We are about half way through the Hakdama which consists of 156 sections. What do you think Rabbi Ashlag has left to discuss with us? Contemplating this and doing self evaluation helps connect you to your intuition. It is suggested that you do this meditation during this next week before we get to much further along. There is a connection to the central column when you are half way through something.
75) Hence the question arises, “How can one acquire the first degree of love of God, the first degree of conditional love, which is love that comes through the multitude of goodness that one receives from the loved one, when there is no reward for a Mitzvah in this world?”
Moreover, according to the above, one must go through the first two forms of Providence by way of concealment of the face. In other words, His face, meaning His measure of goodness – the conduct of the good is to do good – is concealed at that time (Item 47). Therefore, at that time, one experiences pain and suffering.
Nevertheless, we learn that the whole practice of Torah and work out of choice is conducted primarily during that time, of concealment of the face. If so, how can it be that one will be awarded the second attribute of conditional love, being that the loved one has always done only wondrous and plentiful good, and never caused him any harm at all, and even more so when he attains the third degree or the fourth?
Here is section 47 to read again. This will help you relate to this section 75.
47) We must first understand what is the meaning of the “face of the Creator,” about which the writing says, “I will hide My face.” It can be thought of as a person who sees his friend’s face and knows him right away. However, when he sees him from behind he is not certain of his identity. He might doubt, “Perhaps he is another and not his friend?”
So is the matter before us: Everyone knows and feels that the Creator is good and that it is the conduct of the good to do good. Hence, when the Creator generously bestows upon His creations, it is considered that His face is revealed to His creations. This is because then everyone knows and senses Him, since He behaves according to His name, as we have seen above regarding open Providence.
chanoch's Commentary for section 75
As we have learned Torah study causes us to change. Rabbi Ashlag is teaching us that we do this most of the time when we do not see the face of the Creator. In fact most of our Torah study is performed when we are in double concealment. When we do the actions of the Mitzvot without being able to sense any effect this causes us to move out of double concealment to single concealment and ultimately to the Revelation of the Face and Providence of HaShem.
76) Indeed we dive into deep waters here. At the very least, we must fish out a precious gem from this. For that purpose, let us examine the words of our Sages (Berachot 17), “You shall see your world in your life, and your end to the life of the next world.”
We must understand why they did not say, “You will receive your world in your life,” but only “see”? If they wanted to bless, they should have blessed wholly, meaning to acquire and receive his world in his life. We must also understand, why should one see his next world in his life? At least his end will be the life of the next world. Moreover, why did they place this blessing first?
It is very important for a student of Kabbalah to start to ask questions based on what is not said as much as what is said. Learn this well.
77) First, we must understand how is this seeing of the next world in one’s life? Certainly, we cannot see anything spiritual with corporeal eyes. It is also not the Creator’s conduct to change the laws of nature. This is because the Creator originally arranged these conducts in this manner because they are the most successful for their purpose. Through them, one comes to cleave unto Him, as it is written, “The Lord hath made all things for His own purpose.” Therefore, we must understand how one sees one’s world in one’s life?
This section is hinting towards astral travel and "far vision" techniques. "Far Vision" techniques were experimented by the CIA during the 1970's and 1980's. In this "school" they taught people to astral travel to the file rooms in the Kremlins and then read the papers in the files in order to "steal" information and secrets. (google this information for confirmation.) In this section Rabbi Ashlag is telling us to "see" our life in the world that is coming.
78) I shall tell you that this seeing comes to a person through the opening of the eyes in the Holy Torah, as it is written, “Open Thou mine eyes, that I may behold wondrous things out of Thy law.” It is about this that the soul is sworn before it comes to the body (Nida p 30), and “Even if the whole world says you are righteous, be wicked in your own eyes,” specifically in your own eyes.
In other words, as long as you have not attained “opening of the eyes” in the Torah, regard yourself as wicked. Do not fool yourself with your reputation in the entire world as righteous.
Now you can also understand why they placed the blessing, “You shall see your world in your life,” at the beginning of all the blessings. It is because prior to that, one is not even awarded the property of “Incomplete Righteous.”
Rabbi Ashlag is telling us that this spiritual seeing is due to our connection to the Creator using the Hebrew Letters. Also, if all 7 billion human beings say you are Righteous then you need to realize that even all of humanity does not see everything. Know that the spiritual laws i am teaching you supersede your own perceptions and senses. THIS IS ONE OF THE MOST IMPORTANT THINGS TO LEARN AND TO LIVE.
79) We have yet to understand, if a person knows within himself that he has already kept the whole Torah, and the whole world agrees with him in that, why is that not enough for him at all? Instead, he is sworn to continue regarding himself as wicked. Is it because that wondrous degree of opening his eyes in the Torah is missing in him that you compare him to a wicked?
i will let Rabbi Ashlag answer his own question. Even when we have connection to our intuition there is still a spiritual law that says we can not always see the cause since our intuition sometimes is told to misdirect us. This is so that other people will always have the option of free will. This comes when we see that people are mistaken. If we always saw someone who is always right he becomes a channel for other people and takes away their free will. That is why Tzadikim have to leave the world so that other people find the connection and the flow of information difficult. This keeps their free will in place and active.
80) Indeed, the four measures of people’s attainment of His Providence over them have already been explained. Two of them are in concealment of the face, and two are in disclosure of the face.
Also, the reason for the concealment of the face from the people has been explained: it is deliberately to give people room for labor and engage in His work in Torah and Mitzvot out of choice. This is because this increases the contentment of the Creator from their work in His Torah and Mitzvot more than His contentment from His angels above, who have no choice and whose work is coerced.
Do you see what i see? How can it be considered coercion if the angels have no free will and just do what they are told? Do you remember the Midrashim regarding the fallen angels? Or even Chapter 6 of Genesis that speaks of Angels interbreeding with human women due to their beauty? Actually contrary to the Church's teachings ANGELS DO HAVE FREEDOM OF ACTION. THIS IS NOT FREE WILL. Since they are closer to the Light they "see" what is the consequences of their actions and this is what stops them from having free will. Free will is making choices without knowing the consequences. The ultimate level of free will is to choose to do actions of GOOD without knowing the effect of those actions. When an entity knows the effect of an action they still have freedom of action but it is not considered free will. An angel has freedom of action but not free will.
Man chooses what he chooses without knowing the effect of his actions. When he chooses good over evil this gives pleasure to the Creator. This sharing with the Creator is what creates a circuit of energy. The Creator shares and the human being receives. When the human receives for the purpose of sharing pleasure back to the Creator this circuit of energy is created. This is the ultimate life lesson. When this is learned in whatever form it takes the ultimate tikune is achieved.
81) Despite the above praise for concealment of face, it is still not considered wholeness, but only as “transition.” This is the place from which the longed-for wholeness is attained.
This means that any reward for a Mitzvah that is prepared for a person is acquired only through one’s labor in Torah and good deeds during the concealment of the face, when he engages out of “choice.” This is so because then one feels sorrow out of his strengthening in His faith, in keeping His will. And one’s whole reward is measured only according to the pain he suffers from keeping the Torah and the Mitzvah, as it is written, “The reward is according to the pain.”
This is where the statement "this is the worst of all worlds even worse than Gehinom" comes from. When we do not know the cause of the pain then we can receive the pain through acceptance. In Gehinom we know why we are cleansing. On this physical earth the pain is cleansing but we do not know the reason why. This multiplies the reward because when we choose to be happy in the cleansing despite the pain the reward/effect becomes greater.
82) Hence, every person must experience that transit period of concealment of the face. When he completes it, he is rewarded with open Providence, meaning the revelation of the face.
And before he is rewarded with revelation of the face, and although he sees the posterior side, he cannot refrain from ever committing a sin. Not only is he unable to keep all 613 Mitzvot, since love does not come by coercion and compulsion, but one is not complete even in the 612 Mitzvot, since even his fear is not fixed as it should be.
This is the meaning of the Torah being 611 in Gematria (any Gematria is the posterior side), that one cannot properly observe even 612 Mitzvot. This is the meaning of, “He will not always contend.” In the end, one will be awarded the revelation of the face.
What is the backside of Chesed? We will learn in the Esser Sefirot that the backside of each Sefirot is the next lower Sefirot. The answer to the posed question is Gevurah. This helps to understand the meaning and limitations in the use of gematria. Also, the ultimate purpose of existence is to learn to love the Creator. To reach this consciousness we need to experience the double concealment of HaShem. Once this is done (which is our physical existence in this generation) the effect is to receive "Fear of HaShem" and then learn to do the Mitzvot all over again in the correct manner. Once that is accomplished the effect is to receive "Love of HaShem." Where does that happen? In the world that is coming. That world occurs in the physical world. It is not in heaven which is a place that does not have concealment. A person in Heaven can not change himself. Change only takes place in single and double concealment of the Creator. This is the spiritual system.
83) The first degree of the revelation of the face is the attainment of the Providence of reward and punishment in utter clarity. This comes to a person only through His salvation, when one is awarded the opening of eyes in the Holy Torah in wonderful attainment, and becomes “a flowing spring” (Avot 6). In any Mitzvah in the Holy Torah that one has already kept of his own choice, one is granted seeing the reward of the Mitzvah in it, intended for him in the next world, as well as the great loss in the transgression.
Please read this section carefully and fully. "Reward of the Mitzvah in it" is a good example. What is it? It is the Holy Torah. One sees the cause and effect of each Mitzvah in the Holy Torah. Does that cause one to continue to do the Mitzvah? If you know the effect of your actions you are on the level of the Angels. Man is created to grow to an even higher level than that of the Angels. The full explanation will be seen in later sections.
84) And although the reward is not yet in his hand, since the reward for a Mitzvah is not in this world, the clear attainment is quite sufficient for him from now on, to feel the great pleasure while performing each Mitzvah. This is so because, “All that is about to be collected is deemed collected.”
For example, take a merchant who made a deal and gained a large sum, even though the profit will come to him after a long time. But if he is certain beyond any shadow of a doubt that the profit will come to him in time, he is as happy as if the money has come to him immediately.
Once one "sees" the cause/effect of an action then one performs the action with joy rather than as a burden. Also, once one reaches this level one is able to borrow the funds - borrow the energy and use it in this physical world. The bank is always available. That is the meaning of the teaching "Binah is the energy store."
85) Naturally, such Providence testifies that from now on he will cleave to Torah and Mitzvot with his heart, and soul, and might, and that he will retire from the sins as if escaping from a fire. And although he is not yet a complete righteous, since he has not acquired repentance from love, his great adhesion in the Torah and good deeds help him slowly be granted repentance from love, meaning the second degree of the revelation of the face. Then one can keep all 613 Mitzvot in full, and he becomes a complete righteous.
How does one keep a Mitzvah relating to the King if one is not the King? Now you begin to understand that the study of the Torah is fulfilling the Mitzvah of the King. An alternative understanding is that each person is a king in its own right. So each Mitzvah relates to each person in its alternative worlds and incarnations.
86) Now we thoroughly understand what we asked concerning the oath, that the soul is sworn before it comes to this world: “Even if the whole world says you are righteous, be wicked in your own eyes.” We asked, “Since the whole world agrees that he is righteous, why must he still consider himself wicked? Does he not trust the entire world?”
We must also add, concerning the phrase, “Even if the whole world says.” What is the connection between this and the testimony of the entire world, since one knows oneself better than the rest of the world? It should have sworn him, “Even if you know for yourself that you are righteous.”
Yet, the most perplexing is that the Gemarah explicitly states (Berachot 61) that one must know in one’s soul if he is righteous or not. Thus, there is an obligation and possibility to truly be completely righteous.
Moreover, one must delve and know this truth. If this is so, how is the soul sworn to always be wicked in its own eyes, and to never know the actual truth, when our sages have obligated the contrary?
These statements are confusing. They will become clearer below.
87) The words are very precise indeed. As long as one has not been awarded the opening of eyes in the Torah in wondrous attainment, sufficient for him for clear attainment of reward and punishment, he will certainly not be able to deceive himself and consider himself righteous. This is because he will necessarily feel that he lacks the two most comprehensive Mitzvot in the Torah, namely love and fear.
Even attaining complete fear, in a way that “He who knows all mysteries will testify that he will not turn back to folly,” due to his great fear of punishment and the great loss from transgressing, is completely unimaginable before he is awarded complete, clear, and absolute attainment in Providence of reward and punishment.
This refers to the attainment of the first degree of revelation of the face, which comes to a person through the opening of eyes in the Torah. It is all the more so with love, which is completely beyond one’s ability, since it depends on the understanding of the heart, and no labor or coercion will help here.
This explains that true fulfillment can only occur in the endless world when bread of shame is removed by virtue of the actions of the Mitzvot in the earlier levels of consciousness.
88) Hence, the oath states, “Even if the whole world says you are righteous.” This is so because these two Mitzvot, love and fear, are given only to the individual, and no one else in the world can distinguish them and know them.
Thus, since they see that he is complete in 611 Mitzvot, they immediately say that he probably has the two Mitzvot of love and fear, too. And since human nature compels one to believe the world, one might fall into a grave mistake.
For that reason, the soul is sworn to that even before it comes into this world, and may it help us. Nonetheless, it is the individual himself who must certainly question and know in his heart if he is a complete righteous.
In the Jewish religion there is a tension between the individual's connection to the Creator and the communities' connection to the Creator. This section hints to the need for the individual to know what is the right thing to do. It does not mean that there is no need for the community since the community is necessary to remove bread of shame. Yet there comes a level where the Tzadik no longer needs the community but the community needs the Tzadik. So why should the Tzadik help the community? Because he feels incomplete without the community being on his level - completely fulfilled.
89) We can also understand what we asked, “How can even the first degree of love be attained when there is no reward for a Mitzvah in this world (in this life)?” Now it is clear that one does not need to actually receive the reward for the Mitzvah in his life, hence their precision, “You will see your world in your life, and your end to the life of the next world,” indicating that the reward for a Mitzvah is not in this world, but in the next world.
Yet, to know, to see, and to feel the future reward of the Mitzvah in the next world, one must know it in complete certainty and clarity while in this life, through the wonderful attainment in the Torah. This is because then one still attains conditional love, which is the first degree of the exit from concealment of the face and the entrance to the revelation of the face, which one must have in order to keep Torah and Mitzvot correctly, in a way that, “He who knows all mysteries will testify that he will not turn back to folly.”
What Rabbi Ashlag is saying is that we do not get the complete effect of doing and/or studying Torah in this world but the full effect comes in the world that is coming. What we do get in this world is a partial effect, that of stage 1. Yet in relative terms the partial effect is overwhelmingly beneficial and we truly do not miss the full effect since we know that we can not have it in this world. This should not and can not stop us from reaching for the partial effect.
90) And by laboring to observe Torah and Mitzvot in the form of conditional love, which comes to him from knowing the future reward in the next world, as in, “all that is about to be collected is deemed collected,” one attains the second degree of revelation of the face – His Guidance over the world from His eternity and truthfulness, meaning that He is good and does good to the good and to the bad.
In that state, one attains unconditional love and the sins become as virtues for him. And from then on, he is called “complete righteous,” since he can keep the Torah and Mitzvot with love and fear. And he is called “complete” because he has all 613 Mitzvot in completeness.
It is finally time to ask what is the world that is coming? According to the many Kabbalists the world that is coming is exactly like this world except spiritual people will not have to have abuse from people who choose not to be spiritual. Also, this world that is coming will commence to change people more rapidly since they will see the goodness that HaShem provides, and they will choose to request that goodness for themselves and become an incompletely righteous person.
91) This answers what we asked: “One who attains the third measure of Providence, namely Providence of reward and punishment, when He who knows all mysteries already testifies that he will not turn back to folly, is still considered ‘Incomplete Righteous.’” Now we thoroughly understand that one still lacks one Mitzvah, the Mitzvah of love. Of course, one is incomplete, since he must necessarily complete the 613 Mitzvot, which is necessarily the first step on the door of perfection.
Learn this truth well. All Mitzvot must be learned each day since each day is a frame of reference in itself and must become complete in order for someone to reach for what they want in a balanced way. If a day is incomplete for me - meaning i did not lay Tefillin on that day; then each and every person will still remain incomplete.
92) With all that is said above, we understand what they asked, “How did the Torah obligate us to the Mitzvah of love when this Mitzvah is not even in our hands to engage in or even somewhat touch it?” Now you see and understand that it is about this that our sages warned us, “I have labored and did not find, do not believe,” and also, “Let one always engage in Torah and Mitzvot in Lo Lishma because from Lo Lishma one comes to Lishma” (Pesachim 50). Also, the verse, “those that seek Me shall find Me” (Proverbs 8), testifies to that.
The main function of our days now is to fill each frame (day) with all 613 Mitzvoth. How do we do this? With Consciousness and Teshuvah.
93) These are the words of our Sages (Megillah p 6): “Rabbi Yitzhak said, ‘If a person should tell you, ‘I have labored and did not find,’ do not believe; ‘I did not labor and found,’ do not believe; ‘I labored and found,’ believe.’” And we ask about, “I labored and found, believe,” that the words seem self-contradictory, since labor relates to possession, and a find is something that comes without labor at all, absentmindedly. He should have said, “I labored and bought.”
However, you should know that this term, “find,” mentioned here, relates to the verse, “those that seek Me shall find Me.” It refers to finding the face of the Creator, as it is written in The Zohar that He is found only in the Torah, meaning that one is rewarded with finding the face of the Creator by laboring in the Torah. Hence, our Sages were precise in their words, and said “I labored and found, believe,” because the labor is in the Torah, and the finding is in the revelation of the face of His Providence.
They deliberately refrained from saying, “I labored and won, believe,” or “I labored and bought.” This is because then there would be room for error in the matters, since winning or possessing relate only to possession of the Torah. Hence, they made the precision of the word “found,” indicating that it refers to another thing besides the acquisition of the Torah, namely the revelation of the face of His Providence.
What is the finding of Revealed Face? the removal of chaos and that is only with the effect of working in Torah.
94) That settles the verse, “I did not labor and found, do not believe.” It seems puzzling, for who would think that it is possible to attain the Torah without having to labor for it? But since the words relate to the verse, “those that seek Me shall find Me” (Proverbs 8:17), it means that anyone, small or great, who seeks Him, finds Him immediately. This is what the word “seek” implies.
One might think that this does not require so much labor, and even a lesser person, unwilling to make any effort for it, will find Him, too. Our Sages warn us in that regard to not believe such an explanation. Rather, the labor is necessary here, and not, “I labored and found, do not believe.”
What is labor in Torah? This is the statement that i have always found difficult. Service and work is Prayer according to the Sages. Actually when one studies Kabbalah one is able to glimpse the universal computer and thus receive the removal of chaos which is "seeing" the face of HaShem. If we do not labor in Torah we can not change ourselves to become a living Torah and merit to receive the appearance of the face.
95) Now you see why the Torah is called “Life,” as it is written, “See, I have set before thee this day life and good” (Deuteronomy 30:15), and also, “therefore choose life,” and “For they are life unto those that find them” (Proverbs 4:22). This extends from the verse, “In the light of the king's countenance is life” (Proverbs 16), since the Creator is the source of all life and every good.
Hence, life extends to those branches that cleave to their source. This refers to those that have labored and found the Light of His face in the Torah, that have been imparted opening their eyes in the Torah in wonderful attainment, until they were imparted the revelation of the face, the attainment of the true Providence that befits His name, “Good,” and the conduct of the Good is to do good.
As we know the Satan is very busy. What is he busy with? Lengthening the process of life. The Torah is Good yet the Satan works very hard to conceal this. Even after we see the Face of HaShem not all of us are able to see the Satan. Keep this in mind and realize that one needs to keep fighting until one takes the last breath. There is no vacation from Life.
96) And those that won can no longer retire from keeping the Mitzvah correctly, as one cannot retire from a wonderful pleasure that comes to his hand. Hence, they run from transgression as one runs from a fire.
It is said about them: “But ye that did cleave unto the Lord your God are alive every one of you this day,” as His love comes abundantly to them in natural love, through the natural channels prepared for one by the nature of Creation. This is so because now the branch is properly cleaved to its root, and life pours to him abundantly and incessantly from its origin. It is because of this that the Torah is called “Life.”
When one sees the the face of the Creator one receives love and good. Yet since the level is not acomplete Tzadik this level can be lost from ourselves and this is what happens all the time. It is why we continue to fall even when we know the Truth.
97) For that reason, our Sages warned us in many places concerning the necessary condition in the practice of Torah, that it will be specifically Lishma, in a way that one will be awarded life through it, for it is a Torah of life, and this is why it was given to us, as it is written, “therefore choose life.”
Hence, during the practice of Torah, every person must labor in it, and set his mind and heart to find “the light of the king's countenance” in it, that is, the attainment of open Providence, called “light of countenance.” And any person is fit for it, as it is written, “those that seek Me shall find Me,” and as it is written, “I labored and did not find, do not believe.”
Thus, one needs nothing in this matter except the labor alone. It is written, “Anyone who practices Torah Lishma, his Torah becomes a potion of life for him” (Taanit 7a). It means that one should only set one’s mind and heart to attain life, which is the meaning of Lishma.
Yet Satan will work very hard to attain the illusion for someone who is following each other lo lishma. One can fall and never be satisfied in the attainment of the good.
98) Now you can see that the question the interpreters asked about the Mitzvah of love, saying that this Mitzvah is out of our hands, since love does not come by coercion and compulsion, is not at all a question. This is because it is entirely in our hands. Every person can labor in the Torah until he finds the attainment of His open Providence, as it is written, “I labored and found, believe.”
When one attains open Providence, the love extends to him by itself through the natural channels. And one who does not believe that he can attain that through his efforts, for whatever reason, is necessarily in disbelief of the words of our sages. Instead, he imagines that the labor is not sufficient for each person, which is the opposite of the verse, “I labored and did not find, do not believe.” It is also against the words, “those that seek Me shall find Me”; specifically, those that “seek,” whomever they are, great or small. However, he certainly needs to labor.
Understand, whenever one thinks they have attained since life has become easier they must redouble their efforts to live a life of Torah.
99) From the above, you will understand the meaning of, “Anyone who practices Torah Lo Lishma, his Torah becomes a potion of death for him” (Taanit 7a), and the verse, “Verily Thou art a God that hidest Thyself,” that the Creator hides Himself in the Torah.
We asked, “It seems reasonable that the Creator is hidden in this world, outside of the Torah, and not in the Torah itself, that only there is the place of the disclosure. And we asked further: This concealment that the Creator hides Himself, to be sought and found, why should I?”
There is only Torah and nothing else. Therefore, the Creator is hiding in Torah and nowhere else. this is what the meaning of the statement "Torah" Israel and the Land of Israel are all one!"
100) From the above explained, you can thoroughly understand that this concealment that the Creator hides Himself so as to be sought is the concealment of the face, which He conducts with His creations in two manners: one concealment, and concealment within concealment.
The Zohar tells us that we should not even consider that the Creator wishes to remain in Providence of concealed face from His creations. Rather, it is like a person who deliberately hides himself, so his friend will seek and find him.
Similarly, when the Creator behaves in concealment of face with His creations, it is only because He wants the creatures to seek the disclosure of His face and find Him. In other words, there would be no way or inlet for people to attain the Light of the King’s countenance had He not first behaved with them in concealment of face. Thus, the whole concealment is but a preparation for the disclosure of the face.
Thus we have the spiritual law one must first conceal in order to eventually reveal.
101) It is written that the Creator hides Himself in the Torah. Regarding the torments and pains one experiences during the concealment of the face, one who possesses few sins and has done little Torah and Mitzvot is not like one who has extensively engaged in Torah and good deeds. This is because the first is quite qualified to sentence his Maker to a scale of merit, to think that the suffering came to him because of his sins and scarceness of Torah.
For the other, however, it is much harder to sentence his Maker to a scale of merit. This is because in his mind, he does not deserve such harsh punishment. Moreover, he sees that his friends, who are worse than him, do not suffer so, as it is written, “the wicked, and they that are always at ease, increase riches,” and also, “in vain have I cleansed my heart.”
Thus, as long as one has not attained Providence of revelation of the face, the abundance of Torah and Mitzvot he has performed makes his concealment of the face much heavier. This is the meaning of, “the Creator hides Himself in the Torah.”
Indeed, all that heaviness he feels through the Torah is but proclamations by which the Holy Torah itself calls him, awakening him to hurry and give the required measure of labor, to promptly endow him with the revelation of the face, as God wills it.
A secret i have found for HaShem to reveal his face is in the above section. In my words, HaShem is Perfect. HaShem Creates anew the universes each instant. Since HaShem is perfect his creation is perfect. Each of his creatures is perfect in each new creation. Therefore this World is a world of Perfect Justice.
Most people have difficulty with these statements. Yet when one knows them as truth one must realize any thing that one sees as wrong or unjust must be the mistake of the person viewing. Therefore one looks to themselves to learn how to see. When one sees properly, one sees the Face of HaShem.
Here is one additional item to contemplate. Since the world is perfectly just the actions that seem wrong or unjust are actually steps leading to correction and their is no shorter path or less chaotic path that will reach the same goal in a shorter time (meaning more efficient).
102) This is why it is written that all who learn Torah Lo Lishma, their Torah becomes a potion of death for them. Not only do they not emerge from concealment of the face to disclosure of the face, since they did not set their minds to labor and attain it, the Torah that they accumulate greatly increases their concealment of the face. Finally, they fall into concealment within concealment, which is considered death, being completely detached from one’s root. Thus, their Torah becomes a potion of death for them.
Concealed in this teaching is the difference between a religious person and a spiritual person.
103) This clarifies the two names the Torah is called by: “revealed” and “concealed.” We must understand why we need the concealed Torah, and why is the whole Torah not revealed? Indeed, there is a profound intention here. The concealed Torah implies that the Creator hides in the Torah, hence the name, “the Torah of the hidden.” Conversely, it is called “revealed” because the Creator is revealed by the Torah.
Therefore, the Kabbalists said, and we also find it in the prayer book of the Vilna Gaon (GRA), that the order of attainment of the Torah begins with the concealed and ends with the revealed. This means that through the appropriate labor, where one first delves into the Torah of the hidden, he is thus granted the revealed Torah, the literal. Thus, one begins with the concealed, called Sod (secret), and when he is rewarded, he ends in the literal.
Do you see the paradox? What does the religious community teach? One needs to study the revealed Torah first before one starts to study the concealed Torah. Which is correct? It is relative to each person. Do you know why you study the concealed Torah in this lifetime?
104) It has been thoroughly clarified how it is possible to attain the first degree of love, which is conditional love. We learned that even though there is no reward for a Mitzvah in this world, the attainment of the reward for the Mitzvah exists in worldly life nonetheless. It comes to a person by opening the eyes in the Torah. And this clear attainment is completely similar to receiving instantaneous reward for the Mitzvah.
Hence, one feels the wonderful benefit contained in the Thought of Creation, which is to delight His creatures with His full, good, and generous hand. Because of the abundance of benefit that one attains, wondrous love appears between a person and the Creator. It pours to one incessantly, by the same ways and channels through which natural love appears.
Natural Love appears through other people. You love other people. This is growing to the level of becoming a living Torah.
My next commentary will come after section 109
105) However, all this comes to a person from the moment he attains (Chanoch Adds: the Face) onwards. Yet, one does not want to remember all the torment caused by the Providence in concealment of the face he had suffered before he attained the above disclosure of the face, since “love covereth all transgressions.” Nevertheless, it is considered a great flaw, even with love among people, much less concerning the truthfulness of His Providence, since He is Good who does good to the good and to the bad.
Therefore, we must understand how one can attain His love in such a way that he will feel and know that the Creator has always done him wondrous good, since the day he was born onwards; that He has never, nor will ever cause him an ounce of harm, which is the second manner of love.
106) To understand that, we need the words of our Sages. They said, “One who repents from love, his sins become as virtues.” It means that not only does the Creator forgive his sins, each sin and transgression one had made is turned into a Mitzvah by the Creator.
107) Hence, after one attains the illumination of the face in such a measure that each sin he had committed, even the deliberate ones, is turned and becomes a Mitzvah for him, one rejoices with all the torment and affliction he had ever suffered since the time he was placed in the two discernments of concealment of the face. This is because it is them that brought him all these sins, which have now become Mitzvot, by the illumination of His face, who performs wonders.
And any sorrow and trouble that drove him out of wits, and where he failed with mistakes, as in the first concealment, or failed with sins, as in the double concealment, has now become a cause and preparation for keeping a Mitzvah and the reception of eternal and wondrous reward for it. Therefore, any sorrow has turned for him into great joy and any evil to wonderful good.
108) This is similar to a well-known tale about a Jew who was a house trustee for a certain landlord. The landlord loved him dearly. Once, the landlord went away, and left his business in the hands of his substitute, who was an anti-Semite.
What did he do? He took the Jew and struck him five times in front of everyone, to thoroughly humiliate him.
Upon the landlord’s return, the Jew went to him and told him all that had happened to him. His anger was kindled, and he called the substitute and commanded him to promptly give the Jew a thousand coins for every time he had struck him.
The Jew took them and went home. His wife found him crying. She asked him anxiously, “What happened to you with the landlord?” He told her. She asked, “Then why are you crying?” He answered, “I am crying because he only beat me five times. I wish he had beaten me at least ten times, since now I would have had ten thousand coins.”
109) Now you see that after one has been awarded repentance of the sins in a way that the sins became to him as virtues, one is then awarded achieving the second degree of love of the Creator, where the loved one never caused his loved one any harm or even a shadow of harm. Instead, He performs wondrous and plentiful good, always and forever, in a way that repentance from love and the turning of the sins into merits come as one.
Many spiritual teachers explain that the pain and difficulty that one goes through in life is what allows them to grow spiritually. People do agree with this teaching and then promptly forget it the next time things become difficult. The sections above should be read daily by each person until the story and the explanations become impossible to forget.
110) Thus far, we examined only the two degrees of conditional love. Yet, we must still understand how one is awarded coming in the two manners of unconditional love with one’s Maker.
For that, we must thoroughly understand what is written (Kidushin p 40), “One must always regard oneself half unworthy and half worthy. If he performs one Mitzvah, happy is he, for he has sentenced himself to a scale of merit. If he commits one sin, woe unto him for he has sentenced himself to a scale of sin.
Rabbi Elazar, son of Rabbi Shimon, says, ‘Since the world is judged by its majority, and the individual is judged by the majority, if he performs one Mitzvah, happy is he, for he has sentenced himself and the whole world to a scale of merit. If he commits one sin, woe unto him, for he has sentenced himself and the whole world to a scale of sin.’ For this one sin that he had committed, the world and he have lost much good.”
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