Introduction to the Sefer Esser Sefirot by Rabbi Yehudah Ashlag

English Translation by Benai Baruch Organization

Commentary by chanoch ben yaacov

Continuing from last class.

19) Through all that has been explained thus far, I have removed a great complaint about the words of Rabbi Chaim Vital in his introduction to Shaar HaHakdamot (Gate to Introductions) by the Ari, and the introduction to ThеTree of Life. He writes, “Indeed, one should not say, ‘I shall go and engage in the wisdom of Kabbalah before he engages in the Torah, Mishnah, and Talmud.’ This is because our sages have already said, ‘One should not enter the PARDESS unless he has filled his stomach with meat and wine.’”

This is like a soul without a body: it has no reward or act or consideration before it is connected in a body, when it is whole, corrected in the Mitzvot of the Torah, in 613 Mitzvot.

Conversely, when one is occupied with the wisdom of the Mishnah and Babylonian Talmud, and does not give a share to the secrets of Torah and its concealments, as well, it is like a body that sits in the dark without a human soul, God’s candle, which shines within it. Thus, the body is dry and does not draw from a source of life.

Thus, a wise disciple, who practices Torah Lishma, should first engage in the wisdom of the Bible, the Mishnah, and the Talmud, as long as his mind can tolerate. Afterwards, he will delve into knowing his Maker in the wisdom of truth.

It is as King David commanded his son Solomon: “know thou the God of thy father and serve Him.” And if that person finds the study of the Talmud heavy and difficult, he is better off leaving his hand off it once he has tested his luck in this wisdom, and engage in the wisdom of truth.

It is written, “A disciple who has not seen a good sign in his study within five years will also not see it” (Hullin p 24). Thus, every person whose study is easy must dedicate a portion of one or two hours a day to study the Halachah (Jewish code of laws), and explain and interpret the questions in the literal Halachah.

chanoch's Commentary

This is why when i am asked what to study i recommend Chok Israel. This is a series of daily study created by the ARIzal. It takes less than an hour a day except on Friday which can be competed on Shabbat. It includes all ten levels of Torah. 1. The 5 Books of Moshe; 2. The Prophets; 3. The Writings; 4. The Mishna; 5. The Gemara; 6. The Zohar. 7. Halacha; 8. Rashi Commentary; 9. Ethical Teachings from Sefer Chasadim; 10. Mussar which is not included in the Chok Israel. Here is the website for the online source of Chok Israel. http://www.echok.com/

20) These words of his seem very perplexing: he is saying that before one succeeds in the study of the literal, one should already engage in the wisdom of truth. This contradicts his former words that the wisdom of Kabbalah without the literal Torah is as a soul without a body, having no deed, consideration, or reward.

The evidence he brings of a disciple who did not see a good sign is even more perplexing, for our sages said that he should therefore abandon the study of Torah. But certainly, it is to caution him to examine his ways and try with another Rav or in another portion. But he must certainly not leave the Torah, even the literal Torah.

chanoch's Commentary

Remember the questions Rabbi Ashlag asked early in this discussion. These questions were really excuses for not studying Kabbalah. This section and the section below it No 21 are teaching us that there is no reason to not study Kabbalah. Not only that but it is absolutely necessary to study Kabbalah. Yet remember there is no coercian in spirituality. Whenever we say to someone you must study Kabbalah we are attempting to take away their free choice. This is a true mistake that most beginners make. This is due to the idea that my truth must be your truth. Eventually those with the merit will study Kabbalah and others will need to experience the Armageddon War (Chas V'Shalom).

21) It is even more difficult to understand, both in the words of Rabbi Chaim Vital and in the words of the Gemara. It is implied in their words that one needs some specific preparation and merit to attain the wisdom of Torah. Yet, our sages said (Midrash Raba, Portion “And This Is the Blessing”), “The Creator said unto Israel: ‘Regard, the whole wisdom and the whole Torah is easy: anyone who fears Me and observes the words of the Torah, the whole wisdom and the whole Torah are in his heart.’”

Thus, we need no prior merit here; and only by virtue of fear of God and the keeping of Mitzvot is one granted the whole wisdom of the Torah.

chanoch's Commentary

Please see my commentary above in section 20 and below in section 22.

22) Indeed, if we examine his words they will clarify before us as pure heavenly stars. The text, “he is better off leaving his hand off it, once he has tested his luck in this [revealed] wisdom,” does not refer to luck (this word actually is lack with a typo) of wit and erudition. Rather, it is as we have explained above in the explanation, “I have created the evil inclination; I have created for it the spice of Torah.” It means that one has delved and exerted in the revealed Torah, and still the evil inclination is in power and has not melted at all. This is because he is still not saved from thoughts of transgression, as Rashi writes above in the explanation, “I have created for it the spice of Torah.”

Hence, he advises him to leave his hands off it and engage in the wisdom of truth, for it is easier to draw the light in the Torah while practicing and laboring in the wisdom of truth than in laboring in the literal Torah. The reason is very simple: the wisdom of the revealed is clothed in external, corporeal clothes, such as stealing, plundering, torts, etc. For this reason, it is difficult and heavy for any person to aim his mind and heart to the Creator while studying, so as to draw the Light in the Torah.

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

Therefore, he advises him to practice the wisdom of Kabbalah, as this wisdom is entirely clothed in the names of the Creator. Then he will certainly be able to easily aim his mind and heart to the Creator during the study, even if he is the slowest learner. This is so because the study of the issues of the wisdom and the Creator are one and the same, and this is very simple.

chanoch's Commentary

Rabbi Ashlag is using code words like the Wisdom of Truth instead of saying outright Kabbalah. He eventually does use the word Kabbalah. This assumes that the translation is accurate which i doubt.

Rabbi Ashlag is giving a tremendous hint here. All of the tools of Kabbalah relate to Hebrew Letters and every Hebrew Letter is a Name of God and every accumulation of a Hebrew Letter is a Name of God. This also applies to the building blocks of creation that science is using- atoms into molecules into larger molecules into cells into multi cells, etc. This is because each combination of atoms or cells is a combination of Hebrew letters. Understand this well. Know this well. Be wise in this knowledge.

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

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

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

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

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

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

chanoch's Commentary

One of my teachers who is not a student of Rabbi Ashlag teaches that there are great Rabbis in all generations who did not have the ability to study Kabbalah. This Rabbi says this is because the person can not break away from his need to think logically which is the way that Gemara is taught today and to some people over the centuries. Actually these two teachings may seem to be in conflict yet they are not.

In certain lifetimes one has to have earned the merit to learn Kabbalah. This has been true until the generations after the ARI. As Rabbi Ashlag teaches in our generation it takes no exceptional merit to study Zohar. Everyone needs to study Zohar. Rabbi Ashlag is saying everyone needs to start study with Talmud. If after 3 to 5 years they are still troubled by the Satan then they need to give up the study of Talmud and start to study Zohar. Now the study of the Zohar will break the Klipot that has grown so thick that only with this Light of Wisdom called Wisdom of Truth or Kabbalah can all the secrets of all of the Torah be revealed.

24) This is very simple, for these words have no connection to the study of the literal Torah, in any thing that one must actually practice, for “it is not the ignorant who is pious, and a mistaken learning makes for evil, and one sinner destroyeth much good.” Hence, one must necessarily repeat them as much as it is necessary to not fail in one’s practice.

However, here it speaks only of the study of the wisdom of the revealed Torah, to explain and scrutinize questions that arise in the interpretation of the laws, as Rabbi Chaim Vital deduces there himself. It refers to the part of the study of the Torah that is not performed de facto, or to the actual laws.

Indeed, here it is possible to be lenient and study from the abbreviations and not from the origins. However, this, too, requires extensive learning, since one who knows from the origin is not like one who knows it from a brief scan of some abbreviation. In order to not err in that, Rabbi Chaim Vital says at the very outset of his words that the soul connects to the body only when it is corrected in the Mitzvot of the Torah, in 613 Mitzvot.

chanoch's Commentary

This section seems to be confusing. What is the “literal Torah?" It is explained as the written and oral laws of the Torah which are the Tanach, and Talmud.

It is also confusing because Rabbi Ashlag is bringing teachings from the Talmud and Zohar that people are not familiar with. In the Talmud it teaches that one must be careful to not make mistakes in pronounciation and other types of minutia. In the Zohar it teaches that when we make words from the first letters of words within phrases or verses or paragraphs these are also Names of God and we do not have to be so careful in the pronunciation and minutia. Yet Rabbi Ashlag is saying that it takes tremendous effort to study this material as well.

In the Land of Israel for the last few hundred years there have been Yeshivot committed to study the Zohar and the writings of Rabbi Chaim Vital and the teachings of the ARI. The method of study is memorization without the expectation that one will understand what one has memorized. It is good when one does but it is not necessary. Rabbi Ashlag is speaking from this reasoning about memorizing these Names made from First, Second, Last, or other letters as related above.

Now it would be helpful to you to reread this section with this understanding. I am going to paste it here again.

Section 24 – a second time) This is very simple, for these words have no connection to the study of the literal Torah, in any thing that one must actually practice, for “it is not the ignorant who is pious, and a mistaken learning makes for evil, and one sinner destroyeth much good.” Hence, one must necessarily repeat them as much as it is necessary to not fail in one’s practice.

However, here it speaks only of the study of the wisdom of the revealed Torah, to explain and scrutinize questions that arise in the interpretation of the laws, as Rabbi Chaim Vital deduces there himself. It refers to the part of the study of the Torah that is not performed de facto, or to the actual laws.

Indeed, here it is possible to be lenient and study from the abbreviations and not from the origins. However, this, too, requires extensive learning, since one who knows from the origin is not like one who knows it from a brief scan of some abbreviation. In order to not err in that, Rabbi Chaim Vital says at the very outset of his words that the soul connects to the body only when it is corrected in the Mitzvot of the Torah, in 613 Mitzvot.

chanoch's Commentary

Now let us explain the procedure for studying different aspects of Torah. First it is necessary to realize that the Hebrew Letters were designed and created to transfer metaphysical energy through the human eye. Therefore study which is memorization is possible without understanding. When this is done then the Letters help to change the soul. This is Tikune or correction. Now study alone does not achieve complete correction. That takes actions of doing Mitzvot. Why? Because the body consciousness does not want to do Mitzvot and the soul learns to be strong enough to overcome this innate laziness or desire for the self alone or both.

When a Mitzvah is performed Lo Lishma then it causes some changes to the soul. This along with Torah study of the Mitzvot completes this process. And rememmber all of this is a function of Certainty in the process of change to Lishma consciousness. So ultimately everything depends on conscioousness.

When one studies Talmud Rabbi Ashlag explains it is dry and dull laws or torts and such dressed up in the stories of the Patriarch and their life experiences. When one studies the Zohar and Kabbalah one is dealing with the essence and not the body. The impact of the letters is much more dramatic and efficient on the soul. This applies to all people and nations.

The soul that is a Child of Israel needs many more Mitzvot of actions. The soul that is a child of the other nations does not need as many actions but the study is almost the same. The six Mitzvot of Noach like the Esser Debrot expand into a significant amount of study of all of the Mitzvot except that of the Priests and the Sacrifices as spoken about in Leviticus.

25) Now you see how all the questions that we presented in the beginning of the introduction are complete folly. They are the obstacles that the evil inclination spreads in order to hunt innocent souls, to dismiss them from the world, robbed and abused.

Examine the first question, where they imagine that they can keep the whole Torah without the knowledge of the wisdom of Kabbalah. I say to them: Indeed, if you can keep the study of Torah and the observance of the Mitzvot appropriately, Lishma, meaning only in order to bring contentment to the Maker, then indeed, you do not need to study Kabbalah. This is because then it is said about you, “One’s soul shall teach him.” This is because then all the secrets of the Torah will appear before you like a lush spring, as in the words of Rabbi Meir in the Mishnah (Avot), and you will need no assistance from the books.

However, if you are still engaged in learning Lo Lishma, but hope to merit Lishma by this means, then I ask you: “How many years have you been doing so?” If you are still within the five years, as the Tana Kama says, or within the three years, as Rabbi Yosi says, then you can still wait and hope.

But if you have been practicing the Torah in Lo Lishma for more than three years, as Rabbi Yosi says, and five years, as the Tana Kama says, then the Braita warns you that you will not see a good sign in this path you are treading! Why delude your souls with false hopes when you have such a near and sure tactic as the study of the wisdom of Kabbalah, as I have shown the reason above that the study in the issues of the wisdom and the Creator Himself are one?

chanoch's Commentary

Unfortunately there is a significant separation between religious people and spiritual people. A religious person perceives that HaShem commands him and thereby he lacks the consicousness of Lishma while he thinks that he is doing these Mitzvot for the Creator's sake. Remember command is idol worship since you are the effect and not the cause.

The Satan is the cause of this kind of consciousness and illusion that lengthens the process. When one starts to study Zohar then one is breaking through this illusion and beginning to connect to the consciousness of certainty that will start the transformation from Lo Lishma to Lishma.

How can one overcome this question which is really an excuse to not study Kabbalah? Never by coercian; never by argument; only by revealing the light of binding by striking. The religious person may live in a community of black hat style dress and be taught to hate anyone who does not follow his path or procedure for prayer and other forms of separation. Yet when the Light is revealed by that spiritual person the Klipah that creates the separation can be broken by the religious person. This is the meaning of “sending” love to one who hates you.

26) Let us also examine the second question, which is that one must fill one’s belly with Mishnah and Gemarah. Everyone agrees that it is indeed so. Yet, this is all true if you have already been endowed with learning Lishma, or even Lo Lishma, if you are still within the three years or the five years. However, after that time, the Braita warns you that you will never see a good sign, and so you must test your success in the study of Kabbalah.

27) We must also know that there are two parts to the wisdom of truth: The first, called the “secrets of Torah,” should not be exposed except by implication, and from a wise Kabbalist to a disciple who understands in his own mind. Maase Merkava and Maase Beresheet belong to that part, as well. The sages of The Zohar refer to that part as “the first three Sefirot, Keter, Hochma, Bina,” and it is also called “the Rosh (Head) of the Partzuf.”

The second part is called the “flavors of Torah.” It is permitted to disclose them and indeed, a great Mitzva to disclose them. The Zohar refers to it as the “seven lower Sefirot of the Partzuf,” and it is also called the Guf (Body) of the Partzuf.

Every single Partzuf de Kedusha (of holiness) consists of ten Sefirot. These are called Keter, Hochma, Bina, Hesed, Gevura, Tifferet,Netzah, Hod, Yesod, Malchut. The first three Sefirot are considered the “Rosh of the Partzuf” and the seven lower Sefirot are named the “Guf of the Partzuf.” Even the soul of the lower person contains the ten Sefirot in their above names, as well, and every single discernment, in the Upper and in the lower – Rosh and Guf.

The reason why the seven lower Sefirot, which are the Guf of the Partzuf, are called “flavors of Torah” is as the meaning of the verse, “and the palate tasteth its food.” The Lights that appear under the First three, namely the Rosh, are called Taamim (flavors), andMalchut de (of the) Rosh is called Hech (palate).

For this reason they are called Taamim of Torah. This means that they appear in the palate of the Rosh, which is the source of all theTaamim, which is Malchut de Rosh. From there down it is not forbidden to disclose them. Quite the contrary, the reward of one who discloses them is immeasurable and boundless.

Also, these First three Sefirot and these seven lower Sefirot expand both in the general and in the most particular segment that can be divided. Thus, even the First three Sefirot of the Malchut at the end of the world of Assiya belong to the section of the “secrets of Torah,” which are not to be disclosed. And the seven lower Sefirot in the Keter of the Rosh of Atzilut belong to the section, “ Taamimof Torah,” which are permitted to be disclosed, and these words are written in the books of Kabbalah.

chanoch's Commentary

Section 26 is clear and then becomes confusuing in section 27 since both sections are answering the excuse/question number 2 which is I have to continue to study Talmud. The real operative reason is the last paragraph of section 27. Read it again. There is Kabbalah in all levels of Torah that are necessary to truly appreciate and understand all of a particular level of Torah. This is why the GRA The Gaon De Vilna who lived at the same time as the Baal Shem Tov and vehemently disagreed with the disclosure of the Kabbalah by the Baal Shem Tov actually said that it is necessary to study Kabbalah to understand all the levels of Torah.

This is the idea of the flavors versus secrets or in Hebrew Taamim (flavors or tastes) versus Sod (secrets)

28) You will find the source of these words in the Mishnah Pesachim (p 119), as it is written (Isaiah 23), “And her gain and her hire shall be holiness to the Lord; it shall not be treasured nor laid up; for her gain shall be for them that dwell before the Lord, to eat their fill, and for stately clothing.” “What is ‘stately clothing’? This is what covers things that Atik Yomin covered. And what are those? The secrets of the Torah. Others say, this is what reveals things that Atik Yomin covered. What are those? The flavors of the Torah.”

RASHBAM (a particular Rabbi) interprets, “Atik Yomin is the Creator,” as it is written, “and Atik Yomin sits.” The secrets of the Torah are Maase Merkava and Maase Beresheet. The meaning of “Name” is as it is written, “This is My Name for ever.” The “clothing” means that He does not give them to any person, but only to those whose heart is anxious. “This is what reveals things that Atik Yomin covered” means covering the secrets of the Torah, which were initially covered, and Atik Yomin disclosed them, and gave permission to disclose them. And one who discloses them is granted what he said in this verse.

chanoch's Commentary

Maase Merkava is the doing of the Chariot which is taught in my Sefer Yetzirah class and is actually learning things like Astral Travel and Mind Over Matter Creation. The term Maase Beresheet is what is taught by most of the current teachers of Kabbalah and is the study of Kabbalah intellectually. You will understand what you will understand and as for the rest memorize the words. I am not satisfied with this process of Maase Beresheet yet that does not make it wrong.

29) Now you evidently see the great difference between the secrets of Torah, where all who attain them receive this great reward for covering them and for not disclosing them. And it is to the contrary with the Taamim of the Torah, where all who attain them receive this great reward for disclosing them to others.

There is no dispute on the first opinion, but only examination of the different meanings between them. The Lishna Kama states the end, as it says, “stately clothing.” Hence they interpret the attainment of the great reward for covering the secrets of Torah.

Others say it states the beginning, which reads, “eat their fill,” meaning the Taamim of the Torah, as it is written, “and the palate tasteth its food.” This is because the Lights of Taamim are called “eating”; hence, they interpret the attainment of the great reward mentioned in the text regarding one who discloses the Taamim of the Torah. (There is no dispute between them, but one speaks of the secrets of the Torah and the other speaks of the Taamim of the Torah.) However, both think that the secrets of the Torah must be covered, and the Taamim of the Torah must be disclosed.

chanoch's Commentary

Sounds like a Paradox. Actually it is simple. The Torah has 4 aspects. The written which has two aspects and the Oral which has two aspects. Both the oral and written Torah has the taste and the Secrets. Both the Oral and the Written has the 4 levels called the Pardes or the Garden. The Peshat or simple of the written and the Peshat of the Oral. Some of the written can be revealed and some of the Oral can be revealed and some of each can not be revealed. When one reveals what is appropriate the effect is less chaos and true serenity from the revelation of Light. When one reveals what one is not appropriate then the effect is severe chaos as the ARI lost a child for revealing what he was told not to reveal. This can be at any of the 4 levels and at any of the two categories. Do you know the levels of Torah and do you now know the categories of Torah? Peshat, Remez, Drush, and Sod are Levels. Categories are Oral and Written. What can be revealed is called Taamei or taste and what can not be revealed is called Sod or secrets. The word Sod has two meanings and is not used interchangeable yet most people do not know that . A teacher will help you define these terms and use them properly. Can you reveal the Sod of the Sod of the Oral? When you can answer this question you will be ready to move on.

The question is will this sod level be concealed forever or will Mashiach reveal it to us?

30) Thus you have a clear answer about the fourth and the fifth questions in the beginning of the introduction. And what you find in the words of our sages, as well as in the holy books, that it is only given to one whose heart is worried, meaning the part called “secrets of the Torah,” considered the First three Sefirot and Rosh, that it is given to only concealed ones and under certain conditions, you will not find even a trace of them in all the books of Kabbalah, in writing and in print, since those are the things that Atik Yomin covered, as it is written in the Gemarah.

Moreover, do say if it is possible to even think and picture that all those holy and famous righteous, which are the greatest and best in the nation, such as Sefer Yetzira (Book of Creation), The Book of Zohar, and the Braita of Rabbi Ishmael, Rabbi Hai Gaon, and Rabbi Hamai Gaon, Rabbi Elazar of Garmiza, and the rest of the Rishonim (first ones) through the RAMBAN, and Baal HaTurim and the Baal Shulchan Aruch through the Vilna Gaon (GRA), and the Ladi Gaon, and the rest of the righteous may the memory of all be blessed.

From them we received the whole of the revealed Torah, and by their words we live, to know which act to perform so as to be favored by the Creator. All of them wrote and published books in the wisdom of Kabbalah. And there is no greater disclosure than writing a book, whose author does not know who reads the book. It is possible that utter wicked will scrutinize it. Hence, there is no greater uncovering of secrets of Torah than that.

And we must not doubt the words of these holy and pure, that they might infringe even an iota on what is written and explained in the Mishnah and the Gemarah, that are forbidden to disclose, as written in Masechet Hagigah.

Rather, all the written and printed books are necessarily considered the Taamim of the Torah, which Atik Yomin first covered and then uncovered, as it is written, “and the palate tasteth its food.” Not only are these secrets not forbidden to disclose, on the contrary, it is a great Mitzva (very good deed) to disclose them (as written in Pesachim 119).

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

chanoch's Commentary

Please note when you say the name of the Sage or the name of the book the sage has written you are referring to the same thing. A book and a name of a sage are the same thing - An aspect of the soul of the person. When you write something if you are not revealing your essence meaning your soul you are not doing it properly. This applies to an essay on a high school exam or a best seller on the New York Times Best Seller List. This is truly something that needs to be contemplated.

Rabbi Ashlag is also reaching that if it has become revealed that it transfers from the Sod to the Taamei. If it was Sod it would not be revealed by these caliber of people. It also is teaching that evil people can learn the level called Taamei but would never learn Sod since it is never taught by physical people. It is only taught by the Heavenly Academy levels.

Now many of my students are Jews by choice. what is the implication of this section on the teachings of the Man from Nazereth and his followers? Is the New Testament positive or negative? How can wars be waged in the name of religion by Kabbalists? How can a Mekubal curse a person for following his heart and claiming he is doing wrong to teach or reveal any aspect of wisdom?

31) There is a great need to explain once and for all why the coming of the Messiah depends on the study of Kabbalah in the masses, which is so prevalent in The Zohar and in all the books of Kabbalah. The populace has already discussed it pointlessly and it has become unbearable.

The explanation of this matter is expressed in the Tikkunim (corrections) of The Zohar (Tikkun 30). Abbreviated translation: When the Holy Divinity went into exile, this spirit blows upon them who engage in the Torah because the Holy Divinity is among them. They are all as hay-eating beasts, every grace that they do, they do for themselves. Even all those who do study the Torah, every grace that they do, they do for themselves. In that time, the spirit leaves and does not return to the world. This is the spirit of the Messiah.

Woe unto them that make the spirit of the Messiah leave and not return to the world. They make the Torah dry and do not want to delve into the wisdom of Kabbalah. These people cause the sprouting of the wisdom, which is the Yod in the name HaVaYaH, to depart.

The spirit of the Messiah leaves, the spirit of holiness, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge, and of the fear of the Lord. “And God said: ‘Let there be Light.’” This is the Light of love, the love of Mercy, as it is written, “I have loved thee with an everlasting love.”

It is said about that, “if ye awaken, and if ye stir up love, until it please…,” then it is love not in order to receive reward. This is because if fear and love are in order to receive reward, it is a handmaid… “a handmaid that is heir to her mistress.”

chanoch's Commentary

Rabbi Ashlag is now using the concept of a handmaid for Lo LIshma and the many positive statements like "fear of the Lord" spirit of wisdom and understanding" the spirit of the Mashiach and many others to mean LIshma. Why do you think the language changed? Here is a hint. What is the language of branches and how do i use it?

32) We shall begin to explain the Tikkunim of The Zohar from toe to head. He says that the fear and the love one has in the practice of Torah and Mitzvot in order to receive reward, meaning while hoping for some benefit from the Torah and the work, this is considered the maid. It is written about her, “a handmaid that is heir to her mistress.”

This is seemingly perplexing, for it is written: “One will always engage in Torah and Mitzvot, even Lo Lishma,” and why “the earth doth quake?” In addition, we must understand the correlation of the engagement in Lo Lishma specifically to the handmaid, and also the parable that she inherits her mistress. What inheritance is there here?

chanoch's Commentary

What do you think is the meaning of toe to head? Is it Malchut to Keter? Or another meaning? Can you think of some other meaning?

33) You will understand the matter with everything that is explained above in this introduction, that they did not permit the study in Lo Lishma but only since from Lo Lishma one comes to Lishma, since the Light in it reforms. Hence, engagement in Lo Lishma is considered a helping handmaid, who assists and performs the ignoble works for her mistress, the Holy Divinity.

This is because at last, one will come to Lishma and will be imparted the inspiration of Divinity. Then the maid, which is the engagement in Lo Lishma, will also be considered a holy maid, for she supports and prepares the holiness, though she will be considered the world of Assiya of the Kedusha (holiness).

However, if one’s faith is incomplete, and he does not engage in the Torah or in the work only because the Creator commanded him to study, then we have seen above that in such Torah and work the Light does not appear. This is because one’s eyes are flawed, and like a bat turn the Light into darkness.

Such a study is no longer considered a maid of Kedusha, since he will not acquire Lishma through it. Hence, it comes to the domain of the maid of Klipa (shell), which inherits these Torah and work, and robs them for herself.

Hence, “the earth doth quake,” meaning the Holy Divinity, called “earth.” This is so because those Torah and work that should have come to her, as possessions of the Holy Divinity, that evil handmaid robs and lowers them to be a possession of the Klipot (shells). Thus, the handmaid is heir to her mistress.

chanoch's Commentary

This is amazing to see how the words in the Language of Branches become so very deep when we have a teacher who just hints to the relationships. Which of us would think that the handmaid and the Holy maid have different concepts and then how this apply to the meaning of the earth is quaking and the meaning of the word earth is different than we think of it on its literal level. To be this is simply amazing and beautiful.

34) The Tikkunim of The Zohar interpret the meaning of the oath, “if ye awaken, and if ye stir up love, until it please.” The precision is that Israel will draw the Light of the Upper Hesed (Mercy), called “Love of Mercy,” since this is what is desired. This is drawn particularly by the engagement in Torah and in Mitzvot not in order to receive reward. The reason is that the Light of the Upper Wisdom is extended to Israel through this Light of Mercy, appearing and clothing in this Light of Mercy, which Israel extends.

And this Light of Wisdom is the meaning of the verse, “And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord” (Isaiah 11). It is said about the King the Messiah: “And He will set up an ensign for the nations, and will assemble the dispersed of Israel, and gather together the scattered of Judah from the four corners of the earth.” This is because after Israel extends the Light of Wisdom through the Light of Mercy, the Messiah appears and assembles the dispersed of Israel.

Thus, everything depends on the practice of Torah and the work Lishma, which can extend the great Light of Mercy where the Light of Wisdom clothes and extends. This is the meaning of the oath, “if ye awaken, and if ye stir up.” It is so because complete redemption and assembling the exiles are impossible without it, since so are the channels of holiness arranged.

chanoch's Commentary

To understand this section we must first understand the Kabbalistic terms Ohr DeChassadim which translates as Light of Chassadim and Ohr DeChochmah which translates as Light of Chochmah. Light of Chassadim translates further into Light of Loving Kindness. Light of Chochmah translates further as Light of Wisdom.

We learned in the four phases the concept of Creating Desire which is the Sefirah of Malchut. Malchut has only one true desire and that is the desire for the upper Light or Ohr De Chochmah. The Creations of Malchut have no ability to perceive Ohr De Chochmah since all of the levels of Malchut are illusionary. The only way that Ohr De Chochmah can be sensed by the Creatures of Malchut is by enclothing Ohr De Chochmah by Ohr De Chassadim.

Ohr De Loving Kindness is the concept of Lishma. For its own sake. In the world of Malchut this concept of Lishma is explained as a desire to receive for the sake of sharing. Rabbi Ashlag is explaining that Torah study lo lishma does not help to bring Mashiach and in our generation the study of Torah is not being done for the purpose of Lishma. It is only through the study of Kabbalah will people reach this level of Lishma which is a requirement for the coming of Mashiach. Yet if one studies Kabbalah one must have the desire to reach the level of Lishma or the study of Kabbalah can also become the Tree of Death just like the Study of Talmud was explained to do so above. Again if the same 3 years or 5 year periods go by without change in yourself find another teacher and find another path but do not go down the path to the Tree of Knowledge Good and Evil.

35) They also interpreted “and the spirit of God hovered over the face of the waters.” What is “the spirit of God”? During the exile, when Israel were still occupied in Torah and Mitzvot Lo Lishma, if they are in this way because from Lo Lishma one comes to Lishma, then Divinity is among them, though in exile, since they still have not reached Lishma.

This is the meaning of the text when Divinity is in concealment. However, they are bound to attain the revelation of Divinity, and then the spirit of the Messiah King hovers on the engaging and awakens them to come to Lishma, as it is written, “the Light in it reforms them.” She aids and prepares for the inspiration of Divinity, which is her mistress.

Yet, if this learning in Lo Lishma is not suitable to bring them to Lishma, Divinity regrets it and says that the spirit of man that rises upward is not found among those practicing the Torah. Rather, they suffice for the spirit of the beast, which descends, whose engagement in Torah and Mitzvot is only for their own benefit and pleasure.

The engagement in the Torah cannot bring them to Lishma, since the spirit of the Messiah does not hover on them, but leaves them and will not return, because the impure maid robs their Torah and inherits her mistress, since they are not on the way to come fromLo Lishma to Lishma.

Even though they do not succeed through the practice in the revealed Torah, since there is no Light in it, and it is dry due to the smallness of their minds, they could still succeed by engaging in the study of Kabbalah. This is because the Light in it is clothed in the clothing of the Creator – the Holy Names and the Sefirot. They could easily come to that form of Lo Lishma, which brings them to Lishma, and then the spirit of God would hover on them, as it is written, “the Light in it reforms them.”

Yet, they have no wish at all for the study of Kabbalah. And thus they cause poverty, looting, ruin, killing, and destruction in the world, since the spirit of the Messiah leaves, the spirit of holiness, the spirit of wisdom and understanding.

chanoch's Commentary

Please understand that Rabbi Ashlag is explaining that one must arrive at the level of consciousness of Lishma in order for Mashiach to manifest. If the Torah has any aspect of lo lishma or selfishness than the Mashiach energy leaves never to return to that level again and the world becomes darker.

This is why the Zohar tells us that the Rabbi's of the final generation has their root of their souls in the Erev Rav. This is why the religious path of the Talmud is so potentially dangerous for mankind. Yet each person has free choice. This is why the teachers of Kabbalah teach that Kabbalah is the only path that will reach complete world Tikune.

36) We learn from the words of the Tikkunim of The Zohar that there is an oath that the Light of Mercy and love will not awaken in the world before Israel’s deeds in Torah and Mitzvot will have the intention to not receive reward, but only to bestow contentment upon the Maker. This is the meaning of the oath, “I adjure you, O daughters of Jerusalem.”

Thus, the length of the exile and affliction that we suffer depends on us and waits for us to merit the practice of Torah and Mitzvot Lishma. And if we only attain that, this Light of love and Mercy, which has the power to extend, will immediately awaken, as it is written, “And the spirit shall rest upon him, the spirit of wisdom and understanding.” Then we will be granted complete redemption.

It has also been clarified that it is impossible for the whole of Israel to come to that great purity except through the study of Kabbalah, which is the easiest way, adequate even for commoners.

However, while engaging only in the revealed Torah, it is impossible to be rewarded through it, except for a chosen few and after great efforts, but not for the majority of the people (for the reason explained in Item 24). This thoroughly explains the irrelevance of the fourth and fifth questions at the beginning of the introduction.

chanoch's Commentary

Do you remember question 4 and 5? here they are:

Fourth: Even those who favor this study permit it only to holy ones, servants of the Creator. And not all who wish to take the Lord may come and take.

Fifth, and most importantly, “There is a conduct in our midst that, when in doubt, keep this: Do as the people do,” and my eyes see that all those who study Torah in my generation are of one mind, and refrain from studying the hidden. Moreover, they advise those who ask them that it is undoubtedly preferable to study a page of Gemara instead of this engagement.

One can see that Rabbi Ashlag has answered question 4 and 5 as being truly frightening. Rabbi Ashlag has explained that people are causing the Mashiach energy to leave the physical world when they refuse to study Kabbalah since they are not studying Gemara and Mishna Lishma and have no ability to even recognize this lack.

I refer you to the ongoing issues in conflict in the modern state of Israel. The payment to study Torah to the Haraidi community. The draft of students to leave Torah study to serve the nation in other ways. The unwillingness to prepare Yeshivah students to earn a living in a secular world. And other conflicts similar in idea. This is an indication that the Light is defeating the Satan since this is where the current battle between good and evil exist. Remember Satan does not want to win only to make the process longer.

37) The third question, which is the fear that one will turn sour, well, there is no fear at all here. This is because the deviation from the path of God that occurred before was for two reasons: Either they broke the words of our sages with things that they were forbidden to disclose, or because they perceived the words of the Kabbalah in their superficial meaning, as corporeal instructions, breaching “Thou shalt not make unto thee a graven image.”

Hence, until this day there has indeed been a fortified wall around this wisdom. Many have tried to begin to study, but could not continue for lack of understanding and because of the corporeal appellations. This is why I have labored with the interpretation, Panim Meirot and Panim Masbirot, to interpret the great book, The Tree of Life, by the Ari, to make the corporeal forms abstract and to establish them as spiritual laws, above time and place. Thus, any novice can understand the matters, their reasons, and explanations with a clear mind and great simplicity, no less than one understands Gemarah through the interpretation of Rashi.

chanoch's Commentary

Here is a hint as to why i stress not to use the Tree of Life Glyff. Most of my physical Kabbalah teachers indicate that Rashi was actually a Kabbalist and only through Kabbalah can you make sense of his comments lishma.

38) Let us continue to elaborate on the practice of Torah and Mitzvot Lishma. We must understand that name, “Torah Lishma.” Why is desirable and whole work defined by the name, Lishma, and undesirable work named Lo Lishma?

The literal meaning implies that one who engages in Torah and Mitzvot to aim his heart to bring contentment to his Maker and not to himself should have been referred to as Torah Lishmo (for His Name) and Torah Lo Lishmo (not for His Name), meaning for the Creator. Why, then, is this defined by the name Lishma and Lo Lishma, meaning for the Torah?

There is certainly something more to understand here than the aforementioned, since the verse proves that Torah Lishmo, meaning to bring contentment to His Maker, is still insufficient. Instead, the study must be Lishma, meaning for the Torah. This requires explanation.

chanoch's Commentary

This section is dealing with and also teaching aspects of Hebrew Grammer. When the last letter in a word is a Vav it can represent the concept of the possessive pronoun meaning his. When the last letter of a noun is a Hay then the noun relates to the feminine. Lishmo would translate as above as For His Name. Lishma would translate as For a feminine noun. Rabbi Ashlag defines this as the Torah. I of course agree with him. I have heard these terms lismo and lishma many times in my Torah study and especially in my Kabbalah study.

Does this seem clear to you all?

It is not clear since the Torah is a Name of God. All of the letters in the Torah put as one string (no verses no spaces etc) of letters is a Name of God. In fact it is the Name of the fulfillment for the Vessel. Ultimately male and female on a spiritual level are unified so the words lishmo and lishma at the spiritual level are referring to the same spiritual concepts.

39) The thing is that it is known that the name of the Torah is “Torah of Life,” as it is written, “For they are life unto those that find them” (Proverbs, 4:22); “For it is no vain thing for you; because it is your life” (Deuteronomy 32:47). Hence, the meaning of Torah Lishma is that the practice of Torah and Mitzvot brings one life and long days, and then the Torah is as its name.

And one who does not aim his heart and mind to the aforesaid, the practice of Torah and Mitzvot brings him the opposite of life and long days, meaning completely Lo Lishma, since its name is “Torah of Life.” These words are explained in the words of our sages(Taanit 7a), “One who practices Torah Lo Lishma, his Torah becomes a potion of death for him; and one who practices Torah Lishma, his Torah becomes a potion of life for him.”

However, their words require explanation, to understand how and through what does the Holy Torah becomes a potion of death for him? Not only is his work and exertion in vain, and he receives no benefit from his labor and strain, but the Torah and the work themselves become a potion of death for him. This is indeed perplexing.

chanoch's Commentary

This section implies that my friend who goes after the physical pleasures of this world for his selfish desires would be correct as opposed to my path of doing Torah and Mitzvoth that eats from the Tree of Death Chas V'Shalom. Indeed it is perplexing.

40) First, we must understand the words of our sages (Megillah 6b), who said, “I labored and found – believe. I did not labor and found – do not believe.”

We must ask about the words, “labored and found”; they seem to contradict each other, since labor refers to work and exertion that one gives in return for any desired possession. For an important possession, one makes great efforts; for a lesser possession, one makes lesser efforts.

Its opposite is the find. Its conduct is to come to a person absentmindedly and without any preparation in labor, toil, and price. Hence, how do you say, “labored and found”? And if there is effort here, it should have said, “labored and purchased” or “labored and acquired,” etc., and not “labored and found.”

chanoch's Commentary

These quotations are quite famous and are discussed in the commentaries to the Pirkei Avot as well as other places. When one reaches a level of connection to their higher self and their unconscious information that one needs to know what is the right thing to do just arrives in one's mind. This in my opinion is the concept of found. It is the effect of the labor in doing/living Torah in my opinion.

41) The Zohar writes about the text “and those that seek Me shall find Me,” and asks, “Where does one find the Creator?” They said that the Creator is found only in the Torah. Also, regarding the verse, “Verily Thou art a God that hidest Thyself,” that the Creator hides Himself in the Holy Divinity.

We must thoroughly understand their words. It seems that the Creator is hidden only in corporeal things and conducts and in all the futilities of this world, which are outside the Torah. Thus, how can you say the opposite, that He hides Himself only in the Torah?

There is also the general meaning, that the Creator hides Himself in a way that He must be sought; why does He need this concealment? And also, “All that seek Him shall find Him,” which we understand from the verse “and those that seek Me shall find Me.” We must thoroughly understand this seeking and this finding, what are they and why are they?

chanoch's Commentary

To understand the word futilities read Kohellet the first Chapter. It is usually translated as vanities. In that verse there are 7 vanities mentioned. Most people do not see 7 because they do not read plural as at least two. Vanity of Vanities is 3 vanities. You will be able to follow the balance.

Since we lack the Hebrew at this time. My Hebrew copy of this is in storage so i am not able to see what word is being translated as Holy Divinity, i am at a disadvantage to truly understand what is being said in these next few sections but i will do my best.

It will also help to know the Hebrew words that are being translated as seeking and finding.

42) Indeed, you should know that the reason for our great distance from the Creator, and that we are so prone to transgress His will, is for but one reason, which became the source of all the torment and the suffering that we suffer, and for all the sins and the mistakes that we fail in. Clearly, by removing that reason, we will instantly be rid of any sorrow and pain. We will immediately be granted adhesion with Him in heart, soul, and might. And I tell you that that preliminary reason is none other than the “lack of our understanding in His Providence over His creations,” that we do not understand Him properly.

chanoch's Commentary

When reading the above paragraph one would feel that our connection to the Creator needs to be only on an intellectual level. If we understand the Creator then we would be close to Him. This is not correct. The Creator is more than the level of intellect. Please keep this in mind.

43) If, for example, the Creator were to establish open Providence with His creations in that, for instance, anyone who eats a forbidden thing would suffocate on the spot, and anyone who performs a Mitzva would discover such wonderful pleasures in it, like the finest delights in this corporeal world. Then, what fool would even contemplate tasting a forbidden thing, knowing that he would immediately lose his life because of it, just as one does not consider jumping into a fire?

Also, what fool would leave any Mitzva without performing it as quickly as possible, just as one who cannot retire from or linger with a great corporeal pleasure that comes into his hand, without receiving it as swiftly as he can? Thus, if Providence were open before us, all the people in the world would be complete righteous.

chanoch's Commentary

What is not said in these two paragraphs is that what is being described is truly the effect of doing each Mitzvah. Why do you not know the truth of this statement? Why does the Creator not teach us this?

44) Thus you see that all we need in our world is open Providence. If we had open Providence, all the people in the world would be completely righteous. They would also cleave to Him with absolute love, for it would certainly be a great honor for any one of us to befriend and love Him with our heart and soul and cleave unto Him without losing even a minute.

However, since it is not so, and a Mitzva is not rewarded in this world, and those who defy His will are not punished before our eyes, but the Creator is patient with them, and moreover, sometimes think the opposite, as it is written (Psalms 73), “Behold, such are the wicked; and they that are always at ease increase riches.” Hence, not all who want to take the Lord may come and take. Instead, we stumble every step of the way, until, as our sages wrote (VaYikra Rabba, 2) about the verse, “I have found one man out of a thousand, that a thousand enter a room, and one comes out to teach.”

Thus, understanding His Providence is the reason for every good, and the lack of understanding is the reason for every bad. It turns out that this is the axis that all the people in the world circle, for better or for worse.

chanoch's Commentary

This section is quite hard to accept. I hope it clarifies later on. With Rabbi Ashlag it always does.

45) When we closely examine the attainment of Providence that people come to sense, we find four kinds there. Each and every kind receives specific Providence by the Creator, in a way that there are four discernments in the attainment of Providence here. In fact, they are only two: concealment of the face, and revelation of the face, but they are divided into four.

There are two discernments in Providence of concealment of the face, which are “single concealment” and “concealment within concealment,” and two discernments in the Providence of revelation of the face: Providence of “reward and punishment,” and “eternal Providence.”

chanoch's Commentary

This section will become clear shortly. Right now we are using terms that are not clearly defined. To start this understanding of the terms let us wait until Rabbi Ashlag defines them later on in his essays.