Rabbi
Yehudah Ashlag [1A],
Revealing One Grain [of Truth] and Concealing Two. With
“Notes and Commentaries” by Rav Avraham Mordechai Gottlieb [1B]
Usually, this comes from the lips of great men of renown: at the places where they come to reveal certain deep truth, they begin their speech like this: “Behold I am revealing one grain [of truth] and concealing two” [62]. For our predecessors were very careful not to say too much in accordance with how [our sages] of blessed memory taught us (Babylonian Talmud, tractate Megilah, p. 18A, and also the Preface to Zohar with Sulam commentary [1A], §18]): “A word is worth a Sela [literally “word in Sela”] [63], and silence is twice [as expensive]".
Notes and Commentaries
11) It is necessary to establish a connection between these words and how the Holy One, be He glorified, commanded Moshe to speak to the rock, and the words word in Sela [63] are explained as “word to the rock”, however Moshe Rabbeinu [13] was silent and did not speak, but hit the rock twice [64], and this explains the words "and silence is twice". Word means speech that comes out of the mouth, that is, Malchut [41] of Tzimtzum Aleph [43], which is a rock, and this characterizes its perfection as hard, just like a rock [is unyielding]. The expression and silence twice is understood as a carefully paved road for souls, namely the unification of the Attribute of Mercy with the Attribute of Judgment [65], and they are called double [Attribute]. And in this system, built on the unification of the Attribute of Mercy with the Attribute of Judgment, silence is present, that is the receiving vessel [10] is not used, which corresponds to the meaning of [the words] And Aharon was silent [66], for he silenced his receiving vessel.
[Baal haSulam’s text continued]
Explanation. If you have a precious word on your
lips, the value of which is equal to a Sela [63],
then know that silence is comparatively worth two Selas. This is referring to
those who throw around superfluous words that have no meaning and practical
use, with no other purpose than to improve the language for the sake of
pleasing the reader.
Notes and Commentaries
12) If you have a precious word on your lips, the value of which is equal to a Sela [63], then know that silence is comparatively worth two Selas. And it is necessary to understand why, if you have a precious word, not to say it to somebody else. A) At first glance, these words are based on the teaching: "Buy truth and do not sell" [67], and in Kock they explained: any time that you can buy, do not start selling. That is, so long as you have not gained knowledge and learned the ways of perfecting your soul, corresponding to the goal that brought it into this world, you do not have the power and right to begin to tutor others or perfect others. And from this it follows that one who acquires knowledge should receive it exclusively from one who has already acquired everything himself, that is, he has attained [the stages] Nefesh [68], Ruach [69], Neshamah [70], Chayah [71], and Yechidah [72] specifically of his soul; this [person] is called a true rav. But it should be noted that following this ideal would not allow the world to be able to stand, for no one would consider himself to have the authority and qualifications necessary to teach. And it must be said that nowadays a person must look for a rav who, in any case, is making an effort to find the truth, even if he has not yet reached perfection. That is, when a person goes to look for a mentor, he should neither take guidance from just anyone nearby, nor rely on some external circumstances, nor on the opinion of the community, but he must act only according to this principle. A person certainly must first check and find out who he is choosing, in accordance with what is said in Notes and Commentaries 6), in the previous article. And it is necessary to understand whether this contradicts the words: “Appoint for thyself a rav” [73] [i.e. force yourself to obey your teacher], which means faith. To [answer] this it must be said that after checking and making a decision, [the disciple] is already obliged to act according to the principle “faith is above reason”, by following his rav.
B) However,
the following explanation that corresponds to the words of our Rav Baal
HaSulam, is also given: that wherever our sages of blessed memory write “not”
or “forbidden”, this means “impossible”. The words Buy truth and do not sell
[67] are explained in the same way, for it is impossible to sell truth,
since truth does not go to merchants, but belongs only to a specific type of
people who have a spiritual inclination towards truth. And it is useless for
those who are not Spiritually developed enough to discern it to strive with all
might to find the truth.
С) It is necessary to remain silent so as not to flaunt the innermost part of the Тоrah to rubbernecks and people who are unable to control their desires, as Baal HaSulam said in the preceding article.
If you have a precious word on your lips, the value of which is equal to a Sela [63] ... Those who throw around superfluous words that have no meaning ... At first glance, the first phrase speaks of precious words and the second – of unnecessary words!? But [to answer this] it must be said that this is a Kal vaChomer [74]; for if precious words are not revealed, then all the more so for superfluous words.
[Baal haSulam’s text continued]
And this was, in the eyes of our predecessors,
strictly forbidden, which is well known to those who carefully study their
words, and as will be proved by me in subsequent brochures. And if so, then we
must focus on understanding the meaning of these expressive words that they
were accustomed to say.
Notes and Commentaries
13)
Explanation. Since they were so careful not to utter unnecessary words, the
phrase "Revealing one grain [of truth] and concealing two"
undoubtedly contains deep ideas, and this is what he wants to point out to us.
For if, G-d forbid, they did not exactly formulate their words, but only wanted
to voice the general idea that they reveal only a part and hide a part, then in
this case they could say “revealing two grains [of truth] and hiding four” or
something else in the same vein. But, without a doubt, there is deep meaning in
these precisely formulated words.
[Baal haSulam’s text continued]
Three
Kinds of Concealing the Wisdom
The fact is that there are three parts to the secrets of the Тоrah, for each of [these] parts without exception has its own special reason to conceal what is contained in it, and they are called by the following names: 1) not necessary, 2) impossible, 3) the secret of haShem is with those who revere Him [75]. And you will not find in this wisdom a smallest detail, that explanations from these three parts [of the secrets of the Torah] do not apply, and I will explain each of them in turn.
Notes and Commentaries
14) And you will not find in this wisdom a smallest detail, that explanations from these three parts [of the secrets of the Тоrah] do not apply. In other words, as we see, any material particle we consider has the form of the entire Universe, that is, a central core that is surrounded by numerous particles; the same [apply] in the Spiritual realm – any particle unites in itself the entire system contained in Zeir Anpin [32], and therefore, in the Spiritual realm, these three types of concealment are present in each idea. For a law says that part and whole are qualitatively identical. And the source of this is that Creator is clothed in every part of the world, and if so, then there is no difference between these parts in the sense that Creator in Person is present within them. And there are those who mistakenly think that since Creator is everywhere, because His Glory fills the world [76], it cannot be that all of His Glory is contained in one person, but a small part of Creator is contained in one person and a little more in another person. But this is impossible, because the Spiritual is not divisible into parts, and in each person entire Creator, be He glorified, is present in Person. And the fact that the soul is a particle of Divinity from above [77] refers only to the sensations of the vessel [10], but in fact, the Light [11] Itself is not divisible into parts, and all division relates to the feeling of the separation of the soul from Creator, but when the soul is worthy of clinging to Creator, it sees that no fragmentation into parts is present in Creator. Therefore, the entire whole is contained in each part.
[Baal haSulam’s text continued]
1) Not Necessary
Explanation.
For you will not gain any benefit by revealing [these
secrets]. And naturally, it doesn't do too much harm; for the matter here concerns
only the purity of intention — specifically, the need to avoid those kinds of
actions that are defined by the words "what's wrong with this"; that
is, what's wrong with the fact that I did it, because it did not cause any
harm. And know that [an act like] “what’s wrong with this” is considered in the
eyes of the sages the most dangerous of all destructive acts, for all the
destroyers of the world [78] that have already been and will be created are
none other than a category of people [performing acts] like “what’s wrong with
this”, that is, those who themselves are occupied in and occupy others with
things that are not needed. Therefore, the sages did not accept a single
disciple before they were certain that he would be cautious in his actions so
as not to reveal anything unnecessary.
Notes and Commentaries
15) The meaning of this lies in the fact that people [performing deeds] like “what’s wrong with this” differ [in this] from Creator, be He glorified, because Creator has the [quality] referred to in Shir haYichud (Song of Unity): In no work have you forgotten anything, done anything superfluous or lacked anything. Therefore, every deed of Creator is true, absolutely accurately weighed and measured, absolutely necessary and obliges one to perform this deed until the goal is fully achieved. Of course, a person who [engages in actions] of the kind “what’s wrong with this” – that is, involving himself in things that are not needed, is different from Creator. Moreover, he denies the existence of Creator, since any aimless action and occupation is an action that completely ignores Creator.
And to
determine whether a deed is necessary or aimless is simple:
everything that is Creator’s instruction and leads to a qualitative change
towards clinging to Creator is necessary, and everything that does not lead to
this is aimless.
And therefore, the sages used to test those who had come in order to accept the Тоrah from their mouths, lest they were people of this type, but they should be like those who have nothing without a necessity, neither in deed, nor in speech, nor in thoughts.
However, the question arises: if the inner part of the Тоrah has not been revealed to a person who is in the state of “what's wrong with this”, then he will never be able to attain the strength to get out of this state; how, then, from “not for the sake of [Torah] itself” will he come to “for the sake of [Torah] itself” [79] !?
Answer. To answer this it must be said that, undoubtedly, the answer to all the problems of such a person is the Light [11] contained in the Тоrah, for our sages of blessed memory said: “The Light contained in the Torah returns him to the true path.” [80] And the open Torah also has the power that takes a person out of the state of "what's wrong with this" and brings him to a state in which his life is focused on the main goal; but undoubtedly, the inner Torah has major power.
[Baal haSulam’s text continued]
2) Impossible
Explanation. This means that language is unable to express any content [of the secrets of the Тоrah] with their great subtlety and Spirituality.
Notes and Commentaries
16) Explanation. Sometimes Divinity is revealed in the sensations of a person, clothed by his brain and heart, but these sensations cannot be conveyed to the outside world, since they are very sublime. And it is necessary to understand, doesn’t he say elsewhere that the Kabbalists have found a language suitable for transmitting their attainment, and this language is the language of “branch and root”? That is, since all worlds [25] are created according to the principle of seal and imprint [i.e. the next is an imprint of the previous], in any case, all objects that exist in this material world, undoubtedly originate from objects that exist in the Spiritual worlds, then the Kabbalists can transmit their attainments, although they are absolutely spiritual and devoid of any materialization, using the language of the material branches corresponding to those Spiritual sources that the Kabbalist has attained. And if so, we have to understand, why this language is not sufficient to express subtle Spiritual attainments. At first glance, it follows from what has been said that this language is sufficient for everything!? And [to answer this] the following must be said: it is clear that the only language expressing [the attainments] of the Kabbalists is the language of branches, but there are various ways of using the language of branches. And as it turns out, one needs authorization from Heaven in order to use the language of branches, lest some person goes astray.
[Baal haSulam’s text continued]
And therefore, all attempts to clothe [the secrets of the Тоrah] with words only mislead readers and point them to the wrong path, and this is considered an unbearable sin. And because of that, in order to reveal anything of these [secrets], authorization from Heaven is needed, which is the second part of concealing the Wisdom; however, what this permission is also requires explanation.
Authorization from Heaven
This concept is explained in Arizal’s [22] book Shaar Maamrei Rashbi (“Portal of sayings of Rabbi Shimon bar Yochai”) [81], in the commentary on the book of Zohar to the weekly reading Mishpatim (folio 100, beginning from the words “Yochai’s son knew how to conceal”) [82], beginning of the quote: Know that among the souls of the righteous there are those on the level of Or Makif (surrounding Light) [19], and there are those on the level of Or Pnimi (inner Light) [19]; you will find an explanation of these concepts in my book Panim Meirot [83] in the portal haMakifin (surrounding ones), branch 48). And all those who are on the side of Or Makif are able to speak about the mysteries and secrets of the Тоrah, keeping them in great concealment and under the strictest secrecy, lest they are understood by anyone except those who are worthy to understand them.
Notes and Commentaries
17) Explanation of these words. Or Pnimi [19] is what [people] can receive with altruistic motivation, and therefore Or Pnimi belongs exclusively to those who possess Masach [46] and [raise] Or Chozer (returning Light [11]) [84], and [Or Pnimi] cannot come into contact with every person. And therefore, those whose soul is on the side of Or Pnimi are unable to express these [subtle] matters in such a form that they are accessible to everyone and that each one acquires [from them] some kind of radiance [57], but that only those who are worthy gain true understanding. And Or Makif [19] is the Light that [people] cannot receive with altruistic motivation, and this is the great Light that shines from afar even to very distant vessels [10]. For, since its radiance is not internal, but surrounds [the vessel] from afar, it also shines on very impure and less worthy vessels. But of course, anyone can receive from this Light according to what his condition is, and according to who exerts more effort to go on the path of clinging to haShem; even though he is still under the power of impurity, nevertheless that person will be able to attain the greater radiance from Or Makif. And therefore, the soul of Rabbi Shimon bar Yochai was indeed a very great soul, located on the side of Or Makif, for Or Makif is much stronger than Or Pnimi, as already mentioned, since Or Makif is not limited by vessels, unlike Or Pnimi. And because of that, he has revealed the book of Zohar to the entire community of Israel very skillfully, and with its help everyone can feel something, some kind of radiance for his soul. But to truly understand what is written in it – so that Or Makif shines in the same way as Or Pnimi – is possible only for those who make efforts towards their self-perfection, each according to the level on which he stands. On this path a person must make efforts during his learning, and attract the Light contained in the Тоrah from Or Makif, and everyone is rewarded [with this Light] in accordance with his level until the Light contained in the Torah perfects the person and he is rewarded with Or Makif turning into Or Pnimi. And this is the purpose of studying the inner part of the Torah: to attract from the surrounding Lights those that belong to the person’s soul.
And in the article "One Commandment" [85] from the book Pri Chacham (Fruit of the Sage), Articles [see pp. 24 – 27], [the author] sets out what he has said here in a different style, quoted as follows: “it is necessary to distinguish a great prophet from a small one: a small prophet is able to attract Light [11] for his generation in such a way that will be understandable only to very few chosen people and not more than that. But “great prophet” means that he attracts such a radiance [57] that even people who are at the very bottom [40] receive an idea of serving haShem from this radiance, and due to this they understand what tangible benefit they will derive for themselves by serving haShem”. And of course, the greatest people receive from that a very great Light, more than they receive from the small prophet. For if the Light shines only in the Higher [14] vessels [10] this means that it is a small Light, because it is not attracted through the lower vessels, and all that is not attracted through the lower ones is small. However, as regards the Light desired by the lower ones and understandable to them, it turns out that in the Higher vessels it shines as the Highest Light.
But in this regard, the question arises: [Baal HaSulam] says that the teachers of Rabbi Shimon bar Yochai, who were on the side of Or Pnimi [19], were greater experts in the wisdom compared with him!? And it must be said, that on the part of the quality of Or Pnimi, they undoubtedly were greater than he was. That is, their Or Pnimi was greater than his Or Pnimi. But [this advantage was] relative: in total, Or Makif [19] is greater than Or Pnimi.
And this what is said in the Holy Book of Zohar about that: Son of Yochai knew how to conceal his paths; and it is necessary to understand why the Holy Book of Zohar when calling Rabbi Shimon is using the name Son of Yochai and is not calling him by his name. Answer. For father and son are cause and effect, and the reason that it calls Rabbi Shimon Yochai is that he originates from the stage Mochin [87] deChayah [71], and therefore Rabbi Shimon is on the side of Mochin deYechidah [72], for whoever was born from Mochin deChayah is Mochin deYechidah. And Mochin deYechidah is truly a common Light [11] which is too great, so that it can only shine as [Or] Makif [19]. And therefore [the book of Zohar] says: "Son of Yochai" knew how to conceal his paths, for by nature, Or Makif shines from afar, that is, by nature, it shines in such a form that is suitable for everyone, in order to shine for every [person] exactly according to his situation.
An important clue of what we have written so far is what we see with our own eyes on Lag BaOmer, the day of his death, that is, the day that revealed the greatest secrets to his disciples; and we see with our own eyes that [even] people who are very far from this celebrate this day, some in one way, and some in another way.
And it is necessary to understand whether for a specific righteous person to be on the side of Or Pnimi [19] or on the side of Or Makif [19] is a natural trait and whether this is one of the natural characteristics of his soul, or something that he attained through a certain work. And [to answer this question] we have to say that this is a natural property, that is, it comes from the root of the soul. And the evident difference between the souls of Or Pnimi and the souls of Or Makif lies in the fact that the souls of Or Pnimi feel only their particulars and perfect only their particulars. While the souls of Or Makif have a sense of the shortcomings of the general whole, and therefore they produce fruits that correct the general whole. And this is the difference between our Rav Baal HaSulam [1A] and our Admor, a righteous person of blessed memory [i.e. Rav Baruch Ashlag [1C] ], for it is quite clear that Baal HaSulam originated from Or Makif while Admor was on the side of Or Pnimi. But on the other hand, this concept is difficult to understand, because then a person cannot become completely perfect until he succeeds in absorbing a part of the general whole and tilting its scale towards merit [85], and if so, how can one say that the souls of Or Pnimi feel only their particulars? And to [answer this question] it must be said that, undoubtedly, they absorb a part of the general whole, but their main task is only to correct their particulars.
[Baal haSulam’s text continued]
So, Rabbi Shimon bar Yochai, peace be upon him, had a soul on the side of Or Makif [19], and therefore he had the ability to clothe these [subtle] matters [in words] and explain them in such a way that even if he explained them to many people, no one would understand except those who are worthy to understand them. And therefore, he was "authorized" to write the book of Zohar, and such "authority" to write a book on the [Kabbalistic] wisdom was given neither to his teachers nor to the first of his predecessors, despite the fact that they undoubtedly possessed greater knowledge in the [Kabbalistic] wisdom than he did, but the reason was that they did not have such an ability to clothe these [subtle] matters [in words] as he had.
Notes and Commentaries
18) And therefore, he was "authorized" to write the book of Zohar. But it is known from what is written in the Book of Zohar (Idra Zuta [88]) that Rabbi Shimon spoke and Rabbi Abba [89] wrote down, for Rabbi Abba was an expert in writing in such a form that only the worthy could understand. And here he attributes [the ability to write down] to Rabbi Shimon and not to Rabbi Abba!? And to [answer] this [question] it must be said that the book of Zohar is a fruit of the joint efforts of both: Rabbi Shimon revealed [the wisdom] in the form described here, and Rabbi Abba wrote it down in the same form.
[Baal haSulam’s text continued]
And it is written about this: “Son of Yochai knew how to conceal his paths,” from which you should understand how great is the concealment of the Book of Zohar written by Rabbi Shimon bar Yochai, and therefore not every intellect can understand his words. End of quote.
The essence of his words is that the way the concepts of the True Wisdom are explained does not depend at all on whether the sage proficient in Kabbalah is great or insignificant, but only on the specific radiance [57] of the soul that occurs at that time, and this radiance of the soul is characterized as "authorization" by Heaven to reveal the Higher [14] Wisdom. And on this basis, we learn that one who is not merited [to get] such an authorization is forbidden to give explanations about this Wisdom, because he is unable to clothe these subtle matters in suitable words lest these [words] confuse those who read them.
Notes and Commentaries
19) One
who is not merited [to get] such an authorization is forbidden to give
explanations about this Wisdom. And it is necessary to understand:
А) How does a person learn whether he has been entitled to get such authorization or not? Answer. First of all, that person should feel that these words are precious, and naturally, desire to hide them from [outside] eyes, just as people hide their treasures in the material world. And undoubtedly, if he sees that he is able to reveal while leaving in secret, that is, he has the ability to reveal in such a way that only those revering haShem will understand, and others will not understand [75], then this is a sign that his soul is on the side of Or Makif [19]. And in addition, this is said about people with attainments, those who attain the Source of their soul, located in the Higher [14] worlds [25], and therefore they undoubtedly know that their soul is on the side of Or Makif.
B) And in general, it is necessary to separate everything discussed concerning the secrets and mysteries of the Тоrah, which should be expressed in this form: “keeping them in great concealment and under the strictest secrecy, so that they would not be understood by anyone except the one who is worthy to understand them”; – in this regard, what in general is defined as the secrets and mysteries of the Torah?
Answer. In general terms, the secrets of the Тоrah are all that is connected with the revelation of the Divinity, and the preparation needed in order to become worthy of this revelation. This is like a person who keeps a very valuable treasure in his house and hides it from prying eyes, because there are many dishonest people who will try to steal the treasure and take possession of it with dirty methods unless he is cautious. And therefore, before he reveals the location of the treasure to others, he will carefully check and examine what kind of person is in front of him, and only if he finds him absolutely honest, will he reveal to him the location of the treasure. The analogy is that the true treasure present in the reality we face is the Light [11] of Divinity, and the ways to attain it. And for this reason, the wise men of Israel were very careful not to reveal this to dishonest people, and therefore they clothed their words in secrecy, as has already been said.
It is worth adding here the words written by our Holy Rav [Baal HaSulam] in the Preface to the Teaching of Ten Sfirot [9], §27. Beginning of the quote:
Another thing to know is that True Wisdom consists of two parts: the first part is called Sitrei Torah [Secrets of the Тоrah]; they are forbidden to be revealed, except perhaps by a hint coming from the lips of a sage proficient in Kabbalah and intended to be grasped by one who gains an understanding of these secrets with his own mind afterwards. Both Maaseh Merkavah [Story of the Chariot] and Maaseh Bereishit [Story of the Beginning] also belong to this part. And the sages of [the book of] Zohar call this part by the name “first three Sfirot [9]”: Keter [15], Chochmah [28], Binah [30], and they also call it by the name “Rosh [54] of a Partzuf [24]”. And the second part is called Taamei Torah [tastes of the Torah], and it is allowed to reveal them, and revealing them is a big mitzvah [important commandment]. And it is called in the [book of] Zohar by the name “seven lower [40] Sfirot [90] of a Partzuf”, and also by the name “Guf [53] of a Partzuf”. For each Partzuf of Holiness without exception contains ten Sfirot called Keter, Chochmah, Binah, Chesed [33], Gvurah [34], Tiferet [35], Netzach [36], Hod [37], Yesod [38], Malchut [41]. Of which the first three Sfirot are called Rosh of a Partzuf, and seven lower ones are called Guf of a Partzuf. Even within the soul of a lower man there are also the stages of Ten Sfirot listed above, as well as within every stage without exception, within higher [14] stages as well as within lower stages. As [all of] this will be proven with haShem’s help with cause-effect substantiations in the book [Teaching of Ten Sfirot] itself. And the reason that seven lower Sfirot, which are Guf of a Partzuf, are called Taamei Torah [is clear from] the meaning of the verse: “Cheych Ochel yiT'am” (“Does not palate taste food?”, Iyov 12:11) [because "Taamei" (tastes) and "yiT'am" (taste) are cognate words]. For the Lights [11] that are revealed below the first three [Sfirot], which comprise Rosh, are called “Teamim” [tastes], and Malchut of Rosh is called “Cheych” [palate]. And this is why they are called "Taamei" Torah, that is they are revealed from the “palate of head”, which is the source of all Teamim [tastes], that is Malchut of Rosh, and from there and below there is no prohibition to reveal them; on the contrary, a reward for revealing them is infinitely and immeasurably great. In fact, these three first Sfirot and these seven lower Sfirot mentioned here, can be distinguished everywhere: both in the Most General Generality, and in the smallest particle that can be picked out; so that even the first three Sfirot of Malchut in Sof [55] of the world [25] Asiyah [39] belong to the part of Sitrei Torah (secrets of Torah) that are forbidden to be revealed, and seven lower Sfirot in Keter of Rosh [of the world] Atzilut [27] belong to the part of Taamei Torah (tastes of Torah) that are allowed to be revealed. And these things are well-known from the books on Kabbalah. End of quoting the words of Holy [Rav Baal HaSulam].
The meaning of his holy words is that only the part Sitrei Torah [Secrets of the Тоrah] should be thoroughly concealed, but revealing the part called Taamei Torah [Tastes of the Torah] is a commandment.
C) Why is it
that only a person whose soul is on the
side of Or Makif
[19] can reveal these things, isn't Or Makif outside the
vessel
[10]? And vice versa, It stands to reason that one who
belongs to [those whose souls are on the side of] Or Pnimi [19], clothed
in the inner part of the vessel, he knows well these things and how to conceal
them!?
Answer. This was
already explained in Note 17).
D) The meaning of the above fragment from Arizal [22], as well as what is written in other places, for example, in the Preface to Panim Meirot [83] is that there are people who are able to understand and absorb these words, despite the fact that they are not worthy, if we fail to carefully conceal these words and unless we write them down in [the form of] secrets. And it is necessary to understand how it is possible for bad people to attain these words, and what bad things they can do by attaining them.
Answer. As [Baal HaSulam [1A] ] explains in the Preface to Panim Meirot [83], this is said about people, who on one hand, are exalted in the sense that their main desire is to attain the Divine. On the other hand, they have not yet completely gotten rid of the impurity of the desire to receive, and therefore they can do harm: at best, to sell this wisdom for the satisfaction of earthly desires; in the worst case – cause harm in the Spiritual realm and thereby corrupt the system of the Spiritual worlds [25].
E) At first glance, our Rav Baal HaSulam [1A], in the section [beginning with the words] "Explanation" [and titled 2) Impossible], speaks of the difficulty to express spiritual concepts "with their great subtlety and great Spirituality" while Arizal [22] speaks about the difficulties of writing about these things in such a way that only those who are worthy absorb them!?
Answer. It must
be said that both things are true at the same time.
[Baal haSulam’s text continued]
Therefore, we cannot find a single book in which True Wisdom is consistently expounded prior to the book of Zohar by Rabbi Shimon bar Yochai, since no previous book about this Wisdom could be identified as giving clarifications about it, other than just hints, and in addition, these books were devoid of the logical sequence known to those who attain knowledge [91]; this is the reason that the words of [Rabbi Shimon bar Yochai] of blessed memory are understandable.
It is necessary to add that from the lips of the authors of the books and from the books themselves, I have learned that from the time of Rabbi Shimon bar Yochai and his disciples who had contributed to the book of Zohar, until the time of Arizal [22], there was not even one author who would understand the words [of the books] of Zohar and Tikunei Zohar [92] like Arizal, and all the works written before him contained nothing but allusions to this Wisdom including the books of the sage Rabbi Moshe Cordovero of blessed memory.
In addition, the same words should be said about Arizal [22] himself that he said about Rabbi Shimon bar Yochai, that is, the predecessors of Arizal were not given authorization from Heaven to reveal the explanations of this Wisdom, but such authorization was given to Arizal. Thus, there is no question that [Arizal and his predecessors] differed from each other in smallness and greatness [of merits], because, it is possible that the merits of Arizal's predecessors were immensely higher than his merits, but they were not given the authorization to speak about this, therefore they were careful not to write explanations concerning the essence of this wisdom, but only produced scanty and completely incoherent allusions.
And for this reason, since the time when the books of Arizal [22] were revealed to the world, all those engaged in Kabbalistic wisdom have put aside all the books of Rabbi Moshe Cordovero of blessed memory, and all the Rishonim and Geonim that preceded Arizal, which is well known to all those engaged in this Wisdom, and all their Spiritual life became firmly connected only with the works of Arizal; so none other than the books of Zohar and Tikunei Zohar [92], and after them the books of Arizal, are considered to be the main writings that properly explain this Wisdom.
Notes and Commentaries
20) Also about Baal HaSulam [1A] himself, the same words should be said that he has said about Rabbi Shimon bar Yochai and Arizal [22]. That is to say, he has been undoubtedly rewarded with a special soul from the side of Or Makif [19], which means that he was given authorization from Heaven, and therefore he is the third in the line of generations who wrote true explanations regarding this Wisdom, and not allusions. And obviously this is in accordance with the generation’s need.
[Baal haSulam’s text continued]
The secret of haShem is with those who revere Him [75]
This means that the secrets of the Тоrah become clear only to those who are in awe of His Name, be He glorified, to those guarding His Glory with all their soul and all their being [93] so that no defilement of the Name ever comes from them, G-d forbid, and this is the third part of the concealment of this Wisdom. This part requires the most careful concealment, for many of the dead are felled by violations of this kind of concealment, since they have given birth to all sorts of exorcists, makers of amulets, "experts" in practical Kabbalah, who lure souls with their cunning, and all sorts of authors of "mysteries" used to dry up the Wisdom, who originate from bad disciples, who seek to derive earthly benefits from them for themselves or for others, which has been and still is the cause of great suffering in the world.
Notes and Commentaries
21) Explanation. Such a strict [prohibition] is necessary so that the secret of haShem is acquired exclusively by those who revere Him [75], that is, the people to whom the Holy One, be He glorified, is dear and who do not want His Glory to be defiled among the people, seeking to derive earthly pleasures like money, power, and satisfaction of lust from the Divine Wisdom. For since drops of Divine Wisdom have reached the people who are still under the power of impurity, they use this to look like Kabbalists, and thus use the Holy Names to perform all kinds of supernatural actions by means of practical Kabbalah, and to make all kinds of amulets for healing and for other purposes, and to pronounce all kinds of incantations to bring about changes through practical Kabbalah. And there are other people of various kinds who use the Wisdom of Kabbalah for worldly benefits; and all this is a defilement of the Name, since the Divine Wisdom is intended for those who want to perfect themselves and get rid of selfishness by means of the Divine Light [11], and everything they do is intended to come to serving Creator in order to give pleasure to Him [94]. But all of those mentioned above seek to derive personal benefit from their deeds and use the Divine Light for purposes opposite to its designation, and one should beware them. And even if they use practical Kabbalah to do useful things, our Rav Baal HaSulam has not approved this, either.
And I heard from Admor of blessed memory [Rav Baruch Ashlag [1C] ], speaking on behalf of his father [Baal HaSulam [1A] ], that if a person walks in the steps of Holiness truly and seriously, then Sitra Achra [95] tempts him by means of this practical Kabbalah and thus brings him down from the path of ascent to the House of haShem, be He glorified.
And it is also necessary to understand how Rav Chaim Vital and other great rabbis of Israel spread all sorts of Names of various kinds to help in various matters. And to [answer] this it must be said that they considered no one to really be able to use this except the people who are in the Royal Palace, and other people would not be able to benefit from it. And the people who are in the Royal Palace will use the Names properly, exactly as haShem, be He glorified, desires.
[Baal haSulam’s text continued]
And know that the main part and the source of the concealment from its very beginning had only this part as its cause, and because of that the sages took additional strictures upon themselves when testing their disciples, as they of blessed memory said, ([Babylonian Talmud, tractate] Chagigah, p. 13A): “The titles of the chapters [of Maaseh Merkavah, Story of the Chariot] are not transmitted to anyone but to Av Bet Din [to the head of a religious court] [and only] if his heart is caring”, and also “Maaseh Bereishit [Story of the Beginning] is not expounded before two, and Maaseh Merkavah before one” [96], and you will find many similar [sayings].
Notes and Commentaries
22) “The titles of the chapters [of Maaseh Merkavah, Story of the Chariot] are not transmitted to anyone but to Av Bet Din [to the head of a religious court] [and only] if his heart is caring”, and also “Maaseh Bereishit [Story of the Beginning] is not expounded before two, and Maaseh Merkavah before one” [96]. Please note that there are three stages: A) Av Bet Din, as usually a religious court consists of three people [i.e. the stage of three lines [97] is meant]. B) Two [lines] [98]. C) One [line] [44]. And consequently, only those who follow the path of three lines can be given the names of the chapters, and to those who are still on the level of two lines or one line, they should not be revealed.
[Baal haSulam’s text continued]
For all this fear is caused by what has been explained above. And therefore, very few chosen ones have merited this Wisdom; and even those who have passed seven trials and investigations according to all the requirements, for this reason are adjured with severe and terrible spells lest they reveal anything from those three parts that were mentioned above (for this, see the Preface of Rabbi Moshe Botarel of blessed memory to Sefer Yetzirah) [99].
Notes and Commentaries
23) Are
adjured – by their teachers.
[Baal haSulam’s text continued]
And do not
be deceived by what I have said: that I have singled out here three parts
concerning the concealment of this Wisdom; [do not think] that I
mean that the True Wisdom itself is subdivided into these three parts, while I
want to say about every detail without exception in all areas of this Wisdom,
that you will not find a single least significant word in any area of this
Wisdom, such that these three parts do not branch off from it, for they are
only always practiced ways of explaining this Wisdom; and understand that.
Notes and Commentaries
24) It is determined that three aspects of concealing this Wisdom, caused by three problems of its [attainment and transmission], correspond to three ways of explaining any idea of this Wisdom. Therefore, if one of these modes of explanation is departed from, it must give rise to the problem corresponding to this [mode]. And it is possible that these three ways of explanation are Rosh [54], Toch [52], Sof [55]. That Not necessary is a stage Rosh for the reason that it is a stage of potential [revelation of Wisdom]. Impossible – this is a stage Toch, because the revelation of Wisdom is already taking place on it in practice, and this is the stage Taamei Torah [Tastes of the Тоrah, that is the open Torah], but due to many subtleties it is forbidden to reveal it, because it is possible that the recipients will not be able to correctly absorb this material. And the rule The secret of haShem is with those who revere Him [75] is connected with the stage Sof of any stage, for very large vessels [10] are present there, and they want to attract very large Lights [11], which corresponds to the stages Netzach [36], Hod [37], and Yesod [38] of the vessels and the First Three Sfirot [9] [Keter [15], Chochmah [28], Binah [30] ] of Lights, representing Sitrei Torah [Secrets of the Тоrah]; and it is necessary to be cautious in order to prevent these vessels from truly being able to receive the Light itself, because this will cause impure intentions.
And it is
necessary to understand why there is no mention of the five
levels of concealment and explanation corresponding to the five stages Keter [15], Chochmah [28], Binah [30], Tiferet
[i.e. Zeir Anpin [32]
], and Malchut [41]. To [answer] this it must be said
that these five stages are divided into three parts: 1) first three
Sfirot [9] [Keter, Chochmah, Binah], which represent the stage Rosh [54]; 2)
Vav Ktzavot [literally: six ends - six Sfirot of Zeir Anpin: Chesed [33], Gvurah [34], Tiferet [35], Netzach [36], Hod [37], Yesod [38] ],
representing the stage Toch [52]. 3) Malchut, which is the stage
Sof
[55].
[Baal haSulam’s text continued]
However, the
question arises here: if it is true that this Wisdom is so seriously concealed,
then where have all these thousands of composed works devoted to this Wisdom
come from?
The answer is that there is a difference between the first two parts and the last part, for, as already said, only the third part bears the main burden [of the prohibition] for the reasons stated above; but the first two parts are not under permanent ban; because from the "Not necessary" part, one thing sometimes turns into something opposite and, for some reason, goes beyond the "Not necessary" and becomes necessary. Also, from the part "Impossible", something sometimes becomes possible; and this happens for two reasons: either due to the development of the generation, or due to authorization from Heaven, as happened in the case of Rabbi Shimon bar Yochai and Arizal [22] and, to a lesser extent, to their predecessors. And due to these processes, all genuine books dedicated to this Wisdom come to light.
Notes and Commentaries
25) The matter of "necessary" or "not necessary" of course depends on souls, and therefore the Wisdom may become necessary due to the state of a generation, which needs a certain radiance [57] that originates from the wisdom of Kabbalah, for the development of the generation and for serving haShem. And the notion of the transformation of the "impossible" into the "possible" also stems from the development of a generation; that is, the fact that the previous generations were not given revelation is due to the fact that the psychical development of the people of that generation was not suitable for absorbing the Spiritual ideas contained in the Kabbalistic Wisdom; perhaps they should be revealed to later generations, for the reason that a [later] generation will be sufficiently developed to absorb these ideas. And “authorization from Heaven” is also necessary for souls, but it is separated from the development of a generation, because, it is possible that a sage-Kabbalist will be given authorization from Heaven to reveal some sublime matters, but this can be absorbed not by the people of his generation, but only a few generations later; and yet, for a certain reason, the authorization was given to the sage who lived several generations earlier. And this is mainly for the reason that it is necessary for generations to reincarnate for a long time under various circumstances, continuing to develop through experiencing suffering and learning from the suffering. And it follows from what has been said that the transformation of the unnecessary into the necessary and of the impossible into the possible indeed takes place exclusively for the benefit of souls and because of souls.
[Baal haSulam’s text continued]
This is what is
meant in the saying [of the sages] “I have revealed a grain [of truth] and
I will keep two in secret,” [62] which means that something happened [to
the sage pronouncing these words] that prompted [him] to reveal something new,
what his predecessors were not supposed to reveal, and therefore he points out
that only one grain [of the truth], that is, only one of three parts of the
concealment mentioned above, is he revealing in this case, and he continues to
keep two parts secret; and the purpose of this is to indicate that something
happened to him that caused him to reveal it: either the unnecessary became
necessary, or he was given authorization from Heaven, as I explained above. And
this is precisely what is expressed by the saying: I have revealed a “grain”
[of truth].
Notes and Commentaries
26) The concept "Tefach" [until now: grain (of truth), – and here: width of hand] as a halachic term means ten [units of length approximately equal to] a centimeter each, which indicates a revelation that has a structure of ten Sfirot [9]. For although the sage-Kabbalist hides two grains [of truth] – and if so, one would think that he does not reveal the whole [secret] completely, but only half of the matter – however, this is not the case, but in reality, he hides every matter revealed to him in its entirety; and therefore, it is called "Tefach," since it contains all ten Sfirot. It can also be concluded from the saying of our sages of blessed memory, containing related words: Tofeach al Menat lehaTfiach [wet enough to moisten something else] [100], that the wisdom revealed to a sage enlightens the entire generation.
[Baal haSulam’s text concluded]
And let it
be known to the readers of these brochures, which I intend to publish within a
year, that all of them are [publications] of new things, not given in their
pure form and not conveyed with absolute accuracy in any book prior to me, and
they were transmitted to me mouth to mouth from my teacher of blessed memory
who was authorized to [transmit] them, that is, they were also transmitted to
him mouth to mouth from his teachers, and so on.
And although I received them under all the same conditions of concealing them and keeping them secret, which are mentioned above, after realizing what I referred to in my article It Is Time to Act, I came to the conclusion that the part "Not necessary" turned into its opposite, went beyond [unnecessary] and became "necessary", and therefore I revealed this grain [of truth] on completely legal grounds, as I explained above, but two grains I will keep secret, as I am commanded.
Notes and Commentaries
27) Therefore, he revealed all this because the Kabbalistic Wisdom was being damaged more and more, as the authors and people who wrote down books on Kabbalah multiplied, and they, in fact, had no clue about its Holy ideas, and they turned the Wisdom of Kabbalah into something, God forbid, that does not correspond to reality, but is devoid of content and mixed with the ideas of the writers themselves, which, as already mentioned, were ideas of impurity and selfishness. And in connection with this, he spoke in another work about those who plunged their claws into the Wisdom of Kabbalah: “Is [Haman] even [attempting] to assault the queen when I am at home?” [101] And because of that he awoke to write his works in order to prevent this impurity from taking effect and save the King’s Glory from desecration, G-d forbid. For this is Divine Wisdom, and it was forbidden to allow the people mentioned above to defile it.
It should also be noted, considering his words, that their meaning is that he has made his revelation due to the fact that [the part] "Not necessary" turned into its opposite "necessary", and not because of authorization from Heaven, which causes "impossible" to turn into its opposite "possible". But it is clear to us that he received authorization from Heaven, for the whole nature of the explanation that he has given is not at all in the hands of man, but is a Divine Light [11], for without the Divine Light it is not possible to explain what he has explained. And apparently, he out of [modesty, which in Tanach is characterized by the words] “walking humbly,” [102] has written specifically in this way, because he has not wanted to explicitly say that he received authorization from Heaven, because then he would put himself on a par with Rabbi Shimon bar Yochai and Arizal [22]. But in another place, our Rav clearly writes about this (Pri Chacham (Fruit of the Sage), Articles. Article "Teaching of Kabbalah and Its Essence" [see p. 93]). Beginning of the quote:
Authorization
I am glad that I have been born in such a generation, when it is already permissible to disseminate the True Wisdom. And if you ask me how I know that this is allowed, I will answer you: because I have been given the authority to reveal; that is, until now those methods by which one can practice openly and explain each word without exception according to its meaning, in front of any people and ethnic group, have not been revealed to any sage; for I also swore to my Rav not to reveal, like all the disciples before me. But this oath and this prohibition do not concern anything except methods passed down mouth to mouth from generation to generation, until [the generation of] the Prophets and before, for these methods, if they were revealed to the multitude of people, would cause great harm for reasons hidden from us. However, the technique that I deal with in my book is allowed, and, to the contrary, my Rav commanded me with his lips to disseminate it as much as I can, and this is what we call "the method of clothing by words." See Sayings of Rashbi where this technique is called “authorization”. And this is exactly what haShem fully gifted me with, and regarding this it is communicated to us that this depends not on the genius of the sage himself, but on the state of the generation, as [our sages] of blessed memory said: “Shmuel HaKatan deserved Shchinah [103] to rest upon him, but his generation did not deserve it” [104], and therefore I said that all the revelation of this Wisdom I had merited only due to my generation. End of quote.
And the concept of "authorization [granted] from Heaven" is divided into two opposites: 1) on one hand, he gained the ability to explain [the secrets of the Тоrah] in such a way that they would affect everyone and could change them. And this applies to the externality of these things. Hence, the authorization [granted] from Heaven signifies the ability to reveal these things. 2) The condition of attaining the inner meaning of these things is the advancement of the person in limiting his desire to receive and developing his altruistic desire and faith. The expression “authorization [given] from Heaven” also applies to this, but the opposite is meant, that is, he is granted authorization to reveal [the secrets of the Torah], keeping them concealed, that is, in a coded language, so that only whoever truly lives according to them could attain them. Hence, the expression "authorization [granted] from Heaven" here means concealment.
If we sum up the passage from Pri Chacham (Fruit of the Sage) quoted above, then its meaning is that two reasons are linked together: the authorization from Heaven and the state of the generation, because both of them cause the reversal of the "impossible" to the "possible". But the question arises: which part, in fact, has our Holy Rav [Baal haSulam] concealed, because what is written here means that he has concealed [the part] “impossible” and [the part] “The secret of haShem is with those who revere Him” [75], and from what is written in Pri Chacham (see above) it follows that he has revealed the part “impossible”, and if we say that both are true, then he has revealed two grains [of truth]!? And this needs to be studied.
Translator’s
Notes
----------------------
[1A] Ashlag, Yehudah Leib haLevi (also Baal haSulam, i.e., the author of Sulam [Commentary] (“Sulam” means “ladder”, i.e, Yaakov’s Ladder), 1885, Warsaw – 1954, Tel Aviv) was a founder and head of a Kabbalistic school, the author of Sulam Commentary to the book of Zohar (for the Aramaic text of the book of Zohar with Baal ha Sulam’s translation into Hebrew and Sulam Commentary see here), the author of the book (Teaching of Ten Sfirot [9] (a commentary to Arizal‘s [22] Tree of Life [21]) and other works.
[1B] Gottlieb, Avraham Mordechai (b. 1963, Bnei Brak) is a disciple and successor of Rav Baruch Ashlag [1C], a founder and the head of the beth midrash Birkat Shalom [1D], publisher, editor, and commentator of the works by Rav Yehudah Ashlag [1A] and Rav Baruch Ashlag.
[1C] Ashlag, Baruch Shalom haLevi (Rabash (acronym of the words “Rav Baruch Shalom“), also “Birkat Shalom” [1D] (the name Baruch is replaced with the related word “Birkat”), 1907, Warsaw – 1991, Ramat Gan) was the elder son, disciple, and successor of Rav Yehudah Ashlag, [1A], commentator of his works.
[1D] The expression “Birkat Shalom” (blessing of the peace) was apparently used for the first time by Rashi. In Rashi’s commentary to Bereishit 33:11 it means appeasing (Eisav by Yaakov), and in his commentary to Dvarim 29:18 – wishing peace for oneself. In the later literature this is a name of the last benediction of the Amidah. Here it is used as a name of Rav Baruch Ashlag [1C]. It is also used as a name of the beth midrash in Kiryat Yearim, led by Rav Avraham Mordechai Gottlieb [1B].
[9] Sfirah (plural: Sfirot)
represents an element of a Spiritual object and is itself a Spiritual object.
According to one interpretation, the word Sfirah comes from the word
Sapir (sapphire). It can characterize a vessel [10] and the Light [11] that the
vessel receives. Just as a precious stone shines with different
colors, and just as colored glass transmits light of a certain color,
different Sfirot characterize obtaining the Light of different
quantity and quality by a vessel. According to another interpretation,
Spiritual objects are called Sfirot when they have a certain measure,
are finite, and characterized by a certain number (i.e., the word
"Sfirah" comes from the word "Safar", to count). Each
Spiritual object is divided into ten Sfirot or five main Sfirot.
[10] Vessel is a desire to
receive.
[11] Light is a pleasure.
[13] Rabbeinu is
our Rav (our teacher and master; a person who is higher than we are).
[14] Higher means
closer in quality to Creator, i. e. to the Sfirah [9] Keter [15], in
other words, to altruistic desire.
[15] Keter means
"crown". It is the first of five main Sfirot [9] and of ten Sfirot, a
desire of the Giving One to benefit His created beings [16].
[16] When He, be His Name glorified, had a desire to create the world in order to benefit His created beings and so that they would know His greatness and be worthy to become a chariot that is rushing up [14] in order to cling to Him [17], be He glorified, He created and endowed with Light [11] one point out of ten (representing ten Sfirot [9] of Akudim [18] residing in one vessel [10] [20]), and they did not show up – The book Tree of Life [21] by Arizal [22], Shaar haKlalim [Portal of General Principles], beginning of the first chapter. The words in order to benefit His created beings express the most important Attribute of Divinity, which a person should strive to acquire.
[17] To cling to Him – this expression from the verses Dvarim 11:22, 30:20, and Yehoshua 22:5 is a declaration of objectives in Judaism and Kabbalah.
[18] Akudim (speckled, a word from chapters 30 and 31 of the book Bereishit) is the name of the entirety of Spiritual levels, on which Or Pnimi and Or Makif [19] are connected with each other and collide with each other.
[19] Or Pnimi and Or Makif. Or Pnimi (Inner Light [11]) is the pleasure that a created being can receive with altruistic motivation. Or Makif (Surrounding Light) is the pleasure that a created being is unable to receive with altruistic motivation. The collision of the inner and surrounding Lights is a conflict between the created being, who wants to receive only the pleasure that it is able to receive with altruistic motivation, and G-d, Who wants the created being to receive all the pleasure that He wants to give it. For the collision of the inner and surrounding Lights see Introduction to the wisdom of Kabbalah, §§33 – 42.
[20] Residing in a
vessel [10] – received by a receiving one.
[21] Tree of Life (by Arizal [22]) is a book summarizing the foundations of Arizal’s teaching. Written down in 1573 by Arizal’s disciple, Rabbi Chaim Vital. See Hebrew text.
[22] Arizal means Divine Ashkenazi Rabbi Yitzchak of blessed memory.
[24] Partzuf (is
Aramaic for “countenance”, plural: Partzufim) is a name of a Spiritual object.
The Partzufim are Sfirot [9] of worlds [25].
[25] World – on
the stage the worlds Adam Kadmon [26], Atzilut [27], Briyah [29],
Yetzirah [31], Asiyah [39] [42] the lower [40] boundary of which
represents the reality we perceive, is a Sfirah [9] of all that exists. In
addition, a Spiritual object is called world, when it combines in itself
everything that is in the world Higher [14] to it, like a seal and an imprint,
when everything that is inherent in the seal completely passes into an imprint
from it. For example, the world Adam Kadmon is the Higher one for the world
Nekudim [45], which originated from it and is its imprint.
[26] Adam Kadmon
(primordial man) is the Sfirah [9] Keter [15] of all that exists.
[27] Atzilut means nourishment, endowment with [Light [11] ], as well as proximity to Creator: The meaning of the word Atzilut is established according to the meaning of the expression containing a related word “Va-ehye etzlo” (“And I was beside Him [a nursling, and I was [His] delight every day, rejoicing all the time in front of His countenance” (Mishlei 8:30)]) which is an allusion to Yichud (unification [with Creator]). The world [25] Atzilut is the Sfirah [9] Chochmah [28] of all that exists.
[28] Chochmah
means “wisdom”. It is the second of five main Sfirot [9] and of ten Sfirot.
Receiving of all the Light [11] (when “Light” is written, the Light of
Chochmah, the pleasure of receiving, is usually meant), which the Giving One
wishes to give to the vessel [10] (created being) which is not yet conscious of
itself.
[29] Briyah
(literally: creating [a Spiritual object that differs from Creator by the
presence of the desire to receive]) is the Sfirah [9] Binah [30]
of all that exists.
[30] Binah means
"intelligence, understanding”. The third of five main Sfirot [9] and of
ten Sfirot. Expulsion of the Light [11] Chochmah [28] (refusal to
receive the Light Chochmah) by the vessel [10], who realized that Creator is
the Giving One, and he is a receiver who wants to resemble Creator.
[31] Yetzirah
(literally: creating [by limiting the Light [11], when the vessel [10] receives
only that part of the Light that it can receive at a given stage] is the Sfirah
[9] Zeir Anpin [32] of all that exists.
[32] Zeir Anpin or
Tiferet. Zeir Anpin means "small countenance", Tiferet means
"splendor". The fourth of five main Sfirot [9], constitutes the
fourth to ninth of ten Sfirot: Chesed [33], Gvurah [34], Tiferet
[35], Netzach [36], Hod [37], Yesod [38], that is
six Sfirot; because of that Zeir Anpin is called Vav Ktzavot (“six ends”). Just
like Binah [30], it is a vessel [10] that has realized that Creator is the
Giving One, and he is a receiver, and wants to be like Creator. However, Zeir
Anpin knows that without Light [11] Chochmah [28] at all one cannot
survive, and receives the minimum amount of Light Chochmah necessary for
survival.
[33] Chesed (mercy) is
the name of the first Sfirah [9] of Zeir Anpin [32] and the
fourth of ten Sfirot.
[34] Gvurah (might as
well as effort and overcoming) is the name of the second Sfirah [9] of Zeir
Anpin [32] and the fifth of ten Sfirot.
[35] Tiferet (splendor)
is the name of the third Sfirah [9] of Zeir Anpin and the sixth of ten Sfirot.
See also Zeir Anpin [32].
[36] Netzach
(independence of time) is the name of the fourth Sfirah [9] of Zeir Anpin [32]
and the seventh of ten Sfirot.
[37] Hod (magnificence)
is the name of the fifth Sfirah [9] of Zeir Anpin [32] and the eighth of
ten Sfirot.
[38] Yesod
(foundation, and also secret and sex organ) is the name of the sixth Sfirah [9]
of Zeir Anpin [32] and ninth of ten Sfirot.
[39] Asiyah means
“action”. This is the name of the lowest [40] world [25], Sfirah [9] Malchut
[41] of all that exists.
[40] Lower is the
one who is closer in quality to Sfirah [9] Malchut [41], in other words,
to egoistic desire.
[41] Malchut means
"kingship". It is the fifth of five main Sfirot [9] and the tenth of
ten Sfirot. Initially, it is a desire to receive for the sake of receiving.
[42] Worlds [25]
Adam Kadmon [26], Atzilut [27], Briyah [29], Yetzirah
[31], Asiyah [39] is a stage, the lower [40] boundary of which
represents the reality we perceive; it is characterized by imposing a Tzimtzum
[43] and by the properties of Kav [44].
[43] Tzimtzum
(literally: reduction, limitation) is a prohibition to receive the Light [11].
In the world [25] Adam Kadmon [26] Tzimtzum Aleph (the first prohibition) is
imposed, that is the prohibition of receiving the Light without altruistic
motivation. In addition, in the worlds Atzilut [27], Briyah [29], Yetzirah
[31], Asiyah [39], Tzimtzum Bet (the second prohibition) is imposed – a
ban on receiving the Light into egoistic vessels [10] (vessels below [40] Binah
[30]).
[44] Kav ([straight] line, ray, in Neviim and Ketuvim line, measuring cord, see for example Melachim 1, 7:23) – a stage characterized by the fact that the vessel [10] receives an insignificant share of the Light [11] (because after the first prohibition [43] the created being is able to receive only a small share of Light with altruistic motivation, which is visualized by a thin tube, line, or measuring cord), and by the fact that along this line up [14] and down [40] are distinguished. Such properties are manifested at the stage worlds [25] Adam Kadmon [26], Atzilut [27], Briyah [29], Yetzirah [31], Asiyah [39] [42].
[45] Nekudim (dotted, a word from chapters 30 and 31 of the book Bereishit), more frequently world [25] Nekudim, is a Partzuf [24], which appeared as a result of the purification of Masach [46] [47] of the Partzuf Nekudot [48] deSAG [49] [50], from which it inherited Tzimtzum Bet [43]. However, this did not help to avoid receiving too much Light [11] and the vessels [10] of the world Nekudim lost the ability to receive Light at all. In the next world Atzilut [27], a correction takes place. The correction lies in the fact that the Higher [14] levels are separated from the lower [40] ones in order to avoid causing damage to the Higher stages by the wrong actions of the lower ones. In addition, the Partzufs of the world Atzilut take for themselves the unusable vessels of the world Nekudim as Nukvas [58], raise them to the Higher levels and endow them with Light so that they come to life.
[46] Masach (screen, curtain, a word from Tanach, first time in Shemot 26:36) is a stage at which the created being receives a part of the Light [11] with altruistic motivation, and rejects (reflects) what it is unable to receive with altruistic motivation. See also [47].
[47] Purification of
Masach [46] – according to the First Prohibition [43] to receive Light [11], a
Partzuf [24] receives only the part of the Light that it can receive with
altruistic motivation, and rejects the rest of the Light. However, the vessel
[10] cannot withstand the temptation and, in order to avoid violating the First
Prohibition, it expels all the Light. This is called purification of the
Masach, which means the disappearance of desire to receive in the Partzuf. At
the same time, the vessel “remembers” that it cannot cope with the desire to
receive the Light corresponding to this Partzuf, and the next Partzuf tries to
cope with not as strong desire to receive (one step less than in the previous
Partzuf).
[48] Nekudot (Hebrew
vowels, literally: dots) – expulsion of Light [11] (refusal of pleasure) during
purification of Masach [46] [47]. See also [50].
[49] SAG
(numerical value (63) of the Four-Letter Name, written as Yud-Vav-Dalet,
Key-Yud, Vav-Aleph-Vav, Key-Yud; the numerical value is determined as follows:
10+6+4+5+10+6+1+6+5+10 = 63) – Partzuf [24] Binah [30] of the world [25]
Adam Kadmon [26]. See also [50].
[50] Nekudot [48]
deSAG [49] (“de” means “of”). Partzuf [24] Nekudot deSAG is formed under [40]
Tabur [51] of Galgalta [56] as a result of discovering a similarity of Nekudot
deSAG, which have a structure of Zeir Anpin [32], to the radiance [57] and vessels
[10] of the stage Sof [55], a Spiritual object, that corresponds to Nekudot
deSAG, descended under Tabur of Galgalta and united there with Zeir Anpin and
Nukva [58] of Galgalta. The viciousness of the intention of this connection
immediately became clear, because Nekudot deSAG have the properties of Zeir
Anpin of Binah [30], while Zeir Anpin and Nukva of Galgalta are stages of Keter
[15]. This immediately led to the imposition of the Second Prohibition [43] to
prevent the vessels from receiving too much Light [11]. This did not help in
the world [25] Nekudim [45], generated by the Partzuf Nekudot deSAG, in
which the vessels still received too much Light and lost the ability to receive
Light at all.
[51] Tabur (navel) – the
border between Toch [52] and Sof [55].
[52] Toch (inner
part) of a Partzuf [24] is its vessels [10] (part
of Guf [53]), which, according to Rosh [54], are
capable of receiving the Light [11] without violating the
imposed prohibition [43].
[53] Guf (body) is a part
of a Partzuf [24], consisting of vessels [10] and therefore capable of
receiving the Light [11] (or not receiving, if such a decision is made in Rosh
[54]).
[54] Rosh (head) is the
part of a Partzuf [24] in which there is no actual receiving, but a decision is
made how much Light [11] the Guf [53] will receive. It is said because of this
that in Rosh, receiving occurs only potentially.
[55] Sof (limit,
end) is the lowest [40] part of Guf [53], in which Rosh [54] decides not to
receive Light [11].
[56] Galgalta (forehead,
skull) is the Partzuf [24] Keter [15] of the world
[25] Adam Kadmon [26].
[57] Radiance is
small Light [11].
[58] Nukva (woman, wife)
is a receiving side at the time of the Zivug [59] of Spiritual objects. In
particular, the Nukva of Zeir Anpin [32] is Malchut [41]. Nukva in Aramaic is
the same as Nekeivah in Hebrew.
[59] Zivug (conjugal union). In Kabbalah, during the Zivug, the Higher [14] one bestows Light [11] on the lower [40] one.
[62] I am revealing one grain [of truth] and concealing two. This phrase almost verbatim repeats the words from the Babylonian Talmud, tractate Nedarim, p. 20B (reveals a handbreadth and covers a handbreadth). Only the grammatical form of one word is different (singular in Talmud and dual number here). In the tractate Nedarim, during sexual intercourse, the husband, showing modesty, reveals a handbreadth of his wife's body and covers a handbreadth. As a result, beautiful children are born to them.
[63] Sela – 1) in Tanach: rock, 2) in Talmud also a monetary unit.
[64] The Holy One, be He glorified, commanded Moshe to speak to the rock [63], … and Moshe Rabbeinu [13] was silent and did not speak, but hit the rock twice – Bamidbar 20:1 – 20:13.
[65]
Attribute of Mercy and Attribute of Judgment.
HaShem Elokim is like a king who had empty goblets. The king said: if I fill them with hot water, they will break from thermal expansion, and if I fill them with cold water, they will break from compression. And what did the king do? He mixed hot water with cold water, poured it into them, and they were saved. The Holy One, be He glorified, also said: if I create the world by means of the Attribute of Mercy, then there will be a lot of sinners, and if by means of the Attribute of Judgment, how can the world endure? But I will create the world both with the Attribute of Judgment and with the Attribute of Mercy, and in this way the world will endure. – Bereishit Rabbah 12:15.
Rashi in his last commentary to Bereishit 1:1 gives the following account of the part of this midrash:
“First He
planned to create [the world] by means of the Attribute of Judgement, He saw
that the world was not able to stand, preferred the Attribute of Mercy, and
united It with the Attribute of Judgment”.
The Attribute of Judgment without the Attribute of Mercy is described in the part of the Introduction to the Wisdom of Kabbalah, dedicated to the world [25] Adam Kadmon [26] (§§ 14-58). The following part of the Introduction talks about the inclusion of the Attribute of Mercy in the Attribute of Judgment. The Attribute of Mercy and the Attribute of Judgment are also discussed in Preface [see pp. 5 – 8] to Pri Chacham (The Fruit of a Sage).
[66] And Aharon was silent – Vayikra 10:3.
[67] Buy truth and do not sell – Mishlei 23:23.
[68]
Nefesh (soul) – Sfirah [9]
Malchut [41] of Lights [11].
[69] Ruach
(soul, spirit, wind) – Sfirah [9] Zeir Anpin [32] of Lights
[11].
[70]
Neshamah (soul) – Sfirah [9]
Binah [30] of Lights [11].
[71]
Chayah (life) – Sfirah [9]
Chochmah [28] of Lights [11].
[72]
Yechidah (unity and uniqueness of Creator) – Sfirah [9] Keter [15] of Lights
[11].
[73] Appoint for thyself a rav – Mishnah, tractate Avot 1:6, that is force yourself to obey your teacher.
[74] Kal vaChomer (less and more serious, literally: light and heavy) is a principle of interpreting the Тоrah, according to which if something is true in a less serious case, then it is moreover true in a more serious case. For example, in Notes and Commentaries 12), fourth paragraph: if precious words are not revealed, then this is moreover true for superfluous words.
[75] The secret of haShem is with those who revere Him – Tehilim 25:14.
[76] His Glory fills the world – the words from the Kedushah of the Musaf said on Shabbat. These words are close in meaning to what is written in the Tanach: "The filling of the whole earth is His Glory" (Yeshayahu 6:3).
[77] Particle of Divinity from above (literally: Divine particle from above). This phrase almost verbatim repeats the expression found in Iyov 31:2 (where the noun "G-d" is used versus the adjective "Divine" used here), which means "a portion [i. e. fate] from G-d from above”.
[78] “Destroyers of the world” is an expression from the Babylonian Talmud, tractate Sotah, pp. 20A and 22A.
[79] From "not for the sake of the Тоrah itself" he will come to "for the sake of the Torah itself". It is said in the Jerusalem Talmud, tractate Chagigah 1:7:
Learn the Тоrah not for its own sake, for from "not for its own sake" you will come to “for its own sake”.
It is also said in the Babylonian Talmud, tractate Psachim, p. 50B:
A person should always study the Тоrah and the commandments: even not for its own sake, for from “not for its own sake” he comes to “for its own sake.”
For its own sake (that is, for the sake of the Тоrah itself) – with altruistic motivation, for the sake of Creator. Notes and Commentaries 69) (article “Giving of the Torah) read that they say not “for the sake of Creator”, but “for the sake of the Torah itself” because it is said about the Torah that it is intended to reveal to man “the Light of the countenance of the King [Mishlei 16:15], haShem, be He glorified,” and for the sake of this one should study. The source of the term “for its own sake” is the words from Mishnah, tractate Avot 6:1:
Whoever studies the Тоrah for its own sake, is rewarded with much. And not only that: he is worthy of the whole world.
[80] The Light contained in the Torah returns him to the true path – Eicha Rabbah, Introduction, part two.
[81] Shaar Maamrei Rashbi (Portal of the Sayings of Rabbi Shimon bar Yochai, by Arizal [22]) is the second book in the Eight Portals series detailing the teaching of Arizal, that contains comments on the book of Zohar. The passage cited by Baal haSulam starts here.
[82] For the cited text of the book of Zohar see §122 on page 38.
[83] Panim Meirot means: a [human] face, illuminated [with wisdom], as well as the Shining Face [of the Most High]. More precisely, in Vayikra Rabbah for the weekly reading Bechukotai (part 36, ch. 2) it is said that the face of one who drinks wine becomes ruddy. In Chidushei Radal (New Interpretations of Rabbi David Luria) it is explained that the verse "The wisdom of a man enlightens his face" (Kohelet 8:1) is meant. Finally, in Bamidbar Rabbah for the weekly reading Nasso, part 11, ch. 6, verse "HaShem will illuminate you with His face" (Bamidbar 6:26) is commented as follows: He will turn to you the shining face and not the wrathful one. The book Tree of Life [21] by Arizal [22] with the early commentary by Rabbi Yehudah Ashlag [1A] Panim Meirot is available on Internet. Branch 48 is located on pp. 21 – 23 of this file (in the book: pp. 233 – 235).
[84] Or
Chozer (returning Light [11]) is the Light rejected at the collision of Or
Pnimi and Or Makif [19].
[85] Rabbi Elazar, son of Rabbi Shimon, says: as the world is judged by the majority of the [deeds] of its [inhabitants], so the individual is judged by the majority of his [deeds]; if he fulfilled one commandment, he is happy since he tilted the scales, his own and of the whole world, towards merit, [and if] he committed one sin, woe to him, for he tilted the scales, his own and of the whole world, towards guilt; about which it is said: but one sinner [will destroy much good] [86]. For the sake of one sin committed by him he deprived himself and the whole world of great bliss. – Babylonian Talmud, tractate Kidushin, p. 40B.
[86] But one sinner will destroy much good – Kohelet 9:18.
[87] Mochin (literally: brains; singular Moaсh) are Lights [11] associated with sperm, which, according to Kabbalists, originates from brain. See also Zivug [59].
[88] Idra Zuta (small assembly) is a part of the book of Zohar on the weekly reading Haazinu. For the set out fragment see here, pp. 8 – 9, §§ 26 – 27.
[89] Rabbi Abba mentioned in the book of Zohar was one of the best disciples of Rabbi Shimon bar Yochai.
[90] Seven lower [40] Sfirot [9] – Zeir Anpin [32] and Nukva
[58].
[91] To those who attain knowledge – it is said in Mishlei 8:9: They [these sayings] are all true to an understanding one, and straight to those who attain knowledge.
[92] Tikunei Zohar (Correction of the book of Zohar) is a supplement to the book of Zohar. The Aramaic text with Hebrew translation and commentary can be accessed here.
[93] With all their soul and all their being – It is said in Dvarim 6:5: And love your haShem Elokim with all your soul and all your being. See also Shma.
[94] To come to serving Creator in order to give pleasure to Him. It is said in the Babylonian Talmud, tractate Brachot, p. 17A: When Rabbi Yochanan would conclude reading the book Iyov, he usually said the following: A person will ultimately die and an animal will ultimately be slaughtered, and all are destined for death. Happy is he who grew up in the Тоrah, whose labor was in the Torah, who gave pleasure to his Creator, who grew up with a good name and who took leave of the world with a good name. And about him, Shlomoh has said: “A [good] name is better than fine oil, and the day of death than the day of one’s birth” (Kohelet 7:1).
[95] Sitra
Achra (the other side) – unclean spirit, that is egoistic desire.
[96] Maaseh Bereishit [Story of the Beginning] is not explained to two, and Maaseh Merkavah [Story of the Chariot] to one – Mishnah, tractate Chagigah, 2:1.
[97] Three
Lines is a Spiritual stage that develops on the basis of Two Lines [98], when a
person wants to do good to others and does not want anything for himself, being
content with what he has. This quality is considered the third, middle line.
[98] Two
lines is a Spiritual stage that develops on the basis of one line (Kav [44])
and consists of work in the right line, when a person enjoys the greatness of
Creator for most of the day, and work in the left line, when a person analyzes
what else he needs to do to perfect himself.
[99] Preface to Sefer Yetzirah (by Moshe Botarel) is a preface to Sefer Yetzirah which speaks of trials, investigations, and spells that people undergo before being rewarded with the revelation of Kabbalistic wisdom.
[100] Wet enough to moisten [something else] – Babylonian Talmud, tractate Brachot, p. 25B, and tractate Yoma, p. 78A.
[101] Is [Haman] even [attempting] to assault the queen when I am at home? – Esther 7:8.
[102] Walking humbly – the verse Michah 6:8 reads: He has told you, o man, what is good, and what haShem seeks from you: only the performance of justice, the love of kindness, and walking humbly with your G-d.
[103] Shchinah (dwelling) is the Divine presence, assembly of the souls of all of Israel; in the Preface to the Book of Zohar by Baal HaSulam, in §31 [see p. 10], this is a Spiritual state of a created being, the essence of which is service for the sake of the Тоrah itself [79], i.e. with altruistic motivation. See also Preface to Teaching of Ten Sfirot [9], §33 [see p. 19].
[104] Shmuel HaKatan deserved the Shchinah [103] to rest upon him, but his generation did not deserve it – Tosafot Yom Tov [see the text with English translation] to Avot 4:19. See also Babylonian Talmud, tractate Sotah, p. 48B.