, even if he were innately stronger he will lose… Similarly when it comes to beating the Yetzer Hara, it is impossible to do so, if one is lazy and lethargic, which comes from sadness and dullness, a heavy cold heart…

Rather only through _alertness_ , which comes from Joy, and a heart that is free from all worries and sadness.

Now although it says, that “There is a benefit to sadness…” this refers to, that there is a positive outcome, that can come from it.

In actual fact, from the terminology… “There is a benefit to sadness” this shows us, that sadness itself has no benefit.

It’s only that some kind of benefit can come… Which is the joy, the true joy in God, your God – which comes after a true sadness….

The benefit is that when a person contemplates at designated times all their sins and feels deep remorse and a humble heart – which this causes the breaking of the spirit of evil in them etc. and the iron-wall which blocks a person to their Father in Heaven – as it states, in the Zohar on the verse, “A humble spirit, a broken heart etc.” – and then the beginning of the verse, “Give me joy and gladness etc.” “Restore me to the joy of your salvation and your generous heart etc.”

In other words, after one feels remorse for their negative, they request of God forgiveness, and God being all-forgiving, immediately forgives them and then they feel a great joy to have been restored in a true Union with God.

And this is the simple reason, why the Ari-Zal instituted to say this psalm after Tikkun Chatzois, before studying Torah – for the goal is to study Torah with true Joy – and this is the joy which comes after sadness. –

This Joy is so great that it is compared to the benefit of light after darkness, as it says in the Zohar on the verse, “And I have seen that there is a benefit to wisdom over foolishness, like the benefit of light etc.” see there… and this is sufficient for the wise.

And the verse is very clear… that exile is a result of not serving God with the joy and a happy heart in good times… as the Ari Zal explained.

In other words, the goal is Serving GOD JOYFULLY! there is no purpose in sadness.

Now the mechanism to rid one’s heart of all sadness and worry from matters of this world, even such things that are as personal as children, life / health, sustenance / income… – well known it is to all, the saying of our sages that, “Just as one should thank-God for the good, they should thank-God for the bad…”

The Talmud explains: this means to accept it with joy, as you would accept a gift.

The reason for this is, because this too is a gift.

It is only that it is not apparent to our physical eyes.

This gift is coming from the concealed realm of God.

This reason is that in fact higher than the revealed realm, in other words, that which we perceive….

The revealed realm is the last two letters of God’s name, Vov and Hey… and the concealed realm, is the first two letters … Yud and Hay.

This is why the verse States, “Fortunate is the person that Yud and Hay chastises them.”

Therefore our sages say, that those who rejoice in their suffering, the verse says of them, “I love them as the heat of the Sun in its strength…” for this Joy emanates from the love of God, that one loves God, and closeness to God more than all physical material things, as it says, “Your kindness is greater to me than life.”

And the closeness to God is exceedingly great… in fact infinitely beyond, in the concealed realm – for there His true love and concealed greatness resides.

For this reason, such a person merits the infinite love of God in the time to come – which is referred to as “the sun being taken out of its covering…” which it is concealed in, in this world.

In the future it will be revealed – this means that the hidden World will be revealed… and it will shine with an incredible light to all who seek God in this world, and take shelter under His shadow – the shadow of wisdom, which it’s called a shadow… as opposed to a revealed light… (in other words, those who can perceive that God loves them and does only good for them… even when the heart doesn’t feel the revealed good…) and this is sufficient for the wise.

Down From Spiritual Failings….

However when it comes to sadness which emanates from worry over spiritual matters, then a person must consider how to get rid of these guilt-pangs.

Obviously when one is praying to God, it goes without question, that one should feel no guilt / sadness – for one has to serve God with joy and a happy heart… But even if the business person during his work, finds that he receives a guilt pang, from a spiritual matter…. – he should realize, this is actually only the machinations of the Yetzer Hara, which is trying to get him down – for as when we are down, we seek to remove our misery through temporary gratification, therefore he will easily fall prey to lusts etc. as is known.

The proof that this is actually the machinations of the Yetzer-Hara is quite simple, for where would sadness… true sadness… based on love of God or fear – in middle of his work come from (“True reality” is that which is beneficial…)

Now whether a person receives sadness / guilt pangs during prayer or Torah study or during work, the person should tell themselves, “Now is not the time for true sadness, even for thinking about serious sins, God-forbid.”

Rather a person needs a designated time and an opportune time to calmly reflect on the greatness of God, against whom one has sinned – in order that through this his heart to truly be broken / humbled with internal misery / feeling upset… and this time has been discussed elsewhere…

There it also explains, that right after one feels humbled at these designated times, then one should remove the sadness from his heart entirely…. and trust with a complete trust that God has removed his sin, and he is very forgiving… and this is the true Joy in God which comes after sadness, as mentioned.

 Chapter 27

Core Point – Overcoming Guilt

Now if one’s sadness is not due to worry over sins, rather guilt from thinking sexual thoughts or other inappropriate desires, that pop into a person’s head…

Now if these thoughts come, not when one is serving God, rather during work / housework etc. and one ceases to think about them, then a person should be very joyous that they are fulfilling the commandment, “Do not stray after your hearts and your eyes that tempt you.”

Now the verse is not speaking about Tzaddikim,
describing them as having temptations God-forbid, rather it is speaking about Beinoinim.

For Benoinim receive sexual imagery in their minds, whether it pops in their mind (so they can’t be held accountable…)

So when one ceases to think about it, and changes the thoughts to something good – they fulfill this commandment! And our Sages have taught us, a person who actively ceases to do a sin or prevents themselves from doing a sin, is given a reward, as if he did a Mitzvah.

Therefore one must rejoice by fulfilling this commandment, exactly as if they were fulfilling a positive commandment.

In point of fact, being sad and feeling guilt over this, actually comes from arrogance – namely a person doesn’t realize that they are on the level of Benoini, whom such thoughts come to.

The person thinks that they are on the level of Tzaddik… whom thoughts like this would never enter their mind.

A person should realize that they are very distant from the level of Tzaddik, and it would be amazing if they were actually on the level of Benoini and not Rasha, even for 1 hour.

This is the path of the Benoini and their challenge, to conquer the Yetzer Hara, and the thoughts that penetrate their mind from their heart and to cease thinking about them – to reject these thoughts.

And every time a person rejects these thoughts, this humbles the Sitra-Achara below, and through coming closer to God down here, this arouses a great love from God above – and it humbles the Sitra Achara above – which blows itself up like an eagle, and this fulfills the verse “If it will be blown up like an eagle etc. from there I will humble it, I swear, says God.”

And the Zohar, Parshas Terumah (page 128) speaks amazingly about the tremendous joy that God gets when the Sitra Achara below is quashed and then the love of God flows through all of Heaven, more than any other praise!! and this revelation of God is greater than any other commandment.

As such, a person should never feel down, even if they have to battle with sexual imagery their whole lifetime – maybe this is why they were created, to squash the Sitra Achara constantly!

This is what Iyuv refers to, when he said, “God you have made the wicked…” This doesn’t mean that people should God-forbid be wicked, rather similar to how the wicked are filled in their mind with bad thoughts and we must constantly be fighting to distract ourselves from these negative images and thoughts – in order to squash the Sitra Achara – though one may not succeed to be able to remove it, as is the case by the Tzaddikim.

There are two types of pleasures that God gets above.

The first is from the annihilation of the Sitra Achara and its transformation from bitterness to sweetness and darkness to light, through the Tzaddikim.

The second is when the Sitra-Achara still remains strong, and it Puffs itself up arrogantly – but from that position God humbles it, based on the repelling of it down here below, through the Benoini.

And this is what the verse says, “Make for me pleasant foods that I love.”

The plural of pleasant refers to the two types of pleasures that God gets, and this is what the Shechina told her sons – the generality of the Jewish souls, as explained in the Tikkunim.

Just as in physical food for example, there are two types of food, one is made from sweet and pleasant tasting.

The other is made from Sharp or vinegary – it’s only that they have been fixed and gourmet, to the extent that they revive one’s soul / energy.

And this is what the verse says, that “Everything God does, He does for His sake; And even the wicked to his bad day;” in other words, that he should return from his wickedness and turn the bad to day, to light.

Furthermore, even entirely permissible things; whenever one restrains their desire even for a short while, with the intention of bending / humbling the Sitra-Achara in the left side – for example a person wishes to eat but delays the meal for an hour or less, and studies Torah in that time – as it states in the Talmud, that the fourth hour was when people would eat – but the 6th hour was when the sages did – they would fast for these two hours for this specific reason – although after the meal, they would also learn the entire day.

Similarly, if somebody restrained themselves from speaking words that they very much enjoy regarding matters of this world – and likewise from thinking thoughts of anything enjoyed or permissible – even a small amount of the humbling of the Sitra-Achara below, causes an incredible love and life of God and holiness to spread above.

And from this Holiness comes a great holiness from above, to man below – to assist him tremendously in his service of God.

So this is what our sages say, “If a person makes himself even a little holy below, he is made very holy above” – in addition to the fact, he is fulfilling the Mitzvah of the Torah, “To be holy etc.” which refers to being holy even in permissible things – and the explanation of “To be holy” – “Make yourselves holy,” meaning even though you may not be removed from the Sitra-Achara as it still pulsates powerfully within the left side of your heart – but you conquer your desire, and make yourself holy.

And then, “You will be holy!” in other words, the end result is, that you truly will be removed from the Sitra-Achara, because God-Himself will come down and help repel it from your heart, slowly but surely.

Chapter 28

Core Point – Dealing With Distracting Thoughts During Prayer

Now even if these intrusive (sexual imagery) or other thoughts, intrude a person during their serving God, such as during Torah study, or concentration in prayer – do not feel down… – rather simply ignore them.

(And do not be foolish to engage in the Kabbalastic practice of “elevating thoughts” – for this applies only to Tzaddikim whom these thoughts are not theirs (God puts other people’s lewd etc. thoughts in their head, so they can elevate it… – for seeing say the source of negative love, they transform the emotions to love for God, thereby reconstituting and elevating.)

However whoever receives their own lewd thoughts coming from their own Yetzer Hara, how can they possible elevate it, if they themselves are tied below?!

Nevertheless a person should not feel bad – in fact, they must serve God joyfully, and increase their dedication in prayer, with great joy.

 

For if one considers that the cause of such a thought comes from the Kelipa in his heart, which is battling their Godly soul.

Now it is known, that the way of two people who are fighting – that as one strengthens (or begins to win…) the other adds effort.

Therefore as the Godly soul is winning through its concertation in prayer, the Kelipa is adding power to distract the person.

People often make a mistake that they think that if they have a distracting thought this means they are not really concentrating.

 

This would be true if there was only one soul which both prayed and had distracting thoughts….

However the truth is that there are two separate souls, which are warring with each other, within the mind of an individual.

Each one desires to control the person and fill the mind with their thoughts!

All Torah and Godly thoughts come from the Godly soul; and all matters of this world come from the animal soul.

Now as the Godly soul is within the animal soul, therefore when the person strengthens the Godly soul, the animal soul interferes.

 

This is like the example of a person who prays deeply and an antisemite stands next to him, and tries to distract him, so he is talking and trying to chat to him.

Obviously the correct approach would be to not bother answering the nudnik – and pretend that he cannot hear.

He should fulfil what it says, “Answer not a fool in his foolishness, lest you become compared to him.”

 

Similarly do not bother with the distracting thoughts in your prayer.

Rather pretend that you do not know or hear these thoughts – and remove them from your concentration.

And in fact concentrate harder.

And if it will be difficult for him to remove it from one’s mind, as it is drowning his concentration – then he should beg God in his mind, to have mercy on him.

As a father has mercy on his son, who actually comes from him, similarly God should have mercy on you (as you come from Him…) to save you from the drowning sinful thoughts, and in fact, do it for God’s sake, as you are part of God!

 

Chapter 29

Core Point – Overcoming Arrogance / Coldness

We also have to advise the Benoinim, for from time to time, and actually often, their hearts is like a Stone (Cold / unfeeling) and they cannot open it up, to feel Godliness during prayer.

And also at times, they’re not able to fight with their Yetzer Hara to withstand desires which are permissible, because their heart is heavy.

So the solution is mentioned in the Holy Zohar, “That the Rabbi of the Heavenly Academy said that a long that the light / fire does not catch, must be broken into smaller pieces.”

“A body that the light of the Soul does not catch, must be broken up / humbled.”

Explanation of the light of the Soul – is that the soul and the mind cannot shine strong enough to overcome the body’s desires.

And even though a person understands and meditates on the greatness of God, nevertheless it doesn’t penetrate the mind to the extent that it can actually control the behavior.

The reason for this is, because the Kelipa is very arrogant and it raises herself over the light of Divinity, and the Holiness of The Godly soul, and conceals / darkens her light.

Therefore one must break and humiliate her to the ground – this means to make times to humiliate oneself, that one considers oneself utterly repulsive, as the verse says, “A broken heart, and a broken spirit.”

This refers to the Sitra Achara, which is actually the person themselves in the Benoini, for their life giving (animal) Soul which gives life to their body is as strong as it was in their heart when they were born – in other words it is who the person actually is.

Now The Godly soul within the person – it says, “The soul which you placed within me is pure.”

The terminology “within Me” indicates that the person himself is not this pure soul.

By the Tzaddikim it is the opposite – where the pure soul is who they are, and the body is called a body of man.

This is what Hillel the Elder said to his students, when he would go eat, that he was going to do a favor with “a poor disgraced person” he was referring to his body.

For he saw his body as a stranger and therefore he said that he is going to do a kindness to it by feeding it, as he himself was his Godly soul – for only she was giving life to his body and flesh – as the evil that was in the life-giving animal Soul which was in his blood and flesh had been converted to good and become merged with the Holiness of the Godly soul, as is the case with Tzaddikim.

However by a Benoini, as the essence of The Life giving animal soul from the Sitra Achara which is in his blood and flesh has not converted to good, therefore it is considered the person.

And as such, He is exceedingly distant from God, for the force of desire in the animal Soul, can also desires things that are forbidden and contradict the desire of God.

Even though he doesn’t wish to actually do them, but they are not repulsive to him like by a Tzaddik, as explained earlier in chapter 12.

In this he is worse than actually unkosher animals and insects and worms, as mentioned earlier – as the verse says, “I am a worm but not a man.”

(And even when his Godly soul strengthens itself to inspire him to love God during prayer – it is not a complete infinite love – as it dissipates after prayer, as mentioned before the end of chapter 13.)

Especially when a person considers the sins of wasting seed, which often they did when they were younger – and the deep stain that this causes in heaven.

And there time doesn’t exist, so it is as if the sin and stain has happened God-forbid today.

And even though he already repented properly, nonetheless repentance is in the heart and there are many levels to repentance – and therefore depending on the person’s current standing and the time and space and therefore as one sees that at this moment the light of his soul is not firing up his body… it’s a sign that his repentance was not accepted today… and his sins are separating him… or possibly God wishes to create a greater Teshuvah.
And therefore King David said, “My sin is always before me.”

And also one who is free from any sin of wasting seed should consider to do what is said in the Holy Zohar, to do a self-reflection of all the thoughts and speech and actions which occurred from when they were born until today – to see if they were all from the side of holiness or the side of impurity God-forbid.

This means, all the thoughts and speech and actions which were not dedicated to God and His will and service which is the explanation of “the other side” as mentioned earlier (in chapter 6.)

Now it is well-known that whenever a person thinks holy thoughts he becomes a vehicle / vessel at that time to the holy realms in heaven, where these thoughts emanate from – but likewise if he thinks unholy thoughts, he becomes a vehicle / vessel for the unholy realms, from where the bad thoughts and speech and actions emanate from.

Furthermore a person should consider most of their dreams which are ridiculous… because his soul is not elevating high in heaven when he goes to sleep – as the verse says, “Who will go up to the mountain of God, one has pure hands and a clean heart.”

This is caused by the bad forces which attach themselves to him and give him bad dreams and often they mock him like telling him falsehoods and pain him in his dreams, as stated in the Zohar Vayikra (page 25) see there at length.

Now the more a person will think about these matters and contemplate them as well as seek in holy writings about it, to create a broken / humble heart and reach the level of being disgusting with oneself – as it’s written “complete disgust” literally being repulsed from their own life – in this way they humble / humiliate the Sitra Achara and cause it to fall to the ground – they denigrate her from her heights and arrogant spirit and arrogance that she elevates herself over the Holiness of the soul, to darken its light.

Additionally a person should shout with a loud voice filled with anger to lower her as our sages say, a person should always thunder against his animal soul, which is his Yetzer Hara with a loud thunderous and angry voice in his head saying that “you are evil, you are wicked, you’re disgusting, you’re repulsive…” including all the names that our sages called it, which is true… “how long will you conceal the light of the infinite God which fills all the worlds – past, present and future equally – even in this location that I am right now! like it says, that “the light of God is here as it was before the world was created” without any differences – it says “I am God that has not changed” but He is higher than time etc. and you are reprehensible etc. you deny this truth which is obvious that before Him everything is nothing, including this space that I am in now – for God is beyond time and you are repulsive by denying an obvious truth that God is everywhere.”

Now through this, it will assist The Godly soul to shine and enlightened one’s eyes about the true unity of God and comprehended it clearly, for this is the source of serving God.

The reason for this is, for in truth there is no substance at all to the dark side – which is why it is called dark – because it has no substance at all and therefore automatically becomes banished in the face of light.

So also the Sitra Achara, even though it has tremendous amount of life force, that can give life to all the unkosher animals and also the gentiles and also the animal soul of the Jew – nonetheless all of this energy does not come from itself God-forbid, rather derived from the side of holiness as mentioned above, and as such it is completely subservient to the Holiness, like the subservience of darkness before physical light.

It is just that, regarding the holiness of The Godly soul within man, God has given a permission and ability to cast it’s Shadow – in order to overcome her and put her down to the ground through self-humiliation and self-repulsion.

And when man makes a move below… then God reacts above, to fulfill the verse, “From there I will cast it down” I swear says God.

This means, He removes her power and ability to darken the light of the Holiness of The Godly soul and then automatically it disappears, like darkness before physical light.

And there’s a clear example of this in the Torah – with the story of the spies, for first the Jews said that they couldn’t conquer the land because the people were stronger…. And the sages say, “They meant to say, not only stronger than them… but God…” that they did not believe in God’s power to conquer the Nations – yet later they retracted and said, “Come let us go…” so how did they suddenly find faith in the power of God?


For no new sign was shown to them through Moses in the intern – the only thing that happened was Moses told them that God was angry at them, and swore not to allow them to come into the land… – so if the people didn’t believe in God’s power, how would this change their mind? But in actual fact, every Jew is a believer in God… – it is only that the Sitra Achara that is in their body causes a darkness over The Godly Soul’s light, and therefore immediately when God shouted at them in a thunderous voice and said, “How long will I put up with this evil congregation?!!” “In this desert your corpses will fall!!” “I am God who has promised, and I will do this to this entire evil congregation!” so when they heard such harsh words, their hearts became humbled and “The people mourned greatly” and therefore the Sitra Achara fell from her arrogance.

For the Jews by nature are believers (in other words, once the darkness dissipated, their true nature came out.)

Now anybody can realize that when they have thoughts of doubts of God, they are the foolishness of the other side which is arrogant and causing itself to be greater than The Godly Soul – however every Jew by nature believes.

In actual fact, even the Sitra Achara has no doubts about God – it’s only that it was given permission to confuse the person with lies and deceit in order to encourage his reward – as the seduction of the harlot who entices the prince… trying to seduce him through lies and deceit in the employ of the king, who is testing his son as mentioned in the Holy Zohar.

Chapter 30

Core Point – Staying Humble

A Person should also consider to fulfill what our sages say, that “you should be humble to every person.”

And this means to truly be humble to every person, even the most sinful.

This is based on what our sages teach us, “Judge no-one unless you are in their shoes / circumstance.”

For it is the circumstances that has caused them to sin – for example a person whose business is in the marketplace and his eyes see all the possible desires, and it is known that, “the eye sees and the heart desires” – and the desire burns like a oven within him, as it states in Hoshea “They are aflame.. like a burning fire.”

In contrast a person that hardly goes to the marketplace, and most of the day he is at home and even when he goes out, it could be that his nature is cold – for each person’s desires are different, as stated elsewhere.

Now in truth, even somebody who is hot-blooded and must go to the marketplace for his income – still he cannot excuse his sins and he’s called a completely wicked person, for not refraining from sin – by not placing the fear of God before Himself.

For he should have withstood the desire in his heart, due to the fear of God who sees all his actions – as mentioned earlier, for the mind can control the heart.


But in truth, it is a great battle to conquer one’s desire which is burning like a fire due to the fear of God, and this is like an actual test from God.

And therefore every single person based on his standing in the service of God must think deeply if he is serving God in comparison to his own standing and in comparison to such a great test and battle – in other words, does he pray with full concentration… pouring his soul to God with all his effort… and does he battle his body and his animal soul that are trying to prevent this concentration and conquer them and lower them to the ground prior to the prayer in the morning in the evening, and also during prayer as mentioned earlier – and if one does not battle their Yetzer Hara to this extent – then they have not reached the level of the war of the other person, whose heart is burning like a fire – (in other words they have not placed the fear of God before them… so how can they judge another who hasn’t.)

Similarly with regards to saying benching / Grace after meals, and all the blessings and the Mitzvahs with intention… and similarly when it comes to the learning of Torah… to do more than one’s desire, and have this great war with the body.

As a person who learns just a little more than his habit… this is a small victory – but cannot be compared to the person whose heart is burning like a flame, who is called completely wicked if he does not beat his Yetzer Hara and humble it before God.

Now if you think about it… what is the difference between this person who must refrain from evil/fulfilling his desires…. and the person that must do good / say concentrate more in prayer – it is all the will of the King.

So also when it comes to the other Mitzvahs, especially monetary, for example giving charity etc. (in other words, does the person fulfill this properly, pushing themselves to the greatest degree??)

And even when it comes to refraining from evil – a person can realize that he doesn’t fully do this to the extent that he is fighting such a battle – for example, to refrain from a worthless enjoyable conversation… or not to say something negative about another, even very minute… although it may be true… and even to clear one’s own name… as Rabbi Shimon told his father Rabeinu Hakodesh ( regarding a questionable document that he thought he wrote…) “I did not write this, but Yehudah Chayteh did” and he said, “Do not speak bad words.” (Beginning of chapter 10, Bava Basra.)

Similar things happen quite frequently… particularly when you think about trying to refrain from pleasurable things that are permissible, which is actually a Torah obligation, as it is written, “Be holy to me.”

And also it states that the words of our sages are in fact more severe than the words of the Torah…

Therefore it’s just that all these and similar transgressions are things that people don’t even pay attention to, and have become “permissible” to them, as they are so frequently transgressed.

However in truth, the one who is knowledgeable and accepts the authority of Torah and desires the closeness of God, his sin is much greater… many times over… in that he does not fight his Yetzer Hara in comparison with the great battle which the simple person has – as our sages said about Acher, “God considered his sins so bad, because he knew about God’s greatness but did not act on it” – therefore our sages say about simple people, that their sins are really mistakes.

 

Chapter 31

 

Core Point – Joy Following Sadness

Even if somebody will meditate deeply in these concepts for an hour or two and be very broken-hearted and low-spirited, this should not lead to depression God forbid.

For regarding Holiness it says that “Joy and strength are found” and the Shechina / God’s presence dwells only amid Joy.

Similarly when it comes to laws, that one should be joyous.

Nonetheless, when sadness does not come from physical things, but from spiritual failings etc. then it is from the positive within Kelipas Nogah.

(And therefore the Ari-Zal wrote that even worrying about sins is inappropriate, except for when one says Vidui… but not during regular prayer and study of Torah, for then one must be very joyous – as Joy is the side of holiness.)

Nonetheless, this is the mechanism to break the Sitra-Achara through using its own tools.

However in truth, as our sages say, that the axe comes from the tree that chops it.

This is what our sages say, that there is a benefit to sadness…. and the benefit is the joy which follows the sadness, as will be explained.

In Truth, a broken heart and a bitter soul due to her distance from the light of God, and the fact that she has gone into the Sitra-Achara are not really called “sadness” in Hebrew.

For the definition of sadness is that a person’s heart has become unfeeling, and there is no energy within the person.

Whereas bitterness and a broken heart are actually the opposite… for a person does have the energy to feel and to be bitter – it is only that the energy within them comes from the “tough side / Gevurois” of Holiness – whereas the joy comes from the loving-kindness side, for the heart has both.

Now at times the person must arouse within themselves “the toughness of holiness…” in order to eliminate the Kelipah which is the animal Soul when it is overpowering God-forbid the person – (as is known, you can only overcome “fire with fire”) and therefore the sages say, a person should shout at their Yetzer Hara… – in other words whenever they see this as being necessary….

However a good time to do this, is when in any event a person is feeling sad over physical matters or just randomly without any specific reason… – this is a good time to use the sadness to contemplate one’s sins… as mentioned in the previous chapters…. and to fulfill what our sages say, “You should shout at your Yetzer Hara…”

And through this one rids oneself of sadness from physical things and then comes to true Joy.

This true Joy comes about by contemplating and consoling oneself, that “even though all of the past is true… all the things that have been mentioned… that I’m definitely very distant from God and despicable etc. nonetheless, this is only my body and my animal soul that is in it – however I also have literally a part of God in Me.

In fact, even the most sinful Jew has a part of God, which is His Godly soul which literally has God within it, which is its life-force, and it’s only that this life-force is concealed within it.

As this is the case therefore to the contrary, “the more distant I am from God, the more repulsive I am… this means that my Godly soul which is in me, is in an even greater exile and darkness… as such, the compassion I must feel on my Godly soul is exceedingly great!

Therefore I will place my energy to redeem her and save her from her exile to return her to her father, the king’s home, as she was, before she came down into my body.

She was there, one with the light of God in a complete unity – the truth is, that this can happen once again, for now she can merge with God when I will place my energy in the study of Torah and doing Mitzvos – when I place all the 10 powers of my soul (as mentioned) into it- particularly the Mitzvah of prayer, to cry to God over the pain of her exile in my body… my repulsive body that He should take her out of her prison… and attach her to God” –

This is a true repentance / return, as it says “Repentance and Good deeds” which refers to the Good deeds that one does in order to return the Godly soul to its source within God!

And so will be my service To God throughout my entire life – with great joy I will feel the joy of my Godly soul, which has left the constraints of my low body, and returned to her father’s home, as she was before she descended! which occurs when I study Torah and I pray.”

This is the meaning of what our sages say, that our entire life we should be doing Teshuva, and there can be no greater Joy, as the joy of redemption from confinement – as the example of the prince who was captured and was imprisoned and is forced to grind wheat standing in garbage, and then he comes home to his father’s house… the palace, the king! You could imagine how much greater is the joy of this individual, than when things are just normal…

And though the body remains in her repulsive State, as it states in the Zohar, that it is called a “serpent’s skin,” as the essence of the animal Soul has not transformed to good / to become part of Holiness; Nevertheless a person’s Joy should be mainly the joy of their soul! which should be more important to them than their low body and in this way, you do not confuse the joy of your soul, with the sadness of the body.

Now this level is the level of “leaving Egypt…” for when we leave Egypt it said, that “the nation ran from Egypt.”

Now this is a bit perplexing… for even if they told Pharaoh that they must go freely, he was forced to do so – so what does it mean that they had to run…. rather the meaning is, that the evil in their souls was still strong in the left side – so the intention was to take their Godly souls out of the exile of the Sitra Achara which was the impurity of Egypt and to attach themselves to God – as it is written, “God is my strength and my power, and my protector in the day of danger.” “He is my protector.” “He is my salvation.” And therefore in the future when God will remove the spirit of impurity from the land / Earth, it says, “We will not need to run from exile, but we will go calmly, for God your God is going before you.”

And in order for this Teshuva to be exceedingly great and strong from the depths of one’s heart and likewise, the joy of one’s soul, should be with added light and joy!… this will occur if you consider and meditate and contemplate, to console yourself from the sadness…. that “though everything mentioned previously about one’s lowness due to sins and distance from God etc. is true…, however I did not make myself.

So why would God cause that a part of His light which fills and encompasses all universes and before it all universes are not even like a speck of dust… why would He take it and put it in a “serpent’s skin…” in a putrid drop – it must be that the purpose of such a descent is for the subsequent ascent – in other words, to elevate to God…. to elevate my entire animal soul from the Kelipas Nogah and all of her Garments, whether it is her thoughts, speech, action – by using Torah thoughts, speech, and actions. (As it will say further the idea of this elevation at length – that it is the entire purpose of creation!);

And as this is the case, this is what I will do, and this shall be my goal all the days of my life, to place my spirit and soul and energy within the Torah and Mitzvos as the verse says, “To you God is my soul seeking” – meaning to connect my mind, my speech with His mind / thoughts and speech of God – which are the actual Jewish laws that have been organized in the Jewish code of law.

As well as in action, to do the actual Mitzvos, this is why the Torah is called that “It restores the soul” to return it to its source…. this is what it says “that the laws of God are both upright and they give joy to the heart.”

Chapter 32

Core Point – Unconditional Love


Now by doing all of these things, namely that one’s body should be despicable in their eyes and one’s Joy should only be the joy of the Soul – this is an easy way to achieve the fulfillment of the Mitzvah, “To Love Your Fellow Jew,” meaning each and every single Jew, from the greatest to the smallest.

As one’s body is despicable to themselves – but the Soul and Spirit, it is impossible to estimate it’s greatness in its source in God-Himself.

And therefore those who consider the body most important but their soul not as important – they can never have true love, for their love being intrinsically selfish as the body is, is only based on something that is in it for themselves – in contrast all souls at the source are one; and they have one father! and therefore all Jews are literally brothers and sisters, based on their singular source in God, only their bodies are separate.

And this is what Hillel the Elder meant when he said regarding the Mitzvah to love your fellow Jew – “This is the entire Torah, and the rest is only the explanation of it.”

As the very premise and basis of the entire Torah is to make what is most dominant and important in your life, Your SOUL – in contrast to your body, and in fact, realize, that your soul is the source of all universes – and also to draw the Divine Infinity into the general soul of all Jews, as we will speak about in further chapters – in other words, in the source of all Jewish souls, that this unity of God and source of Jewish souls, like two flames in one fire, merge.

However if there is a separation God-forbid in the souls, then God cannot dwell in a broken palace, as it is written, “Bless us God, Bless us our father, Bless us as one. Bless us with the light of your face,” as we spoke about elsewhere at length – in other words, when we are one; is the ability for Divinity to penetrate and unite with us.

And this that it is written in the Gemarah that a person who sees that his friend sins, it is a Mitzvah to hate him and also to tell his Rabbi to hate him, this only refers to a colleague in Torah and Mitzvahs – in addition the individual has already reprimanded or tried to educate them, and nonetheless they refuse to cease sinning…. as spoken about in The Book of Chareidim – however anyone who is not a friend / colleague… then you must apply what Hillel the Elder said, “Be like the students of Aaron: Love peace, Love people, and draw them close to the Torah” in other words, even somebody who is so distant from God’s Torah and His service and he’s only referred to by the very fact that he is a creation of God alone, must be loved with great ropes of love; and maybe you can cause them to also study Torah and serve God, but even if you’re unsuccessful, you have still fulfilled the Mitzvah To love him / your fellow.

And those who are close to you and you have reprimanded them and they have not stop sinning, where there is a Mitzvah to hate them, it is also simultaneously a Mitzvah to love them.

Now both of these can coexist, because one can be upset about the bad in another and love another based on their intrinsic goodness which is the Divine soul that is giving life to their Godly soul, and one can also have great compassion for them in their hearts – as The Godly soul is in exile in the evil of the Sitra-Achara of this person who is dominated the wicked; and compassion eliminates anger/hate and it causes the Awakening of love – as is known, from what is written, that “Jacob is compassion, Abraham is love” and whereas love may sometimes turn to hate / anger – compassion turns anger back to love (and King David who said, “I hate those who hate you God, was referring only to the willful deniers of God who have no part in the GOD of Israel, as it says in the Talmud, the beginning of chapter 16 of Shabbos.)

Chapter 33

Core Point – More Joy!


In addition a person can have soul-Joy, true Joy – particularly when he sees that he needs to add in joy through contemplating, imagining, and understanding how God is truly one in this universe! How He fills all details and aspects and creations above and below, and even in this physical world His presence is here!

And compared to Him, everything is as if it doesn’t exist!!

In actual fact, He alone is the only existence, both above and below, and this is literally true!

His existence today is exactly as it was before anything was created, and even in this physical location, He was the only Being filling this space; and just as this was prior to Creation, so too is it now after creation – there’s absolutely no difference from before and after – the reason for this is because all created beings are nothing, and are subsumed within His existence, as letters of speech, which though they have their own identity, as well as letters of thought; but as they exist within the soul as a desire or as an intellect – in other words, a conceptual premise or emotion, there they have no actual physical defined letters – in other words prior to its entering into thinking about it (as we discussed in chapter 20, 21 at length, see there.)

And as we also wrote an example, like a ray of light of the Sun that was in the Sun, it must also be shining (and with far greater strength, intensity, luminosity there…) but there, it is nothing, for it is one with the Sun – in a similar sense, the entire universe is nothing related to its source – which is the infinite light of God, as we discussed there at length.

Now when a person thinks deeply into this, his heart will be filled with joy and his soul will rejoice a great joy in this faith, for it is a wondrous thing – as this Faith itself creates a great bond with God, and in fact this is the entire purpose of man and the existence of all the universes above and below – that God should dwell within this world, as we will relate at length later.

Now how great would be the joy of a simple and low person when a great king would connect to him and live with him in his home! How much infinitely more so when you consider that through this meditation you are getting connected to the King of all Kings, God; as it states, “Who is he whose heart would be so bold to approach me… says God.”

And this is why our sages instituted to offer praise to God’s Holy Name every morning, and to say, “How fortunate are we and how lucky is our portion and how beautiful is our inheritance…” in other words, just like a person would rejoice in an inheritance that he found, a great treasure which he worked not for… – how much infinitely more so should he be joyful in the inheritance that God has given us, which is the unity of God, that even in this world there’s nothing but God… and this is how He actually dwells here…. through having this contemplation;

And this is what our sages say, that there are 613 Mitzvahs given to the Jewish people, and Chabakuk the prophet came and he founded them all on one; as he says, “A Tzaddik / righteous person lives by his faith.” In other words, imagine as if you only have a single Mitzvah which is this Faith itself!

For through this faith you will come to fulfill all the other 613. – In other words when your heart will rejoice in this true faith, how God is completely one, this will cause a great rejoicing – imagine it is the only reason why you were created, and the creation of all the universes is to have this contemplation!

So then with the power of this energy from this Joy, your soul will lift itself above all limitations of not doing the 613 Mitzvos, (both internal and external limitation)– and this is the wording of Chabakuk that, “He will live with his faith” and the terminology indicates “It will cause life,” like resurrection of the Dead for example – so too his soul will be resurrected through this great joy and in fact it is a double joy!, For besides the fact that his soul feels the great pleasure that God is close and living with him… furthermore he should feel Joy for God! that this causes God a great joy! For through this the Kelipa is subdued, and in fact converts to light.

In other words the darkest Kelipah which is in this world that conceals the light of God, until the coming of Moshiach, as it says, “The end of darkness has come.”

In other words, this is the final moments of exile, when the impure spirit has left this world – the glory of God is revealed – and all people will see together, as we will discuss later, and this great joy is especially in the land of the gentiles where the air is impure
… and filled with Kelipa and Sitra-Achara; for There Is No Greater Joy to God like the light and the joy that comes from the darkness itself!

In other words, when you have this contemplation in the gentile lands – and you bring the light of God…. this gives God great joy, and this is what it says, that every Jew should rejoice in God!

In other words, that every single Jew should take great joy in God’s pleasure, that He has Joy when He dwells below in this physical world, and this is why it speaks about God’s rejoicing in what He created, in a plural sense – which is this physical world that is filled with many Kelipas, which are called the public domain, and division – and they get converted to light, and they become a single domain / Dominion, for the unity of the one God through this contemplation!!

Chapter 34

Core Point – Become A Merkavah – Vehicle Of God


It is well known that the forefathers were a Merkavah / vehicle to fulfill the Divine will.

All the days of their lives, they continuously bound their knowledge and soul to the Creator with this contemplation, that He and the universe and they are all one.

Following them, all the prophets, each based on the level of their soul and comprehension, did likewise.

The level of Moses our Master was beyond all of them, for it said about him, that God spoke through his voice.

Something similar to this revelation (awareness…) the Jewish people received at Mount Sinai.

However they were not able to maintain this awareness – as our sages say, that in each revelation their souls departed and had to be revived.

This is the concept of Bittul-Bemitzius – to become one with the Divine energy.

As they could not maintain this awareness, they were commanded to make a Mishkan and in it to put the Holy of Holies so that the Divinity of God – the Shechina, which is a revelation of the unity of God, could reside.

And when after the Holy Temple was destroyed, our sages say, God’s presence dwells in the study of Torah laws – for this is His will and wisdom; as they were described in the laws of the code of Jewish law.

As such, after a person considers how the entire universe is one with God as mentioned – then a person should say to themselves “As my mind and the source of My Soul Is not Great enough, to continuously hold onto this concept and to be a continuous vehicle for the oneness of God” as in actual truth no mind can truly grasp God at all – in any way, shape, or form! nor can ever reach the understanding of the Forefathers and Prophets – as such, I will cause that I will be a Mishkan / dwelling place for God, when I study Torah, using the free time I have, to set scheduled study times, every morning and every evening – as is the law of regarding Torah Study – and as I say even but one chapter of Torah in the morning and evening…. In this my heart will be filled with joy, and I will give great thanks on how fortunate I am, with a joy and glad heart, that I have been privileged to host God many times, or twice during the day – based on the time God has given me… and if there is extra time, I will add extra Torah study.

And even the time that one works, one can be a home and a Mishkan for God, as when you give charity, which is one of the attributes of God, “As He is compassionate, so must we” as it states in Tikkunim, “Chessed / kindness is God’s right hand” and though I may possibly only be giving a fifth of my income, but this elevates the other 4/5s to God – causing that all the time that went into making the money, all becomes a fitting dwelling for God, as our sages teach, that the commandment to give charity is equivalent to all the sacrifices! and we know that by sacrifices, that all animals would be elevated to God, through the single one that was sacrificed… similarly all the vegetation would elevate through a single tenth of an Eifah of fine flour mixed with oil etc.

In addition, whenever we study Torah and prayer, everything that we eat and drink and have pleasure from, to sustain our body, elevates up to God, as we will discuss later.

Now all the specific joys of the soul that we have just mentioned, do not prevent one from simultaneously seeing oneself as despicable and having a broken and humble heart and simultaneously rejoicing – as the cause of the self-repulsion is based on the evil of the animal soul in the body, while the source of the joy comes from The Godly Soul and the spark of God which is in it – that causes it to be alive; as mentioned before in (Chapter 31) and this is similar to what it states in the Zohar, that one should have crying in one side of the heart, and rejoicing the other side of the heart.

Chapter 35

Core Point – Merging Within God

Now we can understand in greater detail the word “To Do” (that the Mitzvahs are very easy to do…) – in addition let us understand somewhat, why God actually created the Benoini and why their soul must come to the world and place itself in an animal soul from the Kelipah of Sitra-Achara as it is impossible to get rid of it throughout one’s life, and dislodge it from her location in the left side of the heart… and one cannot cause that its thoughts or lusts should not enter one’s mind – for the essence of the animal soul of the Kelipah is always strong, as it was when the person was born.  It is only that her garments do not take over the body, as mentioned earlier…. and if this is the case, why would their soul come down to this world to work so hard to fight against the Yetzer Hara, and yet not be able to conquer it? But may this be their comfort, may this be a double comfort! May their hearts rejoice in God who dwells within them in their Torah study and prayer, by prefacing the words of the prophetic child in the Zohar (Parshas Balak) who spoke on the verse, “That the wise man’s eyes are in his head.” Queries the child, “where else should be the eyes of the person be etc..?” rather the verse is teaching us that a person should not walk six feet without a Yarmulkah, as the Shechina, the Divine presence rests on their head, and everybody who is wise…. they realize, that this Shechina light, like a candle, can only burn as a continuous flame if there is oil to fuel its fire – in other words, the body of man is like a wick and the Divine soul is like the flame… And King Solomon is telling us: “ensure that you have oil… which are good deeds so your soul can be elevated.” Now the explanation of this idea is that he compares the light of the soul to the light of a candle – which needs oil for the wick to burn, similarly the Shechina-light rests on the body of a person when one does good-deeds and it is not enough just to have a soul alone which is a part of God (in order for the oil to draw the soul in the Body….) and the reason for this is, because the soul of man, even a completely righteous person who serves God from a fear and love and enjoyment – nonetheless this person is not completely one with God, to become part of the Divine light – in actual fact, the soul is a separate entity who loves and fears God… However when a person does a Mitzvah and good-deeds, as this is the will of God, and God and His will are one – and as it is His will which is the source of all the energy for all the universes and creations – as it descends from the infinity to create matter from non-matter, and entities that see themselves independent of their source (and hence can exist without being subsumed by the identity of their source) – as such, they are separate entities, whereas the Commandments / the Mitzvos are the desire of God, which is His essential will and has no concealment at all!

The energy in them is not separate to God, rather it is one with Him and His will. Now the idea of the dwelling of the Shechina is the revelation of Godliness and His Divine light in something.  In other words, to say that this thing is now part of the light of God. And is subsumed within Him, for then the person is one with God. But whatever is not totally subsumed within God’s light, does not feel and shine in them.

Even a completely righteous person that connects with a great love to God, nonetheless, there is no thought that can grasp God at all – for the truth of God is that there is no other entity besides God.

 And as such the person who is an independent identity and not subsumed… his thought cannot actually grasp God in any way shape or form – therefore God is not dwelling within Him except by the means of fulfilling the Mitzvos, which is the will of God and His wisdom minus any concealments.

Now when a person studies Torah, then his soul which is His Godly soul with its two inner garments, which are his thoughts and speech, go into the light of God’s unity.  

This is the dwelling of the Shechina on His Divine soul, as it says that even one person that studies Torah, the Shechina is with Him.

However in order to draw down the light and the revelation of the Shechina on his body and animal soul which is in his body, a person needs to use the agency of the body and do the physical Mitzvah.

Then the energy of the body becomes consumed and subsume within the light and will with a complete unity.

This is the third garment of the Godly soul (action) and then also the power of the life giving animal-soul of his body from Kelipah transform from evil to good, and becomes literally holiness like his Godly soul, as it is the one that is doing the Mitzvah (for without the animal soul, the Godly soul cannot be effective in the body at all – as it is spiritual and the body is physical – and the combination between the two of them is the life giving animal soul which is in the blood of man.) And though the essence of the animal soul in his heart which is it’s negative emotions has not been converted into holiness, nonetheless as they are humbled to the holiness and they say Amen… and they desire to do a Mitzvah through the power of the overpowering Godly soul which controls the heart at this time (and as such, the Kelipah are considered sleeping) and therefore this does not prevent the Shechina from entering the body at this moment – in other words, the power of the animal soul which is in the act of doing the Mitzvah becomes subsumed in the light of God, and in a complete unity with it.

And through this the general life giving soul within the body becomes subsumed in the Shechina, and also hovering over the entire physical body from his head to foot. And this is why it says, that the Shechina dwells on the head – and whenever you have 10 people the Shechina is there.

Now every time there is the revelation of the Shechina light this does not cause a change in God, and nor an addition, as stated in Sanhedrin that an antagonist said to Rabban Gamliel, “You say that whenever you have 10 people the Shechina dwells… well how many Shechinas do you have…?” and he answered him with an example of the light of the Sun that can go into many windows, and the wise shall understand.

Chapter 36

Core Points – Purpose Of Earth

Key Terminology – Dirah Bitachtoinim – God Desires To Be In Us

Now it is well known what our sages teach that the entire purpose of the creation of the world, is that God desired to dwell here below.

Now we cannot say that God specifically wishes to be below – for there is no higher and lower – for He is equally the source of everything.

Rather the matter is that before He created this world, He, and He alone was the only entity, and

He filled the very space which this world exists in.

Similarly this is the case now as well.

The only difference exists in perception.

In other words, to God there is no difference – whereas to us there is.

For we receive His Divine energy only after it is concealed, as the intensity of the light would be too great.

As the verse states, “For man cannot see me and remain alive.”

As our Sages teach, that even the angels which are called “Chayous” (which are very high Angels) cannot see God.

And this is the purpose of the descent of the light through the spiritual universes – descending level after level, through many concealments… of the life and energy that comes from God.

To the extent that this physical tangible world which is the lowest level of creation, in terms of concealing the visible light of God, is created.

It is so low as to give rise to the Kelipah and the other side, which literally oppose God, claiming to be self-sufficient, as well as all-encompassing entities.

Now the point of this descent and the light going low, to the extent that it gets concealed – obviously is not for the higher universes (where there is greater light) for even there, relative to the Infinite Essence of God, it is all darkness.

Rather the purpose of this physical world is: for so it arose in the will of God to feel a great pleasure when we squash the other side / the Kelipah, and we transform darkness to light.

Namely that the infinite light of God could shine in the very location of darkness and the other side – that this entire world should be filled with His essential light, as the benefit of a greater rebound light which comes specifically from the darkness – and this light is actually even more intense than the highest light in the highest worlds! for even there the light must also come through concealments – for if it were to come as it is without any concealments, the entities in those worlds would be subsumed / consumed in its intensity.

It is for this reason that God has given the Jewish people the Torah.

For the Torah is called strength and ability.

As our sages say, that God gives Tzaddikim the ability to receive their reward in the time to come.

In other words, they need a power / shield to protect them that this great light that it should not subsume them out of existence.

As it states, that when Moshiach comes, God’s essence will be revealed!

“Your eyes will see your Master!” and it says, “Eye to eye you will see God” and it says, “The sun will not be your light etc. for God Himself will be your everlasting Light.”

It is known that the era of Moshiach, and especially when the dead will be resurrected, this is the ultimate goal and completion and purpose of the creation of this world.

This is the reason why the world was created, for the revelation of this light.

And this already occurred on a minor scale during the giving of the Torah, as it says, “That you saw clearly that God is your Lord, and there is no other.”

This means that the Jewish people literally saw this – as it says, that the people saw the voice of God – “That they saw what is normally heard” – and as our sages say, they were able to look to the east, and see the voice saying, “I am God etc.”

So too, they saw from all directions and from above and below – as it states in the Tikkunim, that there was no place that the voice of God did not emanate from.

This is because the revelation of God’s will which is within the Ten Commandments which is the generality of the Torah is The Essential Will of God, and His wisdom and there is no concealment from this will – as it states, “In the light of your face, You have given us the living Torah.”

And therefore the Jews literally ceased to exist… as the sages say, “Every time God spoke, their souls fled their bodies.”

But God returned their souls to their bodies with the secret dew that He will use to revive the dead in the future.

And this is “The dew of the Torah” which is called strength / power – as our sages say, “Whoever studies Torah, the dew of the Torah revives them.”

It is only that afterwards due to their sin, they became lowered, as well as the world too– until the time of Moshiach, when the physical body and the world will be refined, and we will be able to receive the revelation of God’s light.

This light will come to the Jewish people through the Torah which is called strength.

From the additional radiance that will shine to the Jewish people, the nations of the world will receive light as well.

As it states, “The Nations will go in your light.”

And it states, “That the revelation of God will be revealed, and all will see together.”

And it says that, “People will hide in crevices of rocks, due to their fear of God, and the Majesty of His glory.”

And it says that, “He will shine with tremendous power and glory on all inhabitants of Earth.”

Chapter 37

 

Core Point – Divine Connection – Mitzvahs

Now the ultimate goal of the days of Moshiach and the resurrection of the Dead, which is the revelation of the Infinity of God in this world! depends on our actions throughout the exile, for the cause of the reward of the Mitzvah, is the Mitzvah itself.

For when one does the Mitzvah, a person draws upon himself the Infinity of God from above to below, to descend into this physical world, into the matter, which was formally under the Dominion of the Kelipah.

Namely all the permissible items / kosher, which were used for physical Mitzvos, such as parchment for Teffilin, and Mezuzois and a Sefer Torah, as our sages say, “only kosher items are allowed to be used for Holy matters.”

Similarly an Esrog which is not Orla, (as Orla is from the three completely impure Kelipahs, which will not be elevated at all, as it states in Eitz Chayim, as well as any Mitzvah that comes about through a sin…such as a stolen Esrog etc. namely it will not elevate…) as well as Charity which is not from stolen money etc. So currently when you do God’s will, this energy becomes part of the Infinity of God’s light, which is His desire – which is placed within this coin, for now there is no concealment of His light.

Similarly, the energy of one’s animal Soul which is in the body which fulfills the Mitzvah also becomes part of this Mitzvah and therefore the body too elevates from the Kelipah and becomes energized by holiness and therefore part of it – and also with the Mitzvah of Torah study and saying the Shema and prayer etc. even though specifically the physical realm is under the Dominion of Kelipa, nevertheless we do know, that “Thinking does not equate to speaking” and one only fulfills the Mitzvah of Torah study and prayer when one actually says it – and we know that speech is considered an action, for it is impossible for The Godly soul to speak without using the agency of the animal Soul which is in the physical body… and the more energy you place into your speech, the more you connect to God – as the verse says, “All my limbs will speak your praise / prayer” and this is why our sages say, “If the Torah is one with your 248 organs then it is protected, but if not, it is not” for forgetfulness is a trait of the Kelipah, the animal soul.

Kelipas Noga at times is elevated into Kedusha / holiness… when we weaken its power and place all our energy in holiness, in the words of Torah or prayer.

In addition, the energy of the animal Soul which one uses to say the words of Torah or prayer etc. or doing a physical Mitzvah – its entire growth and energy from the blood which comes from Kelipas Nogah, which comes from all the food and drink that a person eats and drinks and turns into his blood, which was previously under the dominion of the Kelipah and its life force – but now (by using the energy for a Mitzvah) it transforms from evil to good, and becomes part of goodness.

This occurs through the power of the animal soul which grows from this food, and has gone into the letters or action Mitzvahs which is the inner will of God with no concealment.

And this Divine energy now includes the animal soul and therefore through this one action one elevates the generality of all the Kelipa which is the general life force of this physical world. When Every Soul and Godly soul in the Jewish people which subdivides particularly into 600,000 (souls) fulfills The 613 Mitzvos, thereby separating the 365 prohibitions in order to ensure that the blood of the animal soul in the body should not receive its energy through a sin.

For every sin draws from the three completely impure Kelipahs and then the animal Soul cannot elevate to God if it receives bad impurity… it can never get elevated… rather it must disappear… as it says, “The evil spirit I will remove from the world.”

The 248 “Do Commandments” draw down Divine Light below to elevate and unite one’s Divine soul which contains 248 spiritual limbs which corresponds with the 248 physical limbs, with a complete unity, to become completely one as it rose in God’s will to have a dwelling below, and they then become a Merkavah / vehicle of Divine expression as our forefathers were.

And as the general animal soul in the generality of the Jewish people is a vehicle for the Holiness of God – then the general life force of this world which comes from Kelipas Nogah will leave it’s impurity and illness and elevate to Holiness to become an expression of God, in His revelation of His glory and all people together will see this and His glorious Majesty and strength will fill the entire Earth and Jews will see, “Eye to eye” as we saw at the giving of the Torah, as it says, “You have shown us clearly that God is the Lord, there is nothing besides Him.”

Through this, the three impure Kelipahs will be completely swallowed up and annihilated – for they only exist from drawing energy from holiness.

They use the agency of Kelipas Nogah which is an intermediary between holiness and them.

This means that the entire purpose of the days of Moshiach and Techiyas Hameisim, which is the revelation of the glory and Godliness of God and the removal of impurity from the earth depends on drawing down God and His Infinite light to the animal soul and the generality of the Jewish people through fulfilling the 248 Mitzvos and to remove the impurity from it by the keeping of the 365 prohibitions in order that the Kelipah should not draw any energy.

For the generality of the Jewish souls is subdivided into the 600,000 specific souls which is the general life force of entire universe as it was created for them.

And every detail of them (this probably refers to each individual soul – the energy of 600,000 souls) are the general life force of the world and when one individual elevates to God – in other words uses his body for God, for example when he eats and drinks etc. And his home and all his furniture is used for God – so in this way he elevates them and his part to God.

Now each one of these 600,000 souls are actually source-souls, and every source soul Divides into another 600,000 Sparks and each spark is a complete soul – and the same applies to the category of Nefesh and Ruach in each universe of the four universes of Atzilus, Beriah, Yetzirah and Asiyah. And the purpose of the descent of each spark into this world, though it is a very great descent is exclusively for this cause.

For even if a person would be a complete Tzaddik in this world, that he serves God with constant fear and love, even the love of delight, he will not achieve the greatness of the connection to God with love and fear that he had prior to descending into the physical corporal world.

In fact there is no comparison to the love and fear felt in this world – in contrast to the love / fear felt in the higher world, as is known to anybody who is deep – that the body cannot handle such a high level of Love – rather the purpose of The soul’s descent to this world is to come into a body and an animal soul, in order to rectify them and separate them from the evil of the three impure Kelipahs, through the keeping of the 365 prohibitions and their offshoots and to elevate the soul, and one’s part of the world, (which encompasses 1/600,000th of the universe) and to connect them to the infinite light of God – which we do by fulfilling the 248 positive Commandments with our animal Soul, which is the one who actually does the physical Mitzvos, as mentioned earlier and as mentioned (in Eitz Chayim Gateway 26.)

The soul itself does not need to be rectified at all – the only reason it comes into this world is in order to draw light into the body, and one’s material objects, in order to elevate them – and this is literally similar to the secret of the exile of the Shechina – which descends and is concealed in physical matter.

Now we can understand why our sages were so extraordinarily in awe of the Mitzvah of Tzeddakah.

The sages said that the Mitzvah of charity is equal to all the other Mitzvahs, and whenever it mentions charity in the Talmud Yerushalmy it just calls it “Mitzvah” – That was the common practice then, to call Charity “Mitzvah,” for charity is the main physical Mitzvah – in fact it is much greater than all of them!! for all of them were given only to elevate the animal soul to God – for as it, the animal soul that actually performs the Mitzvah, therefore it gets elevated into the Divine Light which is within the Mitzvah – and there is no other Mitzvah which the animal soul is more involved in, as in the Mitzvah of charity, for in all Mitzvahs, one only places one part of the animal Soul at the time of doing it, such as your hand being used for Teffilin or Shabbos candle lighting – but when we give charity,… as the entire soul was involved in making this money – it is then in the Mitzvah of charity, and therefore the entire person elevates to God through charity – and even one who doesn’t have difficulty with earning money or perhaps because inheritance etc. nevertheless because you could have used this money to purchase food, it is as if he is giving his very animal soul to God.

And therefore our sages say that “Charity hastens the redemption,” as a little bit of Charity, converts much of the animal soul – which could never have been elevated even with many other physical Mitzvahs.

As to what our sages teach, that “Torah studying is equivalent to all the Commandments,” this is only because Torah is speech and thoughts, which are more inner garments / expressions of the animal soul.

In addition, as Torah is Divine intelligence, therefore it converts the animal soul’s intelligence to Divine.

This is notwithstanding the fact that though one studies Torah, the animal soul’s emotions may not transform in the Benoini – for the Benoini cannot convert them to Holiness, because the evil is too strong and overpowers the intelligence… as the emotions have a greater capacity to draw from the side of the light, as is known to Kabbalah Masters.

There’s another benefit to Torah study which is something that truly does exceed the other Mitzvos – based on what we said earlier in the name of the Tikkunim, that the 248 Mitzvos are the limbs of the king / God – just as man below has no comparison between the life force in the 248 organs, relative to the life force in the mind – which is the brain that subdivides into three levels of Chochmah, Binah and Daas; similarly for example, though hundreds of thousands times to the point of infinity higher/removed, is the radiance of the Divine Light in physical Mitzvos relative to the light of God within the wisdom of the Torah, which comes to each person based on their mind’s ability to understand.

And even though he only understands it a very physical way, nonetheless the Torah is actually compared to water which descends from a high place to a low place etc.

Despite all of this, our sages teach that it is not study that is the main thing, but action, and today is the era of action -and it states, “Now is the time of action,” and furthermore, we abrogate Torah study in order to fulfill a Mitzvah that nobody else will do – because this is the ultimate point of Man’s soul coming to this world! That God should have a dwelling below.

To convert the darkness to light and then the glory of God will fill the entire Earth and all together will recognize.

However if a Mitzvah can be done through another person, than we focus on Torah study (though the entire study of Torah is but Mitzvos…) this is because Torah is the intellectual infinite light of God, and when we study Torah we draw upon us an incredible and infinitely higher Divine light than the light which descends through the Mitzvos.

This is why Rav Sheishes said, “Rejoice my soul, For you I study the Torah.”

Now the drawing down that a person draws the light of God on their soul and souls of all the Jewish people, this is called the Shechina, The House of Israel – the source of all Jewish souls, though in the Torah it’s called “calling,” hence the term (for Torah study) “Calling Torah / Koireh…) For when one studies Torah, one calls God to Him, as one whose calling friends to come to him or as a small son calls to his father to come to him, to unite with him and not to be separated, that he shouldn’t be alone – as it says, “God is close to all who call him…” To all who call him with truth. And truth refers to Torah – In contrast is one who calls him without Torah but just shouts “Father” “Father…” as the prophet laments, that people call not God by his “name” as mentioned elsewhere. And from the above, an intelligent person can cause a great reverence for God, when they study Torah.

Chapter 38

Core Point – Mitzvos

Based on all the above we can now understand the Jewish law mentioned in the Talmud as well as the Rabbis that thinking doesn’t count… rather one must say the actual words of prayer.

And if one only thinks the words of Shema, even with all their concentration they have not fulfilled the Mitzvah, and they must repeat and reread.

This also applied to Birchas Hamazoin which is mandatory from the Torah and the other blessings of our Rabbis and prayer.

In contrast, if one simply says the words and doesn’t even consider the meaning (though this is not the best way, nonetheless) a person fulfills their obligation.

One only needs to repeat the first verse of Shema, and the first blessings of Shemoina Esrei as taught in the beginning of chapter two of Brochois: “Up to here the Mitzvah is concentration, further it is reading.” (In other words, we find it is enough to just say the words.)

The reason for this is that the soul actually doesn’t need to be rectified (improved at all).

Rather the purpose of Mitzvos is but to manifest light to rectify the animal soul and the body through the letters of speech, which the soul says with the mouth, as well as the Mitzvos one does with one’s body.

Nonetheless, our sages have said, that prayer or any blessing lacking concentration is like a body without a soul – in other words, just as every living thing in this world is a composite of a Body and a Soul And God continuously brings it from non-existence to existence – nonetheless the energy in the physical matter (which as we know is continually from God reenergized) is nothing compared to the energy given to the soul.

Although in actual fact both can only come from the concealment of God’s infinity, nonetheless there are obviously different gradations.

For the life-force in a rock is less than in vegetation, that can grow.

Generally, it is subdivided into the four categories of non living (mineral) vegetation, animal and human, which corresponds to the four letters of God’s name.

Now just as the life-force is obviously far more intense in humans and animals, versus vegetation and rocks, similarly the difference between Mitzvos done with/without intention.

Now it is not that the intention is inherently better… rather both fulfilling the physical Mitzvah (including the speech of prayers) as well as having focused intent, are both the will of the living God, and the intention draws down a quality of light which can be compared to the inherent intense superiority of the soul over the body.

Now similarly there are four categories in Mitzvos – there are two categories of physical Mitzvos, and two of intent.

The two categories of physical Mitzvos are the Mitzvos that we do with physical objects such as Teffilin and the like, and the Mitzvos that involve reading or thinking (prayer and Torah study.)

The two categories of intent is over who has the capacity to arouse such a deep love and reverence to God that this is his sole desire, and his wish is to connect to God through Torah and Mitzvos – this is similar to the soul in a human that is intelligent and speaks with forethought.

Whereas one who simply desires to connect to God, as this is the instinct in a Jew from their  innate love / fear of God – this is similar to the soul of an animal whose entire intent is to gain things which are pleasurable to it (or beneficial) and refrain from anything harmful / painful.

chapter 39

Core Point – Intent

This is also why Angels are called holy animals.

As it states, “The face of the lion to the left etc.” “The face of the ox to the right etc.”

For they do not possess free choice, for their love and fear of God are their instinctive natures.

It is for this reason the greatness of Tzaddikim surpasses angels.

As the abode of the souls of the Tzaddikim is in the universe of Beriah, and the abode of the angels is in the world of Yetzirah.

The difference between these two realms is, in the realm of Yetzirah, the Divine emotions of love and fear of God exist.

As the Tikkunim and Eitz Chayim write that the six emotions pulsate in the world of Yetzirah.

It is for this reason their constant task, unceasingly is to stand in fear and dread etc. This being the camp of Gavriel on the left, and on the right is the camp of Michoel whom serve with love etc.

However in the realm of Beriah, the Chochmah/ wisdom, Binah/ understanding and Daas / Integration of God shines.

These of-course are the source of the emotions and “mother” (of emotions) as stated in Tikkunim, that the supernal mother pulsates in her nest, which is the world of Beriah.

It is for this reason, it is the realm of the souls of the Tzaddikim who serve God from Love and fear – stemming from intellectual comprehension of the greatness of God.

This love is called the “understanding of the heart” as mentioned previously.

And it is this understanding of the heart that creates a clothing for the souls in the world of Beriah, which is the higher Gan Eden – as will be explained and as stated in the Zohar Vayakhel.

But this only refers to actual souls (the Neshoma level) which is the level of deep understanding of God’s greatness.

However the level of Ruach of the Tzaddikim, as well as all other Jewish souls whom serve God with an innate attraction, only ascend to this level on Shabbos and Rosh Chodesh through the elevator that links the lower and higher Gan-Eden.

The higher Gan-Eden is the world of Beriah, which is called the higher Gan-Eden for there souls have intense pleasure over Divine comprehension.

For a created mind can only enjoy that which he understands of the greatness of God which resonates there in the world of Beriah.

Now the reason why these souls merit to elevate higher than the world of Yetzirah, though they served God only by means of the innate Divine attraction… is, as through their innate love/fear of God they humbled the Sitra Achara which is in their body, whether through refraining from evil…. to conquer instinctual desires, or through positive actions as mentioned.

Now being that people were given free-choice and they could have God-forbid chosen evil, yet they chose to do good to subdue the Sitra-Achara which caused the pleasure of God to ascend etc. As the benefit of light which comes after darkness… as mentioned previously.

Now all this is in the realm of the souls and where they abide – however their Torah and Mitzvos and prayer literally merge with the Divine Sefiros which are Godliness – and the infinite radiance of God, unites with it completely.

This takes place in the world of Beriah, through the intellectually motivated Torah and Mitzvos, as well as within the realm of Yetzirah which contain emotionally motivated Torah and Mitzvos and within (these worlds / Sefiros) is the 10 Sefiros of Atzilus which within them pulsates the Divine Infinity.

However the souls do not get merged in the 10 Sefiros, rather they stand in the realms of Beriah or Yetzirah and there they enjoy the radiance of the Shechina which is the light of the Infinity of God, which is the light of the Sefiros of Beriah and Yetzirah, which is the direct result of the Torah and prayer they studied and prayed in their lifetime (see Zohar Vayakhel page 210) as the reward for a Mitzvah is the actual Mitzvah.

Now the world of Atzilus which transcends logic of any created mind, for there the Chochmah / Binah / & Daas of God is one with Him, to such an extent that if any created being comprehended any of it, they would cease having any independence.

It is but through the contraction of this infinite radiance, that souls in Beriah can have any comprehension.

But in Atzilus where this radiance is not so condensed, no created mind can contain any of its wisdom – it is for this reason it is actually the abode of the highest Tzaddikim who served God even beyond the intellectually generated service of fear and love of God.

For just as the world of Atzilus is beyond human understanding – similarly the way the Forefathers served God was through the mechanism of literally being God’s agent – to be completely humble to His will, and to merge with His great light – both they and all they possess through fulfilling the Torah and Mitzvos as our Forefathers did – All their life they served in this manner.

However, whoever’s soul source is too small to contain such a dedicated service, to become humble and merge with the Divine light in a consistent manner, rather, once in a while at special occasions, such as during Prayer which is an opportune time in heaven, similarly, when one prays Shemoina Esrei which is in the realm of Atzilus, and especially during the bowing parts in it (for all bowing is the level of Atzilus. As stated in Eitz Chayim Kabbalas Shabbos.)

For this is the concept of merging in God’s light – to consider oneself before God as nothing – so such a person, their soul is mainly in Beriah, but from time to time (during special occasions) their soul elevates to the realm of Atzilus.)

Now it is known that the reward for a Mitzvah is a Mitzvah – in other words, from its reward we can deduce her essential nature.

Now the level of the great Tzaddikim we are not… – but we all must understand the reward for the service of God induced via intellectual comprehending of God’s greatness which takes the soul to the world of Beriah – and the reward for innate love/fear of God takes the soul to the realm of Yetzirah.

However whoever serves God without any type of love/fear, this Torah and Mitzvos remain below.

It contains not the ability to merge into Divinity, which are the Ten Holy Sefiros.

This includes one who is not serving based on any personal agendas, but even someone who just serves habitually (tradition) based, from how he was educated by his father or teacher to fear God and to serve Him.

Now if such a person is not doing it Lishma (altruistically) which can only occur (namely Lishma) if someone is prefacing their service of God at least with innate fear/ love – taking them from the hidden to the revealed part of the mind… and at least the subconscious of the heart.

For just as a person will not do something for another unless they love or fear them, similarly it is impossible to serve God “Lishma” without recalling and arousing one’s love and fear of God at least in the mind and subconscious heart- in addition, just serving God from Love is also inadequate if one doesn’t also have fear of God (at least one’s innate fear) contained within the hearts of every Jew.

However one who literally serves God selfishly, for example to be called a Rabbi etc. Then this motive from the Kelipah inhabits their Torah and prayer, and the Torah is in exile in her.

She is redeemed from her exile when the person does a complete Teshuva which brings healing to the world – and as when one returns to God, likewise, does his Torah and Mitzvos.

Therefore said our sages, “Even learn Torah for selfish reasons, for eventually one will come to selfless reasons.”

For everyone is destined to repent, whether in this or in another lifetime, as it states no spark (soul/) of God will be lost.

However if a person didn’t have a negative motive (rather habitual as mentioned) then as soon as one rereads this with proper intention – the previous reading elevates with him (which is why our sages say, “Always study Torah and pray, even with improper intent”… for eventually it will be elevated.)

Chapter 40

Core Point – Intent

However as long as one has not reread their Torah study, “Lishma” / altruistically then the learning does not elevate even into the 10 Sefiros which shine in the world of Yetzirah and Asiyah.

For the Sefiros are the level of Godliness, and in them goes (one’s Torah and Mitzvos) in the infinite light of God and without any love or fear (of God)  they cannot elevate and go into God, as it says in the Tikkunim.

It is only that his learning goes up to the rooms and the Chambers in the outer side of the world of Yetzirah in which the Angels dwell, as Rabbi Chayim Vital writes in the Gateway To Prophecy, Chapter 2 – that the Torah which is not studied with intention, creates angels in the world of Yetzirah,  and Mitzvahs without intention create angels in the world of Asiya.

Now each Angel is a composite of both a body and spirit.

But Torah which was studied with a negative intent, for example to be a Torah scholar – in other words ego based etc. does not elevate at all to a higher level, even to the location of the Holy Angels – but remains in this physical world, which is the location of the Kelipah.

Note Zohar, Part III, pp. 31b and 121b, where it is similarly written,

כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר חֵלֶק ג’ דַּף ל”א ﬠַמּוּד ב’ וְדַף קכ”א ﬠַמּוּד ב’, ﬠַיֵּין שָׁם:

“That [spoken] word ascends [on high] and pierce the heavens…and evoke what it evokes:

הַהִיא מִלָּה סָלְקָא וּבָקְﬠָא רְקִיﬠִין כוּ’ וְאִתְּﬠַר מַה דְאִתְּﬠַר

if [the word is] good—a word of Torah or the like—[it evokes] good….” Note there,

אִי טַב טַב כוּ’, ﬠַיֵּין שָׁם;

and also on p. 105a: “From a word of Torah a voice is formed which rises…,”

וְדַף ק”ה ﬠַמּוּד א’: מִלָּה דְאוֹרַיְיתָא אִתְﬠָבִיד מִינֵּיהּ קָלָא וְסָלִיק כוּ’;

and on p. 168b: “The voices of Torah and prayer [ascend on high and] pierce the heavens….”

וְדַף קס”ח ﬠַמּוּד ב’: קָלִין דְּאוֹרַיְיתָא וּצְלוֹתָא בָּקְﬠִין רְקִיﬠִין כוּ’:

All three passages from the Zohar indicate that words of Torah ascend on high, entering the heavens.

This is what the Zohar writes that anything done for selfish or self-centered reasons including study of Torah, does not ascend to God.

Now though God fills all universes equally, nonetheless not all universes are equally as great.

There is a two-fold difference:

  1. The higher universes receive an infinitely greater radiance of Divine radiation.
  2. And they are able to receive this radiation with less concealment of its intensity.

Conversely our world is the lowest for two reasons:

The first is that the light contained within it is so condensed that it allows a physical world, a corporeal existence.

Additionally this light is very concealed.

To the extent that it comes, and it gives life force to Kelipas Nogah and the animal soul in man.

The exception to this rule is when man speaks Torah, for then the light of God shines.

However there is still a concealment – for one’s speech is physical.

The words of Teffilah / Prayer are elevated to the world of Beriah and Yetzirah depending on the love and Awe which motivated the words as mentioned before.

Now the Torah and Mitzvos that ascend to the world of Beriah and Yetzirah shine with a very intensely great light, infinitely greater than what shines on earth when they are done with proper intent.

Furthermore the Torah and Mitzvahs creates a Divine Union with Chessed sweetening Gevura above.

However the main Divine Union occurs in Atzilus, where God and His emotions are one.

And there the essence of God’s desire exists.

Only a ray comes down into the worlds of Beriah, Yetzirah, and Asiyah.

And though of-course the soul of a person who studies Torah and does Mitzvos is not in Atzilus, nonetheless, the desire of God is the Mitzvah, or the Torah law which he is studying, and therefore it’s Godliness.

And through the revelation of His desire, the Holy Emotions / Sefiros were created – hence through fulfilling His will the Gevurah is sweetened in Chessed.

Now we can understand why love / fear of God are called wings…- as it states “with their wings they fly” – (as Rabbi Chayim Vital writes in Shaar Hayechudim chapter 11) that the wings of a bird are the (comparison to the) arms of man – and in Tikkunim it explains that whoever studies Torah and does Mitzvos with love and awe of God is called “God’s children” – but if God forbid not, then they are called “chicks” (whom cannot fly) for just as the wings of a bird are not the main part and her life force on them is not dependent at all – as it states, that if the wings were removed it is still Kosher. The main thing is its head and body, and the wings but serve the head and body to fly, similarly the Torah and Mitzvos are the main union above through the happiness of God that is revealed when they are done.

And when we have concentration during prayers / Mitzvos these elevate them to the location where God’s will / happiness is, namely Yetzirah and Beriah.

Note – They may even elevate to the world of Asiyah where practical Mitzvahs are (namely Mitzvos of practice.) As well as the revelation of the light of Chumash (study.)

However Mishna is revealed in Yetzirah, and Talmud in Beriah, meaning when one studies Chumash the Divine unions (Sefiros…) And Divine radiance shines from Atzilus until Asiyah, and in Mishna until Yetzirah, and in Talmud until Beriah, and in Kabbalah it remains in Atzilus.

Now though love and fear of God are also of the 613 Mitzvos nonetheless they are stilled called but “wings” – for the point of loving God, is serving Him lovingly.

Now just love without serving is called taking pleasure in God similar to what will occur when Moshiach comes and this is a reward. – However “today is the time to do the Mitzvos, whereas when Moshiach comes we receive the reward” – however one who has not achieved this level to taste the pleasure of the future but his soul still thirsts for God and is desirous of God the entire day but doesn’t quench his thirst with the refreshing waters of Torah?!!! This is like someone who is standing in a river of water and is screaming for water to drink???! as the prophet says “All who are thirsty head to the water” – on face value, this makes no sense – for whoever is thirsty and wishes to drink it is obvious that he should? so why should the prophet have to complain…as we wrote about in greater length elsewhere. (In other words studying Torah connects the soul – it’s life giving water – to God.)

Chapter 41-

Core point – Fear Of God – Intent

Now it is necessary to always recall the foundation of service of God, and the main idea of serving God, and it’s source…

That though fear of God is the motivation to fulfill the 365 prohibitions, and love, the 248 commandments….

Nonetheless, it is not enough to inspire ourselves only with love for God to do what is right – but we have to at the outset inspire our innate fear of God, which is at least hidden within every Jewish heart.

This is the fear to not rebel against The King of Kings, the Holy One Blessed Is He, as mentioned before.

We have to send this emotion, to be revealed in our hearts or at least in our minds – meaning to think about the greatness of God, and His kingship, which He is the King of all universes, above and below – and He fills all space and encompasses all space, as it states, “Do I not fill Heaven and Earth?!” and He abandons both, and He focuses His kingdom on His Nation, the Jewish people in a general way, and specifically on YOU, for each person must say, the world was created specifically for me!

And furthermore I accept upon myself God’s rulership, that He should be my ruler, and I will serve Him and fulfill His will in any type of service.

And God hovers above me, though His presence fills all universes, and He focuses on me, and He verifies both the intention behind my actions, and my heart, if I am serving Him properly.

And therefore I will serve Him with reverence and respect as if I am standing before the presence of the king.

Now one should think deeply into this concept and at length, to the extent that your mind can comprehend it, and based on your available time, before you study Torah or do a Mitzvah, for example before you put on the Taalis and Teffilin.

Furthermore you should contemplate how the infinite light of God, which encompasses all universes and fills all universes is the will of God, and this will is within the letters and the wisdom of the Torah or the Tzitzis or Teffilin that I shall currently put on, and when I read these words or when I wear these holy objects, I draw down upon myself the Divine light.

This light is drawn down on the Godly soul within my body, which merges into the Divine Light – more specifically when I put on Teffilin, the wisdom and knowledge of my Godly soul becomes merged with the wisdom and knowledge of the Infinite light which is within the Holy Chapters (contained in the Teffilin) “Kadesh” and “Vihaya Ki Viyacha” – in other words, to not use my wisdom and knowledge but for God, and also to put my power of integration (Daas) which includes Chessed and Gevurah, which is both love and fear in your heart – in the level of Daas Elyoin – which includes Chessed and Gevurah, which is within Parshas “Shema” and “Vehaya I’m Shamoi” in other words, as it states in Shulchan Aruch, to subdue one’s heart and mind to serve God.

And when one puts on Tzitzis, they should have in mind that they are uniting God’s kingship upon themselves – a kingship that spans all universes.

Now even after the above, even if he doesn’t receive an emotional fear / acceptance of God’s kingship, but even just an intellectual one and the desire in his mind to so do….

And this acceptance is absolutely true, for every Jewish Soul, by its nature, desires this.

Now the Torah that one studies and the Mitzvah that one does, based on this motivation is considered a complete Avoidah / service of God.

However if one serves God only out of love and not with any fear, then this is not considered like serving as a servant – and the Torah says, “You should serve God your Lord;” “He should you serve.”

As the Zohar Parshas Behar says, “We must be like an ox that one places upon it a yoke – to begin with… before it does work -so too a human being must accept upon himself the yoke of God  etc. and this causes goodness to the world and if not Holiness does not rest with him.”

And it states in Rayeh Mehemna there (p. 111 side b) every person must be on two levels and categories. Both a servant as well as a son. (Now though it is true, there is a level of a son who is a servant, it is impossible to reach this level without prefacing the higher level of fear as known to the Kabbalists.

Now even someone who doesn’t feel even in their mind or thought any fear or shame before God – because they have a soul which comes from a very low place… from the lower levels of the 10 Sefiros of Asiyah – nevertheless because their intention is serving God therefore it is what they are doing. Therefore this is considered a complete service – for fear of God, and service to God are actually two separate Mitzvos in the 613 Mitzvos and they are not mutually exclusive.

And in truth he is also fulfilling the Mitzvah of fear of God, for at least at the moment that he thinks about the greatness of God, he has an intellectual fear of God (at least to the extent that a person fears another, hoping that they don’t see them when they sin.)

As Rabbi Yochanan Ben Zakai said to his disciples that you should fear God as much as you fear being “caught ” by man.

So his disciples asked “is that it?”… He said, “That would be great! because when somebody sins he thinks ‘I hope nobody sees.’”

However this fear is called the lower fear – and the fear of sin, which must precede Chochmah (Torah etc.)

And the higher fear is called shame (before God.)

There is a higher / lower category of fear.

However if one lacks any fear then their Torah and Mitzvos cannot ascend, just like a bird cannot fly with One Wing. (For love and fear of God are two wings.)

Likewise just fear on its own is One Wing and cannot soar aloft – even though it is called the service of a servant – one still needs the level of a son to arouse the innate love that one has for God – that it should be revealed in the mind – to at least remember one’s love for God, and desire to connect to him.

This should be your intention whenever you study Torah and do a Mitzvah – to connect your Godly soul and your animal soul and your garments to God.

Nonetheless our sages have said that you should always include all the Jewish people in your intention to connect and attach the source of The Godly soul and the source of all the Jewish souls, which is the breath of God’s mouth, which is called the Shechina, for it rests and comes into all the universes to give them life and keep them going – and this is what causes the power of speech, in the very words of Torah, that you are saying right now or in the action that you are doing – to do the Mitzvah – and this unity, through drawing down the light of God through the study of Torah and Mitzvos which you are currently doing – you should have the intention to draw down the light of God on the source of your soul, and on the soul of all the Jewish people to connect them to God, as it says later in the explanation of this unity, see there.

This is the explanation of what we say every day in prayers that we pray for the sake of the unity of God and His Shechina in the name of all Jewish people.

Although for this intention to be absolutely true, that your soul/ heart fully desires this unity there must be in your heart a great love for God, an exclusive love to provide for Him Joy – and your intention is not for your own sake, “To quench your spiritual thirst” but rather like a son who works for the sake of his father and mother as he loves them more than himself – as we said before in the name of the Rayeh Mehemna,  nevertheless every person should accustom themselves to having this intention, for even if it is not 100% their whole desire, but some of this desire… certainly they have!, due to the innate love that every Jew has for God, to do all that He wishes, for in this unity is God’s wish – this is the unity within the realm of Atzilus which happens when man below connects his Godly soul, with the light of God – which is in the Torah and Mitzvos that he is involved in, and they become one as we said before.

For through this, the source of Torah and Mitzvos which is God, gets unified with the source of your Godly Soul, which is called the Shechina, which is the level of the light that fills all the universes and the level of the light that encompasses all the universes, as spoken about at length elsewhere.

Now the unity of one’s soul and it’s integration and merging in the light of God to literally be one… this is an innate desire in every Jew… with all his heart and soul… from his innate love which is within the heart of all Jewish people to connect with God, and not to be separate and separated God forbid from His unity and oneness in any way shape or form, even if it would literally cost one’s life.

Now the study of Torah and doing Mitzvahs and prayer is also the idea of literally Mesiras Nefesh, giving one’s life for God, as what occurs when it leaves the body after 70 years etc. where the life / soul / consciousness does not think about the needs of the body, rather her thought process is unified and connected to the letters of Torah and prayer which is literally the word of God and His thoughts, and they are literally one! for this is the entire Drive of souls in Heaven as it states in the Talmud and the Zohar.

Now in heaven they take pleasure in their understanding of the secrets of the Torah and their unification in the Divine Light.

This is why our sages instituted in the beginning of the blessings in the morning before prayer to say, “God, my soul… You blew it into me… and You are going to take it from me” in other words, As You blew it into me, and You are going to take it from me… therefore, for now forward I give it to you, to be unified in your oneness.”

As the verse says “To you God, I give my soul.”

This is through connecting my thoughts with your thoughts, my speech with your speech, through the letters of Torah and prayer & and especially speaking directly to God, as we say, “Blessed are You etc.”

Now with this preparation of giving one’s soul to God, this is how one should start their morning blessings, “Blessed are You etc.”

Similarly with this preparation you should begin to study your daily study session, which immediately follows prayer.

Similarly the study that you do during the day – before you begin to study, you need to make this preparation – as is known that the main preparation of having the correct intention is in the beginning of study, by the Benoini, just like the “get” and “Sefer Torah” it needs to be written with intention, and it is enough that he says when he begins to write, “I am writing, for the Holiness of the Sefer Torah or for God’s name etc.”

Now when you learn many hours consecutively, then you should have this intention every hour on the hour at least, for every hour a new energy from God comes to give life to the universes – and the energy of the previous hour returns to her source (in the system of Rotzu-Vshuv Forward and Return – as mentioned in the book Sefer Yetzirah.)

The energy returns to God with all the Torah and Good deeds that have been done by people below.

For every hour a different combination of one of the 12 possible combinations of the name of God, Yud – Hei – Vov – Hei dominates in the 12 hours of the day, and the combination of the name of God & Alef Daled Nun Yud dominate at night, as is known.

Now one’s entire intention by having this desire to give one’s soul to God through the Torah and Mitzvos to elevate the Godliness within oneself to it’s source can only be in order to create a pleasure to God, like the joy of a king when his son returns to him after his being captured as mentioned earlier.

This intention is absolutely pure in every Jewish soul for at all times and every hour – due to its innate love which we received from our forefathers – as we desire this.

It is just that we have to set aside time to think about the greatness of God, to create a love and Awe for Him, at least intellectually based and then perhaps… (Will filter into emotions.)

Chapter 42

Core Point – Fear

Now based on what we wrote earlier regarding the lower level of fear, we’ll understand well what it says in the Talmud, on the verse, “Jewish people, what is God asking of you, but to fear God your Lord” – Queries the Talmud, is fear such an easy thing…? And it answered, “Yes, relative to Moses, it is easy” – which seemingly doesn’t make sense, because we’re speaking about it relative to the Jewish people.

Explanation is that every single Jewish soul has within it a level of the soul of Moses – for He is one of the seven shepherds that manifest energy and Godliness to the generality of the Jewish souls.

The reason they are called shepherds is because they draw down Faith to the Jewish people.

And Moses is the generality of them all, and He is called the faithful Shepherd.

This means he manifests the level of knowledge, “knowing God” to the generality of the Jewish people, that each and every Jew, based on his capacity of understanding, based on the source of the Soul above and it’s ability to draw from the source of Moses’s soul, which is sourced in the Divine knowledge, in the 10 Sefiros of Atzilus, which is one with God, and receives the level of “Knowing God.”

More so in every generation, Sparks of the soul of Moses descend into the body and souls of the sages of the generation – the eyes of the people to teach them knowledge of God and the greatness of God, and how to serve Him with all their heart and soul.

For the service of the heart depends on one’s understanding of God’s greatness, as it says, “Know God your father, and serve Him with a complete heart.”

And in the future, in the times of Moshiach, it says, that “No man will need to teach his fellow and say “know God” for all will know me!”

But the main knowledge of God, is not only to know God based on what others tell you, nor on Holy Books – but rather to think deeply on your own – on the greatness of God – to attach your mind strongly and your hearts focus until your thoughts are connected to God, with a deep bond – a strong connection, as if you are connected to a physical thing, that you can see with your eyes, and on this you meditate your thoughts.

As is known that the idea of Daas / knowledge is connection, like it says, “And Man knew his wife.”

And this emotion, to connect one’s knowledge in God, is found within every Jew, as their soul can draw from Moses.

It is only after the soul has come into a body – that it is very difficult to bring this latent ability to the consciousness.

Firstly, one most humble the body, that it should not darken the light of the Soul, as we said before in the name of the Zohar, “The body, that the light of the Soul does not shine, should be chopped up…” which is through thoughts of repentance, from the depth of the heart, like we said there.

Secondly, it is the striving of the Soul, that one should not be lazy from contemplating and meditating and delving deeply into the greatness of God for a full hour.

This hour is not equal to every soul, for some souls are very pure by their very nature, that immediately as they contemplate in the greatness of God, they feel an awe and a dread from God, as it states in the code of Jewish law, first chapter – that when a person contemplates that a great King of Kings, God, who fills the full Earth with His glory is standing over him, and sees his actions, immediately a sense of reverence will come upon him.

However there is another Soul, which is by nature less adept, as it comes from the lower levels of the 10 Sefiros of Asiyah, and it cannot arouse a sense of reverence for God by thinking about his greatness, unless it extends great effort in this contemplation.

This is especially the case if one has sinned through seminal emissions – for sin separates one’s soul from God (as it says in Sefer Chassidim, Chapter 35).

Nevertheless if one strengthens oneself with tremendous focus and effort and depth, to think about the greatness of God, for a full hour, certainly He will achieve at least the lower level of fear of God mentioned before.

This is consistent with what our sages have said, “If you try hard you will succeed” as it states “if you seek it like one seeks gold and diamonds, then you will understand fear of God.”

Just as one digs for treasure buried in the ground with tremendous effort, so too must we dig to reveal the wellsprings of fear of God, which lie hidden within our heart

This is a level which is beyond time – it is a natural fear of God, within each Jewish heart.

This is the innate love that is within the heart of the Jew, as mentioned before, but in order to bring it into a practical level, as a fear of sin – to stay away from evil, in speech, thought, and action – a person has to reveal it out of the hidden part of the heart, which is beyond time – and bring it into his thought process, contemplating it for a good while – until one brings it into actuality.

In other words, to stay away from any thought, speech and action – due to an awareness of God who is looking and listening and understanding, contemplating everything that He does – testing His intentions and His desires.

As our sages say, “Look at three things, and you will never sin – the fact that God’s eye looks at you, His ear hears, and everything you do is recorded in His book” – even though He does not have the image of a body, to the contrary, everything is known to Him infinitely more than the physical Eye or ear.

It is only by way of-example that these terminologies are used – however to get a good example – a person knows everything that is going on in himself in all of his 248 limbs, for example if he is cold or hot – even if there is heat on his toenail…

And also feels that actual organ / toe, and all that occurs to it.

Similar to this type of knowledge God knows all that occurs with all his creations above and below, for they all come from him, as it says all comes from you

This is what it says, that “No creation is concealed from God,” as the Rambam writes, (and the Kabbalistic Masters agreed with him) that God’s knowledge of all things is self-knowledge, as all comes from Himself.

The limitation of this example is that the soul of a person is affected from the occurrences to the body and its pain – because it literally is placed within it – but God does not receive any emotional fluctuations God-forbid from any occurrences in the world – nor from the world itself – none of them create any difference in Him God-forbid – in order to fully understand this, the Kabbalalists have written books on it – but every Jew in any event is “the believer the sons of believers,” without any philosophical need… and we say that “You are the one who is the same before and after the world was created” as mentioned earlier in chapter 20.

Now every single Jew whoever he is, when he thinks for an hour every day, how God fills literally all of Heaven and Earth, and Heaven and Earth is literally filled with his honor, and he looks and stares and tests man’s intention and heart, and all of his actions and speech in every step of his way is recorded – then this fear will be permanently affixed in his heart for the entire day – for whenever he will once again think about this, even very briefly, in any moment in the day… he will immediately stay away from evil and do good in all three garments of thought, speech, and action.

The person will not defy God’s honor, which fills this Earth. As Rabbi Yochanan Ben Zakai said “Your fear of God should be like our fear of man seeing us to do something wrong…” as mentioned before.

And this is what the verse said, that “All that God desires is you fear Him, to follow Him in all His ways” in other words, God is seeking a fear which motivates the practical actions of the Mitzvos and refraining from evil and doing good.

This is a lower level of fear mentioned before, and relative to the level of Moshe – which is a level of knowledge in every Jewish soul, this is very easy!

Furthermore, a person should recall that just like by a physical King, the main fear one has is from his soul and his energy, and not from his body, for when he is sleeping one would have no fear of him at all.

Now the fact is, you cannot see the essence and the soul of the king, only your mind realizes by seeing his physical body that there is a spirit within him, and if so – how much infinitely more so should you fear God, when you can realize that heaven and earth and all they contain – that the light of God is within them to give them life!!! (Note: we also see how they are humble to the light of God, as they bow every day to the West when they set – as our sages say, the hosts of Heaven to you bow for the Shechina is in the West – so their travel the entire day towards the West is a way of bowing and humility) – and even one who has not seen the king and doesn’t recognize him but when he goes into the courtyard of the king and sees how all the great and mighty ministers bow, he would have a tremendous reverence for the king.

Although it is obvious that God’s light has concealed itself in many garments, nonetheless there is no difference between the fear of the king when he is naked or when he has many garments on (in other words, though the light of God is deeply concealed within the physical creations, nevertheless it still is His energy.)

Main thing is the habit, to train your thought process to always feel that everything you see with your eyes in heaven and on Earth and all within them – all is just the outer garments of the king God.

Through this, you will always remember their inner essence and life force.

This is also the word Emuna / Faith, which comes from the word “accustomization” that the person accustoms themselves… like a silversmith, whose hands are accustomed and can automatically do the work (in other words, as you look at anything in the world, you realize it contains the life-force of God.)

One should also always recall what our sages say, “Accept upon yourself the burden of God’s Kingdom” – which is the idea of like placing upon yourself a king – as we said elsewhere – for God abandoned or leaves heaven and earth and specifically unifies His Kingdom on us, and this is the idea of our bowing in Shemoina Esrei after we accept his Kingdom verbally in Shema, so now we are doing an action which demonstrates it, as mentioned elsewhere.

 

Chapter 43

Core Point – Two Levels Of Love For God

This lower level of fear which is used to do the Mitzvahs, our sages say, “If there is no fear, there is no wisdom.”

It has a level of small-mindedness, and expansiveness.

This means, when this fear derives from contemplating the greatness of God – that He fills all universes with His energy and the distance from Earth to the sky is 500 years! and between each sky, likewise, and the feet, meaning the lowest level of the Angels called Chayois, are in fact is large as them all!!

So too, the descent of all the spiritual Worlds from above to below – when we think about this and get a deep understanding of the Divine Life Force that provides life to all worlds and spiritual levels, we evoke a great awe of God.

Now this is still called the lower fear, and an outer fear, because it is based on the understanding of God – which we perceive from contemplating the world.

These are the clothing of the king God, which He hides himself in, to give life force and create them out of non-existence consistently.

This is the gateway to keeping Torah and Mitzvahs.

However there is a higher level of fear, called a shame before God.

And this inner-fear comes from the essence of God, who is found in the world.

Regarding this higher fear we say “If there is no wisdom, there is no fear.”

In Hebrew the word for wisdom is Chochmah – which comes from Coach Ma”h.

This represents Ma / nothingness, a complete humility and subsuming oneself into God.

“Who is wise, who sees what is born” – in other words, that understands, how everything comes out of nothing, through the word of God, and the breath of His mouth, as it says, with the breath of God, all things were created.

This being the case, Heaven and Earth and everything in them are completely within God, and they lack any individual existence; they are within the word of God which brings them out of non-existence all the time, like a ray of sun, which of-course comes from the Sun, but while it is in the Sun, it doesn’t exist.

Do not remove yourself as well from this all encompassing principle!! – for also your body and soul are all emanating from God’s word and breath every moment! hence in essence you don’t exist, you are within and one with God!

And His word is one with His thought, as we mentioned before in chapter 20 and chapter 21 at Great length – using the example from the soul of a person, that His one word of a sentence or one thought, is nothing compared to his capacity of infinite thinking and speaking.

Now when it comes to love of God there are also two levels – there is a “Great love” and a “Love from this world.”

The Great love is a feeling of pleasure in God.

This is like a fire, that burns on its own.

It comes as a gift from God to somebody who is complete in their higher fear of God.

Now without preceding the fear of God, one cannot achieve this great level of love of God, for this love comes from the world of Atzilus.

However, “the love from the world” comes from thinking about the greatness of God and His Infinity – how He fills all universes and He encompasses all universes and all universes and all His energy that makes them, are literally nothing compared to Him, like one letter within the thought of a person, as it still is in his thought or in his desire, which there it doesn’t exist… as mentioned earlier.

Now when one has a contemplation of this idea, then this love will spread forth in his soul – in other words, you will get yourself to a point, that you will seek no other desire but the desire of God-Himself – the source of all pleasures.

For all pleasures are nothing compared to God – there’s no comparison between all the pleasures combined… and the Infinite source; just like there’s no comparison between absolute nothingness and infinite life.

This is what it says, “Besides you, both in heaven and earth – I have no one, and no other desire.”

“My body and heart yearn for you, Rock of my heart” as we will speak about later.

Now even somebody that his soul is not within any pleasure whatsoever whether physical or spiritual – in other words, somebody who by nature is cold, so how can you transfer his love from the physical to the spiritual??

He can create a tremendous passion in himself, like a flaming fire and burning flame to the sky! through this meditation, as we will write about later.

Now this Love, sometimes it precedes fear, based on the knowledge that gives birth to it, and therefore it is possible, for even a wicked person who sins much, to do repentance, just from this love, born in his heart, by recalling God.

Actually fear is included in this love automatically, but the fear may be the minor part – in other words, the fear to rebel against God, God-forbid, and the love is the part that is most revealed.

However this is usually circumstantial, and happens only once in a while by Divine supervision for a purpose – like the story of Rabbi Eleazar Ben Durdai.

But the normal order of Divine service based on the choice that man makes – a person has to first do Torah and Mitzvahs through the lower fear, to illuminate their Godly soul with the light of Torah, and after that the Divine loving light will shine up on them, for and “You shall love God” has the numerical equivalent of twice “light,” as is known to the Kabbalists.

Chapter 44

Core Point – Loves For God

Now each one of these to levels of love mentioned, “Great love” or “Love from the world” is divided into many categories – in fact, infinite different levels.

Each person based on their understanding (has a unique insight/love.)

As the Zohar says based on the verse, “Her husband is known at the gates” – “This is God, who reveals Himself to each person based on their own understanding of God.”

This is why love and fear of God are called, “The secrets to God our Lord.”

Whereas Torah and Mitzvos are revealed.

For there is one Torah and one law for all of us – in terms of keeping the Torah and Mitzvos, when it comes to the actual performance.

However when it comes to the love and the fear of God which is based on one’s knowledge of God’s greatness… therefore it is individualized.

However there is a love which is comprised of all of the levels of “great love” and “Love from the world” which can be achieved by every single Jew, and it is an inheritance from our forefathers to us:

This is what was written in the Zohar, based on the verse, “My soul longs for you at night” that one loves God with a soul love, just as he loves the life-force in his body and this is what it says, “My soul longs for you!” “That because you are my soul and the source of my life, and the source of life itself – therefore I long for you, just like a person who is bedridden, sick and weak longs for their soul and vitality.”

Similarly when a person goes to sleep they desire that their soul should return to them when they wake up in the morning.

“I too desire the light of the Infinity of God, the source of all life, the source of my life, to come into me through the study of Torah… when I wake up at night… for Torah and God are one.”

As the Zohar says, that a person’s love for God should be such, that when they wake up at night, they should study Torah till the morning.

And an even greater love than this which is also within the heart of every Jew as an inheritance from our forefathers, is what it says in Rayeh Mehemna, to love God like a son loves his parents, even more than himself!

This was a level of the love that Moses had, and though who can assume that they are as great, to achieve even a thousandth of the level of the love of Moses!!, nevertheless something of it, even a minute amount spreads to the Jews in every single generation.

As it says in the Tikkunim, that this love spreads in every generation to enlighten the Jews, it is only that its quantity is quite concealed within the souls of every Jew.

Now to bring this love from its concealed state to being revealed, to feel it in one’s heart and mind, is not beyond the person – in fact it is very easy, for if a person consistently arouses their intention and concentration on the source of all life, the Infinite God who is literally Our Father – and the source of Our lives….and one arouses a love to God, as a son has to a father…

Then when one does so consistently, this emotion becomes natural to them.

And even if a person thinks that maybe this is just a fleeting emotion; worry not, as it is truly felt, based on the innate, albeit, subconscious love that is this within the Jewish heart.

The benefit of fanning it into a full-blown love, is in order to cause an action – which is the study of Torah and performance of Mitzvos done solely to create a pleasure to God, like a son who serves his father.

Now the pleasure one is causing God, is like the pleasure that a king would receive when his son is returned to him after being captured!! (which is the sparks of Godliness in this world which are elevated through Torah and Mitzvos.)

Alternatively one can contemplate the pleasure God is receiving from Dirah Bitachtoinim – being part of your life.

Now also this previous level of love, which is the love of understanding that God is your soul life, can also be brought from subconscious to Revelation, through consistently thinking about it.

(It helps to actually say: “God is my father” – “God is my soul’s life!” to bring this love from the subconscious to actually being felt.)

If somebody finds they cannot cause this love to be manifest and to feel it within themselves, nevertheless they can study Torah and do Mitzvos for the sake of God, through just even imagining This Love in the mind… “And a good thought, God connects it to the action.”

Now these two levels of Love, even though they are an inheritance to us from our forefathers and like an instinct in our souls, and similarly fear is included within them, namely the fear not to be separated from God… from the source of our life, and our true father God – nevertheless they are not called natural-love and fear unless they are in the mind, and the thoughts; and in the subconscious heart… then their place is in the 10 Sefiros of Yetzirah, and they elevate to there the Torah and Mitzvos which come due to the motivation of this love and fear.

However when they are revealed in one’s heart, they are called “the desire of the heart” in the Zohar.

Then their location is in the 10 Sefiros of Beriah, and they also elevate to there, all the Torah and Mitzvos which come as their result.

For taking them out of the hidden part of the heart to be revealed, comes through one’s contemplation and tremendous concentration, including consistently thinking about the Infinity of God, how He is our life and our true father.

Now it is well known what it is said in the Tikkunim, that in the world of Beriah, Binah pulsates, which is the contemplation and Infinity of God, the source of all life, like Eliyahu said, “Binah is the heart, and through it the heart understands.”

Furthermore these two levels of love are comprised of / from the level of “Great love” and are greater than the love and fear that are intellectually generated, called “Love from this world.”

Nevertheless a person has to work very hard to achieve even the level of “Love from this world” which comes from understanding the greatness of God… to fan the love in his heart, to reach Heavenward, to the extent that no water can extinguish it, and no river can drown it.

For there is a benefit to the level of Love like fire, like a burning flame, which comes from understanding the greatness of God, over these two previously mentioned loves, if they are not at the level of a passionate fire… like the benefit of gold over silver, as we will write about later..- and also this is the entire purpose of man, to know the glory of God, and His wondrous acts… each person according to the capacity of his mind, as it states in Zohar Parshas Boi, that the purpose of this creation, is to recognize God, as is known.

chapter 45

Core Point – Loves For God

There is another great way to study Torah and do Mitzvahs Lishma / for the sake of God.

Through the characteristic of Jacob, which is the characteristic of compassion.

This occurs through feeling compassion, great compassion on the spark of God which gives life to your soul.

This spark left its source, the life of all lifes, the Infinite God, Blessed Be He, Who fills all universes and encompasses all universes, and all universes to Him are nothing! and it came into a serpent’s skin, the body, ☹️ which is distant from the light of the King’s face, an infinite distance, for this world is filled with the most gross Kelipa etc.

Especially when a person recalls all the bad thoughts, speech and actions that they have done since birth, which were not good – and this caused that God, the spark of God, should be trapped in filth, as it states that “Jacob is a rope.”

This is like an example of a person who pulls a rope that when you pull from the bottom, the top comes down – this is the secret of the exile of the Shechina – that the spark of God is forced to participate in one’s debased thoughts, speech and actions, which is in very very torturous to it.

This is what the verse says, “And he will return to God and have compassion,” that we must have tremendous compassion on the name of God that dwells in us, like it states, that God dwells within us, in our impurity.

And this is what the verse says, “That Jacob kissed Rachel, and he lifted his voice and cried.”

For Rachel is the source of the Jewish souls.

And Jacob above, is the characteristic of compassion of Atzilus which has compassion on her.

And he lifts his voice above to the source of Divine compassion, who is called The Father of compassion and its source.

This cry is to arouse, to draw from there, great compassion on all the souls, and on the source of the Jewish souls, to elevate them out of exile and to unite them in a Divine Union with the light of God – with the level of kiss, which is the connection of spirit to Spirit, as it says, “I will kiss you with a kiss of lips” which means, the connection of the speech of man with the speech of God which are the Jewish laws, and also the thought of man, with the thought of God, the action of man, with God’s action… which is the action of the Mitzvahs.

This especially refers to the action of charity and kindness.

For “kindness is God’s right hand” and it’s literally receiving a hug from God, when one engages in it, as it says and “His right hand will hug me.”

And the study of Torah, when it is verbalized and the contemplation of Torah in the mind, is literally the level of a kiss.

Now through this a person can achieve the “great love” for God, to be revealed in his heart, like it says, “Jacob who redeemed Abraham” as we discussed elsewhere.

Chapter 46

Core Point – Loves For God

There is another great way which is applicable for all people and very very easy in order to inspire and light up the hidden love which is within the heart of every Jew, that it should shine with a great luminescence, like a flaming fire within one’s heart and mind – to the extent that one gives their life for God, their body, money, with all their heart and soul – from the depths of the heart in absolute truth, especially when they say Shema and it’s blessings, as will be explained.

This occurs when a person considers what it says that “Just as water reflects the face that peers into it, so too, do human hearts reflect each other.”

In other words, just as the image of the face which appears into the water is reflected within the water – this is exactly the same when it comes to a person who feels a genuine love from another person, so this love arouses the love in the heart of the other to him – and they become deeply close friends – particularly when the other, sees the expression of their friend’s love to them.

This is the nature between people, even when they are on equal standing – how much infinitely more so would this apply if there was a great king who comes to show His incredible love to a simple and low person who is eating from the garbage – and the King descends from His Royal throne room, with all His ministers and He uplifts him from the garbage, and he brings him into his inner chamber, and he brings him to his own room where nobody… no servant nor Minister may enter… there he connects to him with true love and friendship, with a hug and a kiss, and connecting soul to soul with all his heart and soul – how much more so would automatically the love in the heart of the simple person be aroused to the soul of the king – and have an infinite love for the king.

And even if his heart was as hard as Stone, it would melt like water, and his soul would cleave to the love of the king.

This exact scenario but infinitely more so, did God Himself do for us!! His greatness is beyond any human comprehension, He fills all universes, He encompasses all universes, and it is known from the Holy Zohar and Holy Ari how many rooms and universes exist, and in every universe and every chamber, hundreds of thousands of angels without any limit to their number exist.

As it states in the Talmud, it is written, “Is there any count to His troops?!” and it is written “Tens of thousands serve God, and hundreds of thousands of angels stand before God.” (It seems to be a contradiction…) So it explains, that tens of thousands is the amount of one troop! however there is an unlimited number of troops!

All to God are like nothing, and are so subsumed within Him, like a single word relative to the soul, that can talk infinite words, and relative to the essence of the Soul when this word is just a thought or a desire – even before it enters into a conscious word, as we mentioned at length earlier.

And all these angels ask, “Where is God’s glory?” And they reply, “God’s glory is filled only in this world… on the Jewish people, his Nation.”

For God abandoned the highest heaven and everything below, and only chose the Jewish people, His nation and took them out of Egypt, the debased of all lands, a place of Kelipah and impurity – He did not use the agency of an Angel etc. He Himself, with His own Glory went there, like it says in the verse, “And I will go down to save them.” (This was done) in order to bring them close to Him, with a true loving Bond, with a soul to soul connection, like a kiss – lips to lips, word to word, namely the word of God, which is the Jewish law and the connection of Spirit to Spirit, which is a comprehension of the Torah and knowing the will of God, and His wisdom, which is completely one with Him.

Also the level of hug, which is the fulfillment of the actual Mitzvas with the 248 limbs, which correspond to the Limbs of the King, God, as mentioned before – in other words, when we do a Mitzvah, we are hugged by God.

Generally speaking they divide into three, the right, left and middle side – which is Chessed, Din and Rachamim which represent the two arms and the body.

This is what it says, that “You have sanctified us with your Commandments…” like a person who consecrates a woman, that she should be solely with him, in a complete Union, as it says, that, “He should connect to his wife, and they will become one body.”

Similarly, but much more so, infinitely more so is the connection of The Godly Soul which studies Torah and does Mitzvos, and the animal soul and her garments within the light of God at that time.

And this is why King Solomon gave the example in Song-of-Songs, of the Union of a bride and groom, which is done with Love and desire, with a hug and kiss.

This is what it says that, “He sanctified us with His Commandments;” He elevated us to the level of Divine Holiness, which is a Holiness of God and His glory and Essence.

The terminology of Holiness is “separation” – in other words, that God is separate from all the universes and He encompasses them all, for He is beyond them all.

For through the union of the Soul and it’s merging with the Divine Light, it too reaches the level of the Holiness of God, as one unifies and becomes one with God and they literally become one.

This is the meaning of the verse, “You should be holy, for I God am holy, and I have separated you from the Nations to be for me” and it says, “You should do all my Commandments and be holy me to your God, I am God.”

In other words “through doing the Mitzvos, I am your God just like the “God of Abraham Isaac and Jacob” are called so” – because they were the level of a “Merkavah / Divine vehicle” and humbled and merged in His light.

The same holds true with any Jewish Soul as they study Torah or do Mitzvahs (that God merges with their soul.)

As our sages have commanded us to stand before any person who is doing a Mitzvah, even if he is a simpleton and ignorant – because at that moment God is dwelling within his soul.

It is only the individual soul does not feel this Divine connection, because the physical body which Has not been refined, darkens the eyes of the soul from seeing Divine energy, unlike our forefathers and others Tzaddikim, that were able to see heaven on Earth.

This is what the prophet Asaph said on behalf of all the Jewish people in exile, “I am like a ignorant who does not know – like an animal, I am with you – and I am always with you.”

In other words, even though that I am like an animal when I am with you… and I do not see and feel this unity in my soul (for if I would, a great fear and dread would fall upon me… and afterwards an incredible pleasurable delight…. like what occurs to the Tzaddikim whose bodies are refined – as is known, that knowledge is the same as feeling – it includes Chessed / love and Gevurah / fear….) nevertheless I am always with you! because the physical body does not prevent the unity of the Soul within the Divine Light who fills all worlds… like it says that “Even darkness does not conceal from you.”

Now we can understand how great is the sin of doing forbidden work on Shabbos and Chametz on Pesach, which applies to all Jewish souls – because even an ignorant Jew, the light of the Holiness of Shabbos and Yom Tov unites with their soul, and they are judged with a soul excision or (if purposely violated) death, for defying this holiness.

And even a tiny amount of Chametz or moving a little bit of Muktza ( something we may not move on Shabbos) defies the Holiness of Shabbos which is on the soul – exactly the same as the Holiness of Shabbos, which is on the soul of a Tzaddik, for there is one Torah for us all.

(And why it says “animals” in the plural… to indicate that before God, even the highest understanding which includes the highest levels of love and fear, is like an animal – in other words, like nothing relative to the Infinite Light – like it says, “I’ve made them all!” and it is called the “Great animal” as mentioned elsewhere – this is the name Ba”n which is the Gematriah of Bihaima / animal which is before Atzilus.)

Chapter 47

Core Point – Daily Cleaving To God

In every generation and every single day, a person must envision himself, as if he left Egypt today!

This is the exit of the Divine soul from the prison of the body – “the serpent’s skin” to unify in a unity with the infinite light of God, through the study of Torah and performing the Mitzvahs – generally speaking.

Particularly when one accepts the Kingdom of Heaven, during the recital of Shema, for then one accepts and draws upon themselves the oneness of God in absolute clarity, when he says, “God is our Lord, God is one.”

As we mentioned before, that God is our Father, just as He is the God of our forefathers – because we too become merged in His Infinite Light – the only difference is Abraham merited this through his actions, and his elevation in Holiness ascending from level to level as it states, “And Abraham journeyed, continuously ascending.”

However by us, this is our inheritance, and a gift that God has bestowed upon us, His Holy Torah, and He has placed His will and His wisdom within it – and His will and wisdom are one with His very essence and Being, in a complete unity, and therefore it is as if He is given us He, Himself!

As it states in the Holy Zohar on the verse, “And take for me an offering” “it is as if you are taking ME!” for God is one with the Torah.

And this is what it says, “And He gave us God our Lord with love.” “For in the light of His face, He has given us God our Lord etc.” and there is nothing stopping this soul Union with God and His light except if a person does not desire God-forbid to attach themselves to God; but as soon as a person desires and accepts upon themselves and draws down the Godliness and says, “God our Lord, God is one…” so automatically his soul unifies in God, for “Spirit calls spirit and draws forth the Divine spirit – Godliness.”

And this is the level of leaving Egypt, and therefore our sages have said that we should read the story of leaving Egypt daily, in Shema specifically – although technically it is a separate Mitzvah (to recall the leaving of Egypt) and it is not the Mitzvah of Shema, as the Talmud and commentators teach us, but actually because they are the same exact concept, namely The Exodus from the enslavement of the body, into the unity with God – and similarly at the end of the Parsha / story of leaving Egypt, we finish with the words, “I am God your God” which is this concept (namely that we unite directly with God, through the Torah and Mitzvos.)

Chapter 48

Core Point – God’s Infinite Greatness

Key Terminology – Sovev Koil Almin – Encompasses All Worlds (The Infinity Of God)  

Now when a person will think about the greatness of God, for He is as His name, literally infinite! without any limitation whatsoever to His light and His energy that comes forth from Him – from His pure Simple Will, which is connected to His Essence with an Infinite Unity and Connection – furthermore it can expand infinitely… and if it were not limited / Tzimtzum, then this world would never exist, for in order for it to exist – millions and billions and trillions and infinite limitations (diminutions of the light/energy) must take place, in order for a finite world to come from His infinite energy!

As it states, the distance from Earth to the sky is a distance of 500 years…, and between each of the skies another 500 years – and similarly the width of each sky itself is 500 years – and even Heaven and the Higher Heaven, the location of the souls – the great Tzaddikim and the Neshomas / the souls themselves – how much more so the angels… All of it… even though it is infinitely greater (than the physical universe…) it is still limited, for they are limited by the comprehension of their mind.

As such, they have a limit to their pleasure that they derive from the ray of the Shechina, for it is impossible for them to receive an infinite pleasure without completely losing their identity and returning to their source, God.

Now the many different types of diminutions of the light / Tzimtzumim, how they occur, this is not the place to speak about it…

We’re generally speaking of the concealment of the light and energy in order, that it should not shine and come to the lower Beings in a revealed way, in order to create them, something out of nothing.

Rather only a tiny bit of light and energy comes forth in order that the creation should be limited – this is an exceptionally small amount of light, and is literally as if it is nothing relative to the infinite source.

There is no comparison between them whatsoever – as is known, that the number one has some kind of comparison to the number a million – for it is one of a million – but relative to something which is infinite, and can never be counted… there is no connection numberwise… – for even 10 billion or 10 trillion is nothing compared to infinite numbers! it does not even have the comparison of one to a million, and it is as if it doesn’t exist.

This is literally what this tiny ray of light, which comes into all the universes, above and below to give them life-force is – relative to the Hidden Light which is the level of the Infinity of God, that does not come down and give life-force into the world – and it is beyond them and encompasses them and it’s called, “Encompassing all worlds.”

Now it doesn’t mean that God encompasses the worlds beyond them – in other words physically being higher… God-forbid; because you cannot speak about physical space in spiritual dimensions.

Rather what it means, is that this light does not get revealed.

For light that gets revealed is called “internalized,” that it gets internalized within the worlds… – in other words, that the Beings of the world perceive the light Force that they are receiving.

However light which is not revealed, but is concealed from the Beings of the worlds, is not called internalized, rather “encompassing and surrounding.”

Therefore as the universes are limited – it means that the Infinity of God does not get internalized and revealed in them, rather only a minute quantity of light in a very very limited amount – just enough to give them life-force that they should exist, in a limited fashion comes to them.

However the main light that exists without such a concealment is called “encompassing” and “surrounding” – because it’s Revelation is not revealed in the Created Beings – as they are limited, hence they could never handle such a revelation.

An example for this… this world, though it is filled with God’s Glory, which is the infinite light, as it says, “Heaven and earth I fill, I swear, says God.” – Nevertheless it does not reveal itself within the creative beings, only a tiny fraction of energy, which is on the level of mute / mineral, and vegetation comes. And the Infinite Light of God is referred to as “surrounding it,” though it is actually within it as well.

For it’s light is not revealed in it, it only affects it in a concealed way, and every concealed effect is called “surrounding from above.”

Now the hidden-world – the surrounding world, is much higher than the revealed world, the light which descends to actually create the object.

Let us understand it better through an example… imagine a person who imagines an object (say a chair) that he saw / or he sees… even though that chair 🪑 with all its parameters, its height, width, with all its details is completely clear in his mind… because he saw in its entirety or is seeing it now – so at this moment his mind is encompassing the object – only that is not encompassing it in actuality, but in his imagination and thought process and understanding – but by God where it says that, “My thoughts are not your thoughts,” so His actual thoughts and knowledge of all created beings, encompasses every creative being, from its head to its toe, top to bottom and within it, within every single fiber of its being – everything is seen and thought and known by God.

For example, the orb of our Earth – it is God’s knowledge that encompasses the entire width of our 🌎world🌍 and everything within it, and the details and sub details, until it’s very very inner core – everything in actuality, is known by God, for it is this knowledge itself which is the energy and the life of the physical world, and what causes it to come into existence, out of nothingness all the time!!

Its only that because there are so many limitations and diminutions of the great light – that God diminished His great light and energy which is found within the sphere of the globe, to give it life and to keep it going.

Now as God and His knowledge are one – and it is His knowledge that creates everything, and His knowledge is not outside of Him, hence it is through knowing Himself that He knows everything.

All existence only exists from the truth of His existence.

This is not something that a human being can properly understand.

This knowledge, as it is infinite, for God is infinite, does not integrate within the actual physical globe, which is limited, rather it encompasses it.

Even though this knowledge includes within it the entire sphere, down to every micro-detail in actual fact, and creates through its knowledge its existence out of sheer nothingness…. as we described elsewhere.

Chapter 49

Core Point – Divine Love

Now although the diminutions of Divine energy / light are tens of thousands (of degrees)… millions.. until our world, which is finite, is created – nevertheless, generally they are contained within three categories.

These are the universes of Beriah, Yetzirah, and Asiyah. In each Universe there are tens of thousands of different levels.

Now the world above them, the universe of Atzilus is Godliness.

Now in order to create the world of Beriah, where the Great Tzaddikim and the great angels have great comprehension of God, (and so, are not submerged within Him… because the fact that someone can comprehend… means that there is “another” comprehending) this necessitates an awesome Tzimtzum / the diminution of the Divine energy / light.

The same applies for the world of Yetzirah, as the light which is in the world of Beriah, relative to Yetzirah is infinite, and as such, can only descend into Yetzirah through a Tzimtzum / diminution.

The same holds true from Yetzirah to Asiya.

Now the end goal of all these incredible Tzimtzumim / diminutions was to create the human, and the benefit of the reducing of the Kelipah and Sitra Achara – and the increase of light that comes due (to the rebound) from Darkness.

This occurs when the person elevates himself and his body and his soul powers /ability to God, through using them for Torah and Mitzvos.

And this is the entire purpose of Creation and man.

Now we know that emotions reflect each other, like the face peering into water / mirror.

As such, just as God set aside His infinite life / life, to create you / limited beings – how much infinitely more so, should man set aside his personal desires, to deeply attach themselves to God – and not allow any hindrances, whether within or without, even one’s love for his wife and children, his body, his money distract.

We now understand why our sages instituted two blessings prior to Shema etc. although as the Rashba says, they seem to have no connection to the Shemah – as such, why are they called the blessings of the Shema? and why do they precede it?

The reason is because the main function of Shema is to arouse a love for your God, “With all your ‘hearts’” namely both your Yetzer Tov and the Yetzer Hara.

In other words, to overcome any challenge to serving God.

Now “your heart” refers to one’s wife and children, whom one’s heart is deeply attached to.

And your “soul” and your “might” of-course refers to one’s body / health, and possessions.

To give up everything, for the love of God.

Now how can a physical/corporeal human being, come to such an awesome selfless Love – it is for this reason that our sages instituted the recital of the praises of the Angels prior to Shema, for the angels are so great and yet God does not descend upon them – they say, “Where is His glory?” On the nation of Israel!

And the lower Angels, the Oifanim and the Chayois Hakoidesh make a great noise, for they seek Godliness, but they cannot find its location.

The above is in regards to the first blessing of Shema and the Second Blessing emphasizes, that God abandons all of these great lofty angelic beings, and He is our personal God on Earth.

The reason He contracted, diminished Himself (His great infinite light so much) is because the nature of love is to make space for whom you love.

This is why it is called, “Love of the world” for He diminished Himself to such an extent, to create the world.

He did this all out of His great love for the Jewish people, in order to be able to draw them close, and that they should merge in His Infinity.

This is also the meaning that He chose us from all the nations, that even our physical body, which is similar to the bodies of all gentiles, have been chosen by God.

And He drew us close to unify in Him.

Now when somebody will think about these concepts, how God has condensed Himself due to His love for us, then reciprocally, face to face, the individual will feel such a strong love for God, that He is ready to abandon all his (perceived) limitations and cleave to God.

He will attach, “Spirit to Spirit,” which is the study of Torah.

And with “the mouth” he will say the words of Torah.

The reason it is important to say the words of Torah, and it is not enough just to comprehend them, is because the goal is to elevate the world, and when you use your body which was created through the nourishment from the mineral, plant and animal world, and you say the words of Torah, you then elevate the world to God.

This causes a manifestation of the Divine Light in the world, that His presence should shine within them.

This of-course is the entire purpose of the world, that the presence of God should shine within the physical, in the transformation of Darkness to light, and bitterness to sweetness.

This is the purpose of man’s existence, to bring the Divinity of God into the world.

However to accomplish this, a person has to First sacrifice themselves to God – have no other loves.

 

Chapter 50

Core Point – Yearning and Returning

Now all the previously mentioned love mechanisms to love God, all fall in the category of Chessed / Cohen, a love based love.

However there is another form of love which is much greater, it is like the greatness of gold in its superiority over silver.

This is a fiery love.

It comes from the Heavenly Gevurah / strength, from the Heavenly Binah.

This comes from contemplating how everything relative to God is as if it is nothing, and non-existent.

This causes a desire to see the splendor of God’s greatness.

Like a flaming fire that leaps heavenward, desirous of transcending its bond to the physical candle.

This comes from an increase in the fire of the Divine soul.

This then causes a parched thirst for God.

And then, it causes a soul-longing, like a person who is love-sick and can’t fulfill their heart, unless the object of the love is realized.

This then causes “Clois-Hanefesh” where the soul is ready to leave the confines of the body, just to unite with God.

This is the source of the Leviem (Levites) below.

(In the future when the world elevates, they will be the Cohanim.)

Their task in the Beis Hamikdosh was to raise their voice with melodious song to God.

In the level of Ratzu / yearning, and Shuv / returning.

This is the level of this great love, like the flame that burst forth from the crucible (like a lighting flash.)

Now this contemplation is not something one can properly describe in writing, each individual based on their capacity of intelligence and contemplative ability will be able to find connection to this yearning.

(In fact different minds / souls / hearts, feel inspired from varied inspiration.)

The only prerequisite to this great contemplation / yearning, is one must be free from sin, as sins separate the heart from God.

Now the mechanism of serving God which comes from this contemplation evolves purely into returning to one’s purpose of life.

As it states in Sefer Yetzirah, “If your heart runs to God, return to your life’s purpose.”

The meaning of this is, if you create such a powerful love for God that your soul desires to cleave to Him, then you should recall that the soul’s purpose is to give life to your body, to unify God down here below, through the power of Torah.

That this Unity with God should be revealed, as the Zohar writes, “To be one with the One” – in other words, that the concealed Union should be revealed.

And this is what we say, “Come my bride,” in other words, we’re drawing Godliness into this world.

This is also the concept that our sages say, “It is not with your will (or against your will) that you are living” referring to the desire to leave this body, to unite with God.

“And against your will do you die;” in other words, that although a person must go against their desire to cleave to God and do His will on Earth – nonetheless after they have made this choice, they should once again energize their soul through desiring to cleave to God – so sort of like a person who does God’s work, but yet still remains passionate about their Divine.

chapter 51

Core Point – Shechina

Now to understand in greater depth what the prophetic child said in the Zohar that one needs to add good deeds for the light of the Shechina to dwell on them.

We need to begin by explaining the concept of how the Shechina dwelled in the Beis Hamikdosh.

In general, what does it mean that the Shechina dwells anywhere – because we know that God is everywhere?!?

However, it is known that an example of Godliness is our own body – and even though the soul is in all parts of our body, for all parts are alive, it is primarily in the head.

From the head it spreads to the entire body, and each organ receives the specified part of the Soul which corresponds to that organ.

The eye for sight, the ear for hearing, the mouth for speaking, and the feet for walking.

This is also empirically evident, as the mind is the part that feels all the parts of the body.

Now it is not that the soul itself has 613 parts, for the soul is actually a simple entity – it is only that it has in potential the 613 parts, that then energize the specific vessel/organs that are made for this Soul ability.

The main revelation of these 613 parts is actually in the brain in the head.

Therefore it is first the brain that receives the soul mechanism of these 613 qualities.

The brain is the first entity to receive the revelation of the Soul, therefore the first revelation itself is the three parts of the brain, namely Chochmah / innovation, Binah / understanding, and Daas / integration, as well as the power of thinking.

In addition, all the soul-powers, say walking and using one’s hands, exist in the brain, and from there they extend into the feet and hands, to actually function.

So first the soul life-force comes into the brain, together with the 613 abilities which then spreads only a small amount to the whole body, and each organ, for the specific functionality that it has.

An example of this, is sunlight, that say first comes into the foyer, and then its radiance will go into an inner room that has a window or a doorway leading off the foyer.

Even the heart receives its life-force from the brain, which is why by nature the brain can regulate, control, inspire the heart’s emotions and feelings.

Exactly in a similar way, does the infinite light fill all worlds to give them life-force.

In Each World there are infinite amounts of creations, Angels, souls etc.

There are also an infinite amounts of different degrees of spirituality of these entities within each world, and an infinite amount of worlds.

Now the essence of God remains the same and unchanged no matter what world it is in – similar to the essence of the life force, gives life to all parts of the body – in a similar sense, they are all alive.

This is what is written in the Tikkunim that “God is the secret of all secrets” – in other words, even in the highest realm, He is equally hidden, for no thought can begin to understand Him, in any way, shape or form.

In other words, exactly as God exists in the highest heaven, He exists on the lowest dimension our Earth.

The only difference being, the amount of revelation of Divinity to the creations within.

This in fact is one of the reasons why the Divinity / energy of God, is called light.

For the higher Worlds receive a slightly increased amount of light and each Creation within those worlds receives according to its individualized capacity.

The difference to the lower World, our world, is that the light comes down and is concealed in many many garments / concealments, to the extent that the appearance of a completely physical non-living Rock emerges.

And though this is the case – of-course the infinite Divine energy / light is within each and every Rock etc. bringing them into existence every moment – this energy begins from Malchus of Malchus of Asiyah, but within it is the Malchus of each higher realm, until the Malchus of Asiyah, which is united in God-Himself.

chapter 52

Core Points – The Shechina

Just as in the soul of man, the main revelation of it comes into the brain and all the organs receive their individualized light and potential from the brain…

Similarly, the main revelation of the life force and energy that gives life to all the creations and all the universes, first comes into the desire and wisdom and understanding and “integration / Daas” of God, which is called “intelligence.”

Now this intelligence first and foremost goes into Torah and Mitzvos.

And the revelation of this energy, is the source of all the universes, and all of them receive an individualized Ray which comes from this general source (similar to the brain which gives to the particular organs.)

This is also like the example of sunlight, which first may come into the main room and from there give a light into the inner Chambers.

This source from the generalized source, which begins to siphon off, specified life force and energy for the specific creations of each universe, is called “the revealed universe” (as it gives in a revealed way.)

It is also called the “Queen” (as the queen receives from the King, and then channels this energy forward.)

It is also called the “lower mother” (referring to Malchus of Atzilus.)

It is also called the Shechina, from the verse “And I will dwell within them.”

It is the foundation and source of the revelation of The Infinite Light of God.

From this source, each individual within their Universe, receives the specified Revelations of Divinity.

The infinite radiance of God in a very contracted / diminished way goes into each creation, to give it life, sustain it, and continuously create it.

This is why it is called the “Mother of the sons” – by way of example, and it is also called “The community of Israel” Knesses Yisroel, for it is the source that creates The souls of Atzilus, and then the souls of Beriah, and the lower worlds as well.

All the universes and the souls and the angels within them are all only offshoots, derivatives, and creations of this light source.

It is like sunlight, which is a ray from the Sun.

However the Shechina itself which is the beginning of the revelation of the infinite light of God and its source – in other words the structure that God shines and gives life to all the worlds in a revealed way – it’s the source of all these individual rays in every universe.

(In every universe, the energy of every creation is but a ray of Shechina, like a ray of light that comes from the sun.)

Now just like it would be impossible for any created being to receive the entire sun and remain in existence – a person and a universe cannot receive the light of the Shechina itself, without some type of concealing garment that conceals the intensity of her light from them.

If it would receive the light in its full blown energy – the individual would cease to exist, like the sun rays when they are within the sun itself – for there the ray doesn’t shine, just the essential Sun.

Now what is the protective garment that can conceal this light, that the individual can receive it but yet not to be consumed by it?

This is the will of God and His wisdom etc. which are found within Torah and Mitzvahs, that have been revealed to us and our children.

For the Torah comes from the wisdom of God, the supernal wisdom, which is infinitely beyond the revealed world, the Shechina.

For God’s wisdom is infinitely beyond human or even any comprehension.

As we explained earlier, that the infinite light of God is unified with the supernal wisdom, and God and His wisdom are one.

However this infinite level went down in a concealed way throughout the universes, until it went into physical matters, which are the 613 Mitzvahs of the Torah.

And as it descends from Universe to universe, the Shechina descends with it.

And this is the chamber of the Kodesh-Hakodoshim, the Holy of Holies, in every universe.

This is what was written in the Zohar and in Eitz-Chayim that the Shechina which is the Malchus of Atzilus goes into the chamber of the Holy of Holies in the universe of Beriah, which is the Chabad of Beriah, and then after it, goes into Malchus of Beriah, it creates the souls and the angels in that universe.

In addition, from the world of Beriah, the Talmud comes.

As we stated previously in the name of the Tikkunim, that in the world of Beriah, the wisdom, understanding and knowledge of the infinite God is greatly concealed – in order that the souls and the angels which are in that world and have limited intelligence can receive influence from the Chabad ( wisdom, understanding and knowledge.) (Although of course, it is much greater than lower souls and angels)

(As the Shechina is the beginning of the revelation of the infinite light, therefore it is also called “Speech,” “The Word of God” and the “Breath of His Mouth,” as the example of a person who speaks – He reveals what was hidden in his mind and heart to the listeners.)

As mentioned earlier, in the world of Beriah, in a very minute manner, the wisdom of God pulsates – and that’s why the Talmud comes from the world of Beriah, for it contains the reasons behind the Mitzvos, and the reasons are the level of Chabad / wisdom.

Now the Mishna which is the laws themselves, this comes from the emotive attributes of God – which is the three pillars of Chessed / kindness, Din / strictness and Compassion, which evolve into what is permissible or forbidden, what is kosher what is unkosher, what is liable and what is not – for the concept of kosher for example, is allowing something to enter into the realm of holiness.

After Malchus of Atzilus goes into Malchus of Beriah, then it goes into the Kodesh Hakodoshim, the Holy of Holies, which is the Chaba”d of Yetzirah.

And when it goes into Malchus of Yetzirah the “Ruchois” – soul levels of Yetzirah are created.

It also creates the angels in the world of Yetzirah.

And also from there the Mishna which we have comes, which are the clear cut laws, which also come from the Chaba”d of God.

The only difference being, is that the understanding of these laws are hidden within the laws, and not revealed in the world of Yetzirah / Mishnah.

Now the actual laws which are revealed, are the radiation / revelation of the emotions of God in revealed way.

This is what was stated earlier in the name of the Tikkunim that the Six Sefiros / emotions pulsate within the world of Yetzirah.

Generally these six emotions divide into the two sides of right and left.

The right side is more lenient – in other words, it allows objects or individuals to elevate to God.

And the left side is more strict, declaring an object forbidden to use, and thereby precluding its elevation to holiness.

All this stems initially from the higher wisdom of Atzilus.

And these laws are thereby one with God, for God and His wisdom are one.

In a similar way, the Shechina descended and went into the realm of the Holy of Holies of Asiyah.

Now each one of these three worlds, Beriah, Yetzirah and Asiya, subdivide into tens of thousands of levels, which are also called individual worlds.

Now Malchus of Atzilus which is the level of the Shechina, it goes into the Malchus of the world below it, which then goes down, through that Malchus into the Holy of Holies in the world below it.

Now from the level of Shechina, that comes into the Kodesh Hakodoshim of every world, the energy to form the universe, and all its creations, souls, Angels etc. within that world, comes.

All this comes about from the first and foundational saying of God which before that was nothing: “In the beginning, God made Heaven and Earth” which as our sages say, it includes everything that was created within them.

A Summary

Just as the soul is a simple Force which comes into the mind, and then from the mind all the individual parts of the body receive their life-force – in a similar sense, the beginning of the revelation of the God’s presence comes into the Chaba”d / intelligence of the world of Atzilus, which is also referred to as the Holy of Holies – it then descends into the level of Malchus of Atzilus – then Malchus of Atzilus, drawing its energy from the Divine intelligence which is also the level of the Torah and Mitzvos, for it is His will and wisdom – this then creates the beings within that Universe, namely the structure of the universe, as well as the souls and Angels within her – then Malchus of Atzilus descends into forming the Chaba”d and the Holy of Holies in the world of Beriah, which then descends into Malchus of Beriah, to likewise create the world of Beriah, and the angels and souls within her – this process continues to the next World of Yetzirah, and of course the next World of Asiyah.

Chapter 53

Core Point – The Soul Of Man, Is God’s Candle

Now when the first Beis Hamikdosh was, and the Luchois (original 10 Commandments were housed in in the Kodesh-Hakodoshim) the Shechina – Malchus of Atzilus -which is the level of the Revelation of the Infinite Light of God was then within the 10 Commandments, even more than it was revealed in the higher realms.

The reason this was so, was because the Ten-Commandments is the generality of Torah, which comes from the Divine wisdom, which is much greater than the Shechina / “revealed world.”

Now in order for these letters to be engraved, it did not descend as the normal descent of the worlds, to this physical world which operates through physical laws of nature, rather the Luchois / 10 Commandments was the work of God, and the writing was the writing of God, which transcended the natural nature of this world, (which comes from Shechina in the Kodesh Hakodoshim of the spiritual world of Asiyah, where the life-force and energy for this world comes from.)

However the level of Chochmah of Atzilus, the Divine wisdom which is the generality of the entire Torah, which is included in the Ten-Commandments, went into Malchus of Atzilus and Beriah alone.

They alone are intimately connected with the infinite light which is within them.

They are what is called Shechina, the source of the Holy of Holies in the first Beis Hamikdosh, through descending into the Ten-Commandments which were engraved on the stone tablets, which were in the Holy Ark.

This engraving was miraculous, as our Sages say, that the letters Mem and Sameach stood miraculously in their place, even though they were circular letters.

And the actual engraving was done by God Himself.

Now in the second Holy Temple where there wasn’t the Aron and the Luchois – our Sages say that the Shechina did not dwell in it – in other words, the level of the Shechina which was in the first Beis-Hamikdosh was not in the second.

In the second Beis-Hamikdosh the Shechina came through the worlds – in other words, Malchus of Atzilus in Malchus of Beriah, and Malchus of Beriah, in Yetzirah, and Malchus of Yetzirah in the Holy Of Holies in ASIYAH.

And the Holy of Holies in Asiyah went into the Holy of Holies in the Holy Temple below, and there the Shechina dwelled, Malchus of Yetzirah which was within the Holy of Holies of Yetzirah.

And this is the reason no person was allowed to go into the Holy of Holies besides the Cohen Gadol on Yom Kippur, as the Shechina was there.

Once the Beis-Hamikdosh was destroyed, then the only location that God dwells in this world is the space of Jewish law / Torah.

And as our sages teach, “even a single person who sits and studies Torah, the Shechina is with Him,” as it’s taught in Brochois, the first chapter.

Now the level of the Shechina that is with him, is as it descends through Malchus of Atzilus to Malchus of Beriah to Malchus of Yetzirah to Malchus of Asiyah.

For the 613 Mitzvahs, most of them are action-based Mitzvahs, and even those that depend on speech and thought – such as the study of Torah, and saying Grace after meals, and Reading the Shema and prayers – we know that the thinking alone does not match speaking, and a person only fulfills the Mitzvah through saying the words – and when we speak, this too is considered an action.

Now the 613 Mitzvahs, together with the seven Rabbinical, all add up to 620, which is the level of Kesser – which is the Divine will, which comes into His wisdom, which is United in the infinite light of God in a complete Unity.

Now God established the Earth through wisdom, which is the Oral Torah, which comes from the Divine wisdom.

This now is what the prophetic child said that the Supernal light that is burning over the Jew’s head, which is the Shechina, needs oil.

In other words, it needs that the person should study Torah, which is called “Holy anointing oil” as stated in the Zohar.

These refer to the Good-deeds, namely the 613 Mitzvahs, which come from the wisdom of God.

And this is necessary in order that the light of the Shechina, like the flame of the fire, should connect to the wick.

This is the animal life soul in the body which is termed wick – for just like a physical candle, the light shines through the consumption and the burning of the wick which transforms into fire – so too the light of the Shechina dwells on The Godly Soul, through the burning and expiration of the animal soul and its transformation from Darkness to light, and bitterness to sweetness, in Tzaddikim.

Or at least through the consumption of her garments which are the thoughts, speech and actions in man and their transformation from the darkness of Kelipah, to the light of the infinite God, which is united in a thought, speech and actions of the 613 Mitzvos of the Torah.

The transformation of the animal Soul which comes from Kelipas Nogah, from Darkness to light etc. this causes an arousing from below, which draws down the light of the Shechina, the revelation of the infinite Divine light on the Godly soul, which is in the brain in the head.

Now we can fully understand what it means, that “God Your Lord is a consuming fire” as written about elsewhere – that only when a Jew succeeds in nullifying Himself to God to the extent that he ceases to exist as an independent entity, and is consumed in the flames of Godliness, only then will He draw down upon himself the light of the Shechina.

Tanya In Simple English – Part Two

 

Intro To Shaar Hayichud Veha-emuna – Gateway To Understanding How God Is Everything And Faith

This part is called “The Child’s Education.”

It is compiled from holy books (referring to the Shala”h Hakadoish, and the Mahara’l) and from Holy Teachers (referring to the Baal Shem Tov and the Maagid-) it is based on the first Portion of the Shema, “Hear O Israel, the Lord Is Our God the Lord is One.” “Blessed be the name of God’s glorious Kingdom, forever and ever.”

King Solomon taught, “Educate a child based on his mechanism, and he will not depart from the education forever.”

As he writes, “Based on his mechanism” – in other words, not based on absolute truth, so what would be the benefit of somebody learning something that is not absolutely true, and they retain it forever?!

The answer is based on the fact that it is known that the reason and source for fulfilling all of God’s Commandments are both love and reverence (fear) of God.

Love causes us to fulfill the “Do Commandments” and reverence / fear, causes us to not violate the “Don’t Do Commandments.”

And the Mitzvah of educating a child is also one of the “Do Commandments” (as stated in the code of Jewish law, Oirech Chayim Chapter 343.)

Now regarding the commandment to love God, it states in the end of Parshas Eikev that “I am commanding you to do it….to love God etc.”

We have to understand how is it possible to use the terminology “Doing” when we’re referring to a heartfelt feeling?

Explanation is, that there are two types of love for God.

The first is where the soul seeks to naturally leave the body and return to her Creator.

This naturally occurs when a person manages to overpower their lusts and arrogance, and crush it under the weight of their intelligence – then the Soul by nature will like a flame seek to go upwards.

It will take great pleasure in God, and rejoice in her creator.

Those who merit this great love, are called Tzaddikim.

As it states “The Tzaddikim should rejoice in God.”

However not every person merits this great love.

For to achieve this, one has to overpower the coarseness / Grobkeit of the body, till they are very spiritually refined and in addition they need to have much Torah and good-deeds “under their belt” in order to merit a very high soul.

Now the second level is the love that every person can achieve, when he thinks deeply, in the depth of his soul about things that inspire love to God, in the heart of all Jews.

This is both in a general love contemplation, “that God is our life force,” and therefore a person loves God just as one loves their own soul and life, for God is your true soul! and literally your life! as stated in the Zohar on the verse “My soul yearns for you.”

This is also in a specific way, when a person contemplates and understands the greatness of God to extent that their mind can understand, and even that, God is infinitely beyond the mind’s understanding.

And then the person should contemplate how great is God’s love for us – that He went down to Egypt, which was the most debased of countries, to take our souls from the iron crucible which is the Sitra-Achara, the dark side God-forbid, and to bring us close to Him, and to attach us to His name and He and His name are one.

In other words, He elevated us out of the depths of lowness and impurity to the heights of holiness, and the greatness of God which has no limit nor end.

Now the idea of this love, which creates a reciprocal emotion to love God back, and to attach oneself with all his heart and soul – we’ll explain in the correct place at length.  

This was the type of love that Moses our Master wanted to implant in the hearts of all the Jewish people in Parshas Ve-atah Yisroel in the verse, “God owns the heavens…” “And it is only your forefathers that He desired…. “And you should circumcise your heart… (your arrogance and self-centeredness) With 70 souls you came into Egypt and now you are a great nation… and you should love your Lord.”

Therefore Moses concluded his words regarding this love with the statement, “That I am commanding you today, to do it” for this is a love which you implant in Your heart by contemplating – as mentioned, emotions can create a reflection of love and therefore it is an action that you can do.

This is the commandment, “And these words which I command you today should be upon your heart” in other words that when you contemplate these ideas/meditations of love, it will create a love for God.

Now regarding this second type of love one can say that it is a commandment – in other words to contemplate things that inspire love; however regarding the first love which is a flame that ascends on its own, one cannot say that it is a commandment – furthermore, it is actually a reward for Tzaddikim, so that they can taste the future world now, as will be explained in its place.

Now it is known the explanation of the verse that says, “A Tzaddik falls seven times and he rises” this particularly refers to a human being, for a human is called an “ascender/growing” and not stationary.

A person must continuously progress from spiritual rung to spiritual rung – and never stand on one plane.

Now between each Rung/level, before one achieves the higher level, there is a sense of falling off the previous level – just as one cannot step to a higher step, without temporarily removing one’s foot.

However it doesn’t actually say, that the person loses his previous level, rather “he falls” – now this falling is only relative to his previous level, but relative to others, he still is much higher in his service of God – for he always maintains at least the basics of his previous level.

However the main love that we have for God, even though we will always ascend in our love for God, is actually the love that we were educated in and we became accustomed to in our young days before one reaches the level of Tzaddik, and this is the meaning that even when you are older, you will forever maintain the education.

Now the source of what inspires love and fear of God is the complete and pure faith and conviction that God is everything, and everything is within God, as will be explained.

Shaar Hayichud Ve-haemuna – Chapter 1

 

Core Point – The Universe continually is energized into existence

To briefly explain what the Zohar says, that “Shema Yisroel…” is the higher unity and “Boruch Shem…” is the lower Unity.

(The author mainly is going to explain how matter is really energy – as we know from science E=M energy equals matter –– and this energy is a derivative of the 10 original energy sources used to create – which are called “the 10 sayings” – the first one is, “In the beginning God made Heaven and Earth” – the subsequent statements of God, such as “Let there be light,” were said on the six days of creation. In the beginning all of time and space and matter were super condensed (the actual physical sum total of all matter (for between the electrons that create negative charges – like many beach balls – is simply space – so all of matter as the Ramban says was the size of a mustard seed – from this original nebulous creation the atomic energy / particles which make up the subsequent building blocks were carefully arranged to create life as we know it (of course as Hubble has proven the universe (thank God!) continuously miraculously to expand outward at 10 X its velocity at its outer perimeter. ED.))

“You should know today, and place it upon your heart that God is the Lord in Heaven above, and on the earth below – there is nothing else.”

We have to understand, is it something that will occur to anybody that somehow there is a God In The water below earth… that one must be so weary that we say… “place it upon your heart.”

Is known that it is written “Forever O’ God your words remain in the heaven.”

The Baal Shem Tov explains that this means that the very words that you said, that “There should be a heaven…” the letters and the words themselves continuously remain within the very heaven / sky to continuously cause them to exist.

As it states, “The word of God eternally exists.”

And it says, “His words are alive and exist forever.”

The reason for this is, for if for one moment the letters that create the sky and the words “Let there be a heaven / sky” would disappear, then at that very moment the entire sky would disappear as if it never existed.

And it would be exactly as if God never said and never created the sky.

The same applies to all creations, in every single Universe above and below – including this physical universe, and even rocks and hard matter, that if for one moment the letters from the 10 sayings through which the Earth was created in the six days of creation would disappear, than the entire universe, and all of its creations and every Rock etc. would return to its previously non-existent State as it was prior to its creation.

This is what the Ari Za”l taught that even in physical matter like rock and dirt and water there is an actual soul and spiritual life force.

This is the level of the Divine letters from the 10 sayings which give life and create the physical matter out of non-existence into an existent state.

Now this is the case, even though the word “Even/Rock” was not specifically mentioned in the 10 sayings in the Torah, nevertheless there is a life force that comes to the stone from the combination and substitution of the letters as they descend through the 231 Gates – forward and back – different combinations of how these letters can permutate.

This occurs until from the 10 Sayings there comes the combination of the letters Even / stone.

Now this name, is the actual energy of the Stone.

This in fact occurs to every single Creation in the world, that the names that they are given in Hebrew are actually the very letters that come, level after level, from the 10 original sayings in the Torah to substitute and change from the 231 Gates – until they go into that specific creation to give it life.

The reason for this is, that the individual creation cannot receive direct energy from the 10 sayings themselves.

They can only receive energy when it descends from a higher level to a lower degree of energy through the substitution and changes of the letters and Gematriah, which are the number of the letters, until it can be so condensed to give the individual creation life.

This is the Hebrew name that it has, which is the ability to have a small quantity of energy in this name, which descends from the greater powerhouse of the Ten Sayings – to give life and create Creations out of nothing and to continuously sustain them, as the Torah and God are all one.

(ED. In other words because God is infinite and His Torah is one with Him therefore the energy within these Holy Letters continually pulsate, bring to existence all – though based on the specific intent (say for a rock) and the Hebrew letters/energy that cause that specific combinations of energy to form the rock – interestingly the Hebrew word for Water / MaYiM is similar to the atomic structure of 1 Hydrogen atom surrounded by two oxygen.)

Shaar Hayichud Ve-haemuna – Chapter 2

Core Point – As prior to matter it did not exist – hence any miraculous new entity needs to be continually sustained (like holding up a ball.)

Now we have a reply to those who deny the direct hand of God in life – as well as the miracles recorded in the Torah…

For they mistakenly compare the creation of God, how He made Heaven and Earth, to the way man makes something…

For when say a silversmith makes a silver cup, the cup does not need the silversmith anymore….

After he finished making it and sells it, the cup remains standing in the shape that he originally formed it into.

Similarly foolish people imagine the creation of Heaven and Earth (in other words, that once it was made, it can remain without the original Creator.)

However they do not realize the incredible difference between the way man makes something, in which he takes a pre-existing matter, such as the silver, and shapes it into a cup – to the way Heaven and Earth, which comes into existence from a non-existence.

This by way of example is a far greater miracle than the splitting of the sea, in which God caused an eastern wind to blow the entire night which split the water, and caused it to stand like a wall.

Now obviously if God would have stopped that wind for one second, the water would have returned back to its original state and not have stood up like a wall.

Now if we analyze this deeper, the nature of water to be a fluid is also a continuous miracle – for a stone wall stands on its own without any wind holding it up… (it pays to mention that the kinetic theory of energy tells us that all matter based on its temperature will change from liquid to solid to gas – so it is simply a determination of God, at which temperature this transformation will occur.)

So how much infinitely more so, when we think about the creation of something which previously did not exist!! – it is obviously a much greater miracle then the splitting of the sea, in which, one cause (the wind) created a different effect (water 🌊 standing) how much more so if the cause (namely The Creator’s energy) for matter to come into existence would cease, the creation would return into absolute nothingness.

Now this cause must continuously be within the effect in order to keep it in existence, and this is the actual letters of the 10 sayings which the world was created.

This is what verse says, “And you give a life to everything” and our sages explain, “Do not read ‘give life’ but rather ‘create’” in other words, continuously create everything.

Furthermore the words “And you,” spell out the letters Aleph to Tof – the first, through to the last letters – meaning all the Hebrew letters are what cause the creation of all things.

Now even though God cannot be compared to a body, nevertheless we do say in the verse, “God spoke,” “And God said…” this refers to the revelation of the 22 Divine Hebrew letters of speech to the prophets, which to their mind, came visions of a prophecy – as well as God communicating directly a thought to their minds, and as speech in their voices, allowing them to be the voice of God – like it says, “And the spirit of God spoke in me;” “And His words were on my tongue” as the Holy Ari Za”l, said in the Gateway To Prophecy.

It is in a similar way that the Divine letters of the Ten Sayings come into created beings – as it says, “With the word of God, heaven was made, and the breath of his mouth, everything in it.”

The only difference is that it comes about mainly through many diminutions of the original intensity of the light till it can come down and create physical objects – whereas the understanding of the prophets was in the realm of Atzilus, after it descended into the realm of Beriah.

 Shaar Hayichud Ve-haemuna – Chapter 3

Core Point – As we are continually being recreated, hence His energy must be our not only source rather existence.

After the previous chapter’s truthful words how all of reality is constantly being recreated from the original Ten Sayings of God, therefore anybody who thinks deeply into this will understand, that every single creation in actual fact relative to the force that creates it and brings it out of non-existence into existence (“the breath of God’s mouth which creates it”) is absolutely non-existent.

The reason every created being appears to us as a physical entity, is only because we do not understand and see with our eyes the energy and the word of God that is within this created being.

However if the eye were permitted to see and understand the energy and spirituality of every creative entity, which continuously flows into it from the word of God, and the breath of His mouth, then we would not see a physical being at all!

For relative to it’s Divine Life Force, it simply is not existent – as without the spiritual energy that creates it from nothingness, it really is nothing, just as it was before it was created.

Now this spirituality which flows into it from the word of God, “The breath of His mouth,” is the only reason it is continuously coming out of a non-existent state into a created and existent state.

This being the case, it actually, without its creative Divine spiritual life force is absolute non-existence.

Now an example for this is sun rays that shine onto the Earth and offer light to all those living on it – now obviously if this Sunlight can travel 98 million miles and be so bright – it certainly can shine within the sun itself, however there this ray of light is considered not to exist – because relative to the sun itself which is the source of the light, it is absolute nothingness (like a candle doesn’t shine her light during daylight.)

It is only down here on Earth, as we are not within the Sun – the sun’s rays can be seen as having an independent and valuable existence.

Of-course as mentioned, when the Sun’s Ray is within the sun itself, it does not get the individual title and independent existence – for there, only the sun itself is what shines and exists, and there’s nothing besides it.

Now exactly this concept is the existence of all creations relative to the Divine energy, and word of God that creates them.

Every creation is only like a ray of light coming from the source which is “The word of God, and the breath of His mouth” and which causes it to go from non existence into existence.

As such in truth, relative to their source that causes them to exist, they are just as non-existent, as the light of the Sun which ceases to have any independent existence, when it is within the Sun itself.

It is only outside of the Sun that a sunray has an independent existence – similarly, every creation only appears to be an independent existence to the human eye – for it does not see and understand the source which is the spirit of God that brings it into existence all the time.

As such, to our eyes, the physicality of creations and their form appears to be a complete existence, just like the light of the Sun appears to be a complete existence when it is outside of its source.

The only difference between the example / sunlight, to the analogue / created beings, is that although the sunlight truly leaves its source – every single created being is truly within its source – it is just that the source is not seen.

Shaar Hayichud Ve-haemuna – chapter 4

Core Point – God Hides

Now it is written that “God is a sun and a shield” – in other words, there are two names of God – Havayeh and Eloikim (the first represents God as the infinite Creator, the second as the infinite concealer as will be explained – point of this chapter is to explain: how is it that everything, as said in the previous chapters is Divine energy, yet we are unaware?!?)

The explanation of this is, that a shield here refers to the covering over the Sun (perhaps the solar winds that cool the heat or the ozone layer) which protects us from its intense heat – now just like the covering / shield protects us from intense radiation of the Sun, similarly does the name Eloikim protect us from the name of Havayeh Blessed Be He.

For the name of Havayeh means that God consistently creates everything from nothing.

The Yud in the name represents that this is a constant action – in other words, the energy comes literally every single second within all creations from the word of God and His spirit and brings everything out of nothingness into “somethingness.”

As mentioned previously, the original creation is not the ability for it to continuously exist – rather it needs a constant force bringing it into existence every nano-second.

Now in the Siddur / prayer book, when we speak about the praises of God, it is written that He is great and strong etc.

The explanation of “great” is the emotion of God’s kindness and His giving life to all the universes and the creations within, to constantly bring them into existence out of nothingness into “somethingness,” which is done purely from His infinite love.

The reason it is called great, because this comes from the greatness of God-Himself who has no limitations, therefore He constantly creates and sustains all the universes and the infinite Creations within them out of sheer non-existence, as the “nature of the kind / good, is to do kindness / goodness.”

Now just as this emotion is the praise of God alone, for no other creation can possibly cause something to come into existence out of nothingness and sustain it, similarly this emotion is beyond the understanding of a human being – for no human being can understand this capacity to create matter out of nothingness, and to continuously give it life.

Creation of matter out of nothingness is beyond the understanding of any creation as it comes from the emotion of God’s greatness – and God and His emotions are a completely and simply a single entity, as it states in Kabbalah, that He and His emotions are one.

Now just as it is impossible for any mind to understand their Creator, so also it is impossible to understand His emotions.

Now just as no mind can understand God’s emotion of greatness, which is the capacity to create matter out of nothingness and continuously revive it – as it says, “The world is built on kindness” in the exact same way it is impossible for any creation to understand the strength of God, which is the capacity to diminish and restrain the life force that it should not be revealed to the creations.

In other words that they should not perceive that their energy actually comes from God, and they will perceive that their body is an independent entity – non-reliant on the life force and the spiritual energy that makes them exist.

Though in fact they are entirely dependent, they are like the ray from the sun, which is 100% dependent on the sun.

God’s strength is such, that He can so condense the spirituality and life force which comes from the breath of His mouth, and conceal it, in order that the individual should have an independent identity.

Now it is impossible for any created intelligence to comprehend how God’s light can be both diminished and concealed yet nonetheless have the capacity to create the body / matter out of nothing.

(Now the diminution and concealment of the life force is called “Keilim” (the containers of energy / bodies.) Whereas the life force itself is called “light.”

The reason for this is, just like a container conceals what is within it – so too the diminution of the light conceals the light and the energy that comes into it.

Now the Keilim / containers are the actual letters of Hebrew.

And these letters come from the 5 source letters Mem Nun Tzaddik Pei Ches – which are the five strengths / Gevurah of God, that separate the breath and the voice and the five articulations of the mouth which create the 22 letters.

And the source of these five strengths that separate the letters is the Kabbalistic level of the darkness that transcends light – in other words, the Divine who decides exactly what should and shouldn’t be / created. This is the higher Gevurah of Atik Yomin – and the source of the kindness of God is Chessed of Atik Yomin, as known to those knowledgeable in Kabbalah.

Chapter 5 – Shaar Hayichud Ve-haemuna

 

Core Point  – The secret (knowledge) of the twenty two letters of the Torah

Regarding the process of creation through the agency of Tzimtzum / diminution of light, our sages say, that in the beginning God desired to create the world through complete Tzimtzum, but realizing that the concealment of light would disallow anyone vision (of God/truth…) He put into it “Mercy” namely the miracles recorded in the Torah and the Tzaddikim (who serve as Divine role-models.)

This is what the Zohar says, that above there are two emotions of kindness and strength.

In other words, both are the Divine emotions transcending any human ability to comprehend them.

In fact these two things are one, as God and His emotions are.

Even the comprehension of Moses in the Divine emotions, was only as they vested into the world of Beriah (from Atzilus) and there descended into Netzech, Hod, Yesod.

However the reward for the Tzaddikim in Gan Eden / the world of Beriah is the comprehension of the light and energy that radiate from these two emotions.

This is the “food” of the Tzaddikim that study Torah in this world altruistically / for God.

For from these two emotions, a sky spreads over the souls in Heaven.

This is called “the sky of Torah.”

This is the secret (knowledge) of the twenty two letters of the Torah.

As it States, “From His right hand, He gave the Torah” in other words, the Torah descends from Chessed.

From this sky, dew, namely insights into the Torah descend.

This is the comprehension of the 22 letters of the Torah.

The Torah is the food of the souls in heaven, and the Mitzvos are her garments.

 

Chapter 6 – Shaar Hayichud Ve-haemuna

Core Point – Havayeh and Eloikim are complimentary

Now the name of God, Eloikim, refers to God’s emotion of strength and concealment.

As such, it is also the Gematriah / numerical equivalent of “the nature.”

Because it conceals the light that creates and sustains the world, causing the world to seem as if it operates independently / naturally.

Now this name Eloikim, is a shield and cloak for the name of Havayeh, in other words, it conceals the great light which comes from Havayeh, that causes all to come into existence from non-existence constantly – in order that this should not be known to the creations, for then they would cease to have an independent existence.

Now this level of strength and concealment is in fact also God’s kindness which the world is created with.

This is what it’s called: “strength” which is merged with kindness.

Now from the merging of these emotions – one in the other… – it is obvious, that God and His emotions are one.

As they are in a complete Unity with Him, therefore they can also unify.

This is what Elijah said, “You are the one that connects and unifies them, and besides you there is no Unity above and below.”

This is what the verse States, “You should consider and place it upon your heart, that Havayeh is Eloikim.”

This means that these two names are really literally one.

That even the name of Eloikim that conceals the light, is really God’s favor / kindness, just like the name Havayeh.

Because the emotions of God are one with Him in a complete Unity, and He and His emotions are one and His emotions are His names (as each name refers to an emotion / ability.)

Therefore it is obvious that in Heaven above and earth below, there is nothing besides God.

In other words, even this physical world that appears as a complete existence to the eye, all of it is actually non-existence and nothing relative to God.

For the name Eloikim does not conceal from God, only from His creations – for God and His name Eloikim are actually the same.

Therefore even on the earth below and even below the earth, all this is literally nothing relative to God – in other words, it doesn’t have any existence and it cannot even be called as “something else.”

It is not like a body which is subservient to the soul and the life-force in it (rather it is simply God.)

(This is what the verse says, “I will praise God/Havayeh with my life, and will sing to my God/Eloikim with my might” for life comes from the name Havayeh, and the body from Eloikim.)

Now the soul does not create the body out of nothingness – whereas God actually creates everything out of nothingness – so therefore relative to Him it doesn’t exist, like the light of the sun In the Sun.

As such, the verse had to warn us to realize “Place in your heart…” that we should not think that heaven and everything in it and the Earth and all the things in it are separate from God, and God like a soul, fills that life force and places the power of growth into the Earth, the ability of movement in the planetary and celestial orbs and moves them as He desires, like the soul moves the body – (rather God is the very substance, or more accurately the very substance is within God Himself, and it is like with His thoughts that God creates and causes the natural observations that we see.)

Now in truth, the soul and the body are actually opposites – for in their source they come from different places – as the body does not come from the soul above it – rather from the drops of the father and mother – and even after this, its growth does not come from the soul alone – but through the food and drink of his mother for the 9 months in the womb, and then through his own food and drink – whereas Heaven and Earth, their very essence is continuously created from the word of God and the breath of His mouth which continuously remains within them and pulsates every single nanosecond to bring them into existence out of nothingness – just like the light of the Sun within the sun itself.

As such, they are truly non-existent relative to the word of God and the breath of His mouth, which is one with His essence – as we explained before, just like the light of the Sun relative to the sun itself is not existence.

This is the strength of God, and His ability and strength and concealment, to hide the life force which goes into the creative things, and as such, Heaven and Earth and all within them seem as if they are independent entities.

Now this emotion of strength does not conceal the truth God-forbid from God, rather God of-course knows that His two names of Havayeh and Eloikim are one.

 

Regarding the process of creation through the agency of Tzimtzum / diminution of light, our sages say, that in the beginning God desired to create the world through complete Tzimtzum, but realizing that the concealment of light would disallow anyone, vision (of God/truth…) He put into it “Mercy” namely the miracles recorded in the Torah and the Tzaddikim (who serve as Divine role models.)

This is what the Zohar says, that above there are two emotions of kindness and strength.

In other words, both are the Divine emotions transcending any human ability to comprehend them.

In fact these two things are one, as God and His emotions are.

Even Moses’s comprehension in the Divine emotions, was only as they vested into the world of Beriah (from Atzilus) and there descended into Netzech, Hod, Yesod.

However the reward for the Tzaddikim in Gan Eden / the world of Beriah is the comprehension of the light and energy that radiate from these two emotions.

This is the “food” of the Tzaddikim that study Torah in this world altruistically / for God.

For from these two emotions, a sky spreads over the souls in Heaven.

This is called “the sky of Torah.”

This is the secret (knowledge) of the twenty two letters of the Torah.

As it States, “From His right hand, He gave the Torah” in other words, the Torah descends from Chessed.

From this sky, dew, namely insights into the Torah descend.

This is the comprehension of the 22 letters of the Torah.

The Torah is the food of the souls in heaven, and the Mitzvos are her garments.

Shaar Hayichud Ve-Haemuna – Chapter 7

 

Core Point – Lower Level Unity

Now we can understand the meaning of the Zohar that “Shema Yisroel” is the higher unity and “Boruch Shem” the lower.

Now Echad and Va-ed, the final words of Shema and Boruch Shem are actually interchangeable.

Now it is known that the entire purpose of the creation of reality is because God desired to be able to reveal Himself.

This is why God concealed Himself from the Creations, for in order to, as in the example of a king and his subjects, have a relationship – there has to be an other who is “distant.”

As a king could never rule over his own sons or even on his ministers.

Now the name of God that demonstrates His Lordship is the name of Adnus / Lord, and hence it is from this name that the concealment of Creations, allowing for there to be this King / subject relationship, ensues.

Without this name there would be no physical world to speak of.

Now the definition of a world is time and space.

Time refers to past, present, future (in other words, the experience of the Soul.)

Space refers to north, east, south, west, up and down (in other words the place of the body / soul.)

Only in the worlds of Beriah, Yetzirah, and Asiyah can we say, that God descends to be within time and space.

This means that the life-force of space and time comes from the emotion / level of Malchus / kingship of God.

Now as this level is one with God, therefore time and space is also one with God (as in Aristotelian logic if A. equals B. and B = C then C. equals A.)

This is the intertwining of the name Adnus with Havaye.

For the name Havayeh demonstrates that it is beyond time, as it incorporates all time in a single moment.

God is also beyond space, for He incorporates all space ( think like the GPS satellite…) every moment.

In other words, this is His incorporation with His emotions / power, which is the source of physical time / space.

This is the lower level Unity.

In other words, that the very essence of God, fills the entire time / space dimension.

God’s Essence fills all time, all space below, exactly as it fills the highest heavens above.

This is the attribute of Malchus, which is the attribute of Tzimtzum / concealment for it conceals all.

For without Malchus there could be no  concealment, and therefore there could be no physical time space.

Now this is the meaning of verse, “I am God who has not changed.”

In other words, there has been absolutely no change within God at all – the same God who existed prior to Creation, is the same God that exists after creation – and creation being subsumed within Him, like a thought within the person, does not take up any space at all.

And this is what it says that, “You are the one from before creation – You are the one after, without any difference in you at all!”

Not only did this not affect any difference in God, it furthermore did not affect any difference within His understanding, for He understands all reality not outside Himself, but within. For all comes from Him and is completely humbled / subsumed within Him.

As the Rambam writes, He is the knowledge, the knower, and the known.

Now this is not something that the human brain can comprehend.

For God’s Essence and His intelligence are a simple unit, with no separation at all.

This is unlike a person whose knowledge is different to himself, for he exists prior to his knowledge.

By a person, the capacity to study exists prior to the study – and the knowledge, which increases daily, therefore is in addition to the study itself.

Whereas by God, there’s absolutely no addition to Him.

As such, just as no human being can understand the essence of His Creator, it is impossible to understand His knowledge.

One must simply believe, God is beyond human understanding, for everything that He understands is not in addition to a human – when He understands, a small worm at the bottom of the ocean – this is not in addition to anything in Him, for it is within Him.

As this is very hard for us to comprehend, therefore the Prophet said, “As your ways are not my ways – my thoughts are higher than your thoughts.”

And it says, “If you research God, will you discover.”

And it says, “Does God have eyes like men, that see.”

For a person sees everything, as it is outside Himself – whereas God sees everything inside Himself.

Based on the above, we can understand the error of some people who thought they were wise….

And looking at the doctrine of Tzimtzum / Diminution of the Divine Light as the Ari-Zal speaks about it – they think that God actually removed Himself from this world. (This in fact was the fundamental error of the Misnagdim, their leader who I wish not to mention, who in his own way was a great man but considering himself very clever, he saw the doctrine… and as we will see misunderstood a fundamental fact.)

They thought that God simply observes the world from above, like a king looking out of his Palace at the garden.

This of-course is a gross error, for apart from the fact, one cannot speak about physical dimensions with the “infinitely beyond physical” God.

However it’s simply nonsensical, because they themselves are believers in God, and so God’s knowledge encompasses every created thing – and as His knowledge is Himself, therefore it does not create any addition within Him.

And this is what it explicitly states in Tikkunim that above and below is God.

And in Rayeh Mehemna it is written, “He Holds onto everything, but no one holds onto him.”

He encompasses all universes and nothing is outside of His Dominion.

He is the substance of all worlds, and connects all substances together.

And the four elements of “air, fire, earth and water, cannot be connected except for the fact that He is within it.”

The idea that “Nothing can hold God” is that there is no mind that can conceive of God, even the highest intelligences, of the highest worlds.

As it writes in Tikkunim, “The secret of all secrets.”

“And there is no thought that can conceive of Him at all.”

The fact is, that even though God is a substance and fills all reality down here below – unlike the soul which feels the pain of the body, say stubbing the toenail – nothing, whether it’s heat or cold etc. is a physical sensation to God.

Likewise night and day do not affect any change in God – as it says, “Darkness does not conceal from God.”

This is because the universe is within God, and cannot conceal from Him.

This is also the concept that God encompasses all universes.

For example, when a person is thinking about a physical object, at that time his mind is encompassing the object. Though it doesn’t actually physically encompass it.

But God upon whom it says, “My thoughts are not your thoughts”.

His thoughts continuously encompass every single being for eternity.

This is its very existence and life force in actuality.

Now God “filling all worlds …” is the notion of His life force sustaining every being.

And this life force diminishes to the “size” and importance of every Being.

For example, the sun is 167 times the radius of the Earth.

Now the quality / importance of the sun of-course is it’s light and being a finite creation, has a limit on its radiance, for it cannot shine indefinitely.

Similarly all creation are finite, even great distances – such as the Earth to the sky which is the distance of 500 years – it is still a limited number.

As such the energy and life force in them is also limited.

For it had to be condensed through many many diminutions of their light, until a physical creation could come from it.

For the source of all life is the breath of God which is within all creations.

Now the breath of God could have spread forth and created universes and beings who were infinite in their size and quality.

For just as God is infinite, so too are His emotions / abilities, and causations.

“The breath of his mouth” goes into His emotions / Chessed – Gevurah etc. and hence as they are one – they can have infinite Dynamics.

It is only that as God decided, He concealed the light coming from His emotions, say Chessed into the Ten Sayings.

Through the exchange and the interchange of letters in their Gematriah / numerical equivalencies – This causes that they can create creations that are of lower quality and quantity than the actual energy within the 10 Sayings themselves – resulting in the type of combinations in the word of the lower combination.

After all the contracting and diminutions, the light can go into say the stones and dirt of this world.

For the word Even / stone shows that it originates in the name Ban.

And there is an extra Alef for reasons known to Her Creator.

Now the name Ban is a very high name.

However its light goes through many many contractions until it can come into the stone.

And this is the life force of the stone that brings it into life, every second.

And this is the level of Memaleh Koil Almin – God fills all the worlds.

Now each and every name (from the substitutions, such as Even) has a capacity to create creations without limit and end (in its vein.)

As it is a name from God, therefore like Him, has an infinite capacity.

However these names are not as great as the source names in the Ten Sayings.

Shaar Hayichud Ve-haemuna – Chapter 8

Core Point – God Unites With His Emotions

Now this that the Rambam said, that God and His wisdom are one with a simple unity – this is true of all His emotions and all the Holy Names by which He is called – and the “descriptive terms…” which our sages described Him, such as Merciful, Compassionate, Chossid etc. Similarly the term “Wise…” as it is written, “He is also wise.”

Similarly His will – as in “God desires those who fear Him;” “He desires kindness;” “He desires the repentance of the wicked, and desires not their death or their wickedness.”

So His desire, intelligence, love, compassion and Tifferes (the combination of love and strength) these do not add any addition to Him, as they are Him! and as the Rambam said this is beyond human comprehension – for when a man imagines an emotion, or the concept of intelligence, or desire, he can only imagine this concept as it exists within himself – however God is infinitely beyond any comprehension, and his emotions and intelligence and desire have no relation to what they are in human terms.

For the first level or quality of a human is Chochmah or innovation.

This is why Chochmah is called Reishis / beginning.

In truth, it is the source of the life-force in all created beings.

For from Chochmah comes Bina and Daas.

And from them all the emotions in the intellectual souls, such as Chessed / kindness, Gevurah / strength ensue.

This is empirically seen, for a small child lacking intelligence we find that they are highly emotional, prone to tantrums, and desirous of petty things.

For he lacks intelligence to desire that which is truly desirable.

Now from the emotions – letters and words construct themselves in our thoughts.

The soul thinks about whatever it desires, or how to actualize a kindness / compassion.

Similarly with other emotions, the emotion creates the thought.

Now every thought that exists in the world, has some type of emotion which causes this thought.

And this emotion is the life-force of this thought.

And then letters of thought can descend into letters of speech, and they are its life force.

And the speech creates the action of Tzeddakah and kindness – for example, a King that tells his servants to give some money to someone…

Now even if somebody decides to do something… the soul power within this action, relative to the power of the soul that is in speech, is nothing – for the soul-energy that goes into speech is much higher – like the distance of the soul to the body.

So too is the distance between the soul that goes into the letters of action versus speech, and similarly the distance between the letters of thought to the actual emotions that give birth to it – and this distance is also similar, between the emotion, and the intelligence that created this emotion – all of this is in the soul of man, and all creations in all the universes above and below – and in all of them, the level of Chochmah is the beginning and the source of life.

Shaar Hayichud Ve-haemuna – Chapter 9

 

Core Point – Relative To God, Even Supernal Wisdom is Like Action (nothing)

However regarding God, the level of His wisdom is actually like physical action is to us.

In other words wisdom to Him is at the same level of action.

As the verse says, that “You have created them all with wisdom” in other words comparing the level of wisdom to action.

By a person, their physical action is nothing relative to their life-force which is in the mind, which is the beginning of their life-force (as it spreads from there to all other parts of their emotions and organs.)

So the life force in action is like nothing relative to Life-Force in the letters of speech, which itself is like nothing relative to the letters of thought, which itself is nothing relative to the energy of the emotions that create your thoughts, which itself is nothing relative to the mind and the conception which causes the emotions – in a similar sense the Divine level of wisdom which is the source, the energy of all the universes – so the Divine level of Wisdom relative to God-Himself, Who is infinitely beyond it with infinite degrees of separation….so therefore His wisdom is the level of simple action to Him.

So by a human being the separation between their mind and action is 5 degrees: mind, emotion, thought, speech & action – yet by God, there are infinite degrees of separation, just to His mind!

Just like you couldn’t say that, “A wisdom is so deep that I can’t touch it…” for there’s no connection between touch to wisdom – in a similar sense, it’s laughable to say that, “I cannot understand God…” for human intelligence and even the intelligences of the highest universes and even the Divine intelligence itself compared to God is like a rock.

As such, why do we call God with the name “wise,” and also our sages have attributed the quality of wisdom to Him – this is because He is the source of wisdom from where this Divine supernal wisdom emanates, so too, He’s called Compassionate and Kind because He is a source which creates His compassion and His kindness, and the same applies to His other emotions, they all come from Him.

Now the mechanism of how He creates them, is known to the Kabbalists; yet for people like us who don’t delve into Kabbalah – rather what is known to us is to believe with a simple faith that God & His intelligence / emotions are one.

His will, His wisdom, His understanding, His integration/Daas and His emotions are one with His Essence, which is infinitely beyond them – as such this Unity with them is awesome! – The human mind cannot understand how God unites with His emotions which are independently below Him, and becomes one with them – and therefore the Zohar calls this, The secret of faith.

Shaar Hayichud Ve-haemuna – Chapter 10

Core Point – From Divine Emotions To Creation

Nevertheless as the Torah spoke in human terms in order that a person can understand to the best of human capacity, as such, it was given permission to the Kabbalistic teachers to speak about the Sefiros/Divine Emotions, and to use examples in order for us to understand them, and therefore they called it lights.

The reason for this is, as it helps us understand a little bit how God connects to His emotions / Sefiros, for it is similar to the unity of the light of the Sun within the actual Sun itself.

Now the Sun is called the source of light, and the ray of light that emanates from it, is called light.

This is as the verse says, “And God called to light, day.”

Now when the light is within its source, within the sun itself, then it is so unified with it, for there only the sun itself shines, as within the Sun, the light and the Sun are a single entity, and it has no separate existence whatsoever.

Now literally this reality, but much much infinitely more is the same comparison to the emotions of God, and His desire and His intelligence and God-Himself.

In the world of Atzilus, God-Himself goes into them and connects to them completely.

But in actual fact, this Unity is far greater and deeper than the unity of The Light within the Sun, as God’s ways are much greater than ours.

Nevertheless in order to make it understood, therefore there is an example of the light of the Sun within the Sun, as there it is a single entity – and completely subsumed within its source – in fact, it has no separate identity whatsoever, only the identity of the source itself.

Similarly the emotions of God and His desire and His wisdom are not actually real, they are only real as they exist relative to the Creations / Beings within heaven and Earth.

In other words, as their creation, life-force and master-plan that God gives them, with His will,  wisdom and knowledge and comprehension – as they go into His emotions, as the Medrash states that, “With 10 things this world was created wisdom, knowledge, comprehension etc.” and as Elijah the Prophet said, that “You created 10 “Garments,” you called them 10 Sefiros with which you direct Hidden Unrevealed Worlds, and Revealed Worlds and through this You conceal Yourself.

For example on the first day of the six days of creation the attribute / emotion of Chessed, as it includes all the other Holy emotions and His desire and His wisdom and His knowledge and His comprehension, created the light in the saying “Let there be light.”

Now this concept is the expansion, and the drawing of the light to this world from above, and its expansion in the world, to spread from one end to the other, which is the nature of Chessed / kindness, unconditional giving.

It is only because Chessed also has the attribute of Gevurah / strength – therefore it was not as spiritual as the light in heaven, and furthermore could come into this world, which is a limited spatial dimension.

In a similar Sense, on the second day, the attribute of Gevurah / strength, as it is combined with the other attributes and God’s will etc. was created; and with it He created the sky, as it said, “Let there be a sky separating the waters” – which is the level of concealment and strength to conceal the higher Waters which are spiritual, from the lower Waters – and thereby the lower Waters became physical and they separated from the higher Waters.

Now though this is a Gevurah, the level of Chessed is combined – as it states, “The world was built through Chessed” which includes every aspect of it.

The reason this separation was a kindness, is for the entire purpose of the sky is so that the dry land can exist, and then man has a location where he can serve God.

This is what Elijah said in Tikkunim, “So we can grasp how the world is managed both through Justice and compassion…. though this occurs not as an understandable Justice, for God’s justice and Essence is compassion – and in fact God transcends all these emotions entirely.”

Chapter 11 – Shaar Hayichud Ve-haemuna

Core Point – Using Letters To Create

Now even the 10 sayings are only existing relative to the creations – for just as the emotions in the soul of a person, when they are being revealed in actuality, they come into the letters of thought – for example if somebody wishes to express love or compassion – this must come about through thinking about it…considering how to implement it….- furthermore if he tells someone else to do something – for example a king instructing someone to give money to another – then this emotion of kindness and the thought-letters, also go into the letters of speech – similarly when a person speaks words of kindness to another…

In a similar sense, the emotions of God when they come to a revealed level, they affect the creation – this is called revelation and the effect of the speech.

Of-course speech is made up of many letters for it is impossible for any action to occur from God’s emotions without the combinations, which are called letters – for example, to create light from the emotion of compassion and kindness of God – so the letters in Hebrew, “Let there be light” were said.

Though these letters are obviously not like the letters of our thought – nevertheless this is an example which demonstrates the concept that light was created out of nothingness – and it is for this reason that specifically light came and it wasn’t another creation that could have also come from kindness, such as water etc.

Water has its own letters which demonstrate its transference from the infinite potential to its actual.

Hidden and Revealed Worlds

Those that create the hidden worlds, are like letters of thought, which are not revealed to another – and then there are those that create revealed worlds – and this is like the letters of speech which reveal to another what was hidden in the heart of the speaker.

However even the letters of speech above, are way higher than the level of wisdom of a human being – for we see that through these letters the statement in Hebrew “We will make man in our image etc.” a person with intelligence was created – or perhaps Just from the breath of God itself, as it states “And he blew into his nostrils the breath of Life” – as such, the speech and the breath of above is the source of the wisdom within man – particularly within Adam Harishon / the first man who includes all the souls of the Tzaddikim, who were even more intelligent than the highest angels.

This is because the letters of speech of God, are actually referring to specific energies that draw from His emotions, which are connected in their very essence – to God Himself! which is infinitely beyond any type of created wisdom.

Now these letters, are 22 different types of energetic flows with which the entire universes above and below are created – and all the Creations within them – for it so arose in the will and the wisdom of God to create the world through 22 types of energetic flows… no more or less… these are the 22 letters which man speaks – as stated, “In the Book Yetzirah.”

(Now the shape / image of the letters, shows on the exact flow of energy.)

Now also the letters of speech and thought within man come from the intellect and emotions of the Soul, and from the soul’s essence.

Shaar Hayichud Ve-haemuna – Chapter 12  

 

Core Point – The Final Stage

Now the Creations are subdivided into all their different beings and parts, merely based on the 22 letters.

Every letter manifests a specific energy from God.

Now when many letters form (like atoms into molecules…) into a word, a being is formed – yet the first letter, becomes the dominant feature.

(Now the shape of every letter demonstrates the order / the shape, of its Divine flow.)

For example, the Hebrew words, “Let there be a sky” includes all the seven heavens… the many many beings and Creations, as it speaks about the spiritual Beis Hamikdosh and location where Manna comes to the Tzaddikim – the trillions and googilians of different beings and entities all came from the same words – “Let there be a sky…” it’s only that this transposes through equivalencies in numerical values – into the individual things which are final words that come from the original.

Every combination of letters creates their own word and the first letter is the dominant entity of the word.

Similarly the same word can then transpose into another word and this would create a being of a lesser quality.

This is like the moonlight that comes to Earth which is really a reflection of the sunlight.

So the light on Earth is therefore the reflection of the reflection.

So the 10 sayings are the original light and then reflections upon reflections upon reflections, reflect.

So it goes all the way down until simple things like rocks and stones are created.

Their Hebrew names are the transpositions and substitutions of the original sayings as mentioned.

Part 3

Iggeres Hateshuva – Chapter 1

 

Core Point – The Mechanics Of What Is/Isn’t Repentance

We have learned at the end of the Tractate Talmud Yuma – there are three types of Atonement (Divine forgiveness over sins) but with each one must do to Teshuvah / Repentance.

If one transgress a Commandment then as soon as they repent, God forgives them.

If one transgresses a Prohibition then Teshuva keeps it at bay, and on Yom Kippur the atonement comes.

(Now this does not mean that a commandment is less important than a Prohibition – in fact Commandments may override prohibitions – it is only that spiritually speaking, when one fulfills a commandment of God – one draws down a Divine Light – and if the prohibition was not done or / violated, thereby in any event this light is not present. However this causes a stain on the soul above which is why the necessity for Yom Kippur to remove the stain.

For this reason one should not assume in any way that a commandment is less important than a Prohibition.

In particular this refers to the Commandment of Torah study, for our sages have told us that God was ready to forgive the three cardinal sins of adultery and idolatry etc. even though the punishment is the soul is cut-off and death, but He was not willing to forgive the sin of neglecting Torah study.)

Getting back to the three types of atonement… if one transgresses sins with a punishment that “the soul is cut off” or death, then Teshuva and Yom Kippur suspend the judgment and it is only through punishment / suffering, that the soul is cleansed.

Until here is the teaching of our sages about the three types of atonements.

Now the Commandment of the Torah regarding Teshuva is to merely abandon the bad behavior.

This means to make a firm commitment to never again foolishly transgress the will of God / the Great mighty King.

Of-course this applies both to prohibitions and Commandments.

This is the main explanation of the word Teshuva, which means Lashuv / to return to God with all one’s heart and with all of one’s soul, to serve Him properly, and keep all of His Commandments as the verse says “The wicked should abandon their path, and the sinful person his thoughts, and return to God etc.”

And in Parshas Nitzavim it says, “You will return to God your Lord, and listen to His voice with all your heart.”

People mistakenly assume that Teshuvah means fasting.

And even one who transgressed prohibitions where the punishment is “the soul is cut off,” or “death” – this is not that the person themselves should cause to themselves suffering God Forbid.

In other words if their repentance has been accepted that they have repented with all their heart and soul, then God will as a favor remove the stain on their soul through suffering in this world as it states, “He who God loves, He chastises.”

This is why the Rambam and the Sma”g (codifiers of Jewish law) did not mention fasting in regards to the law of repentance, even for sins involving “The soul cut off” and death.

Rather the commandment to repent includes, apart from remorse, confession of the sin and request of pardon – as it states in the Torah, “And they will confess their sins.”

Now this that it states in Yoel, “Return with all your heart through fasting and crying” this was only to eliminate the negative decree which had come from God… that the crying/fasting was to try to eliminate the decree of the punishment to be of a plague of locust.

This is actually the reason why the public fasts, during harsh decrees God Forbid– in other words, to wipe away the decree, as it says in Megilas Esther.

Now this that it states in the Mussar books, primarily the book of Roikeach and the book of Chassidim to fast many fasts, and afflict oneself if one transgresses Kares and a death from Beth Din – For example one who wastes semen, who is liable for death from Heaven – as it states in the Torah regarding Er and Onan – this is only to prevent the individual from the suffering that would come from Heaven, and also to speed up the conclusion of the atonement of the Soul, in addition perhaps the person needs an extra repentance, because he is not repenting out of love but fear… (in other words, once again, the main Teshuva is not fasting, rather it is the remorse plus confession.)

– Iggeres Hateshuva – Chapter 2

Core Point – The Meaning Of Fasting

Now all of this is regards to the atonement and the forgiveness of the sin.

In other words, when a person does a Teshuva, then this sin is not mentioned to them on their judgment day in Heaven, and they will receive no punishment for it God-forbid in the world to come.

However in order that they should be once again beloved to God – they should be dear and precious to Him as they were prior to the sin, that God should take pleasure from their service to Him, this required in the days of the Beis Hamikdosh to bring a Karbon/sacrifice.

This is like an example of a person who angered a king and yet the king forgave him nevertheless in order to reestablish the bond to the levels that it was prior to the rip in the relationship, a present is given.

However now that we cannot offer a sacrifice, therefore the fast replaces the sacrifices as it states in the Gemarah, “That the minimization of my own fat and blood through the fast, should be as if I gave you a sacrifice.”

Hence we find that many of the Taanayim and Amoraim (great Rabbis of the past) would fast even for a very small sin – for example Rabbi Eleazar Ben Azaryah used to permit that a cow would be allowed to go out with the rope between her horns on Shabbos and the Sages forbade it – one time the cow of his neighbor went out in this way, and he did not protest, and his teeth became black from the many fasts that he self-inflicted for not following the words of his fellow Sages.

Similarly we find with Rabbi Yehoishua that he once retorted, “I am embarrassed from your words, House of Shamai” and his teeth became black from his many self-inflicted fasts.

And Rav Huna, once the strap of his Teffilin turned upside down and he fasted 40 fasts.

And there are many similar examples.

Based on this our sages have taught based on the Kabbalistic truths, the amount of fasts for various sins, even that are not sins Of Kares or Death From Heaven, for example for anger 151 fasts etc.

And even a transgression of the Rabbis, for example not drinking wine of a gentile, should be 73 fasts.

Similarly if one transgresses a positive Mitzvah of the Rabbis, such as prayer, he should fast, 61 fasts etc.

Generally speaking “The secret of fast” is a tremendous opportunity to draw down the love of God, just like a sacrifice, on which it is said, “A pleasant pleasing aroma to God.”

 

As it states in Yeshayahu, “Do you call this a fast and a pleasing day to God?” which shows us, that a proper fast, is a pleasing aroma to God.

Iggeres Hateshuva – Chapter 3

Core Point – Charity Replaces Fasting

Now the sages of the later Mussar, were divided regarding what a person should do if he sinned, the same sin many times.

Some of them said that he should fast the same amount of fasts for that sin many times.

For example, one who wastes semen where the amount of fasts as explained in “The path of Teshuvah” from the Ari Za”l which is 84 fasts… so if he did this 10 or 20 X for example, he should fast 10 or 20 X 84, and similarly with all other fasts.

This is similar to the Korbon Chatas – Chatas sacrifice, which one had to bring for each time one sinned.

Now some people compare this to a Korban Oilah – Oilah-Sacrifice which was brought for not doing a commandment – even if one did not do many Commandments, a single Oilah would suffice.

And the accepted compromise is to fast three times the amount of fasts of this sin.

The reason for this is based on what it says in the Holy Zohar at the end of Parshas Noach, that if a person makes a sin before God, the first time he creates a stain – the third time, that stains spreads from one end to the other end (of the universe.)

However this is all referring to somebody who the many fasts would not affect them in any way – but somebody who through fasting may become ill or weak, as in our generations – they are forbidden to increase the fasts, even for sins as severe as Kares and death, and certainly sins such as neglecting a commandment or transgressing a prohibition that have no Kares.

They may only do as many fast as they estimate will not hurt them at all.

For even in the earlier generations, and the time of the Taanayim and Amoraim, they would not fast as much, unless they were strong and healthy – and it just simply was a little pain – but those who cannot endure this, and a fast anyway, this is considered a sinner, as it says in the Talmud, the first chapter of Taanis.

Even one who fasts on clear sins as Rashi says there, this is unacceptable if they cannot easily endure it.

And as it says in the first Chapter of Zevachim, that there is no Jew who does not have the responsibility to at least offer a sacrifice for lack of fulfilling a commandant.

How much more so does this apply to a Torah scholar, for it is a great sin if they fast, as due to the weakness that the fast produces, they cannot study Torah properly.

The solution to this is as it says “You can redeem your sin in charity.”

As our sages have said, to give for each fast approximately the amount of a meal, and a wealthy person should add according to his meal, as it speaks about this in the laws of fasting.

Nonetheless whoever would like to feel the closeness of God and completely rectify their soul and bring it close to God in complete Teshuva, he should be extra careful to try to, at least once in his lifetime complete the amount of fasts for each sin, from the very serious sins that one would be liable to “death” even “from the hands of Heaven” – for example wasting semen, to do at least 84 fasts once in his lifetime.

One can furthermore do these fast in the winter days which are shorter, and for example just do 10 in one winter or less… and then completed 84 fast in 9 years or more, according to one’s strength.

(Also a person could eat a little bit, 3 hours before sunrise, and this is also considered a fast, if he fasts afterwards.)

Now to complete the 254 fasts mentioned – (in other words three times 84) a person should fast another four times 84 – but only till midday, which according to the Talmud Yerushalmy this also is considered a fast, and the two half days are considered like one day for this.

Of-course this applies to other sins in a similar vein – and each Soul knows it’s inner pain and wishes for her righteousness.

However the amount of fasts that are over 252 etc. that a person should according to one opinion  fast – a person should redeem them all in charity, approximately the amount of three meals a day, $9.

Similarly for other fasts that one should fast for sins which do not involve punishment of death, even a sin for transgressing the not fulfilling the Mitzvah of the Torah or the Rabbis, or not studying Torah all the time etc. so one should simply give the amount to charity, if one is not able to endure fasting.

And even though it may be a lot of money, do not worry about the prohibition to not spend more than a 1/5th of your income on charity.

For the prohibition is not to waste money, but if one is doing this for the sake of redeeming their soul from fasts, and self-infliction, this is not considered wasting.

This is no worse than the healing of the body that one would spend all their money for… or other needs.

And based on the amount of fasts that are mentioned into Tikkuinei Teshuva, which are very many, therefore everyone today, who try to be careful to do the will of God, try to give as much charity as possible – this is because in our generation we are very weak, and we can’t inflict
pain (as they could do in those days.)

Iggeres Hateshuva- Chapter 4

Core Point – The Deeper Meaning Of Teshuva (Goes for a few chapters)

Now the previous chapters were referring to (namely the idea of Charity and fasting) as atonement, only as an extra (over and above the Mitzvah of Teshuvah.)

As we explained before from the Talmud, that the sacrifice was like a present to make the king’s heart close to the individual.

However the foundation of the Mitzvah of Teshuvah and its main component is to return to God with a full and complete heart.

Now in order to understand Teshuvah properly we must explain at great length what it says in the Zohar that the Teshuva is made up of “Toshuv Hei” (return the Hei) – the lower Teshuva is to return the lower Hei and the higher Teshuva is to return the higher Hei (to God’s  name.)

In addition we have to understand what it says in the Holy Zohar in some places that Teshuvah does not help for a person who wastes semen, which is a bizarre statement, because we know that there is no sin that cannot be rectified through Teshuva, even idol worship and adultery.

Now in the holy book Reishis Chochmah, it explains, that the intent of the Zohar, is that the lower level of Teshuvah does not help, but the higher does.

Now let us understand a little bit, by prefacing what is explained in the Verse and the words of our sages, the idea of Kares / “The Soul being cut off” and “Death From Heaven” for in the olden days when one actually transgressed the sin of Kares, they would literally die before 50 years.

And when there was “Death From Heaven” the person would die before 60 years, like the story of Chananya Ben Oizer the prophet, in Jeremiah.

(And sometimes when it was “Death From Heaven,” a person could be immediately punished as we found by Er and Onan).

Now in absolute truth we have found in every generation many many people who have transgressed both Kares and sins, where the penalty is “Death from heaven” and they had many long good years.

However this will be understood based on what is written that “God / Havayeh is a part of his Nation.”

A part of God’s name Havayeh is within His Nation.

As it is written, “He blew into His nostrils the breath of Life” and as the Zohar says, that one who blows, blows from his essence.

Now of-course God does not have the image of a body, yet the Torah uses human terminology, for just as there is a big difference between a person who speaks to a person who blows – for when a person speaks there’s only a little bit of energy within it – this is the outer side of the soul of life in him – but when you blow, you are connecting to the inner energy within you.

Similarly – though of-course with infinite differences – there is a fundamental difference between all these Angels above, and even those created out of nothingness that exist from the outer energy that God gives to the universe – this is called “The breath of his mouth” as the verse says, “And the breath of his mouth are all the hosts.”
This Is The Life Force and the letters of the 10 sayings.

They are all infinitely removed from the level of the soul of man – which comes from the level of the inner energy and life-force that God gives, as it says, “He blew into his nostrils the breath of Life.”

Then it descended through many many hidden levels, even through the letters of the 10 sayings which are, “Let us create man” in order that it should come down into the physical body in this world.

This is why the angels are called with the name “Eloikim” as on the verse, “The sons of Eloikim (referring to angels) came.”

This is because their life-force comes from the letters which is the outer will of God.

However the human, whose Soul comes directly from God, his soul comes from the name Havayeh.

For the name Havayeh reflects the inner will of God, which is infinitely superior to the letters.

To understand this we have to preface what Elijah the prophet said, that “God you have brought forth 10 Garments, and call them Sefiros – to manage the affairs of the world, the hidden world and revealed world… You are wise but not with a wisdom that can be understood – You understand, but not with an understanding that can be comprehended…” And all these 10 Sefiros are included and hinted to in the name Havayeh.

For the Yud which is a point, hints to Chochmah.

Chochmah is the concealed level prior to a concept entering the realm of comprehension.

(Now the little horn on top of the Yud actually refers to the will of God which precedes wisdom.)

Then when the concept is revealed to the hidden worlds it is called Hei.

Then when the concept is further drawn down to the Hidden Worlds, this is hinted to by the Vov and Hei.

The Vov represents the drawing down from above to below.

This is also because the drawing comes from God’s love as well as the other emotions symbolized by the Vov / six.

Now the level of Divine speech is symbolized by the final Hei.

For the essence of speech is the breath that comes from the heart, and subdivides into the five articles of articulation from the mouth.

Now the actual vocalization of the Hei is the simple breath.

Now of-course God has no physical breath or mouth, rather the Torah uses the euphemism of a human.

And in fact the Divine speech subdivides into the 22 letters – and the five articulations which all created beings come from.

In a similar sense, though of-course, infinitely different, is the soul of man which as his Divine soul, which comes from God, has in it, hidden wisdom, the precursor to all innovation – which is hinted in the letter Yud, which has the capacity to bring this hidden wisdom into revelation – to then understand the truth of God, and His greatness etc. for each person according to their capacity – now when a person thinks deeply into the greatness of God – this is the letter Hei, which has breadth and length, and which also symbolizes that he draws from above to below – to give birth from his contemplation in the greatness of God, a love and reverence for God, first beginning within the mind and the subconscious of the heart, and then coming into the revealed powerful feelings of the heart – and from there the true way of serving God, to study Torah and do the Mitzvos, both using one’s voice and speech and action – which is represented by the Hei – in addition to contemplate the greatness of God, this comes about through the study of Torah – for Torah derives straight from the wisdom of God, which is Yud of the name of God.

Iggeres Hateshuva – Chapter 5

Core Point – You are connected but can be separated.

Now the Divine soul that comes down into the body comes from the inner level of the Divine speech, which is hinted to in the letter Hei.

As it states, that “God blew into his nostrils the breath of life” – “And man became a living being,” and whoever blows, blows from his inner essence.

This is the meaning that, “The Jewish people are a part of God, the rope of His inheritance.”

For just as by way of example, a rope that is connected above and its end is below….

This is the meaning of the verse, “And He Blew…” just as if there was a partition, that would block a breath going from one side to the other – so too, if a person sins, they create a blockage in their line to God.

Now of-course there is nothing physical or spiritual that separates one from God – “the entire Heavens and Earth He fills” – as it says, “His glory fills the entire earth” and “No place is void of Him, in heaven above and the earth below; There is nothing but Him.” “And He fills all worlds etc.” Rather as Yeshayahu says, “A person’s sins, act as a temporary blockage between them and God.”

The reason for this is, that it is the will of God who creates everything, because as it says, “Everything God desires He creates, in the Heaven above and the earth Below,” therefore going against His will is going against the life-force.
This is the idea of Kares- the soul being cut off. That as mentioned before, the line/ rope gets cut off.

Now other sins that do not have the punishment of Kares, what they do, is they create a dent in the soul as is known.

This is like a string which is intertwined of 613 strands – and every Mitzvah is one strand, so to transgress one Mitzvah is to cut one of 613 strands.

Nonetheless, somebody who transgresses Kares or the punishment of death, there is still a left over kind of background radiation of the original connection, which is why they can live to 50 / 60 years.

– Iggeres Hateshuva – Chapter 6

Core Point – Exile

However all of the above was specifically when the Jewish people are on a very high level and the Shechina dwelled in the Beis-Hamikdosh.

Then the Jewish people received their life force only through the Godly soul, from the inner Essence of God through the name Havayeh.

However when the Jews fell from their high level and through their sins caused “The secret of the exile of the Shechina,” -as it says “Because of your sins the Shechina went into exile.”

In other words, the descent of the lower Hei into exile causes the energy to go to the supernal ministers – that govern the countries of the gentiles, and give the life-force to the animals or vegetation there.

As such, just as any animal in that country can receive life-force, so too can the body of the Jew who sins.

In actual fact, a Jew who sins in thought, speech and action, actually receives a greater energy from the other side – for the reason that whatever a person is thinking, saying or doing – if it is good, the energy comes from God; but if, as a person has free-choice, they choose to think, say and do bad, then their energy comes from the dark side – and the dark side can only have energy from the bad that people do (and as they have given it energy, they receive first from it.)

This occurs specifically in exile – and this is the secret of the exile of the Shechina.

That it has to, so to say, give to the dark side, that God despises.

However when a person does a proper Teshuva, then they remove the energy that they have given to them.

For when a person does Teshuva – they return the energy of the Shechina to her proper location.

And this is the return of the lower Hei from her exile – like it says, “And God will return her captives” in other words “With your captives” that God will return together with the Shechina.

Iggeres Hateshuva – chapter 7

Core Point – The Effect Of Sin – Compassion On God

However the honest and straight path to the lower Teshuva – restoring the lower Hei…. generally speaking, includes two things:

The first is to inspire a great compassion from the source of compassion, on your soul, and on the Godly soul, that fell from the highest of heights, being one with God, to the lowest of depths, into the impurity and other side.

Furthermore to have a great compassion on her source, within God-Himself, as it says, “And He will return to God, and have compassion.”

In other words, to have great compassion on the energy from the name Havayeh, which went down into the realms of the impure other side, to give them life, through the actions and the machinations and bad thoughts of man – like it says, “A king chained in chains of bad thoughts” and this is the Shechina in Golus.

And the appropriate time for this is when we say Tikkun Chatzois.

This is what it says, “The crown of our head has fallen, oh how sad for us that we have siñned.”

It is for this reason that God is called the “humiliated king.”
For can there be a greater humiliation than this?!

Particularly when a clever person will contemplate the infinite greatness of God, who fills all universes and encompasses all the universes – can there be a greater humiliation?!?

The second mechanism of the lower Teshuva is to humble the Kelipah and Sitra Achara.

For his entire entity is only arrogance and its puffed up ego.

As such, when it is humbled / humiliated, this is its Extinction.

This occurs through a person humbling oneself, by considering all of their sins.

As the Zohar comments on, “The broken and humble heart, is the sacrifice of God.”

A person should meditate / contemplate for an hour prior to Tikkun Chatzois (at night) how their sinful thoughts, speech and action, caused the Shechina to descend into such shame.

This is the meaning of what our sages said that “the wicked, even when they are alive, they are dead.”

This means that their life is coming from the source of death.

And even one who has not transgressed the transgression of Kares or a transgression where the punishment is death, such as wasting semen or similar sins… (so why would he think he caused the Shechina to descend?)

However he sinned in other more minor sins and every sin causes a dent in the soul. This is like the example we gave before, of a 613 twined string, and each Mitzvah is one strand.

As such by transgressing many more minor transgressions, it can create a cut in the general string.

The same can occur by God-forbid repeating the same sin many times.

Now just like a thick cloud can block the Sun, so too, many thin curtains.

This certainly applies not only to the multiple times one transgresses minor sins, but for sins that are compared to Major sins, for example one who pretends not to see the poor – which is compared to idolatry.

And speaking negatively about another, which is compared to the three Cardinal sins of murder, adultery, and idolatry.

“Whoever gets angry – it is as if he has worshiped an idol.”

Similarly whoever has arrogance.

There are many such examples in the Talmud.

Compared to all of them is the neglect of Torah study… – as our sages say, “God forgave the worship of idols, but not the neglect of Torah study.”

For this reason our sages organized in the recital of Shema at night, the acceptance of the four deaths.

This is besides the fact that according to Kabbalah, whoever dents the letter Yud of God’s name Havayeh is as if He is liable for death by Skileh – whoever dents the letter Hei is liable for death by Chenek – whoever dents the letter Vov is liable for Hereg – and whoever dents the letter Hei is liable for death by Chenek.

Now one who transgresses by not saying Shema effects the letter Yud – one who transgresses by not putting on Teffilin, effects the letter Hei – one who transgresses by not wearing Kosher Tzitzis, effects the letter Vov – and one who transgresses by not Praying (Shemoina Esrei) effects the final Hei.

And the wise person can deduce regarding other sins, namely, that they affect God’s name, and of-course the neglect of Torah, corresponds to them all.

– Iggeres Hateshuva – Chapter 8

Core Point – The Higher Teshuvah

After one thinks deeply into all the above, then they can actually from the depth of the heart ask God, “From your great Mercy, erase my sin.”

For then their heart truly will be broken within them – as they contemplate the tremendous suffering that is on their Godly soul, and even beyond (namely God) as mentioned before.

From this, they will arouse a great compassion from God from the 13 compassionate emotions (Yud Gimmel Middos Harachamim) which comes from His will, which comes from the desire of God, represented in the Horn of the Yud, which actually transcends the energy of Havayeh.

It is for this reason that the 13 compassionate emotions, can wipe away all sins and dents.

Once this occurs, then the dark side cannot draw their energy from the lower Hei, as mentioned before.

(And through this, the lower Hei unites with the Yud and Hei and Vov.)

Similarly this occurs below in The Godly soul in man, that once again the sins of the individual, do not block their soul from its connection to God.

As the verse States that, “The soul is cleansed of the sins, for those who return to Him” and the souls are cleansed of the dirty garments which are the Kelipah that attached to it.

As the Divine Spirit has cleansed the soul, now she can return to God, and ascend above to her source and attach itself to God in an incredible Union.

To be united with God, as the soul was before she was sent to the body, when she was in a state of oneness with God (by way of example, like a person whose breath is in their mouth, before it leaves their mouth.)

Now the level of this Union is the level of the higher Teshuva, which comes after the lower Teshuva.

This is what the Zohar says, that the higher Teshuva is to study Torah with love and reverence for God, for that is uniting in the spirit of God.

(And the benefit of the Baal Teshuva even over the Tzaddik in this, is because His love is greater and therefore their attachment to God is.)

Iggeres Hateshuva – Chapter 9

Core Point – The Higher Teshuvah

Explanation of this matter is, as it states in the Holy Zohar and Tikkunim in many places, that Binah is the higher Teshuva.

In other words, through contemplating the greatness of God with great depth and creating an intellectual love and awe of God or by understanding that God is actually your own life / life-force – not sufficing merely with the subconscious love that we have for God – and similarly creating a sense of fear / reverence or a sense of shame before God etc. as is known.

This is Binah connecting to the individual. (An intellectually driven love/fear.)

Now it is known, that the main love is connection “Spirit to spirit” / “soul to soul” as the verse says, “Kiss me with the kisses of your mouth etc.” as is known.

This is the meaning “To love God with all your soul” which means all parts of your soul – that your mind, your emotions, and your expressions of thought, speech and action – should be completely United in God – in other words, your emotions should be His emotions, as it States, “Just as He is compassionate, so should you be etc. and your mind should be His mind, which is the study of Torah, as Torah comes from God’s mind – and your thoughts should be His thoughts – and your speech should be in the word of God – which is Jewish law – as it states, “And I will place my word in your mouth” – and your action should be the action of Charity, to give life, to those who are downtrodden – and as it states, “In six days God made the world;” in other words, everything is His charity, as is known and explained elsewhere.

This is the union of “spirit to spirit” with complete Unity and attachment, for it is based out of love.

Now one who sins by wasting semen and certainly one who has forbidden relations prohibited by the Torah or the Rabbis (as we know, the prohibitions of the Rabbis is harsher than violating the Torah…) and he dents the mind – the highest level of the Soul – and therefore our sages say that his repentance is that he should study Torah, which comes from the mind (of God.)

This is what is written in Tana Divei Eliyahu, that if a person sins and he is liable to death from God, what should he do to live? If he used to study one page of Talmud, he should now study two – if he studied one chapter, he should now study two! – This is like a string that got cut and now one ties it in the location of the knot, it is actually double as strong – and the same thing applies in the rope of our soul.

This is what the verse says, that through the Torah, sins can be rectified.

And the sin of the House of Eli, cannot be rectified by sacrifice, but through studying Torah and acts of goodness and kindness.

Chapter 10 – Iggeres Hateshuva

 

Core Point – The Higher Teshuvah 2

Now this higher level of Teshuvah – the Union of “Spirit to Spirit” through Torah and good deeds… This is something that is drawn down from above, that God’s words literally be within one’s mouth, as it states, “I will place my word in your mouth” – Furthermore “Your right hand hugs me..” for when one does acts of goodness and kindness, this brings God’s kindness to them, which is represented by God’s right hand.

Now a person down here needs to go level after level to reach the Higher Teshuvah and connect their spirit to the Divine Spirit – beginning with the concentration during prayer, especially during Shema and its blessings that we concentrate, in order to be able to say that, “I love God with all my heart, all my soul” – in absolute truth – and so too that “These words which I command you” referring to the Torah, that we must study, which is the word of God in our mouth – and so too, to do all the Mitzvahs, this as it says, that, “I have made you holy through the Mitzvos,” this is similar to how a man marries a woman with the phrase “You are consecrated / holy to me” this refers to the sacred Holiness of above, which means that sacred / separated… that God’s greatness is so great that it cannot come into any world, because all the worlds are nothing compared to it – it can only hover beyond the world – which refers to His will, which is found in the action of Mitzvos as stated in Likuitei Amarim Chapter 46.

Simalerly after prayer we say, “My soul cleave to you” this means to connect Spirit to Spirit throughout the entire day etc. and all of this is through contemplating the greatness of God with great focus in the two blessings prior to the Shema, and in the verses of praise as is known.

Now prayer as it is the higher Teshuva, one must preface it with the lower Teshuva, and this is what our sages said in the Mishna “We do not begin to pray unless we are humble” and this is the level of the lower Teshuva, to arouse compassion on the soul as mentioned earlier – however we also learn that “we should only pray with joy” and in our poor generation (emotionally speaking) that people cannot transform their hearts from one emotion to another instantaneously – therefore the practical advice is to proceed with the lower Teshuva during Tikkun Chatzois as mentioned before.

And a person who cannot do this nightly should at least do it once a week before Shabbos – in other words Thursday nights, as is known, that Shabbos is a level of the higher Teshuva and Shabbos has the letters “Tashuv” / “to return” – because on Shabbos all the world returns to the source – especially during the prayers of Shabbos – (and with this we will understand what it says “Return to me as I redeemed you” – in other words, as I have removed your sin… removed the dark side and redeemed you from the dark forces, through the arousal of great compassion from above, corresponding to the lower Teshuva mentioned before – so now return to me with the higher Teshuva.)

– Iggeres Hateshuva – Chapter 11

Core Point – Forgiveness and Joy

 

However in order for a person to both contain humility which is the lower Teshuva and also Joy in God simultaneously, it already has been stated in Likuitei Amarim Chapter 34 – what it says in the Zohar that one can contain both Joy in one side of the heart and sadness in the other – particularly when we contemplate, and we really have faith in and trust God that He is merciful and compassionate, and just wants to be good and is very forgiving – in fact, as soon as somebody asks God for forgiveness, He forgives us immediately (without any doubt whatsoever.)

And just as we say every day in prayers – in Shemoina Esrei –  we ask God to forgive us, and then say a blessing, “Blessed are you God, who is very forgiving” and we know that if there’s a question if a blessing is correct or not, we do not say it, so this means that we have no doubt whatsoever that as soon as we ask God for forgiveness, we are forgiven and if we would not return to sin, then we would immediately be redeemed, as we say in the next blessing, “Blessed are you God who will redeem the Jewish people.”

Now when it comes to people, a person must be very forgiving…. that is, as soon as someone requests for forgiveness they should not be strong-headed and stubborn, rather should forgive as soon as a person requests forgiveness – in fact, if a person requests three times for forgiveness but did not receive a pardon, they need not request again.

King David requested forgiveness from the Givoinim – over the fact that Saul had killed some of them – and they did not wish to forgive, so David decreed that they should not marry into the Jewish people – as they lacked compassion – so if this is the case by people… how much infinitely more so God.

Now just as we praise God, and bless Him that, “He is abundant in forgiveness;” specifically, that he is abundant in forgiveness – for if a person sins against another person, and request their pardon and they forgive them, and then they do it again.. it is very hard for them to forgive them a second time… and how much more so a third and a fourth time…. however when it comes to God, there is no difference between the first time and the thousandth time – for forgiveness is one of His compassionate traits, and His traits / emotions have no limitation, they are infinite as the verse says, “You’re compassion is never ending.”

Now relative to the Infinity of God, there is no difference at all between the small number to a large number – for both of them are nothing compared to Infinity.

For this reason He forgives us every single year and all the sins that we confess annually, even though we may transgress them again, He forgives us, every single Yom Kippur, and so on forever.

Now this is not the case only on an annual basis, but actually on a daily basis – for three times a day we ask God to forgive us, as our sages say, that the prayer corresponds to the daily sacrifices – now the morning sacrifice atones for the sins at night, and the afternoon sacrifices atone for the day, and this occurred everyday indefinitely.

It is but that Yom Kippur atones for very serious sins, while the daily sacrifice atones only for the transgression of not fulfilling positive Commandments.

Now prayer these days replaces the sacrifice, if it is accompanied with Teshuva.

Now this is not violating the prohibition to not rely on Teshuva.

Such a circumstance is only if a person relies on the Teshuva during the sin, therefore because the Teshuva caused the sin, he is not granted the opportunity to do it, but even so, this does not mean that he cannot overcome his Yetzer Hara and do Teshuva, for Teshuva is always accepted.

Now we who request God’s pardon daily, we preface the request with “Please bring us to complete Teshuva before you” – in other words that we should not be foolish again – and similarly on Yom Kippur we ask God that we shouldn’t sin again, so for people such as us, we are greatly assisted in doing Teshuva, as it says, “Those who wish to do Teshuva are assisted from above” – in other words as soon as they wish to do so… and the pardon comes from God immediately as well.

Now this that it states that “My sin is continually before me” this does not mean that a person should be downhearted all the time – for the verse says after that, “Bring me joy and gladness.”

Rather as a person needs to be continually in the higher Teshuva, which contains great joy as mentioned before – therefore a person has to have only in the back of their minds the idea that they have sinned in the past – the purpose of this is only that they should not become arrogant and that they should be humble before all people when they bear in mind that they have sinned before God.

In fact recalling one’s sins is actually a tremendous catalyst for Joy for this causes that instead of getting angry at circumstances that do not go our way we can rationalize them – that it was due to a previous sin (and this is a great way to prevent oneself from getting angry and holding resentment against others.) As our sages say, “The best people are those that who though they may be shamed they do not retort, they serve God from joy, in fact rejoice even in their suffering” – and we know that it says, “Whoever can overcome their anger and resentment, God forgives them of all their sins.”

Iggeres Hateshuva – Chapter 12

Now the reason for rejoicing in the suffering of the body, is that this is actually a great favor, for suffering in this world saves one from tremendous suffering in hell (specifically for people in our generation who do not have the capacity to fast the full number of fasts that are necessary to cleanse the soul to protect it from the punishment in hell – ED. Obviously this is not advocating to self-inflict, rather to have a positive attitude.)

As the Ramban wrote in his introduction to his explanation on Iyuv, that even the suffering of Iyuv for 70 years do not compare to the suffering of a soul, for one hour in hell – as it states, that the fires of hell are 60 times hotter than the sun.

Rather as our world is built on kindness, and from just a bit of suffering in this world, one is saved from great torture in hell – as the example that the movement of The Shadow from the Sun but six inches on Earth based on the traveling of the sun above, for thousands of miles.

Furthermore, in fact infinitely more so! is the descent of the universes from the highest level to this world – as we know what it states in the Holy Zohar regarding the elevation of the higher worlds – that a little bit of action below, such as the offering of a single pigeon on the altar or a bit of fine flour as a sacrifice, elevated the entire fowl or vegetative specie – and so too it is with all the physical Mitzvos – in other words a little action below creates awesome ramifications; and this is what our sages say on the verse, that “You should be holy, and become holy!” “A person makes himself Holy just a little bit below, and he is granted great Holiness from above” – similarly with the concept of reward and punishment as our sages say, “The reward for a Mitzvah is a Mitzvah” as stated elsewhere – and this is quite simple to contemplate in, and find deep meaning, depth, wisdom, knowledge and benefit from.

 

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