diff --git "a/txt/Kabbalah/Baal HaSulam/Baal HaSulam's Introduction to Zohar/English/merged.txt" "b/txt/Kabbalah/Baal HaSulam/Baal HaSulam's Introduction to Zohar/English/merged.txt" new file mode 100644--- /dev/null +++ "b/txt/Kabbalah/Baal HaSulam/Baal HaSulam's Introduction to Zohar/English/merged.txt" @@ -0,0 +1,392 @@ +Baal HaSulam's Introduction to Zohar +הקדמות לחכמת האמת - ספר הזוהר +merged +https://www.sefaria.org/Baal_HaSulam's_Introduction_to_Zohar +This file contains merged sections from the following text versions: +-Trans. Baruch Cohen, 2019 +-https://www.sefaria.org + +Baal HaSulam's Introduction to Zohar + + + +Chapter 1 + +In this introduction [to the Zohar] I would like to clarify certain ideas that many have touched upon, much has been written on, but still its depths has not been perceived. My questions are: +1. What is our essence? +2. What is our role in this reality, that each of us is but a small link? +3. When we look around us, we see that humanity has many faults, but when we think about the One who created us, we should be superior and perfect; for a high caliber manufacturer (Creator), necessitates a quality product. +4. Why would a loving Creator, create beings, many of whom suffer throughout their lives. Shouldn't a compassionate Creator create goodness, and especially not create pain? +5. How is it possible that from an eternal Creator, who has no beginning nor an end, beings are created that cease and are gone? + +Chapter 2 + +In order to clarify these [questions] in their entirety, we must initially make some inquires (about the Creator) not in areas that we are forbidden to discuss, in other words about the Creator's essence, which we have no knowledge whatsoever, but in an area where such knowledge is a Mitzvah, that is, concerning His actions. As the Torah commands: "Know the G-d of your forefathers, and worship Him". And it is also written, in "Shir HaYichud": "You [G-d] are known through your actions". +The first inquiry is: How do we envision that G-d created something from nothing, "ex nihilo", that was not included within G-d Himself before He created it. For it is evident to those who investigate this matter, that there is nothing that is not included within G-d. Furthermore it is obvious, that one cannot give something, unless he possesses it himself. +Second inquiry: Even if we acknowledge, that G-d has the power to create "something from nothing", in other words something completely new, not found in G-d Himself; what exactly is that "something" that G-d created from "nothing". +Third inquiry: What the Kabbalists say that the soul of man, is a part of G-d Himself in that there is no difference between the soul and G-d, only that G-d is the whole and the soul is a part [of G-d]. And they compared this to a stone separated from a mountain, that there is no difference between the stone and the mountain, except that the mountain is "all", and the stone is a "part". However, the stone is quarried from the mountain by a tool used for that purpose. But what is the tool that separates the soul from G-d Himself. In other words, at what point is it called soul and not G-d Himself. + +Chapter 3 + +Fourth Inquiry: Since the "other side", and the "shells" (evil) are distanced from G-d's holiness an infinite distance, how is it possible that evil emanates from G-d Himself, and not only that, but that G-d also sustains it. +Fifth Inquiry: The matter of resurrection of the dead. Since the body is finite and from the moment of birth, the end result will be death and burial; and furthermore, the Zohar states, that the body must completely rot before the soul can enter Eden, why the need for the resurrection of the dead. Couldn't G-d just delight the soul, without the body? Even more perplexing, concerning the resurrection of the dead, it is written, that G-d will resurrect each body with the defect that it had before death, so that no one should say, this is not the same person that died, and only later will G-d heal that person from their prior defect. Why should G-d take into account what other people say, to the point that He has to resurrect the dead with all their defects, and only later heal them. +Sixth Inquiry: It is stated in the Zohar (Tazriah 40), and also in Tractate Sanhedrin (37a) that all the spiritual worlds, and our physical world with all that it contains, were created for even just one person, since each person is the center of the universe. It is difficult to understand, how a person whose worth appears to be so small as compared to all of reality, how can he be the center of the universe? And especially when we compare man to the spiritual worlds, whose boundaries and pinnacles have no limit. Why would G-d create all these worlds just for one man? What benefit is there to mankind, from all this? + +Chapter 4 + +In order to find answers to these questions and inquiries, our strategy must be to look at the end result! In other words, to the goal of creation. For it is not possible to understand anything, if we only observe the manufacturing process without seeing the final product. It is obvious that a manufacturer strives towards a certain goal. For only a deranged person works with no goal in mind. +I know, however, that there are philosophers, those who do not follow the Torah and Mitzvot, who say that G-d did create the world, but he has removed Himself from it, due to the lowly nature of people, since it is not befitting G-d to associate Himself with such frivolous and loathsome behavior. However, they have not thought this through. Because had we created ourselves, we can say that we have bad traits, and we are lowly beings. Once we decide though, that the Creator who is complete, He created us, the good within us, and also our faults; we must then realize that we were created by a high level manufacturer (G-d) who produces only quality products (people), and that every product produced, reflects the caliber of the manufacturer. It is not the fault of an inferior suit, if it was produced by an incompetent tailor, why should the suit be blamed. This is similar to the story (Taanit 20b) about Rabbi Elazar who happened to come across an exceedingly ugly person, and when told by Rabbi Elazar that he is very ugly, answered back: "go and tell the craftsman that made me, how ugly is the vessel that you made". +These "wise" ones say that due to our lowly nature and our worthlessness, it is not befitting of G-d to take care of us, and that He abandoned us. This [assertion] only discloses their lack of insight. Imagine if you came across a person, who would create people who suffer all their lives, and not only that, would forsake them, and not try to help them even a slight amount, how much scorn would you pour on such a person! Is it possible to even imagine this of G-d, the positive force of existence! + +Chapter 5 + +Therefore, a clear thinking individual must come to the realization, opposite to what appears on the surface, and conclude, that we are beings of the highest order, worthy of representing the One who created us. For every fault that we may have, after exhausting all excuses, the only one to blame is G-d Himself, for He created us with all our bad traits; we did not create ourselves. Also, He can foresee all the outcomes that these bad traits wrought, those traits that He imparted in us. +But as we had said, we must look at the final result, only then can we have a complete understanding. As people say: "Don't show a fool an item before it is completed". + +Chapter 6 + +Our Rabbis have taught, that the reason for G-d creating the world is to benefit and give enjoyment to those that He created. This should be our focus, because this is G-d's thought and purpose in creating the world. We should also realize, that the enjoyment that one receives is in direct proportion, to the person's desire for that enjoyment. The greater the desire, the greater the enjoyment, and the less the desire the less the enjoyment. (Receiving a penny, brings no enjoyment, because there is no desire for a penny. Receiving $10,000 brings with it much enjoyment, because of the great desire). As part of G-d's plan in creating the world, He had to create a great desire within the soul, (within the person) corresponding to the immense pleasure, that He intended to give. For pleasure and desire go hand-in-hand. + +Chapter 7 + +Now that we know this (that desire and pleasure go hand-in-hand). We can answer our second inquiry, which was, what is the "something from nothing" that G-d created. That G-d created something, not found in G-d Himself (from nothing). +We now also know, that the purpose of creation was to benefit and give enjoyment to those that were created. It must be then, what G-d created, something completely new, not found in G-d Himself, this "something" is the desire to receive God's goodness. For as we had said, desire and enjoyment go hand-in-hand. This desire to receive is not found in G-d Himself, because from whom should He receive (He is complete, and has no need to receive anything). The desire to receive, is the "something" that was created from nothing, since the desire to receive is not found in G-d Himself. +It is now understood, that the desire to receive was all that G-d needed to create, in order to fulfill his goal, which is to benefit and give enjoyment to us. The enjoyment though, did not have to be created anew, it was always within Him. We can now conclude for certainty, that all of creation from beginning to end, all that G-d needed to create, in order to fulfill His purpose, was to create the desire to receive. + +Chapter 8 + +Now we can understand what the Kabbalists say, when they compare the soul to a stone quarried from a mountain. Just as a stone was once part of the mountain, so too the soul was a part of G-d. And we wondered (in our third inquiry), the stone is separated from a mountain with a special tool, but what tool separated the soul from G-d, that now it is called soul and not the Creator Himself. +You must realize that in the physical world there are tools that separate the stone from the mountain, however, in the spiritual worlds there are no objects, there is no physical space, there are only "similarity of forms". What separates, or combines two spiritual beings is their desires. If their desires have similarity of form i.e. the same desires, they connect, if they have opposite desires they separate. We see this also in our physical world. Two friends who have the same interests, same desires, are close, no matter the distance between them. However, two people who have different interests, different desires, are far apart no matter how physically close they are to each other. + +Chapter 9 + +You now know that in spirituality the difference of form, differences in desires, acts like an ax that splits an item into two. And also, that distance in spirituality, is measured according to the difference of form, difference of desires, between spiritual entities. The desire to receive that G-d implanted in the soul, to receive all the goodness that He wanted to give; this desire to receive, separated the soul from G-d who has an opposite desire, a desire only to give. +However, concerning G-d's goodness, the light that the creations receive, in that aspect, there is no difference between them and the Creator. The difference occurs when the light is shaped in the desire to receive, the vessel that accepts this light. The light received , being in the vessel of the desire to receive, has separated from the original light, and is now only a part of the original light, and is no longer the whole. One becomes the part, while the other is the whole, as a stone quarried from a mountain. Contemplate this carefully, for it is not possible to explain these lofty matters at length. + +Chapter 10 + +We now have an opening to understand the fourth inquiry: How it is possible that evil emanated from G-d's holiness, since evil and holiness are complete opposites. Also, how is it possible that He sustains evil. +But we need to understand the source of evil, that evil comes from the strong desire to receive which is the essence of all the souls that were created, because only through the desire to receive, can the souls receive all the fulfillment that G-d had in store for them. However, the desire to receive for oneself cannot remain in this state. For if it did, the souls would be in permanent separation from their creator. For they are opposites, one a desire to receive, the other a desire to give, they can never bond. +In order to fix this separation, G-d created two systems, as is written (Kohelet 7:14) "this one, versus that one, did G-d establish". One system, the four worlds (levels) of holiness, the other, the four worlds of impurity. These worlds (levels) are known by the acronym ABYA, they are: Azilut, Beriya, Yetzira and Asiya. He implanted the desire to give, in the system of ABYA of holiness, and the desire to receive for oneself, in the ABYA of impurity. The desire to receive is now separated from the Creator, and from all the worlds (levels) of holiness. +For this reason, the "shells"(evil) are called dead as it is written "sacrifices of the dead". The wicked are also called dead, as it is written "the wicked in their lifetime are called dead". This is because the evil within them, the opposite of form (opposite desires), separates them from the life force of the universe (G-d), and they are distanced from Him an infinite distance. For He has no desire to receive, but only to give, and the "shells" (evil) have no desire to give, but only to receive for themselves, and there are no greater opposite desires than that. And as you already know, distance in spirituality is measured according to the difference in form (desires), and these opposite desires cause the maximum distance between G-d and those that He created. + +Chapter 11 + +The spiritual worlds evolved to the reality of our physical world, where a person is born with a [spiritual] body (the desire to receive) and a soul (the desire to give), a time of decay and a time of rebuilding (tikun). The [spiritual] body, the desire to receive for oneself, which has its roots in the thought of creation, travels through the system of impurity, as it is written "man is born a wild donkey", and remains subservient to this system until the age of thirteen. This is the time (under thirteen) of [spiritual] decay (because the person is mostly thinking of himself). +And through his involvement in mitzvot beginning at thirteen, for the purpose of conferring pleasure to His creator (by becoming a giver), he slowly pivots from the desire that was ingrained within him, the desire to receive, and turns it into a desire to give. That person has now entered the system of holiness, and is acquiring a soul (the desire to give), whose roots are also in the thought of creation. This is the time of rebuilding (tikun). +The person adds and attains levels of holiness, (by becoming more of a giver), and thus fulfills the purpose of creation which is [known by the term] "Ein-Sof". These levels of holiness help change a person's desires for himself, and help make him a "receiver in order to give" where giving and receiving become one. At that point he achieves similarity of form with his Creator. Because receiving in order to give is considered complete giving. As is mentioned in Tractate Kiddushin 7a: A groom, if he is someone of stature, the bride can put the ring on his finger, and when the groom says: "you are hereby married to me with this ring", they are married. (Usually it is the groom who puts the ring on the bride, however, in the above scenario, the groom who usually doesn't accept gifts because he is an important person, by accepting her ring, he gives her pleasure, and with this pleasure she is married to him). We see then, that by receiving (the ring) the groom is actually giving [pleasure to the bride]. Because his act of receiving in order to give [his bride pleasure] is considered pure giving. Such a person when it comes to his relationship with G-d, who accepts from G-d, in order to give Him pleasure, acquires similarity of form with G-d, (they are now both givers, although in actuality the person received and G-d gave) and that person can now receive all the goodness that was in G-d's thought when He created the world. + +Chapter 12 + +It is now well understood that the desire to receive must undergo a transformation (tikun) and become a desire to give. Both the desire to receive and the change needed, were in G-d's thought when he created the world. For the Creator created two systems, "this one as well as that one", and the soul goes through both systems, and is endowed with a [spiritual] body (the desire to receive) and a soul (the desire to give). And through Torah and Mitzvot the person transforms his desire to receive into a desire to give, and becomes a "receiver in order to give". That person can now receive all the goodness from G-d, and at the same time have a strong connection with Him, because through Torah and Mitzvot he has acquired similarity of form to his Creator. This stage is called " the last state of tikun", or " the thought of creation". Now there is no longer a need for the impure "other side". When this occurs, "death will be no more". Being diligent in Torah and Mitzvot during these "6000 years" and in a person's lifetime, is for them to attain this final stage. +It is now understood that evil, the "shells" and impurity, which have their roots in the [spiritual] body (the desire to receive), had to be created, in order to transform the desire to receive, into a desire to give, for one cannot change what they don't possess. + +Chapter 13 + +We must still understand, since the desire to receive for oneself is so defective and corrupt, how is it possible that this desire was bonded completely with the Creator in the state called Ein-Sof. This bond was so strong, that there are no words to describe this oneness. +But the idea is, that when G-d decided to create the soul, in G-d's "mind" the desire to receive has already undergone transformation into receiving in order to give, for He does not need any actions to fulfill His thoughts, and instantly all the stages that the soul would experience had already occurred. The soul was then able to receive all the goodness that G-d had in store for it, because receiving in order to give is considered pure giving, and the soul is now in similarity of form with the Creator. Because G-d is eternal, the past present and future are all occurring simultaneously, the future is also the present. G-d is above time. The corrupt desire to receive was never in Ein-Sof to effectuate a separation from G-d. Just the opposite, the future situation, the similarity of form, the last stage of tikun, (receiving in order to give) appeared instantly. This is the deeper meaning of " before the world was created, He and His name were one". Separation never occurred in the "thought of creation" in Ein-Sof. The soul was always completely bonded with the Creator because of similarity of form. This is the meaning behind "He and His name are one". (In Hebrew "desire" and "His Name" have the same numerical value 346). + +Chapter 14 + +The soul experiences three different situations. 1. In the "thought of creation" in Ein-Sof, where the future state, the last state of tikun, already exists. +2. In the state of "6000 years" where the soul is divided into a [spiritual] body (the desire to receive) and soul (the desire to give). And through efforts in Torah and Mitzvot the person transforms himself from a desire to receive into a desire to give pleasure to his Creator, with no desires for himself (except what is necessary for his existence). In this stage, there is no transformation/tikun of the [spiritual] body (the desire to receive), the transformation/tikun is only on the soul, the desire to give, (to transform it into giving just for the sake of giving, but not for any reward). In other words, to destroy (not to use), the [spiritual] body, the desire to receive (except for what is necessary), and to remain only with the desire to give, known as the soul. At this stage even the righteous who pass away, cannot enjoy Eden only after their [spiritual] body (the desire to receive) has completely disintegrated in the earth. +3.The last state of tikun, that occurs after the resurrection of the dead. At this time even the [spiritual] body (the desire to receive) will undergo transformation/tikun, and will only be used as a vehicle for the desire to give. Two goals will be accomplished, the desire to receive will receive all the pleasure, that is in the "thought of creation", and the desire to receive will be completely bonded to the Creator due to their both having "similarity of form". They will receive not for their own pleasure, but only to give pleasure to their Creator, since He has pleasure when we receive from Him. +For the sake of brevity, I will no longer explain these three stages, but will only refer to them as situation 1, situation 2 and situation 3. + +Chapter 15 + +When you contemplate these three situations, you realize that they are all linked. If there was no third situation, where the desire to receive is transformed into the desire to give, the first situation in Ein-Sof could not be realized. Because the first situation only appeared due to the future third situation. This future third situation already appeared [because] G-d is eternal, as the present situation. And all the completeness that manifested itself in that [first] situation is but a copy from the future into the present. However, if it were possible to cancel the future [third situation], there would be no actuality to the present [first situation]. We see then, that the third situation is the cause of the first situation. Of course, if the second situation is not realized, which is the toil and effort needed to bring into fruition the third situation, meaning the toil in the decay and transformation [of the desire to receive], and the attaining of different spiritual levels, then it is obvious that there would be no third situation. +Also, the first situation in Ein-Sof obligates the second and third situation. The first situation creates a necessity for the two systems "this one as well as that one" in the second situation. In this [second]situation there is the corrupt impure[spiritual] body, that will undergo transformation/tikun. If there would be no impurity, there would be no desire to receive [what G-d wants to give], and no possibility of transformation/tikun into the third situation. The question that was asked, how is it possible that impurity comes from Ein-Sof is now moot, for just the opposite, the first situation (the desire to receive) brings into reality the second situation (not using the desire to receive, but only employing the desire to give). + +Chapter 16 + +One cannot ask: If the above is correct, then there is no free will, due to the fact that we are required to reach the third situation, because the third situation is already present in the first situation. But the matter is thus: There are two paths that G-d established in order to bring about the third situation. The first, through the fulfillment of Torah and Mitzvot. The second, through pain, that afflicts the [spiritual] body, and forces the desire to receive to become the desire to give, and to bond with G-d. As is mentioned (Sanhedrin 97b) " If you repent, good; and if not, I will set upon you a king whose decrees are as difficult as Haman, whose decrees will force you to repent". +This is also the meaning of the verse " in its time I will hasten it". If they are worthy, I will hasten it, and if they aren't worthy, in its time. That is, if we merit through the first path, through Torah and Mitzvot to transform ourselves, we hasten our transformation/tikun and we don't need the prolonged harsh and bitter pain that will eventually cause us to repent. However, if we don't take the first path, then, [it will occur]"in its time". That is, the prolonged pain will bring about our transformation/tikun even against our will. Part of this pain is also the punishment of the souls in Gehenna. But either way, the third situation, the last state of transformation/tikun, must be realized, because the first situation obligates it to occur. Our choices are either the path of pain, or the path of Torah and Mitzvot. + +Chapter 17 + +We now have an answer to our third question. We asked: When we look around, we see that humanity has many faults, there are none as disgraceful as us. However, when we contemplate the Creator that created us, humanity should be on the highest level, being that we come from an extremely praiseworthy source. A quality manufacturer should only produce quality products. +But as was originally stated, the [spiritual] body with all that it has acquired, is not our true [spiritual] body. Our true [spiritual] body, our eternal body, our complete body, is already flourishing in Ein-Sof in the first situation. For it has received its final form, from the future third situation, where receiving has become giving, and is now in "similarity of form" with Ein-Sof. And although, the first situation forces the second situation, that is deficient and corrupt, consisting of receiving only for ourselves, causing a separation from Ein-Sof, however, in this [second] stage we have the ability to transform ourselves (from a receiver into a giver), enabling us to acquire an eternal [spiritual] body [which is] the third situation (receiving in order to give). We should not resent this process, for there is no other way. Our effort is with the [spiritual] body (the desire to receive) whose transformation will cause it to end and disappear. For "a person cannot fix what he doesn't have". The truth is, we already are in a complete state that is worthy of the One who created us, even in the second situation. The [spiritual] body, the desire to receive only for oneself, does not detract from our lofty state since it is slated to die and be voided. It is only temporary, until we are able to transform it to its eternal state. + +Chapter 18 + +We can now answer our fifth question, we asked: How is it possible that from an eternal entity, emerge beings that are transient and gone? But from our previous explanation it is understood. The truth is, we are eternal, we are complete, just as He is eternal and complete. Our eternal state, definitely requires that the "shell" the [spiritual] body, that was given to us only to work [on its transformation] be culminated and gone. Had it remained indefinitely, we would be forever separated from the source of life. We had already mentioned in paragraph 13, the [spiritual] body, the desire to receive only for oneself, is not found in the "thought of creation", [in Ein-Sof]. For in Ein-Sof we are already in the third situation. However, we are obligated to go through the second situation, in order to transform it into the third situation. +We shouldn't ask regarding other creatures that were created, [but] only about humans. For people are the center of creation. The rest of creation was only created to help humanity on its spiritual quest, to achieve completeness. As a consequence of this, Nature and animals, become more passive or aggressive depending on the actions of people. + +Chapter 19 + +With the above understanding, the fourth question is now explained. We asked: Since good produces goodness, how is it possible that G-d created beings that suffer throughout their lifetimes? But as we said, all the sufferings are obligated from the first situation, the situation that came into reality (in Ein-Sof) from the future third situation, [this first situation] forces us to proceed either in the way of Torah, or the way of suffering (both are possible in the second situation) in order to achieve our eternal state in the third situation. The suffering is only upon the shell, the [spiritual] body, that was destined for death and burial. This teaches us, that the desire to receive only for oneself, was created in order to erase it, and transform it into a desire to give. The pain that we experience are only revelations that divulge the worthlessness and damage that spread from the desire to receive. +If all of mankind would agree to destroy the desire for themselves, and their desire would be only for others, all the worries and hazards would be eliminated. Everyone would be assured a healthy and complete life, for each of us would have an abundance of people who would take care and make sure that all our needs are met. However, all the worries, suffering, wars and corruption, that we have no refuge from, occur because we only think about ourselves. These weaken our bodies with diseases and pain. +You now realize, that all the suffering that we experience in our world, those that are featured before our eyes, appear, in order to push us into cancelling the evil "shell" that is the [spiritual] body, and to accept upon us the desire to give. As we had said, pain has the ability to bring us to the desired state. [There are two types of Mitzvot, those that are between man and God, and those between man and his fellow man]. +But know this, the Mitzvot between man and his fellow man take precedence over the Mitzvot between man and G-d, because giving to others, leads one to give to G-d! (The goal is between man and G-d, but the vehicle to that goal is through the Mitzvot of man-to-man. See Tractate Shabbos 31a, the story of Hillel and the convert). + +Chapter 20 + +After all these explanations, our first question is now resolved. We had asked, what is our essence? Answer: Our essence is the same as all the different details of nature, which is, no more and no less than the desire to receive. However, not as it is appears in our current second situation, receiving only for yourself, but as it stands in the first situation in Ein-Sof, meaning in its eternal form, receiving [from G-d] in order to give Him pleasure. +And although in actuality, we have not as yet reached the third situation, that does not diminish in any way from our true essence. It is only a matter of time. The third situation must occur, because it is linked to the first situation. Therefore "whatever is certain to be collected, is considered as already collected". The fact that something has still not happened, is a drawback, only if there is doubt that it will occur. Where there is no doubt, it is considered as if we have arrived at the third situation. And our current awful [spiritual] body (the desire to receive) which we now possess, this [spiritual] body does not diminish our [eternal] essence, since it, and all that it acquired, are destined to be completely voided together with the impure system that is its source. And "all that is destined to be burned, is already considered burned", and viewed as if it never occurred. +However, the soul, whose essence is also a desire, the desire to give, that desire which flows from the four worlds (levels) of ABYA of holiness, is eternal. For the desire to give is in similarity of form with the Eternal, and is not subject to any substitution. + +Chapter 21 + +You should not be persuaded by philosophers who say that the essence of the soul is knowledge, that the soul exists and flourishes through this knowledge. That the eternity of the soul is depended on the knowledge that it acquired; to the degree that if there is no knowledge, there is nothing for the soul to attach itself to. This is not the Torah's view! Also, this view makes no sense. For anyone who has tried to acquire knowledge, knows and feels, that knowledge is acquired [from an outside source] and is not the essence of the acquirer. +But as was explained, the underlying core of creation, the spiritual roots and the physical roots are no more and no less than the desire to receive. And although we said that the soul is a desire to give, this is only after we transform it through the power of the "returning light"(the capability to change from a receiver into a giver). The ability to use this "returning light" comes to us from the upper worlds (levels), however, the essence of the soul is also the desire to receive. What makes one entity different from another, is their separate desires. Because the desire in every entity, begets thoughts and ideas, on how to realize those wants, and just as different people have different desires, so too they have different wants, thoughts and ideas. For example, those whose desires are limited to animal desires (such as food, etc.) their needs, thoughts and ideas are focused on fulfilling those animal desires. And although they use the mind and knowledge of a human, still, their mind is enslaved to the animal desires within them. And those who desire honor, and power over others, desires that are not encountered in the animal kingdom but are human desires, (in animals, power over other animals is only for the purpose of procreation) all their thoughts and ideas are concentrated on how to bring to fruition and completeness those needs. And those whose desires are mainly to receive knowledge, all their thoughts are focused on how to procure those needs. + +Chapter 22 + +These three desires (animal desires, people desires, and desire for knowledge), all three are usually found in each individual, however, in different mixtures. Different individuals have more of one, and less of the other. This is what produces differences between one person and the next. +And from these physical attributes, one can construct an analogy to the spiritual, from the lowest spiritual level to the highest. + +Chapter 23 + +In that, a spiritual person, who through the strength of the "returning light" (the ability to become a giver) that ability which they receive from the higher worlds, breeds in them a desire to only cause happiness to their Creator. This desire is the essence of the [spiritual] soul. When it becomes an integral part of the person, it forges thoughts and deliberations on how to accomplish this desire of giving to the Creator. These amounts [of thoughts and deliberations] are reflected by the depths of that individual's yearnings. + +Chapter 24 + +And since the core and essence of the [spiritual] body is only the desire to receive for oneself, and all of its acquisitions are the fulfillment of this corrupt desire, that was only created for the purpose of enabling one to attain the third complete situation (receiving in order to give) which will manifest itself at the end of the tikun process, for this reason, the desire for oneself is destined for death and desolation, it and all of its possessions, as a fleeting shadow which leaves no trace. +On the other hand, the core and essence of the soul is only the desire to give to others, and all its realizations are the fulfillment of this desire, which is already manifest in the first eternal situation (in Ein-Sof), and also in the future third situation (at the end of the tikun process), it and all that was acquired, are everlasting and eternal, it is not affected by the death of the corrupt [spiritual] body, just the opposite, the loss of the [spiritual] body enhances it, and gives it the ability to achieve great heights in [the state that is called] the Garden of Eden! +It is well explained that the permanence of the soul is not predicated on acquired knowledge, as the philosophers believe, but its eternity is its essence, i.e. the desire to give. Whereas the knowledge that was attained, is the soul's reward and not its essence. + +Chapter 25 + +We now have a thorough solution to our fifth inquiry. We asked: Since the [spiritual] body is so corrupt that the soul can only achieve its complete purity when the [spiritual] body rots in the ground. Why the need for resurrection of this body? And also, what our sages said " in the future the dead will rise with all their defects, in order that no one will say this is a different person (Zohar Emor 17). +This can be understood when you grasp the thought of creation, the first situation. We had said that the purpose of creation was to give pleasure to those that He created. This necessitated the creation of an immense desire to receive all this pleasure, inasmuch as desire and pleasure go hand in hand. This desire to receive was all that G-d needed to create in order to fulfill His goal. For a perfect manufacturer, only produces what is necessary, and nothing extra. +We had also mentioned that this massive desire to receive [for oneself] was removed from the system of holiness and placed into the system of impurity, this is the source of physical beings, their economy and all their possessions. However, beginning at the age of thirteen (but usually at a later age) by virtue of the person's occupation in Torah, he begins to acquire a soul of holiness whose sustenance is from the worlds of holiness, the degree of which depends on the amount of godliness that the person achieves. +We had also mentioned above, that in the "six thousand year" period that was given for us to labor in Torah and Mitzvot there is no transformation/tikun on the [spiritual]body, the desire to receive, but all the tikun is only on the soul, by which an individual moves from one level to the next, that is to say, to increase our desire to give, which is obtained from the soul. For this reason the body is destined to burial and decay, because it had not achieved tikun. However, it cannot remain in this [decayed] state, for if it did, there would be no fulfillment of G-d's will, the thought of creation, to give immense pleasure to those that were created. Because pleasure and desire go hand-in-hand. The less the desire the less the pleasure. + +Chapter 26 + +We had already mentioned that the first situation (in Ein-Sof) obligates the third situation (receiving in order to give) to reveal itself in all its potency, with nothing being omitted (refer to paragraph 15). Therefore, the first situation compels the resurrection of the dead to occur. In other words, [to resurrect] the immense desire to receive, that had ended and rotted in the second situation, to revive it again without any limit and with all its defects. Now starts a new task, to amend this immense desire to receive and use it only to give. +We have now achieved two objectives: a) we are able to receive all the goodness and pleasantness that is the thought of creation, for we have the [spiritual] body with the great desire to receive, which goes hand-in-hand with pleasure (as explained above), and b) since our receiving in this manner is only for the purpose of giving pleasure to our Creator (for He has pleasure when we receive from Him), this type of receiving is considered complete giving (as explained in paragraph 11). We now have achieved similarity of form (with the Creator) which is complete bonding (with Him), this being the feature of the third situation. It emerges that the first situation definitely obligates the third situation to transpire. + +Chapter 27 + +Indeed, the resurrection of the dead can only occur towards the end of the tikun process, that is at the culmination of the second situation, after we are capable of disavowing our enormous desire [to receive] and have acquired a desire only to give. After we have merited to deny ourselves the usage of the desire to receive, and only use the desire to give; and after we have earned all the wonderful levels of the soul, which is comprised of Nefesh, Ruach , Neshama, Chaya and Yechida (different levels of awareness), we now have reached the highest level of completeness, and are able to revive the [spiritual] body with it's immense desire to receive. It no longer damages us by separating us from our bond [with G-d]. On the contrary, we overcome it, and shape it into giving. +In truth, this is the procedure for ridding ourselves of any bad trait. At first we must remove that trait so that nothing remains. And later, we can accept it and lead it in the middle path. However, until we haven't completely eliminated that trait from ourselves, it is impossible to guide it in the desirable middle path. + +Chapter 28 + +And concerning what our sages said "In the future the dead will be resurrected with all their defects, and only later will be healed". As above; at first the [spiritual] body rises to life, that is the immense desire to receive [for oneself], without any limits, just as it was, when it was under the influence of the worlds (levels) of impurity, before they merited to purify it through Torah and Mitzvot. This is the meaning of "with all its defects". We now have a new task, to inject this great desire, into the framework of giving. It is now healed! Receiving has achieved similarity of form. +And the reason given "that no one should say this is not the same person" means: that no one should say this is a different form (different desire) than the one that was in the thought of creation. For there (in the thought of creation) is the immense desire to receive all the goodness that was in the Creator's resolve, but that at this moment it is immersed in the "shells" and has to be purified. But at the end it cannot be a different [spiritual] body (a different level of desire), for if there is less [desire] it is as if it's a different entity, not capable of receiving all the goodness that is in the thought of creation, that functions in the first situation. + +Chapter 29 + +With our current understanding we have an opening to solve the second question: What is our role, during our short existence, in this long chain of reality, pertaining to which we are but a small link. +You should be aware that our task in these seventy years of our lives, is divided into four parts. First part, to acquire the massive desire to receive [for oneself] with no limits, in all its rotten measure from the four worlds (levels) of ABYA of impurity. For if we didn't have within us these corrupt desires, there would be nothing to repair, "for one cannot repair what he doesn't have". +Therefore, it is not enough to possess the desire [to receive] that one was born with, but these desires must be the vehicle for the "shells" of impurity no less than for thirteen years. In other words, that these "shells" have control over the person, they become his light (pleasures), and these lights (pleasures) increase his desire to receive. For the fulfillment that the "shells" supply, increase the person's desire to receive, and the demand for more pleasures. For example, when one is born, his only desire is for a "hundred" (a certain amount), but as soon as that amount is fulfilled, he is no longer satisfied, and now desires "two hundred", which then doubles to four hundred, etc. And if one cannot through Torah and Mitzvot overcome these receiving desires and transform his desires to giving, his receiving desires continue to expand throughout his lifetime, to the point that the person dies without having fulfilled even half of his desires. +This is considered that he is under the influence of the "other side" and the "shells" whose function is, to expand and increase his desire to receive with absolutely no limits, in this way a person knows which desires require fixing and further work. + +Chapter 30 + +Second part, is from the age of thirteen, where power is given to the "point of the heart" (the desire to give) which is the deeper meaning of the "back of holiness" (holiness in potential) that is contained in the original desire to receive, the one that a person is born with. However, this desire [to give] only awakens from the age of thirteen. At this time the person begins to enter the system of holiness, corresponding to his involvement in Torah and Mitzvot. +The main function of this period is to acquire and increase the desire for spirituality. For at birth the person only wishes to acquire pleasures for himself. And although these pleasures increase before the age of thirteen, this is not the final stage of the desire to receive. For the true desire to receive is contained in spirituality. As an example, before the age of thirteen (before a person finds spirituality), a person wishes to relish in all the wealth and power of this physical world, a world that is not eternal, but that is fleeting as a passing shadow, and disappears. However, when one acquires a massive desire for spirituality, he wishes to consume for his pleasure all the goodness and wealth of an eternal world, an acquisition that is everlasting. We can therefore conclude that the true desire to receive manifests itself only in spirituality. + +Chapter 31 + +And what is written in the "Tikunim" on the verse (Proverbs 30:15) "The abyss has two daughters "give me" [and] "give me", and the wicked who are trapped in this abyss, bark like a dog "hav hav" (hav in Hebrew means give, but its pronunciation reminds one of a dog barking: "hav hav"). They say: "give me the wealth (pleasures) of this [physical] world", "give me the wealth (pleasures) of the [spiritual] world to come". +However, this is a much more desirable level than the previous level (where one is interested only in physical pleasures). Because not only does he recognize the true desire to receive (the spiritual desire), and knows which desires require transformation (into a desire to give); but this is also the level that moves one from "not for its own sake" to "for its own sake". As our sages tell us (Tractate Pesachim 50b) "A person should always be involved in Torah and Mitzvot, even not for its own sake, because this will eventually bring one to the level of for its own sake, (and transform the person into a more caring individual). This level that begins at thirteen (when one desires spirituality) is considered holiness, and is the secret of the "maid of holiness" that serves her mistress. The mistress being the "Holy Presence". Where one becomes worthy of receiving His Presence. +However, one must exert much effort to arrive at "for its sake", for if one does not strive for it, and never reaches, "for its sake" he falls into the trap of the "maid of impurity", which opposes the "maid of holiness" and confuses the person, so that they never transition from "not for its sake" to "for its sake". Concerning this, the verse says (Proverbs 30:23), "and the maid [of impurity] that inherits her mistress" for it prevents the person from contact with the "mistress" which is the Holy Presence. +The last level in this stage, is to love G-d with an extremely strong craving, as one obsessed with a passion that one cannot remove from their thoughts neither by day nor by night. As the psalmist said "when I remember it, it does not let me sleep". On such a person it is written (Proverbs 13:12) "desire attained is a tree of life". For the five levels of the soul is the deeper meaning of "the tree of life", whose [spiritual] distance is 500 "years". For each level is [represented by the number] 100. Meaning that this [desire] will lead the person to the five levels [of the soul, known as] Nefesh, Ruach, Neshama, Chaya and Yechida. + +Chapter 32 + +Third part, is the effort in Torah and Mitzvot for “its sake”. Meaning, [performing the Torah and Mitzvot] with the intent of becoming a giver (a more caring person) and not to receive any reward. This labor purifies the desire to receive for oneself, and transforms it into a desire to give. The more someone nullifies the desire to receive, the more one becomes worthy and able to experience the five levels of the Soul, known as Nefesh, Ruach, Neshama, Chaya, Yechida. For these [levels] are only in the desire to give, and cannot be grasped as long as the desire to receive rules over the person. Such an individual [who is ruled by the desire to receive] is in opposite of form or in difference of form, (opposite, or different desires) than the soul, and cannot connect with the Divine; for awareness [of the Divine] and similarity of form go hand-in-hand. However, when one becomes only a desire to give, without any desire to receive, they immediately unite with the Divine, and receive the five levels of the soul, in gradation (first Nefesh, then Ruach etc. ). +Fourth part, is the situation after the “resurrection of the dead”, after one has “killed” the desire to receive. One then revives the desire to receive with all its ugliness. This is the deeper meaning of “they are destined to be resurrected with all their defects". For now their desire to receive (known as the defects) will only be used for the purpose of giving, “receiving in order to give”. There are rare individuals who are laboring at this, also in our physical world. + +Chapter 33 + +We are now left to explain the sixth inquiry, what are sages said, that the physical universe and the spiritual worlds were created only for mankind, which at first glance appears very odd. For a person is not even a thin hair as compared to the entire physical reality, and surely when compared to the upper spiritual worlds. Would the Creator bother and create all this for mankind? And even more perplexing, why does someone need all of the different multiple spiritual worlds. +However, you must realize, that the greatest joy that He receives, is when mankind receives happiness through their connection with Him, when they feel His Presence, that He is the giver, who gives them pleasure. When this occurs, He is extremely delighted, as a father is delighted with his favorite child, who realizes that the father has many great treasures stored for him. As the verse states (Jerimiah 31:19) “Is Ephraim [not] my favorite son or a delightful child, that whenever I speak of him, I remember him more and more? Therefore I yearn for him, I will surely take pity on him.” Contemplate this verse carefully, and you will ascertain the great joy that the Creator has with those complete [spiritual] individuals, who have merited to feel His greatness in all the different facets of their lives, and have a relationship with Him as a father to his favorite child, as is explained in that verse. There is no need to expound on this. It is enough to know, that the joy that He receives with these complete [spiritual] entities, for this alone, it was worth creating all of the spiritual and physical worlds, as will be explained. + +Chapter 34 + +And to prepare those that He created to reach this lofty state (of a connection with Him), it was His will that this should occur through four [spiritual] steps that develop one after the other. These are known by the terms: mineral, vegetable, animal and speakers (people). These steps are actually four levels of the will to receive, that every [spiritual] world (level) is divided into. And although the goal is to reach the fourth level (speaking), of the will to receive, however, one cannot achieve the fourth level all at once, but must first transverse the other lower three levels. These other three levels are slowly revealed until the fourth level is achieved in all its completeness and form. As is explained in “Talmud Eser HaSefirot” first section paragraph 50, starting with the word “VeTaam". + +Chapter 35 + +The first stage of the desire to receive is called "mineral", which is the first manifestation of the will to receive in this physical world. This desire is similar to minerals that have a general movement (the earth orbits the sun) but each individual mineral (rock) does not appear to move. For the will to receive creates needs, which produces movement (action), in order to satisfy those needs. And because the desire to receive [at this stage] is very limited, only the general movement is perceived, but not the individual motion. (Everyone needs food, shelter, etc. however, the individual's desire is not apparent). + +Chapter 36 + +The second stage of the desire to receive is known as “vegetable desires”, whose degree [of receiving] is much greater than in the “mineral” stage. The desire to receive is discerned in each individual plant, where each plant moves independently, in height and width, towards the sun, and it is perceived that they all need water and “food” (nitrogen), and also discharge “waste” (sugars and oxygen). However, there is no individual movement in plants [since they all migrate towards the sun]. (At this stage there is a greater desire than the first stage, movement equals desire, but they all have the same “movement”, e.g. everyone desires money, although some desire money more than others). + +Chapter 37 + +Added to this are “animal desires” these desires are the third stage in the development of desires. These desires have advanced to a high degree, where the individual wants more than the average person. This individual has moved away from the “pack” and has his own personal desires different from others. (They are called “animal desires”, because just as an animal can move away from the herd and forge his own way, so too this person has desires that migrate him away from the average person’s desires. For example: this person has a desire for power). But just as an animal has no true understanding about another animal’s pain or happiness, so too this person [in the "animal desire level"] is not prepared to feel another’s pain or happiness. + +Chapter 38 + +In addition to those other desires, are "human" desires. This is the fourth level of the desire to receive, the most complete level. This level arouses desires to perceive another person's desires. +And if you wish to know the exact expanse between level three, “animal” desires, and level four, “human“ desires, I shall tell you that it is comparable to the distance between a single entity and the whole universe. For the desire to receive in the “animal” level, that lacks an awareness of another animal’s desires, that desire can only sense that which is in its nature. However, a person who is aware of another person’s desires, can acquire those desires [even though those desires weren’t originally in his nature] being filled with jealousy for what another person has, and if one has $100, they want $200, (since the other person has $200) and his desires and needs expand to the point that he wishes to swallow the entire universe. + +Chapter 39 + +After it was explained that G-d’s purpose for creating the world, was to give pleasure to those that He created, to know His truth and greatness (through a relationship with Him), and receive from Him all the goodness and pleasantness that He prepared for them, as it is written (Jerimiah 31:19) “Is Ephraim [not] my favorite son or a delightful child etc.”. You see clearly then, that this purpose (a relationship with Him) cannot apply not to minerals, the planets, moon or sun, no matter their size or brightness, nor on plants, or animals, for they lack feelings even to their own kind, and how could they have a comprehension of G-d and His goodness. But it is only mankind, who are aware of other people's desires, are able through their toil in Torah and Mitzvot, to shift from a desire to receive to a desire to give, and arrive at similarity of form with their creator. They now can receive all the levels that were prepared for them in the upper “worlds”, that are known as Nefesh, Ruach, Neshama, Chaya and Yechida. They are now qualified to receive the purpose (the goodness) that was G-d’s thought in creating the world. Ultimately then, the whole point of creation was only [to establish a relationship] for the beneficence of mankind. + +Chapter 40 + +I know, that this view is not accepted by many philosophers. They cannot agree that man who in their eyes is lowly and negligible, could be the center of this great universe. However, they are compared to a worm living in a radish, that worm believes that G-d’s world is so bitter, so dark, so small, similar to the radish that it occupies. But at the moment that the worm pierces the skin of the radish, and glances outside of the radish, it is astonished and says: “I thought the whole world is as the radish that I resided in, but now I see a great and wondrous world.” +So too are those who are immersed in their desire to receive for themselves, the desires that they were born with. They have never tried to acquire the special “spices”, which are Torah and Mitzvot, that have the capability of penetrating the tough radish (the perceived bitterness of this world) and realize a wondrous world. [Since they have not acquired Torah and Mitzvot] obviously they cannot phantom the concept that this great world was only created for them. However, had they involved themselves in Torah and Mitzvot in order to give pleasure to their Creator, with all the necessary proper purity, they would pierce the shell of the desire to receive [for themselves] that they were born with, and acquire a desire to give, they would instantly perceive all the levels of Wisdom, Understanding and Knowledge in all their beauty and pleasantness that are prepared for them in the spiritual worlds. They would themselves say, what our sages say "an appreciative guest, what does he say, all the toil that the master toiled, was only for my sake.” + +Chapter 41 + +Nevertheless, there remains to explain, why does a person need all these spiritual worlds that were created for him, what does he gain from these [different levels]? +You must understand that the [spiritual] worlds (levels) are broadly divided into five levels. They are 1. Adam Kadmon 2. Atzilut 3. Beriah 4. Yetzirah and 5. Asiyah. However, each one encompasses countless divisions. These five worlds are also known as the five Sefirot which are Keter, Chochmah, Binah, Tiferet and Malchut. For the world of Adam Kadmon is the level of Keter, and the world of Atzilut is the level of Chochmah, the world of Beriah is the level of Binah, the world of Yetzirah is the level of Tiferet, and the world of Asiyah is the level of Malchut. The [spiritual] lights that are grasped in these worlds are known as: Yichdah in the world of Adam Kadmon, Chaya in the world of Atzilut, the light of Neshama in the world of Beriah, the light of Ruach in the world of Yetzirah, and the light of Nefesh in the world of Asiyah. +These worlds (levels) are included in the holy NAME, the letter "Yud", the letter "Heh”, the letter “Vav” and the last letter “Heh”. The world of Adam Kadmon is beyond our reach, and is represented by the tip of the letter “Yud” (only the tip, not a complete letter). That being the case, we only speak concerning the four other worlds (levels). The letter “Yud”, the world of Atzilut. The letter “Heh” the world of Beriah. The letter "Vav” the world of Yetzirah. And the last letter “Heh” the world of Asiyah. + +Chapter 42 + +The five different worlds (levels) are now explained. They encompass all of spiritual reality extending from [the level of] Ein-Sof, to [the spiritual level of] this world. However, each level has in it, the other five worlds (levels). There are five Sefirot: Keter, Chocmah, Binah, Teferet and Malchut, which have in them five lights (understandings) that are Nefesh, Ruach, Neshama, Chaya and Yechidah, that parallel the five worlds (Yechidah=Keter=Adam Kadmon, Chaya=Chochmah=Atzilut, etc.). +And besides the five Sefirot: Keter, Chochmah, Binah, Teferet, and Malchut that are in each world, there are also four spiritual categories known as mineral, vegetable, animal and speakers (people). In that the soul of a person is the “speaker” of each world (level), the animal are the angles of that world (level), the vegetable category is called “clothes”, and the mineral is called “rooms”. For the soul of a person is encircled by the five Sefirot, which are encircled by the animal-angles that are encircled by the vegetable-clothes which are encircled by the mineral-rooms. (The soul being the innermost, the rooms are the outermost). +Representing the idea that the outer circle is there for the benefit of the inner circle. As we have explained, that in our physical world, the mineral, vegetable and animal are all there to serve mankind, but have no value in and of themselves. So too, the first three spiritual levels, mineral, vegetable and animal[desires] have no value in themselves, but are only to serve the “speaker” which is the soul of a person. Therefore, all the other levels clothe the innermost level, which means they benefit the innermost level, the soul of man. + +Chapter 43 + +When a person is born, he immediately acquires [the lowest spiritual level, known as] Nefesh of Holiness. But not the [complete] actual level, but only the “back” of Nefesh, meaning its lowest degree, which due to its being undeveloped, is also known as a “point”. This point being in one’s heart. In other words, in his desire to receive, which manifests itself in a person’s heart. +You should know this rule: That whatever is found in all of [spiritual] reality, is also established in every world (level), and even in in the smallest fraction that can be measured of that world (level). Just as there are five worlds (levels) in all of [spiritual] reality, being the five Sefirot: Keter, Chochmah, Binah, Teferet and Malchut. So too there are five Sefirot in every level, and also five Sefirot in each component of these levels. We have mentioned, that this world is divided into mineral, vegetable, animal and speaker. These correspond to the four Sefirot, Chochmah, Binah, Teferet and Malchut. In that mineral coincides with Malchut, vegetable with Teferet, animal with Binah, and speaker-people with Chochmah, and the origin [of these four levels] being [the Sefirah of] Keter. But as we had discussed, in each small detail of [spirtual] mineral, vegetable, animal, and speaker, there are four levels to be found. So that in [the level of] speaker there is mineral, vegetable, animal and speaker [desires]. In other words, in one person there is found all four levels, which are four different desires, and in each of them there is a point of the Nefesh of Holiness. + +Chapter 44 + +Before the age of thirteen, there is no revelation of the “point of the heart” (the desire to give). However, after the age of thirteen, when the person engages in Torah and Mitzvot, even without the correct intent, that is, without love and awe, which is the suitable way to serve the King; even without that resolve, still the “point of the heart” begins to increase and reveal itself. For Mitzvot do not need intent, and actions (Mitzvot) even without the right purpose, are capable of refining the will to receive, but only in the lowest mineral stage. For by purifying the mineral level of the desire to receive, the person constructs [within himself] the 613 [spiritual] parts of the will to give, but only the [in the level of] mineral of Nefesh (the lowest level) of Holiness. +And when a person through his actions, completes all the 613 Mitzvot of that level, whose stage is known as “mineral of Nefesh of Holiness” that is comprised of 284 positive commandments and 365 negative commandments, his Nefesh then attaches to the Sefirah of Malchut in the [general] spiritual level known as the “World of Asiyah”. And all the divisions of that level the mineral, vegetable and the animal, help the person who has gotten to that level, to achieve even greater heights, and to complete that level, and to enlighten that person. +When that level is complete, the person is ready through exerting more effort in Torah and Mitzvot to achieve the next level, known as Ruach of the Nefesh of Asiyah. As we had mentioned, when a person reaches the highest degree of one level, they are already connected to the lowest degree of the next upper level. This occurs in all the levels, and makes the connection between one level and the next, and provides the possibility of reaching the next level. + +Chapter 45 + +This light of Nefesh is referred to as “the inanimate light of Holiness in the world (level) of Asiyah”, since it is directed towards the mineral desires of receiving. On account of there being mild desires for Holiness at this level, the light that shines, is similar to the mineral-inanimate of the physical world, where general movement is observed but the specifics are not discernible. (The whole earth is rotating, but the individual rocks do not appear to move.) The same concept applies to the spiritual light that one receives at this level, a general understanding is achieved, but the specifics are unknown. And although there are 613 spiritual body parts (of the spiritual person), that are the 613 different nuances of the pleasure received; still the different aspects are not detected, only the broad light (delight) is recognized, but not the details. + +Chapter 46 + +You should realize that although all the Sefirot are Godliness with no difference between the highest [Sefirah] Keter in the world of Adam Kadmon, until the last level of Malchut of Asiyah. Nevertheless there is a big difference in how we perceive them. For the Sefirot are a combination of the lights and the vessels, and although, the lights in the Sefirot are complete Godliness, yet the vessels that are known as Keter, Chochma, Binah, Tiferet and Malchut (KChBTM) that are found in each the lower three levels, whose names are Beriyah, Yetzirah and Asiyah, are not Godliness, but represent covers that hide the light of Ein Sof, and allot an amount that is commensurate with the ability of the receiver to receive based upon the pureness of the receiver (the person). +From this perspective, although the lights are one, nevertheless, we express these “lights” by their diverse names: Nefesh, Ruach, Neshama, Chaya and Yechidah. For the light modulates itself according to the vessel (desires). Malchut hides the greatest amount of the light of Ein Sof, and the light that it transfers to the receiver is very limited, due to the limited desires (mineral desires) of Holiness that the person has, and that light is called the “Light of Nefesh”. The vessel (desires) in Tiferet are more pure, and transfer higher quality lights. These vessels are known as vegetable vessels, and its light is the “Light of Ruach”. The vessel of Binah has added purity, and transfer even higher quality lights. The vessels are termed animal vessels (desires), and the light is called the “Light of Neshama”. The vessel of Chochma, is purer than the others. This vessel is called speaking, and the light in this vessel is known as the “Light of Chaya”. This light has no boundaries. + +Chapter 47 + +As was mentioned, in the Partzuf (a complete spiritual level) of Nefesh, that one acquired through Torah and Mitzvot, even without the correct intent, [in that level] already is found a point of the next level, the light of Ruach. And when a person exerts effort and performs the Torah and Mitzvot with the correct intent, and moves to purify his desires to reach the next spiritual level, known as the “vegetable” level, he begins to develop the Ruach stage, transforming it from just a point, into a complete level (Partzuf). Because, by virtue of performing the 284 positive Mitzvot with the right intent, and by refraining from the 365 negative Mitzvot, the point expands throughout the spiritual level and encompasses the complete 613 spiritual body. When this is complete, the person has acquired that complete spiritual level, known as the “vegetable” level, also known as the “Tiferet” level, of the Asiyah world. This level corresponds to the “vegetable” level that transmits from Ein-Sof a higher level [of understanding], the Light of Ruach, to the person. And all the distinct parts of the Tiferet level [whose parts are also known as] the mineral, vegetable and animal help the person to acquire this complete spiritual level, +known as “Vegetable of Holiness”. This is similar to a physical vegetable with its diverse moving parts, so too the spiritual lights at this level, affect the 613 spiritual body in diverse ways, corresponding to its different [spiritual] parts (desires). When this stage is complete, the point of the next higher level becomes manifest, and is called the point of the “Light of Neshama”. + +Chapter 48 + +And through a person’s comprehension of the secrets (deeper meanings) of the Torah and Mitzvot, he purifies the animal desires that are within him. And according to his discernment (of these secrets), he begins to develop the point of [the spiritual level known as] Neshama that envelopes his 248 [spiritual] organs and 365 [spiritual] sinews. When this process is complete, what started as a mere dot becomes a complete Partzuf (a complete spiritual entity), and the person ascends to the Binah level of the world of Asiyah. The desire at this level is extremely pure, immeasurably more than the previous vessels (desires) of Teferet and Malchut, and conveys a very intense light from Ein-Sof, [that is] known as the “Light of Neshama”. And all the specific mineral, vegetable and animal [desires] of this Binah level, in the world of Asiyah, help the individual receive the complete light (understanding) from the Sefirah of Binah. +This is also called “Animal of Holiness”, since its focus is geared towards the purification of a person’s animal desires (that are stronger than his mineral and vegetable desires). And just as an animal can leave the pack and forge his own particular path, so too at this stage, a person feels how the light affects his 613 distinct [spiritual] body parts, to the degree that each individual [spiritual] part becomes a complete Partzuf. The supremacy of this light (Neshama) as compared to the light of Ruach, is analogous to the superiority that animals have over vegetables and minerals, in our physical world. At this juncture, with the completeness of Binah, a trace of the next level appears, known as the "Light of Chochma”. + +Chapter 49 + +After the individual has already become worthy of a very high light, known as the “Light of Neshama”, whose 613 [spiritual] body parts, illuminate every one of his [spiritual] organs, each specialized organ being a complete [spiritual] whole in itself, he becomes open to the realization of the true [spiritual] reason for each specific Mitzvah. Since each [spiritual] organ highlights the purpose of each Mitzvah, that is associated to that [spiritual] organ; and with the strength of these lights, he purifies the “speaking” desires within him, and transforms them into giving desires. Accordingly, he begins to develop the “Light of Chaya” (or Light of Chochma) from a singular point into a complete Partzuf with 284 spiritual organs and 365 spiritual sinews. When this process is complete he acquires the “Light of Chochma” at the level of Asiyah. This vessel (desire) is limitless in its purity and transfers a very powerful light from Ein-Sof. This light is known as the “Light of Chaya” or the “Light of Neshama of Neshama”. And all the specifics [desires] of the Asiyah world (level), that are mineral vegetable and animal [desires] that are associated with the Sefirah of Chochma, assist the person in procuring the “Light of Chochma” in its fullness. +This level is known as “Speaker of Holiness”, since it is associated with the purification of the person’s “speaking” desires. The quality of this light as compared to the [spiritual] mineral, vegetable and animal lights, is analogous to the difference between a human and minerals, vegetables and animals of the physical world, +and the light from Ein-Sof, that is acquired in this Partzuf is called the “Light of Yechida”. (The Light of Chochma is sometimes called “Light of Chaya” and other times “Light of Yechida”). + +Chapter 50 + +However, you should realize that these five lights (understandings) Nefesh, Ruach, Neshama, Chaya and Yichda, (NRNCY) that one attained in the world (level) of Asiyah, are only NRNCY of Nefesh, and do not contain any light of Ruach. For the light of Ruach is only found in the world (level) of Yetzirah. And the light of Neshama only in the world (level) of Beriyah, and the light of Chaya only in the world (level) of Atzilut, and the light of Yechida, only in the world (level) of Adam Kadmon. But as was mentioned previously, whatever is in the broad [understanding], is also revealed in the particular, to the tiniest degree. Therefore, all the levels of NRNCY are also in the Asiyah level, as was explained, but they are only NRNCY of Nefesh. In the same manner, there are NRNCY in the world of Yetzirah, but they are only at the level of Ruach. And there are five levels of NRNCY in the world of Briyah, that are at the level of Neshama, and similar in the world of Atzilut, whose NRNCY are at the level of Chaya, and identical to this, in the world of Adam Kadmon. The difference between the general levels (Asiyah, Beriyah, etc.) are analogous to the difference between NRNCY that are located in [the level of] Asiyah. + +Chapter 51 + +Know, that repentance and purity are not accepted unless they are absolutely permanent, that the person will not return to his “foolishness.” As it is written: “What defines a true penitent, when the One who knows that which is concealed (G-d), testifies that he will not repeat his foolishness.” Emerges then, a person who purifies his mineral desires, acquires the Partzuf of Nefesh of Asiyah, ascends and attains the Sefirah of Malchut of Asiyah, he has merited to secure lasting purity of the mineral desires, and not revert to his foolishness. At that point, he can ascend to the spiritual world (level) of Asiyah, for he has attained similarity of form with that world. However, the other levels [of Asiyah] that are Ruach, Chaya and Yechidah, whose realization is secured by purifying the vegetable, animal and speaking desires, the purification of those desires, does not have to be in a permanent state, and can be achieved without “testimony that he will not return to his foolishness.” +In that, the world of Asiyah with its five Sefirot: Keter, Chochma, Binah, Tiferet and Malchut, these [itemized levels] are only components of [the general] Malchut level, [and this general Malchut level] is aligned with the purification of the mineral desires. And these five Sefirot are only units within Malchut. And since the individual has purified permanently his mineral desires, he has already acquired similarity of form to the complete Asiyah level. However, since each particular Sefirah of the Asiyah level, receives from levels above it, for example, Tiferet of Asiyah receives [lights] from the world of Yetzirah, which is completely [the level of] Tiferet, whose lights are [known as] Ruach; and the [next] Sefira [that is] Binah of Asiyah, receives [lights] from the world of Beriyah, whose [lights] are the level of Neshama; and the [next] Sefira Chochma of Asiyah receives from the world of Atzilut which is completely Chochmah, whose light is [known by the name] Chaya. Therefore, although the individual has only permanently purified the mineral level, but not the other levels, whose purification is but transient, still he can attain the other levels of Asiyah, but not in a permanent state. For as soon he awakens to receive for himself the other desires, he instantly loses those other lights (Ruach, Neshama, Chaya). And after a person has purified his vegetable desires in an unwavering manner, he is able to rise to the world (level) of Yetzirah in a constant way. He is capable of consistently acquiring all the lights (understanding) of Ruach that are at that level. He is also able to access the [higher] lights of Neshama and Chaya from the Sefirot of Binah and Chochmah of that level. These are classified as Neshama of Ruach and Chaya of Ruach, [he is able to attain these higher levels] even though he has not merited to purify the animal and speaking [level] in a permanent absolute way, but only in a limited way. For he has purified his vegetable desires in a permanent way, and has achieved similarity of form with the level of Yetzirah to the highest degree. + +Chapter 52 + +And after the individual purifies his spiritual vegetable desires on a consistent basis, he rises permanently to the world of Yetzirah and achieves there forevermore the Ruach level. He can also acquire the light of Neshama and [the light of] Chaya from the Sefirot Binah and Chochmah, categorized as the Neshama of Ruach and Chaya of Ruach, even before he has merited to purify his animal and speaking desires in a permanent way. But these lights (Neshama and Chaya) are but fleeting. For once he has purified his vegetable desires permanently, he has attained similarity of form with the world of Yetzirah to its highest degree (and can acquire the light of Ruach permanently, and the lights of Neshama and Chaya in a transient manner). + +Chapter 53 + +After the person purifies his animal desires, and transforms them from selfish desires, into altruistic desires, to the extent that “the One who knows of what is hidden” (G-d), can “testify about the person, that he will not return to his foolishness”. That person has acquired similarity of form with the level of Briyah, and can obtain the light of Neshama on a permanent basis. And through purification of the speaking desires, a person can achieve the Sefira of Chochma, and receive the light of Chaya. However, only for a limited time, since he has only purified that level on a temporary basis. + +Chapter 54 + +And when a person is worthy of purifying also the speaking desires, on a permanent basis, he merits similarity of form with the world of Azilut, and receives the light of Chaya in a permanent way. And when he merits more, he merits the light of Ein-Sof, and the light of Yechida, that is perceived through the light of Chaya. + +Chapter 55 + +It is now clarified about which we have asked (paragraph 41): Why does a person need all the worlds (levels) that were created for him? What need is there for them? But now you know, that it is impossible to give pleasure to God (have a relationship with Him) without the help of these worlds (levels). For the more a person purifies his desires (from selfishness to altruism), the more he perceives the lights and levels of his soul, that are [known by the acronym] NRNCY. And each level that the person apprehends, the lights of that level promote his purification, until he merits to reach the purpose of creation: This being the great pleasure (connection with G-d) that is awaiting him which was the initial thought of creation. As it says in the Zohar: Someone who seeks purity, is helped [on that journey] from Above. And the Zohar asks: In what way are they helped? And answers: “Through [receiving] a holy soul.” Because it is not possible to achieve the desired purification without utilizing all the levels NRNCY of the soul. + +Chapter 56 + +One should realize, that all the levels NRNCY, that were discussed until now, are the five parts that [spiritual] reality is divided into. Each level has within it, five levels of NRNCY. As an example: even the [lowest] level known as the “mineral” level is the “world” of Assiya, is composed of NRNCY, whose specific levels correspond to the general levels of NRNCY. In that, it is not possible to acquire even this lowest level without engaging in the other four parts of this lowest level. +And there is no individual who can ignore the other levels and not be engaged in them. By performing Torah and Mitzvot with intent, he acquires [the level of] Ruach, and by being involved in the secrets of the Torah, and the reasons of the Mitzvot, he acquires [the level of] Neshamah. For even the smallest “lights” cannot be obtained without these [other levels]. + +Chapter 57 + +Accordingly, you can now understand the dryness and darkness that has been created in our generation, which was unheard of in previous generations. Due to the fact that even servants of HaShem have neglected the secrets of Torah. Maimonides has already mentioned a parable on this, and said, that if a row of blind individuals are walking on the road, if they at least have one seeing person among them, they are guaranteed not to fall because of obstacles on the road, since they are following that one individual who can see. But if that individual is missing, there is no doubt that they will stumble on any obstacle on the road, and fall into the abyss. So too in our topic, if at least the servants of HaShem would involve themselves in the “inner Torah”, and attract the light of Ein-Sof, the whole generation would tow after them, and would be assured that they would not falter. But because the servants of HaShem have removed themselves from this wisdom, it is no wonder that the whole generation has floundered because of them. Due to my great pain [when discussing this topic], I cannot continue! + +Chapter 58 + +However, I know the reason. It is, due to the diminution of belief in general, and in particular in our holy sages. Additionally, Kabbalistic books, including the Zohar, are filled with corporeal parables, bringing on the fear, that someone G-d forbid, will stumble [and think] that we are speaking about something physical. +This brought me to write an adequate explanation on the writings of the Rabbi Isaac Luria, and now on the holy Zohar, which completely removes this fear. For I have explained and proved without a doubt, the spiritual reference to the [physical] parable, that [this spiritual reference] is devoid of any physical resemblance, and is above time and space. This enables those who delve [into my writings], the general public, to study the Zohar, and to “warm” in its holy light. +I called my explanation “The Ladder”, to signify, that my commentary, its objective, is to be like a ladder. For if one has an attic full of treasure, all that is needed is a ladder to reach this bounty. +However, the ladder is not a goal in itself, for if one rests on the rungs of the ladder, and doesn’t enter the attic, his purpose is never fulfilled. So too is my explanation of the Zohar, for to explain it in all its depths, is impossible to articulate. Nevertheless, I have made my explanation a guide for all those, who [through my commentary] can rise and probe into the Zohar, for only then is my purpose achieved. + +Chapter 59 + +All those who are “near” to the Zohar, namely, who understand what is written therein, all agree that the holy Zohar was penned by the holy sage Rabbi Shimon bar Yochai. The exceptions being, those who are “far” from this wisdom, who are uncertain, and are inclined because of false acts (who value only the external actions of the Mitzvot) and are opposed to this wisdom, say that the author of the Zohar, was either the kabbalist Moses DiLeon, or one of his contemporaries. + +Chapter 60 + +As for me, from the time that I was worthy to contemplate that which is written in this holy book, it never dawned on me to investigate its author. For the simple reason, that because of the characteristics of this book, it raised within me the greatness of the sage Rabbi Shimon bar Yochai, more than any other holy sages. And if it became clear to me, as a result of a thorough investigation, that the author is someone else, for example Rabbi Moses DeLeon, or another person, then my recognition of the greatness of that person, would be immensely greater than the other holy sages, including Rabbi Shimon bar Yochai. +However, because of the depths of wisdom in this book, if it became evident to me that one of our forty–eight prophets authored [the book], that would be very pleasing to me, more than ascribing it to our holy sages. And certainly if I discovered that our Teacher Moses received this composition directly from Mt. Sinai, I would be in complete tranquility, for to “him it is fitting, to him it is due.” Now, since I was worthy to compile an explanation that is understandable to all those who wish to study [the Zohar] and grasp to a degree that which is written within it; I no longer feel the need to involve myself in this investigation. All those who are literate in the Zohar, have no doubt that its author must be a sage whose prominence is no less than the holy Rabbi Shimon bar Yochai. + +Chapter 61 + +The following question can be asked: Why was the Zohar not revealed in earlier generations, for without a doubt they (the earlier generations) were on a higher level than those of the later generations. Were they not more worthy than the later generations? And furthermore, why was there no explanation of the Zohar until the time of the Rabbi Isaac Luria (ARI) and not to kabbalists that preceded him? And an even greater question, why was an explanation of the Zohar, and the works of the ARI, not revealed until this generation? Is this generation more qualified? +The answer: This world that will exist for six thousand years, is similar to one entity, that has three parts, a “head” a “body” and an “end” (three different spiritual levels), known as Chochmah-Binah-Daat (ChBD), Chesed-Gevurah-Tiferet (CGT) Netzach-Hod-Yesod (NHY). As is written, two thousand years of emptiness, two thousand years of Torah, and two thousand years of the days of the messiah (Sanhedrin 97a). For in the first two thousand years known as “head/ChBD” the “lights” were very limited, and were considered as a head without a body (no vessel to absorb the light) these “lights” are of the level of Nefesh, due to the inverse relationship between the “light” and the “vessel” (that receives the light). +For the rule is, that one’s highest desires-vessels (those desires that are easily relinquished) are constituted first (in a spiritual person), but that the lowest lights also appear first (in these easily relinquished desires). In that when there are only refined-higher (easily relinquished) desires, there is only the light of Nefesh, which is the lowest light (understanding). And that is what is meant two thousand years of emptiness. +And in the next two thousand years which are CGT of the vessels, there appeared the light of Ruach (higher than Nefesh) which is the level of Torah, this being the two thousand years of Torah. And the last two thousand years are NHY of the vessels, which attract the light of Neshmah, which are the highest lights, and are also known as the days of the messiah. + +Chapter 62 + +This also occurs on an individual basis. For this reason the understanding of the Zohar was hidden until the time of the ARI, who lived in these last two thousand years, and because of his holy soul, was able to reveal some understanding of the Zohar, better than anyone who preceded him. +But because the ARI passed away in 1572, and the vessels were not completely finalized, only but a scattering of individuals merited to understand his writings, and could not fully explain them to others. However, in our generation, that is closing in on the last phase, the last of the two thousand years, there was given “permission” to reveal his words and the words of the Zohar. In that in our generation, the understanding of the Zohar will be revealed more and more, until the full revelation, all in accordance with the desires of G-d, may He be blessed. + +Chapter 63 + +Accordingly you can understand, the greatness of the earlier generations as compared to the later generations. For the rule is, in all the spiritual worlds and souls, that the more pure [state] is pegged first to the spiritual entity. Therefore, the vessels of Chochmah-Binah-Daat (ChBD) were purified first, and the souls of the first two thousand years were immensely greater [than the latter generations]. In spite of this [greatness] they could not obtain a complete “light”, because there was a lack of the lower levels Chesed-Gevurah-Teferet (CGT), Netzach-Hod-Yesod-Malchut (NHYM), in the world and in each individual. +And in the next two thousand years were the vessels of CGT were purified in the world and in each individual, these souls were highly purified because the vessels of CGT are close to ChBD. Notwithstanding this, the “lights” were hidden from the souls, by reason of, the absence of the vessels NHYM, from the world and from each individual. +Accordingly, although the souls of our generation that are the coarsest of all, and are unable to purify themselves even today, still, they are the ones to complete the purity of the individual and the world, and this endeavor will be complete only through them. For now there is a complete spiritual entity, the [spiritual] head (ChBD), the [spiritual] body (CGT) and the [spiritual] end (NHYM). And all the “lights” Nefesh, Ruach and Neshama are able to enter, into the vessel. Therefore, only with the addition of these lower souls can the higher “lights” be revealed, and not sooner. + +Chapter 64 + +In truth, this question is already asked by our sages (Berachot 20a). +Rav Papa asked Abaye: Why did miracles occur in earlier generations but not in our generation? Is it because they were more learned? But in the generation of Rav Yehuda (an earlier generation), they only studied tractate Nezikin, and we study all tractates, and when Rav Yehuda was learning tractate Uktzin, he said: “This discourse is difficult for me, more than all the teachings of [my teachers] Rav and Shmuel." And we are proficient in thirteen different explanations [of this tractate]. +But when Rav Yehuda took off just one shoe [in preparation to beseech God for rain], it had already started raining (without his prayers). But we fast and pray all day but no one pays us any attention. Abaye answered him: “Those [of the previous generations] were willing to sacrifice their lives for G-d.” +So although both Rav Papa and Abaye clearly knew that the earlier generations were more distinguished, nevertheless, in terms of the Torah and Divine Science Rav Papa and Abaye were more superior. It is now elucidated, that although the earlier generations were paramount because of the essence of their souls, and were able to receive “lights” from above, still the Divine Science of the Torah, is revealed more and more in the later generations. For the reason that we stated: It is the later generations that complete the full level, and to them specifically, the more complete revelation is imparted, although their essence is decidedly inferior. + +Chapter 65 + +One cannot ask: Why is it then, that we don’t disagree with the earlier Rabbis, pertaining to the actions that the Torah obligates. The idea is, that in regards to the fulfillment of the Mitzvot, the opposite holds true. The earlier generations were more perfect than the latter generations. This is due to the fact that the act of a Mitzva is associated with the holy vessels of the Sefirot, but the secrets of the Torah and the reasons for observing the Mitzvot are allied with the lights of the Sefirot. And you already know, that there is an inverse proportion between the vessels and the light. That in respect to the vessels, the purer vessels are developed first, for that reason the earlier generations were more perfect in their actions than the latter generations. However, concerning the lights, the lesser lights enter [the vessel] first, and for that reason the later generations are more accomplished (since these later generation vessels are associated with higher lights). + +Chapter 66 + +You should know, that in every aspect, there is an external [aspect] and an internal one. In regards to the world at large, the Jewish people, the seeds of Abraham, Isaac and Jacob, are considered internal, while the seventy nations are considered external. Also within the Jewish people, there are those who because of their complete devotion to HaShem are considered internal, and there are those who are external, those that cannot devote their energy to HaShem. Likewise, within the nations of the world, there are those [nations], the internal ones, “the righteous among the nations”, and there are external nations, those nations that are coarse and damaging. Also within the devotees among the Jewish people, those who understand the “soul” of the Torah and its secrets, they are regarded as internal, and there are those who are external, who only promote the actions that the Torah obligates. Likewise, in every individual, there is the Jew [within that person], which is the “point-of-the-heart” (holiness in potential), and the [seventy] nations within that individual, that is his “body”. But even the “nations of the world” within a person [can change] and associate itself with the internal, and will then be considered a “convert”. They are similar to the righteous converts who came to join the Jewish people. + +Chapter 67 + +And if a Jewish person elevates and honors (considers important) his internal self that is the “Israel” within him, more than the “nations of the world” within him, the external. Meaning that most of his efforts are geared in increasing and elevating the internal within, for the sake of his soul; and a limited effort, only that which is necessary to maintain the “nations of the world” within him, those that are for the sake of his body, as it is written (Avot 1st Chapter) “Make your Torah fixed, and limit your work”. Through this [process] he influences the internal and external aspects of the entire world. In that the Jewish people become elevated more and more, and the nations of the world, the external, will realize the importance of the Jewish people. +However, if G-d forbid the opposite occurs, that a Jewish person, considers important the external, the “nations of the world” within him, over the “Israel” within him, as it is written (Deuteronomy 28:34) “ The stranger among you will ascend above you higher and higher, while you will descend lower and lower”. Meaning the external within you, the “nations of the world” within you, will ascend higher and higher, while the internal within you, the “Israel” within you will descend lower and lower. These actions will cause the nations of the world to ascend higher and higher, and overcome the Jewish nation, and lower them to the ground, and the Jewish nation, the internal aspect of the world will descend lower and lower, G-d forbid. + +Chapter 68 + +Don't be astonished that a single person's actions can influence the ascent or descent of the entire world. For it is an ironclad rule that the total [world] and an individual are equal, they are side by side as two drops of water, and whatever transpires in the total, occurs also in the individual. And more so, it is the individual parts that construct and fashion the total in its entirety; for the total is only revealed as a consequence of the character and caliber of its details. +Without a doubt, the actions of the individual impact the decline or rise of the entire [world]. This explains that which is written in the Zohar, that by virtue of studying the Zohar and Kabbalah, they (the Jewish people) will merit to leave exile and experience complete redemption. This seemingly [is perplexing, because] what association is there between the study of the Zohar and the redemption of the Jewish people from among the nations? + +Chapter 69 + +However, by virtue of what was explained, it can be completely understood, that the Torah as well, has an internal and external aspect, similar to the entire world. Therefore, one who is occupied in Torah, has likewise these two levels. By concentrating his efforts on the internal facets and secrets of the Torah, he thereby according to his efforts, elevates the internal of the world that is Israel, and boosts Israel above the external of the world, who are nations of the world. And all these nations will acknowledge and perceive the significance of the Jewish nation. As the verse says: (Isaiah 14:2) “The nations will take them and bring them to their place, and [Israel] will rule over them, upon G-d’s land.” And similarly (Isaiah 49:22) “So says the Lord, Behold I will raise my hand toward the nations, and I will lift my banner towards their people, they will carry your children in their arms and your daughters on their shoulders.” +On the other hand, if G-d forbid, the opposite occurs, that a Jewish person diminishes the value of the internal aspects and secrets of the Torah, which depict the different degrees of the soul, and that also [clarifies] the rationale of the Mitzvot, but [that person]only occupies himself with the external aspect of the Torah that which pertains exclusively to its actions. And even if he occasionally engages in the internal, but only allocates a limited time for it, a time that is “neither day nor night” as if this [study] G-d forbid, was unnecessary. He therefore causes the decline of the Jewish people, who are the internal of the world, and the elevation of the nations of the world over them, who will then cheapen and deride the Jewish people, and consider them extraneous and of no use, G-d forbid. +In addition to this, they give rise to the external nations, who then overpower the internal nations. Consequently, the harmful nations, those that cause damage and destruction, prevail and rise above the internal nations, those nations that are righteous. They then precipitate all the terrible destruction and carnage that our generation was witness to. You now ascertain, that the salvation of the Jewish people and their importance, depends upon the study of the Zohar and Kabbalah, in that all the destruction and descent of the Jewish people are on account that they abandoned the internal study of the Torah, and reduced its worth lower and lower, and considered it, G-d forbid, as something superfluous. + +Chapter 70 + +And that which is said in Tikunae Zohar (Tikun 30): Arise for the sake of the Holy Presence, for you have an empty heart that does not understand how to acquire Her, although She is in your midst. This is the deeper meaning of what is written (Isaiah 40:6) “A voice says, call!” The voice, that is in the heart of every Jew, calls out for everyone to pray for the elevation of the Holy Presence, [the Holy Presence] that manifests itself through the unification of all Jewish souls. +(Bringing proof from Job 5:1 “Now call/cry out” that [the word] "call" is synonymous with prayer). However, the Holy Presence says “What shall I call?" Meaning, I do not have the strength to rise from the ground, for “all flesh is grass”, they are all compared to animals that eat grass. Meaning, that they perform the Mitzvot without thought, similar to [the thoughtless actions of] an animal. “And all their kindness is like the blossom of the field” (that is cut off and dries). For all their kindness, they do for themselves, meaning, their intent in performing Mitzvot is only to benefit themselves and not for their Creator. +And even those whose endeavor is Torah, all their efforts are for themselves, even the commendable among them, those that devote their time in Torah study, are only interested in themselves, without the proper intent of giving benefit to their Creator. +“At that time”, it is said about that generation, “a spirit will leave and never come back”, this is the spirit of the Messiah, whose mission it is to redeem Israel from all their troubles, until the final redemption. Establishing that which is written (Isaiah 11:9) “for the land will be full with the knowledge of the Lord”, this spirit left, went away, and does not bring light to the world. +Woe to them, those who cause, the spirit of the Messiah to leave and never return. For they make the Torah “dry” (stale) that is to say without any “moisture” (excitement) to its [true] meaning and understanding. For they limit themselves only to the performance [of the Mitzvot] of the Torah, and do not aspire to understand the wisdom of Kabbalah, to comprehend and perceive the secrets of the Torah and the purpose of the Mitzvot. +Woe to them, who cause through their actions, impoverishment, war, violence, murder and destruction throughout the world. + +Chapter 71 + +The reason that this [carnage] occurs, is as we had elucidated. For those who are engaged in Torah, snub the internal within them and the internal aspect of the Torah, set it aside, as a matter that is never necessary, and occupy themselves with it, only at a time “that is neither day nor night”. They are akin to the blind who flounder in the dark. They elevate the external within themselves, that is, their selfishness, and consider superior the external aspect of the Torah, over its internal aspect. Through their actions they arouse the external of the world to swamp over its internal aspects, every aspect corresponding to its essence. +For the external in Israel, those unlearned among them, overpower and nullify the internal, the great rabbinic sages. And also the external nations of the world, those that are the destructive among them, overpower and nullify the internal nations, those nations that are the righteous among them. And likewise, the external of the entire world, who are the nations of the world, overpower and nullify the internal, the Jewish nation. In such a time, all the destructive forces arise and fundamentally desire to eradicate and murder the Jewish people. As is written (Yevamos 63a) “Misfortune comes to the world only on account of Israel”, as was mentioned, that they are the cause of impoverishment, war, violence, murder, and destruction of the entire world. +And because of our many sins, we were witness, to all that is written in the Tikunae Zohar, not only that, but this “strict justice” (violence, murder, etc.) occurred to the best among us, as is written (Bava Kama 60a) “and it initiates upon the righteous first”. From all the beauty that the Jewish people had in Poland and Lithuania, etc. only a remnant survived, in our Holy Land, and it now becomes incumbent on us survivors, to correct this severely warped situation (not engaging in the internal aspect of the Torah). Each of us, the survivors, should accept upon themselves in all their capacity, to elevate from now on, the internal aspect of the Torah, to accord it its rightful place, above the external aspect of the Torah. As a consequence of this, each one of us will merit to heighten the internal within, the Israel within, magnifying the soul above the external, [above] the nations of the world within him, [meaning above] his spiritual body (the desire to receive). +This energy will spread throughout the Jewish people, who will come to recognize and acknowledge the prominence of Israel’s sages, to listen and obey them. Moreover, the internal nations of the world, the righteous nations, will resiliently overpower the external among them, the destructive ones. So too, the internal of the entire world, the Jewish people, [their values] in all their glory and majesty will be preferred over the [values of the] other nations. +At that moment, all the nations will recognize and acknowledge the greatness of Israel. And the following verses (Isaiah 14:2) shall be fulfilled: “And the House of Israel shall inherit them on the land of the Lord”, and (Isaiah 49:22): “they will bring your children in their arms, and your daughters on their shoulders”. This is what is stated in the Zohar Naso, page 124b, “through this book, the Zohar, they (Israel) will be redeemed with compassion”, as was explained. Amen so be His will. \ No newline at end of file