: 15 17 20

: 21 26
: 29 32 33 34 36
: 44 52 57
: : ;:v 81 82
:v 83
: ; 89
: ;:v 91 92
:v ; 93
:v : ' 94
: : ; 100
: ; v 102 3-102
:; ; ;:v 106
: ; 112 114
:v 119 120
: v 159 5-164 166 ' 166 ' 167 ' 167 ' 168 5-184
3-192 196 198
: : 236 237 1-240 242 246
: 268
: 272

15
ThereIore you tell me, how is it possible, that a child oI twelve or thirteen years oI
age, can already thoroughly grasp these subtle notions, and so suIIiciently, that he will
need to add no Iurther concepts and knowledge in these matters Ior the rest oI his liIe?
Indeed, here lays the problem! For this rash assumption brought with it all the
recklessness and wild conclusions that have come into our world in our generation! And
it brought us to a state where the second generation has almost completely slipped Irom
under our hands.
17
Thus it is evident that His guidance over the reality that He has created is in the Iorm
oI Particular Guidance, without taking into account the order oI the phases oI
development, Ior they deceive us and prevent us Irom understanding their purpose, being
always in an opposite position to their Iinal shape.
Thus we have thoroughly shown the conducts oI His providence in our world, which
is only a purposeIul care. That the attribute oI goodness is not apparent beIore the coming
oI the creature to completeness, to its Iinal ripeness. On the contrary, it rather always
takes a Iorm oI corruption in the eyes oI the beholders. Thus you see that God bestows
upon His creatures only goodness, but that goodness comes by way oI purposeIul care.
20
Thus we have thoroughly shown that the purpose oI religion is only Ior the individual
who delves in it, and not at all Ior the use and beneIit oI common people, although all his
actions revolve around the beneIit oI people and are measured by these acts. But that is
but a passage to the sublime goal, which is equality with the Maker. And now we can
comprehend that the purpose oI religion is collected while living in this world. And
examine closely in The Giving oI the Torah, the matter oI the purpose oI the whole and
the purpose oI the individual.
;

21
That question comes to the mind oI every right-minded person. In order to properly
address it, I will provide a reliable and lasting deIinition, that this wisdom is no more and
no less, than a sequence oI roots, which hang down by way oI cause and consequence,
with Iixed, determined rules, interweaving to a single, exalted goal described as 'the
revelation oI His Godliness to His creatures in this world.
26
It works the other way around, that the lower is studied Irom the higher. Meaning that
one must Iirst attain the upper roots, the way they truly are in spirituality, above any
imagery, but with pure attainment. And once he has thoroughly attained the upper roots
through his own mind, he may observe the tangible branches oI this world and know how
each relates to its root in the upper world, in order, in quality and quantity.
;

29
There is a Mocha (intellect) and a Liba (heart) in the above equivalence oI Iorm. And
the practice oI Torah and Mitzvoth in order to bring contentment to his Maker is an
intellectual one. For just as the Creator does not think oI HimselI, iI He exists, or iI He
watches over His creatures and other such doubts, so he who wants to obtain equivalence
oI Iorm must not think oI these things, which the Creator obviously does not contemplate,
Ior there is no greater change oI Iorm than that. ThereIore, he who thinks oI those things,
is certainly separated Irom Him and will never obtain equivalence oI Iorm.
But we must not ask, how can one do only Ior one`s Iellow man, Ior he must provide
Ior one`s Iamily? The answer is: All those things that he does out oI necessity, meaning
in order to receive the little that he must have Ior his existence, that necessity is neither
praised nor condemned, and it is not in any way considered that he does something Ior
himselI.
32
This is a clear prooI, that our generation has already come to the days oI the Messiah.
For our eyes do see that all the commentaries on the Zohar that preceded us did not even
comment on as much as 10 percent oI the diIIicult places in the Zohar. And the in little
they did explain, they are almost as vague as the Zohar itselI. But in our generation we
have been blessed with the Sulam commentary, which is a complete explanation on the
entire Zohar. And not only does it not leave a single thing unexplained in the entire
Zohar, the explanations are also based on the simple intellectual mind, such that any
intermediate reader can understand. And because the Zohar has been revealed in this
generation, it is a clear prooI that we are in the days oI the Messiah, in the beginning oI
that generation about which it is said: 'And the whole earth shall be Iull oI the knowledge
oI the Lord.
33
Know, that redemption and the complete attainment are bound together. And the
prooI is, that anyone who has some knowledge in the secrets oI Torah, has relevance to
the Land oI Israel. ThereIore, we were not promised that 'the whole earth shall be Iull oI
the knowledge oI the Lord, but only at the end oI days, meaning at the time oI
redemption.
Hence, just when the attainment is complete, we still do not attain reception, but only
giving, which renders the power to come to complete attainment, so it is with the matter
oI redemption, that we have not attained yet, but only as giving. Because it is a Iact that
the Creator delivered our holy land Irom the aliens and returned it to us. Yet we still have
not received the land into our own authority, because the time Ior the reception has not
come yet, as we`ve explained about the perIection oI the attainment.
He has given, but we have not received yet. For we have are not economically and
independent, and there is no political independence without economical independence.
Furthermore: there is no redemption oI the body without a redemption oI the mind. And
as long as the majority oI the people is immersed in Ioreign cultures oI the nations, and
are incapable Ior the religion and the culture oI Israel, then their bodies are also captive
under the alien Iorces. In this aspect, the land is still in the hands oI strangers.
Thus, although the Creator delivered the land Irom the government oI the nations and
gave it to us, we still have not received it, and do not enjoy it. But in this giving, the
Creator gave us a chance Ior redemption, meaning to cleanse and puriIy and take upon
ourselves the work oI God in the Torah and Mitzvot Lishma (Ior Her name). Then the
temple will be built and we will receive the land to our government and Ieel and rejoice
and the joy oI redemption.
It turns out, that this generation is the generation oI the days oI the Messiah. Hence,
we were given the delivery oI our holy land Irom aliens. We were also blessed with the
discovery oI the Zohar, which is the beginning oI the IulIilling oI the verse, 'Ior the earth
shall be Iull oI the knowledge oI the LORD. .and they shall teach no more every man
his neighbour, and every man his brother, saying: 'Know the LORD'; Ior they shall all
know Me, Irom the least oI them unto the greatest oI them. But in those two we have
only been blessed with giving Irom the Lord, but we still have received anything into our
own hands. We are only given a chance to commence in the work oI God, to practice
Torah and Mitzvot lishma, at which time we will succeed as much as it is promised to the
generation oI the Messiah, something previous generations did not know about. And then
we will receive them both: the complete attainment and the complete redemption.
34
And when one sees that one`s environment disrespects one`s work oI God, and do not
properly appreciate His greatness, one cannot overcome the environment. And he too
cannot attain His greatness, but also regards his work as unimportant. And because he has
not the basis oI the attainment oI His greatness, it is understood that he cannot work to
give contentment to his Maker, rather than Ior himselI. That is because he has no Iuel Ior
the work in the Iorm oI 'II you labour and do not Iind, do not believe. And one has no
other counsel but to either work Ior himselI, or not work at all, because bestowal upon his
Maker will not serve his as reception in every way.
36
And in order to accept the Iirst condition, every student must Ieel that he is the
smallest among the Iriends. And then he can receive the appreciation oI the greatness
Irom every one. That is because the great cannot receive Irom the smaller, much less be
impressed with his words, but only the small can be impressed with the appreciation oI
the great.
And Ior the second condition, every student must increase the virtue oI each Iriend
and regard him as though he was the greatest oI his time. Then the environment will act
upon him as a great environment should, Ior quality is more important than quantity.
;

44
Indeed, when everyone has only the will to receive Ior himselI, Irom here originate
the pains, the wars and slaughter which we cannot escape. They weaken our bodies with
all sorts oI sores and maladies and you Iind that all the agonies in our world are but
maniIestations that are oIIered to our eyes, so as to push us to annul the evil shell oI the
body and take on the complete Iorm oI the will to receive. And it is as we`ve said, that
the Path oI Pain in itselI can bring us to the desired Iorm. Bear in mind that the Mitzvot
(precepts) between man and his Iriends come beIore the Mitzvot between man and God,
because the bestowal to his Iriend brings him to bestow to his Maker.
52
When man is born, he immediately receives a holy soul. But not an actual soul, but
the posterior oI it, meaning its last category, which is called a 'point because oI it
smallness. And it dresses in a man`s heart, meaning in his will to receive, which is Iound
primarily in a man`s heart.
And know this rule, Ior all that you`ll Iind in reality in general, you will also Iind in
every world, even in the smallest particles oI it. That just as there are Iive worlds in
reality, which are the Iive sIirot KCBTM, so there are Iive sIirot KCBTM in each and
every world, and there are Iive sIirot in the smallest particle oI that world.
57
57) Now you can understand the aridity and the darkness that have beIallen us in this
generation, such as we have never seen beIore. It is because even the worshipers oI the
Lord have abandoned the study oI the secrets oI the Torah.
The RAMBAM has said about this: iI a line oI a thousand blind walk along the way,
and there is at least one amongst them who can see, they are sure to take the right path
and not Iall in the pits and obstacles along the way, since they take aIter the sighted
leader. But iI there is no such person, they will undoubtedly stumble over every hurdle on
the way and Iall into the pit.
And so it is with the issue beIore us. Even iI only the worshipers oI the Lord were
dealing with the internality oI the Torah and were to extend a complete light Irom
inIinity, the whole generation would Iollow them, and everyone would be sure to
succeed. But iI the worshipers oI the Lord have distanced themselves Irom this wisdom,
it is no wonder the whole generation is Iailing because oI them. And because oI my great
sorrow I can pursue it no Iurther!
58) Indeed I have known the reason: that it is mainly because Iaith has generally
diminished, especially Iaith in the holy men, the wise men oI all generations. And the
books oI Kabbalah and the Zohar are Iull oI corporeal parables. ThereIore people are
aIraid lest they will Iail with materializing and will lose more than they will gain. And
that is which prompted me to compose a thorough interpretation to the writings oI the
ARI and now to the holy Zohar. And I have removed completely that concern, Ior I have
proven the spiritual message behind everything, which is abstract and devoid oI all
physical resemblance, above space and time as the readers shall see, in order to allow all
oI Israel to study the Zohar and be warmed by its sacred light.
And I have named that commentary The Sulam (ladder), to show that the purpose oI
it is, as with every ladder that iI you have an attic Iull oI goods, then all you need is a
ladder to reach it, and then all the bounty oI the world is in your hands. But the ladder is
not a purpose in and oI itselI, Ior iI you pause midway and not enter the attic, the purpose
will not be IulIilled.
And so it is with my commentary to the Zohar. Because there has not yet been created
the way to clariIy these most proIound oI words. But nonetheless I have constructed a
path and an entrance Ior all, that using it they can rise and scrutinize in depth the book oI
Zohar itselI, Ior only then will my purpose oI this commentary be completed.
59) And all those who know the ins and outs oI the holy book oI Zohar, that is who
understand what is written in it, unanimously agree that it was composed by the Godly
Tanna (sage) Rabbi Shimon Bar Yochai. Only those who are Iar Irom this wisdom doubt
this origin and tend to say, relying on opponents` Iabricated tales that its composer is
Rabbi Moshe De Leon, or others oI his time.
60) And as Ior me, since the day I have been endowed with a glance into this holy
book through the light oI God, it has not crossed my mind to question its origin, Ior the
simple reason that the content oI the book brings to my heart the merit oI the Tanna
Rabbi Shimon Bar Yochai Iar more than all other sages. And iI I were to clearly see that
its composer is some other name, such as Rabbi Moshe De Leon, than I would praise his
merit more than all other sages, including Rabbi Shimon Bar Yochai.
Indeed, judging by the depth oI the wisdom oI this book, iI I were to Iind that its
writer is one oI the Iorty-eight prophets, I would have Iound it a lot more acceptable than
to relate it to one oI the sages, and even more so iI I were to Iind that Moses himselI
received it Irom the Lord on Mt. Sinai. Then my mind would really be at peace, Ior such
a composition is worthy oI him. ThereIore, since I have been blessed with presenting an
interpretation that enables every examiner to understand its content, I think I am
completely excused Irom bringing myselI into that examination. That is because any
examiner oI the Zohar will settle now Ior no less than the Tanna Rabbi Shimon Bar
Yochai as its writer.
61) That brings us to the question: why was the Zohar not revealed to the early
generations, whose merit was undoubtedly greater than later ones and they were more
worthy? We must also ask, why was the commentary to the Zohar not revealed beIore the
time oI the ARI, why was it not revealed to his predecessors? And most perplexing oI all:
why were the words oI the ARI and the commentary to the Zohar not revealed until
today?
The answer is that the world, during the six thousand years oI its existence, is like one
partzuI that is divided into three parts: head, interior, end, meaning CBD (Chochma,
Binah, Da`at), CGT (Chesed, Gvurah, TiIIeret), NHY (Netzah, Hod, Yesod). Or as our
sages said: 'Two thousand years oI Tohu (chaos), two oI Torah and two oI the days oI
the Messiah. In the Iirst two millenniums, which are as head or as CBD, the lights were
very small, and they were regarded as a head without a body, which only has the light oI
NeIesh, because there is a contradicting virtue between lights and vessels: with vessels
the rule is that the Iirst vessels grow Iirst in each partzuI, and with the lights it is the
opposite the smaller lights dress Iirst in the partzuI.
Thus, as long as there are only the upper parts oI the vessels, meaning the CBD
vessels, only the light oI NeIesh can dress in the partzuI, which are the smallest lights.
That is what`s written about the Iirst two millenniums, the Tohu years. And the second
era oI the world, which are vessels oI CGT dresses the light oI Ruach in the world, which
is Torah. ThereIore the middle millenniums are called Torah. And the last millenniums
are vessels oI NHYM (Netzah, Hod, Yesod, Malchut). ThereIore at that time the light oI
Neshama dresses in the world, which is the greater light, hence the name the days oI the
Messiah.
Each partzuI is built the same way: in its vessels oI CBD, CGT, down to the chest, the
lights are covered and the revealed mercies do not begin to light. That means that the
appearance oI the light oI Chochma only occurs Irom the chest down, meaning in the
NHYM. That is the reason that beIore the vessels oI NHYM were revealed to the world,
which are the last two millenniums, the wisdom oI the Zohar in particular and the
wisdom oI the Kabbalah in general were concealed Irom the world.
But during the time oI the ARI, when the time oI the completion oI the vessels below
the chest had drawn closer, there revealed in the world the light oI the sublime wisdom
through the soul oI the Godly Rabbi Itzhak Luria (the ARI), who was ready to receive
that great light. And thereIore he had discovered the primary issues in the book oI Zohar
and the wisdom oI Kabbalah, until he overshadowed all his predecessors.
However, since these vessels were not as yet completed (since he passed away in
1572), the world was not yet worthy oI discovering his words, and they were only told to
a chosen Iew, who were prohibited to tell them to the world.
And now, in our time, when we are nearing the end oI the last two millenniums, we
are given the permission to reveal his words and the words oI the Zohar throughout the
world to a great measure, in such a way, that Irom our generation onwards the words oI
the Zohar will become more and more revealed in the world, until the Iull measure is
discovered as God wills it.
63) Now you can understand that there really is no end to the merit oI the Iirst
generations over the last, as that is the rule in all the partzuIim (Iaces) either oI the worlds
or oI the souls, that the Iiner is constructed Iirst in the partzuI. ThereIore the Iiner vessels
oI CBD were constructed Iirst in the world and in the souls. Thus, the souls that
descended in the Iirst two millenniums were much higher than the latter ones. Yet they
could not receive the Iull light because they lacked the lower vessels in themselves and in
the world, which are CGT NHYM.
And aIterwards too, in the middle millenniums, when the vessels oI CGT came to the
world and to the souls, the souls were indeed in and oI themselves very Iine, because the
merit oI the vessels oI CGT is very close to that oI CBD. Yet the lights were still
concealed in the world because oI the absence oI the vessels below the chest Irom the
world and Irom the souls. ThereIore in our generation, although the essence oI the souls
is the worst, which is why they could not be constructed until this day, however they are
the vessels that complete the partzuI oI the world and the partzuI oI the souls Irom the
vessels` point oI view, and the work is not completed but through them.
For now, when the vessels oI NHY and all the vessels, head, interior, end are in the
partzuI, Iull measures oI light (head, interior, end) are now being extended to all those
who are worthy. ThereIore, only aIter the completion oI these lowly souls can the
supreme lights be revealed, and not beIore.
64) Indeed our sages have asked about this: 'Rabbi Papa said to Avy: How were the
Iirst diIIerent that a miracle had happened to them, and how are we diIIerent that a
miracle does not happen to us. Is it because oI the study? During the years oI Rabbi
Yehuda the whole study was Nezikin (section oI the Talmud C.R.), whereas we are
learning the whole Mishna. And when Rabbi Yehuda studied Okatzin he said I Iind
here the essence oI Rav and Shmuel, whereas we are learning thirteen yeshivot in
Okatzin. When Rabbi Yehuda took oII one shoe the rain came, whereas we torment our
souls and cry out, and no one notices. He replied: the Iirst gave their souls to the sanctity
oI the Lord.
Thus, although it is obvious that the Iirst were much greater than the last, Irom the
Torah and the wisdom point oI view, Rabbi Papa and Avy were merited more than the
Iirst. Thus we see that although the Iirst generations were higher than the last in the
essence oI their souls, because the Iiner is constructed Iirst, still the wisdom oI the Torah
reveals more and more in recent generations. And that is because as we have said the
stature is being completed by the last generations, which is why more complete lights are
extended to them, although their essence is Iar worse.
65) And we should not ask because oI that: why then is it prohibited to disagree with
the Iirst in the revealed Torah? It is because as Iar as the practical part oI the mitzvot is
concerned - it is the opposite, meaning the Iirst were more complete in them than the last.
That is because the act extends Irom the sacred vessels oI the sIirot and the secrets oI the
Torah and its ta`amim (tastes) are extended Irom the lights in the sIirot.
You already know that there is a contradicting value between lights and vessels in
the vessels the lights grow Iirst, which is why the Iirst are more complete in the practical
part than the last. But with the lights, where the smaller lights come Iirst, the last are
more complete than the Iirst.
66) Bear in mind, that everything has internality and externality. Israel, the
descendants oI Abraham, Isaac and Jacob, is generally considered the internality oI the
world, and the seventy nations are considered its externality. Within Israel also, there is
internality, which are the wholehearted worshipers oI the Lord, and externality, who do
not devote themselves entirely to the work oI God. And among the nations oI the world
as well there are internal parts, which are the Righteous oI the Nations, and an external
part, which are the rude and the destructive among them.
And also within the worshipers oI the Lord that are within Israel, there is internality,
which are those who are endowed with the comprehension oI the soul oI the internality oI
the Torah and its secrets, and externality, which are those who merely observe the actual
part oI the Torah. And in every man Irom Israel there is internality, which is the Israel
within him, being the point in the heart, and externality, which is the Nations oI the
World within him, being the body itselI. But even the Nations oI the World within him
are regarded proselytes, because by cleaving to his internality, they become like
proselytes Irom the Nations oI the World, who cleave to the whole oI Israel
67) When a man Irom Israel enhances and digniIies his internality, which is the Israel
in him, over his externality, being the Nations oI the World in him, meaning that he
dedicates the majority oI his time and eIIorts to enhance and exalt his internality, Ior the
good oI his soul, and a minor eIIort, the mere necessity, to sustain his Nations oI the
World, meaning his bodily needs, as it says (Avot 1) - 'make your Torah permanent and
your labor transient, by that he makes - in the internality and externality oI the world -
the Sons oI Israel soar upwards and the Nations oI the World, which are the general
externality, recognize and acknowledge the value oI the Sons oI Israel.
And iI, God Iorbid, the contrary occurs, that a man Irom Israel enhances and regards
his externality, which is the Nations oI the World in him, higher than the Israel in him -
as it says (Deuteronomy 28) 'The stranger that is in the midst oI thee, the externality in
him will soar upwards, and you, that is the internality, the Israel in you, will plunge deep
down. That causes the externality oI the world in general, which are the Nations oI the
World, to soar ever higher and overcome Israel, degrading them to the ground, and the
Sons oI Israel, the internality oI the world, to plunge, God Iorbid, deep down.
68) Do not wonder, that a single person will trigger with his action, a descent or an
ascent to the whole world. For it is an unbending law, that the general and the particular
are as equal as two drops in a pond. And all that is customary in the general is customary
in the particular as well. Moreover, the particulars compose everything that is in the
general. For the general cannot come to be, but aIter the particulars have been revealed,
according to the quantity and quality oI the particulars. Evidently, the act oI a particular,
according to its value, raises or declines the whole. That will clariIy the words oI the
Zohar, that through the study oI the Zohar and the Wisdom oI Truth, they will be
redeemed Irom exile, into complete deliverance. But what is really the connection
between the study oI the Zohar and the deliverance oI Israel Irom amongst the nations?
69) It`s been thoroughly clariIied, that the Torah too has its internality and its
externality, as does the whole world. ThereIore, he who delves in the Torah also has
those two degrees. And upon increasing his toil in the internality oI the Torah and its
secrets, to that extent he makes the virtue oI the internality oI the world, which is Israel,
rise ever higher over the externality oI it, meaning the Nations oI the World. And all the
nations will recognize and admit to the ascendancy oI Israel over them, until the words -
'And the people shall take them, and bring them to their place: and the house oI Israel
shall posses them in the land oI the Lord (Isaiah 14, 2) 'Thus says the Lord God,
Behold, I will liIt up my hand to the nations, and set up my standard to the peoples: and
they shall bring thy sons in their arms, and thy daughters shall be carried on their
shoulders (Isaiah 49, 22) - Iinally come true.
But iI, God Iorbid, the contrary occurs, that the man Irom Israel degrades the virtue oI
the internality oI the Torah and its secrets, dealing with the customs oI our souls and their
degrees, and also in the part oI the reasoning oI the mitzvoth (precepts), with regard to
the virtue oI the externality oI the Torah, that deals solely with the practical part alone,
and even iI he dedicates some time to the internality oI the Torah, but just a little oI his
time, when it is neither night nor day, as though it were, God Iorbid, redundant, by that he
causes degradation and decline oI the internality oI the world, which are the Sons oI
Israel, and enhances the domination oI the externality oI the world - meaning the Nations
oI the World - over them, and they shall humiliate and disgrace the Sons oI Israel, and
regard Israel as redundant, as though the world has not a need Ior, God Iorbid.
And Iurthermore, by that they make even the externality oI the world overcome its
internality. For the worst oI the Nations oI the World, which destruct and damage it,
mount higher over the internality oI them, which are the Nations oI the World, and then
they cause the ruin and the heinous slaughter our generation witnessed, may God protect
us Irom now on.
Thus you see that the redemption oI Israel and indeed its rise depends upon the study
oI the Zohar and the internality oI the Torah. And vise versa, all the ruin and decline oI
the Sons oI Israel, is a result oI their abandoning oI the internality oI the Torah, degrading
it and turning it to something seemingly redundant, God Iorbid.
70) The correction oI the Zohar says (correction 40): 'Awaken and rise Ior the Divine
Presence, Ior your heart is empty, without the wisdom to know and to attain it, although it
is within you. And the secret oI it is, as it says: that a voice pounds within the heart oI
each and every one oI Israel, to pray Ior the rising oI the Divine Presence, which is the
assembly oI the souls oI Israel. But the Divine Presence says, I have no strength to pick
myselI up Irom the dust, Ior all the Ilesh is but hay. They are all like hay eating beasts.
Meaning that they perIorm the precepts mindlessly, just like beasts, and all its grace is as
the Ilower oI the Iield, all the good deeds they do, it is Ior them they do it.
That means that in the good deeds that they perIorm, they do not mean to please their
maker, but only to please themselves. And even the best oI them, who have dedicated all
their time to the Torah, did not do it, but Ior the beneIit oI their own body, lacking the
desired aim, to please their maker.
It is said about the generation oI that time: 'a spirit leaves so as never to return, that is
the spirit oI the Messiah, the one who should deliver Israel Irom exile and Irom trouble to
complete redemption, to IulIill the words: Ior the earth shall be Iull oI the knowledge oI
the Lord. That spirit leIt and alights not in the world.
Alas, these people, who make the spirit oI Messiah vanish Irom the world, so as never
to return, make the Torah dry, without the moist oI mind and knowledge, Ior they conIine
themselves to the practical part oI the Torah, and do not wish to try and understand the
wisdom oI the Kabbalah, to know and educate themselves in the secrets and the reason
behind the Torah and the precepts. Alas, they cause by their deeds the poverty, the ruin
and the robbery, the looting, the killings and destruction in the world.
71) And the reason Ior that is, as we`ve said, that since all those who delve in the
Torah, depreciate their own internality, and the Torah`s internality, leaving it as though it
were redundant in the world, and studying it only at a time that is neither day nor night.
And they are like blind men searching the wall, causing by that the proliIeration oI their
own externality, meaning the beneIit oI their own body, and they regard the externality oI
the Torah as higher than its internality - thus causing the expansion oI each external
aspect in the world over its internal parts, each according to its own essence.
Because the externality oI the whole oI Israel, meaning the Nations oI the World
among them, intensiIies and revokes the internality oI the whole oI Israel, which are the
Greats oI the Torah. And the externality within the Nations oI the World too, which are
the destructors among them, intensiIies and revokes the internality among them, which
are the Righteous oI the World. And the externality oI the whole world, being the Nations
oI the World, intensiIies and revokes the Sons oI Israel, which are the internality oI it.
In such a generation, all destructors oI the Nations oI the World raise their heads and
wish primarily to destroy and kill the Sons oI Israel, as it says: (Yebamot 63) 'No
calamity comes to the world but Ior Israel, as it says in the above corrections, that they
cause poverty and ruin and robbery and killings in the whole world.
And since, through our many Iaults, we`ve witnessed the aIoresaid in the corrections,
and not only that, but the calamity struck at the very best oI us, as it says: (Baba Kama
60) 'And it does not start, but Irom the righteous. And oI all the glory Israel had had in
the countries oI Poland and Lithuania etc. there remains but the remnants in our holy
land. Now it is upon us relics, to correct that dreadIul wrong. And each oI us remainders,
will take upon himselI, heart and soul, to intensiIy Irom this day Iorth, the internality oI
the Torah, and give it its worthy place, above the externality oI the Torah.
Then, each will be awarded with the intensiIication oI his own internality, meaning
the Israel in him, which is the needs oI the soul over the aspect oI his own externality,
being the Nations oI the World in him, which are the needs oI the body. And that Iorce
will come to the whole oI the people oI Israel, until the peoples oI the world within us
recognize the virtue oI the Greats oI Israel over them, and listen and obey them. And also
the internality oI the Nations oI the World, which are the Righteous oI the World, will
overcome their externality and subdue them, which are the destructors. And the
internality oI the world too, which are Israel, shall rise with all the praise and virtue, over
the externality oI the world, which are the nations. Then, all the Nations oI the World will
recognize and admit to the ascendancy oI Israel over them.
And they shall carry out the words: 'And the people shall take them, and bring them
to their place: and the house oI Israel shall posses them in the land oI the Lord (Isaiah 14,
2). And also: 'and they shall bring thy sons in their arms, and thy daughters shall be
carried on their shoulders (Isaiah 49, 22). And that is as the Zohar says: 'That through
this composition, which is the book oI Zohar, they will be Ireed Irom exile with mercy
(Nasah 124). Amen, may it be so.
;
: ;:v
81
It is written that 'there is none else beside Him, meaning that there is no other power
in the world with the ability to do anything against Him. And what man sees, namely,
that there are things in the world, which deny the household oI above, is because He wills
it so.
And it is deemed a correction, called 'the leIt rejects and the right adducts, meaning
that which the leIt rejects is considered correction. This means that there are things in the
world, which Irom the beginning aim to divert a person Irom the right way, and they
reject him Irom holiness.
And the beneIit Irom these rejections is that through them a person receives a need
and a complete desire Ior God to help him, since he sees that otherwise he is lost. Not
only does he not progress in his work, but he sees that he regresses, and he lacks the
strength to practice Torah and Mitzvoth even iI not Ior Her name. That only by genuinely
overcoming all the obstacles, above reason, he can practice Torah and Mitzvoth.
82
And although he is occasionally awakened Irom above, which momentarily revives
him, but soon he Ialls into an abyss. However, this is what causes him to come to realize
that only God can help and really draw him closer.
;
v
83
Bear in mind, that the reason Ior the heaviness that one Ieels when one wishes to practice
selI denial beIore the Lord, and not concern Ior oneselI, is that one comes to a state where
the entire world seems to have stood still, and it is as though he alone is now absent Irom
the world, and he leIt his Iamily and Iriends Ior the sake oI selI denial beIore the Lord.
And this is Ior the simple reason, called the 'lack oI Iaith. This means that one does
not see beIore whom one denies oneselI, meaning one does not Ieel the presence oI the
Creator. That causes him the heaviness.
;
;
89
Thus it turns out, that the statement that Torah is more important than mitzvah reIers
speciIically to a time when one does not practice it, meaning when one Ieels no vitality
then Torah becomes more important than mitzvah, Ior a mitzvah holds no vitality. And
since one cannot receive anything Irom a mitzvah Ior it is without vitality, which is not
the case with Torah, one is still leIt with a way to work, that is what he received when he
was practicing Torah, although the vitality has leIt him, but the way remains and he can
use it. And there is a time when a mitzvah is more important than Torah, which is when
there is vitality in the mitzvah and none in the Torah.
;
: v v:
89
By adopting oneselI to something, than that thing becomes one`s second nature.
Hence, there is nothing that one cannot Ieel its presence. This means that although man
never has any sensation in anything, but by getting oneselI used to something one can
learn to Ieel it.
;
;:v
91
In order Ior a person to obtain, Lishma, he needs an awakening Irom above, because
that is an illumination Irom above, and it is not Ior the human mind to understand it. But
he who tastes it knows. And about that it is said, 'Taste and see that the Lord is good.
92
And one should not say that iI Lishma is a giIt Irom above, then what good does his
eIIort to overpower is, and all the corrections and remedies that he does in order to come
to Lishma, iI it is all in the hands oI God? And about that our sages said, 'You are not
Iree to idle away Irom it. But one must give the awakening Irom below, as this is one`s
prayer. But there cannot be a real prayer, iI one does know in advance, that it is
impossible to attain Lishma without a prayer.
;
v ;
93
When one Ieels oneselI in ascent, that one is high-spirited, at which time one Ieels
that one has no other desire, but Ior spirituality alone, it is good to study the secretes oI
Torah in order to attain its internality. And although one sees that despite one`s eIIorts to
understand anything, one still knows nothing, still it is good to study the secrets oI Torah,
even a hundred times on one thing, and not despair, meaning say that there is no use in
that, because one does not understand a thing.
;
v : '
94
It turns out that one should hate the will to receive with utter loathing, Ior every ruin
in the world comes but Irom the will to receive. And through the loathing one corrects it
and comes under the sanctity.
;
: ;
100
I have already stated in the name oI the Baal Shem Tov, that prior to perIorming a
mitzvah there should be no thought oI private providence. On the contrary, one should
say: 'II I am not Ior me, then who is Ior me? But at the conclusion oI the act, one settle
one`s mind and believe that it was not by my strength and the might oI my hand that I
perIormed this mitzvah, but only the power oI God, Ior He had thought it all through in
advance, and so I had to do.
;
: ; v
102
Behold the souls` reward: beIore the soul was clothed in a body, it was but a little
point, though it did cling to the root like branch to a tree. This point is deemed the root oI
the soul and its world. And iI it had not come to this world in a body, it would not have
had but its own world, meaning its own portion oI the root.
But the more it gets to Iollow in the ways oI God, which are the 613 paths oI Torah,
which once again become His holy names, the more its measure grows.
3-102
And thus you see that the meaning oI the above 620 names oI the 613 mitzvoth oI the
Torah and the seven mitzvoth oI our rabbis, are in Iact, the Iive phases oI the soul.
Meaning, they are the NRNHY, Ior the vessels oI the NRNHY come Irom the 620
mitzvoth and the lights oI NRNHY are the essence oI the light oI the Torah which
comprises each and every mitzvah. Thus, the soul and the Torah are actually one.
But the Creator is the light oI Ein Sof clothed in the light oI the Torah, Iound in the
620 mitzvoth. And our sages said: 'The entire Torah is the names oI the Creator.
meaning, the Creator is the whole, and the 620 names are details and parts. And these
parts go by the steps and degrees oI the soul, which does not receive her light at once, but
gradually and very slowly, one bit at a time.
Thus you see that the soul is bound to attain all the 620 holy names and her stature,
which is 620 times more than she had beIore it came. And her measure is seen in the 620
mitzvoth that cloth the light oI the Torah, and the Creator in the collective light oI the
Torah. Thus it is explained that the Torah and the Creator and Israel are indeed one and
the same thing.
;
; ; ;:v
106
One`s primary work is the choice, meaning 'thereIore choose liIe which is adhesion,
meaning Lishma, by which one attains adhesion with the liIe oI lives. But when there is
open providence there is no place Ior choice. Because oI that the upper one raised
Malchut, which is the attribute oI judgment to the Eynaim. That created concealment,
meaning it appeared to the lower one that there is a deIicit in the upper one, that there is
no greatness in the upper one. At that time the attributes oI the upper one are put down
with the lower one, meaning they are lacking, hence there is no vitality in the upper
attributes, meaning one Ieels no taste in Torah and mitzvoth, Ior they are denied oI any
vitality.
Then there is room Ior choice. This means that now the lower one must say that this
concealment that one Ieels is because the upper one restricted himselI in the lower one`s
beneIit. It is called 'Israel in exile, Divinity is with them. And whichever taste one
tastes, that is what one states. Meaning, it is not one`s Iault that one does not Ieel a taste
oI livelihood, but in one`s opinion, there really is no livelihood in the upper one.
And iI man overcomes and says that the bitter taste one Iinds in this nourishment, is
only because one lacks the appropriate vessels to receive the bounty, meaning because
one`s vessels are oI reception and not bestowal. And one regrets the upper one having to
conceal himselI, which gives room Ior slander Ior the lower one, which is considered
raising MAN by the lower one. And by that the upper one raises his AHP, which means
that the upper one can show the praise and pleasure in his vessels oI AHP that he can now
disclose. Thus, toward the lower one, it turns out that one raises one GE by the very sight
oI the upper one`s virtue. It thus turns out that the lower one rises along with the AHP oI
the upper one.
;
;
112
We must Iirst understand why the Torah was given to the Israeli nation and not to all
the peoples oI the world. Is there, God Iorbid, nationalism involved here? OI course only
an insane person would think that. Indeed our sages have examined this question, which
is what they mean by their words: 'God gave it to every nation and tongue and they did
not receive it.
But what they Iind bewildering is why then were we called the chosen people, as it
says: 'the Lord thy God has chosen thee (Deuteronomy 7, 6), since there was no other
nation that wanted it? Furthermore, can it be that the Lord came with Torah in His hands
to negotiate with those savage peoples? Such a thing has never been heard oI and is
completely unacceptable.
114
Now here opens beIore us a door to understand the source oI all the pleasures and
pains that abide in this world. Since the Lord is the root oI its creations, all that abides in
Him and extends to us directly Irom Him we Ieel as pleasant and delightIul, because our
nature is close to our root.
Conducts that do not abide in Him, and do not extend directly Irom Him, according to
the polarity oI creation itselI, will be against our nature and diIIicult Ior us to tolerate. For
example, we love to rest and hate to move so much, that we do not make a single move iI
it is not Ior the attainment oI rest. That is because our root is immobile but at constant
rest and no motion exists in Him, God Iorbid. ThereIore it is hated by us and goes against
our nature too.
;
v
119
Rabbi Elazar, son oI Rabbi Shimon, clariIies this concept even Iurther, by saying that
it is not enough that all oI Israel be responsible Ior one another, but that the whole world
must be included in that bond. Indeed there is no dispute here, Ior everyone agrees that to
begin with, it is enough to start with one nation Ior the observance oI the Torah and the
beginning oI the correction oI the world, because it is impossible to begin with all the
nations all at once, as they said that the Lord went with the Torah to every nation and
they did not want to receive it, meaning they were immersed in selI-love up to their
necks, some with adultery, some with robbery and murder and so on, until it became
impossible to conceive, in those days, to even ask iI they agreed to retire Irom selI-love.
120
But the end oI the correction oI the world will be by putting all the people in the world
under His work, as it says: 'And the Lord shall be king over all the earth: on that day the
Lord shall be one, and his name one (Zechariah 14, 9). And it said: 'on that day, and
not beIore. And it also says: 'Ior the earth shall be Iull oI the knowledge oI the Lord.
(Isaiah 11, 9) .and all the nations shall Ilow on to him (Isaiah 2, 2).
But the role oI Israel toward the world resembles the role oI our holy Iathers toward the
Israeli nation, meaning just as the righteousness oI our Iathers reIlected upon us and
helped us develop and cleanse ourselves until we became worthy oI receiving the Torah,
that iI it were not Ior our Iathers, who observed the Torah beIore it was given we would
not be any better than all other nations.
It is also upon the Israeli nation, through Torah and mitzvot, to qualiIy themselves and all
the people oI the world, to develop so that they take upon themselves that sublime work
oI the love oI a Iellow man, which is the ladder to attain the purpose oI creation, which is
adhesion with Him.
;
v
159
Indeed, iI we aim our hearts to answer but one very Iamous question, I am sure that
all the doubts will vanish Irom the horizon, and you will look unto their place, and they
will not be: it is the angry question, asked by all, being: What is the meaning oI my liIe?
Meaning, these years oI our lives, which cost us so heavily, meaning, the plenitude oI
torments that we suIIer in order to complete it to its Iullest, who is it that enjoys them? Or
to be precise, whom do I delight? In earnest, historians have already grown tired oI
contemplating it, and all the more so in our generation, not one person wishes to even
consider it. However, the question still stands, as bitter and assertive as ever, Ior it
sometimes meets us uninvited, pecks at our mind and humiliates us to the ground, beIore
we Iind the Iamous scheme, and carry on with the currents oI liIe as always.
5-164
17) Hence, the disciple must pledge beIore the study to strengthen himselI with Iaith
in the Creator and His providence oI reward and punishment, as our sages have written,
'Your landlord is liable to reward you Ior your work. And one should aim one`s eIIort
to be Ior the purpose oI the Mitzvot oI the Torah, and thus one will be blessed with the
delight oI its light, and that one`s Iaith will strengthen and grow through the remedy oI
this light, as they said, 'It shall be health to thy navel, and marrow to thy bones
(Proverbs 3, 8).
And then one shall rest assure that Irom LoLishma one will come to Lishma. Thus,
even one who is certain that one hasn`t yet acquired Iaith has hope through the practice oI
Torah. For iI one sets one`s mind and heart to attain Iaith by that means, there is no
greater deed than that, as our sages said, 'Came Habakkuk and stressed only that: 'the
righteous shall live by his Iaith (Makkot 4).
Furthermore, there is no other counsel, as it is written: Rabbi said: 'Job wished to rid
the entire world oI judgment. He said: Oh Lord, Thou hath created the righteous, Thou
hath created the wicked, who holds you down? and RASHI interprets there: 'Thou hath
created righteous by means oI the good inclination, Thou hath created wicked by means
oI the evil inclination. Thus, there is none that is saved Irom Thine hand, Ior who holds
you down? Coerced are the sinners. And what did the Iriends oI Job reply? 'Yea, thou
doest away with Iear, and impairest devotion beIore God (Job 15, 4), the Creator has
created the evil inclination, He has created Ior it the Torah as a spice.
And RASHI interprets there: 'Created the Torah, which is the spice, Ior it abolishes
thoughts oI transgression, as they said (Masechet Kidushin): 'II thou cometh across this
villain, pull him to the seminary (Beit Midrash). II he is hard, he will soIten, hence not
coerced are they, Ior they can save themselves.
18) And it is clear that they cannot rid themselves oI the judgment iI they say that
they received that spice but still have thoughts oI transgression. Meaning that they are
still in doubt, and still the evil inclination has not melted. For it is the Creator who
created us and give the evil inclination its strength, and thus it is also clear that He
thought to create the remedy and the spice, which are true to wear oII the power oI the
evil inclination and abolish it entirely.
And iI one practices Torah but Iails to remove the evil inclination Irom himselI, it is
either that he has been negligent in giving the necessary eIIort and labour one must give
in the practice oI Torah, as it says, 'I have laboured but have not Iound, do not believe,
or perhaps one did put in the necessary labour, but has been negligent about the quality.
That means that they did not set their mind and heart while practicing Torah to draw
the light oI the Torah that brings Iaith to the heart oI man, but have rather been absent
minded about that essence that is demanded oI the Torah, which is the light that brings
Iaith. And although they aimed Ior it in the beginning, their minds went astray during the
study.
And either way one cannot rid oneselI oI the blame by claiming Ior coercion, Ior our
sages strictly state: 'I have created the evil inclination, I have created Ior it the Torah as a
spice. And iI there were any exceptions there then Job`s question would remain valid.
166 '
ThereIore he advises him to leave his hands Irom it, and practice the wisdom oI truth,
Ior it is easier to draw the light oI the Torah while practicing and labouring in the wisdom
oI truth then in labouring in the literal Torah. And the reason is simple: the wisdom oI the
literal Torah is clothed in external, corporeal clothes, such as stealing, plundering,
damage etc, that all those make it diIIicult Ior any man to aim his heart and mind Ior the
Lord while practicing in order to draw the light oI the Torah.
166 '
And thereIore he advises him to practice the wisdom oI Kabbalah, as this wisdom is
entirely clothed in the names oI the Creator. And then oI course, he will be able to aim
his mind and heart Ior the Creator without trouble, even iI one is slow in learning. And
this is because the study oI the topics oI the wisdom and the Creator is one and the same.
And this is very simple.
167 '
24) And this is very simple, Ior there is nothing here oI the literal Torah in any thing
that one must practice, 'Ior the it is not the ignorant who is pious, and a mistaken
learning makes Ior evil, and one sinner destroyeth much good. Hence, one must
necessarily repeat them as much as needed so as not to Iail in one`s act.
167 '
Now you shall see how all the questions that we presented at the start oI the
introduction are but nonsense. Moreover, they are the obstacles that the evil inclination
spreads beIore the innocent souls, so as to rid them oI the world robbed and abused.
168
Furthermore: we need to know that there are two parts to the wisdom oI truth: The
Iirst, called the secrets oI Torah, should not be exposed, but only implied, and only Irom
a wise Kabbalist to a disciple who understands oI his own mind. And the esoterics oI
creation belong to that part as well. The sages oI the Zohar reIer to that part as 'the Iirst
three Sefirot, Keter, Hochma, and Bina. It is also the Rosh (Head) oI the Partzuf.
The second part is called the 'Ilavours oI Torah. They are permitted Ior disclosure
and it is a great mitzvah to do so. The Zohar reIers to it as the 'seven lower Sefirot oI the
Partzuf. It is also called the Guf (Body) oI the Partzuf.
5-184
103) That clariIies the two names the Torah is called by: the revealed (literal) and the
concealed. We must understand why there is a concealed Torah, and why isn`t the entire
Torah revealed? Indeed there is a deep thought here, Ior the concealed Torah implies that
the Creator hides in the Torah, hence the name 'the Torah oI the hidden.
And it is also called revealed because the Creator is revealed by the Torah. ThereIore,
our sages said, and so it is Iound in the prayer book oI the Gaon Irom Vilna, that the
order oI the attainment oI the Torah begins in the concealed and ends in the revealed.
Meaning: by the correct labour that one puts into the hidden Torah Iirst, one attains the
revealed Torah, which is the literal Torah. Thus, he begins with the concealed, called the
Torah oI the hidden, and when he is blessed, he ends in the literal.
3-192
133) Also, keep in mind, that what we said, that there isn`t choice, but when there is
concealment oI the Iace, does not apply Ior when one has already attained a providence
oI revealed Iace, one has no Iurther trouble and labour in the practice oI Torah and
Mitzvot. On the contrary, the work begins primarily aIter man has been blessed with
repentance out oI love, Ior it is only then that he can practice Torah and Mitzvot with love
and Iear as we are commanded to: 'The world was not created but Ior the complete
righteous (Brachot, 61).
It is like a king who wished to select Ior himselI the most loyal oI his subjects in the
state and bring them in to work inside his palace. What did he do? He issued an open
pronouncement that anyone who wished it, young or old, would come to his palace, to
practice the works oI his inner palace. But then he appointed many oI his servants to
guard the palace gate and all the road that lead to it. He ordered them to cunningly
mislead anyone who approached his palace and divert them Irom the way that leads to the
palace.
And naturally, all the people in the county began to run to the king`s palace.
However, they were cunningly put oII by the sedulous guards. Many oI them
overpowered them and approached the palace gate, but the guards oI the gate were very
diligent, and even when someone approached the gate, they diverted him and turned him
away with great craItiness, until one despaired and retuned as he had come. And so they
came and went, and regained strength and came again and so on and so Iorth Ior several
days and years, until they grew weary oI the eIIort. And only those heroes amongst them,
whose patience endured, deIeated the guards and opened the gate, and at once were
welcomed by the king, who put each person in his right position. OI course, Irom that
moment on, they had no business with those guards who diverted and mislead them and
made their liIe bitter Ior several days and years, running back and Iorth around the gate,
Ior they have been blessed with working and serving beIore the glory oI the king`s Iace in
his inner palace.
So it is with the work oI the complete righteous, that providence deals diIIerently
with them once the gate has been opened Ior open providence. Indeed, they begin the
actual work in disclosed Iace, at which time they commence the journey on the many
degrees in the ladder set up on the earth, and the top oI it reached to heaven, as it is
written, 'The righteous shall go Irom strength to strength, and as our sages say, that each
and every righteous is covered by the cover oI his Iriend. And these works qualiIy them
Ior the will oI God, to realize in them the purpose oI creation, which is to 'delight His
creatures as would His good and large hand.
196
148) Now you will understand the truth in the words oI the Gaon Irom Vilna in his
words in the blessing Ior the Torah, when he wrote the Torah begins with the secret,
meaning the revealed Torah oI Assyia, which is concealed, Ior the creator is completely
hidden there. Then he moves on to the Remez (implied), meaning that He is revealed
Iurther in the Torah oI Yetzira, until one attain the Pshat (disclosed), which is the Torah
oI Atzilut, thus called Ior it is stripped oII all the clothes that conceal the Creator.
198
155) ThereIore we must ask: why then, did the Kabbalists obligate each person to
delve in the wisdom oI Kabbalah? Indeed there is a weighty thing here, worthy oI being
publicized: that there is a magniIicent, invaluable remedy, to those who delve in the
wisdom oI Kabbalah: that although they do not understand what they are learning, but
through the yearning and the great desire to understand what they are learning, they
awaken upon themselves the lights that surround their souls.
Meaning, that each man Irom Israel is guaranteed to Iinally attain all these wonderIul
attainments, which God has resolved, in the Thought oI Creation, to grant each creature.
But he, who has not attained it in this liIe, will attain it in the next and so on, until he has
completed that which He preliminary thought oI. And while man has not attained
perIection, these lights, that are destined to come to him, are deemed surrounding lights.
That means that they stand ready Ior him, waiting Ior man to cleanse his vessels oI
reception, and then they will cloth the able vessels.
Thus, even when the vessels are absent, when one delves in this wisdom, mentioning
the names oI the lights and the vessels, related to his soul, they right away illuminate him
to a certain degree. However, they illuminate him without dressing inside his soul, since
he doesn`t have the vessels needed to receive them. Indeed, the illumination one receives
time and again, when studying, draws upon him grace Irom above, imparting him with a
bounty oI sanctity and purity, which greatly Iurthers one toward one`s perIection.
;
: :
236
1) However, it is said in the prayer book oI the Gaon Irom Vilna that attainment
begins with the concealed, and once that concealed is attained, it is possible to attain the
rush (interpretation oI the Torah), and then the Remez (allegoric interpretation oI the
Torah). And aIter one is educated in these three parts oI the Torah proIiciently, he attains
the literal part oI the Torah (The Pentecost).
237
2) Indeed we do Iind mysteries in the wisdom, and even in past secular scholars. It is
written in the introduction oI Rabbi Butril`s interpretation to the book oI !etzira, in an
article called 'Plato, that he warned his disciples thus: 'Do not convey the wisdom to he
who does not know its virtue. And so warned Plato: 'Do not give away the wisdom to
the unworthy, lest they might destroy it. And he (Rabbi Butril) explained that iI the sage
teaches wisdom to the unworthy, he destroys and ruins the wisdom.
But that is not the way our sages act in our time, Ior on the contrary, they make every
eIIort to expand the gates oI their wisdom to the entire population, without any limits and
conditions. And they seemingly have a proIound dispute with the sages oI past scholars
Ior closing the gates oI the wisdom except Ior a chosen Iew who were Iound to be worthy
oI it, while living the rest oI the people to search the walls in the dark.
1-240
5) Now you will understand that which is written the Zohar: 'That with that
composition the Children oI Israel will be redeemed Irom exile. And in many other
places too, that only through the expansion oI the wisdom oI Kabbalah in the masses will
we obtain complete redemption. And the sages said: 'The light in it reIorms. And they
were intentionally meticulous about it, to emphasize that only the light inside it, 'like
apples oI gold in settings oI silver, is the remedy that reIorms. That both the individual
and the entire nation will not complete the intention and the aim Ior which they were
created, except by the attainment oI the inner part oI the Torah and its secrets.
And though the complete attainment will come to us at the coming oI the Messiah, it
is written: 'Will give wisdom to the wise. And he says: 'and in the hearts oI all that are
wise-hearted I have put wisdom. Hence, it is the great expansion oI the wisdom amongst
the nation that we need Iirst, so that we become worthy oI receiving the beneIit Irom our
Messiah. Consequently, the expansion oI the wisdom and the coming oI our Messiah
depend on one another.
Hence, we must establish schools and compose books, to hurry the circulation oI the
wisdom in the nation. And that was not the case beIore, Ior Iear lest unworthy disciples
would mingle with the worthy, as we`ve explained above at length. That became the
primary reason Ior our many sins to this day, and consequently Ior the prolonging oI the
exile.
Our sages said: 'Messiah Son oI David doth not come, but in time when the
generation is all worthy, meaning that every one will retire Irom pursuit oI glory and
lust, at which time it will be possible to establish schools and prepare them Ior the
coming oI the Messiah Son oI David. 'Or in time when the generation is all unworthy,
meaning in such a generation that the 'Iace oI the generation is as the Iace oI a dog, and
'the righteous shall be considered loathsome, and 'authors` wisdom will go astray in
them. At such a time it will be possible to remove the careIul guard and anyone who will
remain in the house oI Jacob with his heart pounding to attain the goal and the purpose,
'holy be his name, and he shall step Iorth and learn. For there will no longer be Iear lest
he might not stand Iirm and trade the wisdom in the market, Ior there is no one in the
mob who will wish to buy it, and the wisdom will be loathsome in their eyes, so that no
glory or desire can be bought in return Ior it.
Hence, he who wishes to enter may come and enter. And many will roam and the
knowledge will increase among the worthy. And by that we will soon be blessed with the
coming oI the Messiah and the redemption oI our souls soon in our days, amen.
242
6) And now sons do hear me: The 'Wisdom crieth aloud, and it now calls upon you
Irom the streets it calls onto you: 'Whoso is on the LORD'S side, let him come unto me.
'For it is no vain thing Ior you; because it is your liIe, and through this thing ye shall
prolong your days, Ior you were not created to repeat the act oI the grain and the potato,
'you and your asses in one trough. And just as the purpose oI the beast will not be to
serve all the other beasts oI the time in this world, so is not the goal oI man to serve all
the physical bodies oI the people oI his time. The purpose oI the ass is to serve man, who
is superior to it, so as to be oI use to it, and the goal oI man is to serve the Lord and
complete His aim.
246
10) Now come and see the words oI the wise, Rabbi Even Ezra in his book '!eso"
Mora: And now put your heart to it and now, that all the Mitzvot that are written in the
Torah or the conventions that our Iather had established, although they are mostly in act
or in speech, they are all the purpose oI the correction oI the heart, because the Lord
wants all hearts and any inclination and desire He understands.
;
:
268
Now let us come to the clariIication: It is has been known that the souls oI the
Children oI Israel are a part oI God above, that that soul descended by way oI cause and
consequence, degree-by-degree, until it became Iit to come into this world and clothe the
Iilthy corporeal body. But by observing Torah and Mitzvot it rises degree-by-degree until
it completes its stature, and becomes Iit to receive its reward Irom the whole, that is ready
beIore hand, which is the attainment oI the holy Torah in the Iorm oI the names oI the
Creator, which are the 613 deposits.
;
:
272
Hence it is explained that 'all the worlds, upper and lower, are contained in man, and
everything inside those worlds is also Ior man alone. We must clariIy these words: is it
not enough Ior man to have this world with everything in it, that he must have all the
upper worlds as well? For it says that they were not created but Ior man!
;