This document is published and left in Orthodox Synagogues. It is designed to try to change the study patterns of the Children of Israel – to bring the Zohar into the study pattern since it has been generally ignored for over 2000 years.
The general orthodox view for the last 2000 years is the Zohar is beneficial to study for those who are ready to study it. To be ready to study it one must be expert and totally filled with the study of Talmud. This opinion is not correct since the ability to study Talmud does not indicate success in the study of Zohar.
As will become clear as we study these statements about the Zohar. The study of Zohar strengthens the study of Talmud and not the other way around, in my opinion.
This is a traditional indication that what follows comes from a Kosher source. It is said in emails today as all forms of communications except web sites generally.
v בזוהרדא יפקון מן גלותא ברחמי v 'יר ו'קדיש מ'ן ש'מיא נ'חית - כ'י ל'א תש-כ'ח מפ'י זרע'ו TvU
Chodesh Av 5767 – 2006
Ramat Beit Shemesh, Israel
“Because of this work, the Book of the Zohar, [the Children of Israel] will be redeemed from exile”
The Zohar ha Kaddosh (3, 124b)
The study of the book of the Zohar is a great help to purify and to bring sanctity to the soul and even if one doesn’t know what he’s saying and makes many mistakes while reading, it is of great importance to the Holy One Blessed Be He.
And we see that in regards to the study of the Mishna there are many opinions that say that one must understand what he is studying, but when reading Tehillim (Book of Psalms) or the Zohar even if one doesn’t understand anything at all, it is important and received and desired by The Holy One Blessed Be He…
(PELE YOETZ, ZOHAR)
chanoch adds: Pele Yoetz is a book written by a Sefardic Sage with many midrashim and many commentaries.
One who does not merit to understand The Zohar, he should nevertheless learn, because the language of the Zohar purifies the soul (Ohr Tzaddikim by Rav Meir Papirash a student of the Ari ha Kadosh, siman A, 16)
To explain how the Zohar purifies the soul even when the reader doesn’t understand what he says, we have the example of he who enters a perfume store, even if he doesn’t buy any perfume, when he leaves the store, he has the smell attached to him (Degel Machane Ephraim to the Likutim, 5)
A person who is involved most of the day in his business dealings will dedicate most of his study to the Zohar ha Kaddosh, even if he doesn’t understand, because even so it is of great benefit to him (Short sayings of the Alter Rebbe 571)
O that my people would listen to me, in this evil generation when heresy increases, It is proper to learn the Zohar and the Tikkunim with children nine years of age so that their fear of Hashem will precede their wisdom and will be maintained (Notzer Chessed on Massechet Avot, Perek 4)
The Tikkunim is the Tikunei Zohar. In the minds of many Orthodox thinkers the generation of the growth of secular ideas infiltrating Judaism is considered heresy. In my opinion, this is not a heretical generation yet the idea that Fear / Awe of HaShem needs to precede Wisdom is important to relate to and to manifest in each persons life. This truth helps to keep the ego in control when that ego and that person would exaggerate the importance of what Wisdom is learned. This is because Wisdom belongs to HaShem who gave it to all peoples of the earth. Wisdom does nnot belong to the person who acheives the wisdom, it belongs to the whole world.
It is necessary to read in the Sefer ha Zohar even when he does not know what it says, because it is a great correction to the Shechina and to his own soul as it is known for various reasons. (Tikkun Leil Shavuot Le ha Ramaz at the end of the Sefer Tov ha Aretz of the Moharnash)
He who studies the Zohar, even when he doesn’t understand what comes out of his mouth, Ha Kaddosh Baruch Hu rectifies his words…And even when he is like an animal that does not know how to read, even with all this, his reward will be double and there is an insinuation in the verse (Tehillim) “Man and beast Hashem saves” where the Gematria of the words TOSHIA HASHEM (Saves Hashem) plus the letters plus the 2 words themselves equals the sum of the following: ZOHAR TIKKUNIM BE DIKDUK TZACH (TZADDI CHET – TZE CHASHOV) - chanoch adds: Zohar and the Tikunim is the grammer seed level of cleansing. (Hakdamat of the Editor of the Zohar edition printed in Livorno)
You may have heard me say that when reading the Zohar in Hebrew or Aramaic that I do not understand – I realize that I made a mistake in pronounciation, when I go back and correct that mistake I make a Tikkun – a correction. This is because making a mistake is caused by our Tikkun which causes a blockage. When I go back and pronounce the words properly I make this correction and break that the Klipah.
The study of the Sefer ha Zohar is more elevated than any other study, even if he doesn’t know what he is saying and even if he makes mistakes. And it is a great Tikkun for the Neshama, because even though the Torah is composed of names of the Holy One Blessed be He, it is nevertheless clothed in many stories, and when the person reads, he understands the stories and puts his mind on the simple meaning of those stories, but the sefer Ha Zohar has the secrets revealed, and the reader knows that they are secrets and the occult parts of the Torah, only that he does not understand because of the depth of the subject and the shortness of his understanding (The Chida, More Ba Etzba Siman 44)
One should learn Sifre Kabbalah, and when he does not understand he should learn the Zohar and the Tikkunim for they are a Segula to purify the Neshama - Siddur ha Arizal of Rabbi Yaakov Kapil
chanoch adds: Understand the different between Sifre Kabbalah and the Zohar. Sifre Kabbalah is what you learn from a teacher and it includes evaluating the gematria of the letters words and verses in the Tanach.
And the main point is that when your soul will cling to the books that deal with Yirat Hashem, that you thereby will realize at every moment the great debt you owe to the Creator of all worlds, and in particular through the sefer ha Zohar which is the most important of all, and it will cause your heart to flare up in flames of fire, the Sefer ha Zohar is the key Sefer Sur me Ra ve Ase Tov
chanoch adds: The Zohar is the key to change Evil into Good.
Once our Rabbi asked one of his important students, why he doesn’t learn the Zohar ha Kaddosh and the Tikkunim and the writings of the Ari ha Kaddosh and the student answered with a broken heart:
“Rabbi: What can I do? In order for this holy study we need greater Keddusha and purity, and I do not possess these, and how can I approach the Kodesh ha Kodashim to study this?”
The Rabbi then answered: “If you are not yet Kaddosh and Tahor [Holy and pure] Go out and learn this holy study and cling to it, and through this you will sanctify and purify yourself, for it is impossible in these generations to comprehend anything without this study (Introduction to Sefer Tzvi LaTzaddik)
If he is meritorious to wake up before dawn, he should then study Sefer ha Zohar for in its merit the Jews will come out of Exile which resembles the night and even though he has not the merit to understand it, even so he shall learn the language for it purifies the soul. Siddur Shaar ha Shamaim Seder Limud shel ha Kodmim
The study of the Sefer ha Zohar is a Tikkun for the Baal Teshuvah. (Shivche ha Arizal)
And this is the answer that I gave to one person who asked me about what the students of the Ari ha kaddosh wrote, that the study of the Zohar ha Kaddosh is a great Tikkun to illuminate and sanctify the soul.
And the Ari HaKaddosh gave this Tikkun for the Baal Teshuvah, to say five pages of the Zohar or the Tikkunim every day even if he doesn’t know what he is saying, for this reading is effective in illuminating and refining the soul, for precisely this study has a Segulah more so than any other study, more than the study of the Mishna, Talmud and Mikra.
And this person said that it was incredible that this study has more power than any other area of the Torah, whether Mikra or Mishna.
And I answered and said: You must know that without a doubt all study in the Holy Torah is very elevated and awesome, and especially if the study is done LISHMA [Without ulterior motives and with the proper intention] in truth, it is for sure that this study builds worlds in the heavens and effects Tikkunim above.
Nevertheless the greatness of the study of the Zohar ha kaddosh lies in the fact that when we study Mikra or Mishna or Talmud, they are greatly enclothed in physical terms, and the secrets are not readily discernible. Not so with the Zohar ha kaddosh, which speaks of the secrets of the Torah in an open way, and even the simplest reader recognizes the fact that it is talking about deep secrets. And because these secrets of the Torah are exposed and revealed without any vestments, they illuminate and shine upon the soul, and even though the secrets are very deep and the words are somehow occult, that it will be hard to know and understand these secrets, and only a great Chacham is capable of understanding them fully, even so the secrets are exposed and these things do their effect in their root above The Chida, Shem ha Gedolim Maarechet Sefarim Beit
It is a great obligation incumbent on all Israel to study the Zohar ha kaddosh every single day, even when it is said without understanding, for this build worlds and he purifies and sanctifies his soul and there is no limit to the greatness of his reward because through this he brings redemption closer and brings great pleasure to His Creator…Therefore everybody should at least study five pages per day of the Zohar ha Kaddosh Tzavaat Rav Meir Schwartz mi Faidhotz
If the person does not occupy himself with the 4 levels of Torah study:
PESHAT REMEZ DERASH SOD [PARDES- Simple meaning, allusion, Homiletical level, and the secrets of the Torah] he is missing the Mitzvah of Talmud Torah which is great and is equivalent to all other Mitzvot in the Torah, and this person has to reincarnate until he will occupy himself with the four levels PARDES. Kitve Ari ha Kaddosh, Shaar ha Mitzvot Alef
The study of the Sefer ha Zohar is higher than any other study, even when one does not understand what he says, and even when one makes mistakes, and it is a great Tikkun for the soul and to be deserving of the pleasantness of Hashem and it is also a cure for the sins and transgressions of the soul.Therefore our Master the Ari ha Kaddosh gave this Tikkun for the Baal Teshuvah, to say five pages of the Zohar or the Tikkunim every day More ba Etzba Letter Mem Dalet
Have you noticed that this sefer repeats itself over and over? The question is why? The answer is because we do not learn something the first time. This is especially true when something is counter intuitive and goes against our core values which come from our childhood and our training. The orthodox community resists study of secular wisdom. This is due to the undetrstanding that as a child one needs to have a set of values before one can learn from a source that may not be Kosher. Yet the moment must come when one grows to a point where they can learn from everyone and every source of wisdom. In my opinion, the Zohar is the tool to bring us to that level where we can discern truth from falsehood within the study of Wisdom.
And in any generation he who occupies himself with this wisdom does not require to be tested from above, for whoever does this, his soul clings to Hashem
Yitbarach and at all times he sacrifices his soul to Hashem Ytbarach with a strong love Hosafot Mahartza Letter 8
The Sefer ha Zohar is full of MUSSAR, and every letter comprises great Tikkunim to the Neshama in order to correct Gilgulim [Reincarnations] Notzar Chessed Perek 4
My Master the Ari ha Kaddosh said to me that because in one reincarnation of mine I was one of those who did not believe in the wisdom of the Sefer ha Zohar, this is then the main thing that I have to repair in this reincarnation. He also told me that because of that same reason I can not now raise many challenges to what is written in the Zohar until I will learn with him for a period of time known to him, and then I will have permission to challenge and ask questions regarding anything that I wish to clarify and to know in the Zohar ha Kaddosh Rabbenu Chayyim Vital ZTK’L in Shaar ha Gilgulim
chanoch adds: This lesson applies to everyone. Learn with a Kabbalah teacher before you say things or ask things about the Zohar.
It is true and accepted that regarding he who knows nothing, the language of the Zohar is a Segula to purify the Neshama, nevertheless, this applies to one whose understanding is limited and can not comprehend, but regarding someone who Hashem has given him understanding in the revealed parts of the Torah, surely Hashem will help him in order to also understand the sweetness of the hidden wisdom Hosafot ha Mahartza le Sefer Sur me ra va Ase Tov
chanoch adds: This argument undermines the typical exclamation by the Orthodox Talmud Student – It is important to study or at least read the Zohar.
How great is the obligation of a Talmid Chacham to study the Kabbalah and how great is their punishment if they do not study the kabbalah and cause the exile to be lengthened, for they delay the redemption, Hashem save us, for he will do in one hour of Kabbalah study what he won’t achieve in 30 days with the study of the Pshat. Kisse ha Melech Tikkun 30
chanoch adds: The Pshat level is the study of the Tanach and also the study of Talmud. It is good to realize that an hour of Kabbalah study is equivalent to 30 days of the study of other aspects of Torah. It is also important to realize that there is a consequence to not studing Kabbalah when given the chance.
And this is an awesome advice for all types of suffering, G-d forbid, and loss of Emunah and small mindedness, when feeling like this you should study light things like the Ein Yaakov, the Midrash, or you should say the Zohar and the Tikkunim and also to study the Gemara even without understanding, and all this is an awesome advice to rise up from all types of falls and not like fools who claim that one should not study at times when we feel down, when our heart is not with us, and it is known of many stories where simple people merited great things by acting thus Noam ha levavot Maamar Limud ha Torah
This work is like Noach’s ark (Tikkune Zohar Chadash 72) the meaning is this:
That this work called Sefer ha Zohar is like Noach’s Ark, in which there were many species, and there was no chance of survival to those species and all families unless they entered the Ark, it is just the same regarding the Galut… because through the Galut all the Tzaddikim become damaged, and the darkening of their illumination is more bitter than death, and in order to maintain themselves, so that the Galut will not rule over them, they have the secret of this work just like Noach’s ark, to repair the damage of the blow of the Galut and the waters of the flood that darken.., And then the light of the Shechina will shine somewhat and enclothe the Tzaddikim, Therefore the Tzaddikim will enter the light of this work in order to be maintained.
And thus the Segulah of this work lies in the fact that as soon as one occupies himself with it with desire, the love for Hashem will penetrate him as the rock shatters iron, and will penetrate in him in order to save his Nefesh his Ruach and his Neshama and will repair him. And even if the person is a RASHA [Evildoer] there is nothing to worry if he enters [Studying the Zohar] for his entering is not really so.
For one of two things will happen: Or that he will return in Teshuvah and will be a Tzaddik and will enter there, or it will push him away completely and he will separate himself from it, just as it happened regarding Noach’s ark which pushed away the Reshaim and those who had sinned among the beasts and the cattle. Or Yakar le Rabbi Moshe Cordovero Shaar Alef Siman 8
“From the year 1540 onward, it is most important that all study the Kabbalah in public and preoccupy themselves with the study of Kabbalah.
For through the merit of Kabbalah and in fact solely through Kabbalah will the Mashiach appear and forever efface war, destruction, social injustice, and above all, man inhumanity”.
Rabbi Avraham Azulai, Or ha Chama, Introduction
We do not eat nor drink in the synagogue, and we do not sleep in them…And some are stringent regarding not drinking water in them, and one has to observe this stringency as far as possible.
Nevertheless men who come to synagogue to learn the Zohar ha Kaddosh a few hours before the Mincha prayer in the summer days, when it is very hot, and it is impossible to be without water, we should not be stringent then. Ben Ish Chai, First year Vayikra
Our Rabbi (The Vilna Gaon) writes a great deal that the redemption depends on the study of the Kabbalah and through this, the Torah of our righteous Mashiach will be slowly revealed, and this is the Torah of Eretz Israel. This is the secret of “The gold of that Land is good” (Bereshit) Sefer Kol Ha Tor, Perek Alef, Siman Yud Alef
I wonder about the city of Prague where they study much Torah and yet we see that from day to day Judaism diminishes, Hashem save us, but the reason is that in former times it was sufficient to study the revealed part of the Torah, but now in the footsteps of the Mashiach, we also need the Hidden parts of the Torah, and it is the same as a candle that when it is about to die off, it suddenly increases the flame and strengthens itself, the same way the Yetzer ha Ra [Which is about to be eliminated] was not as strong as it is now, and it was enough with the revealed Torah to be as an antidote and a condiment to it, but now before the Geulah [Redemption] the Yetzer ha RA gains more strength and we need to strengthen ourselves also with the Hidden aspects of the Torah. Sefer Torat Simcha 57
As long as a person does not fulfill the 613 Mitzvot…That person has no Tikkun until he will come back through reincarnation and complete all 613 Mitzvot…Also regarding ESEK HA TORAH, the Mitzvah of studying Torah. If the person did not complete the PARDES [Initials of the four levels of Torah PSHAT REMEZ DRASH and SOD] with all their levels, each man according to his capacity of understanding, to exert himself with it and to make for himself a Rabbi that will teach him. And if the person did not do this he needs to reincarnate until he will occupy himself with the four levels of PARDES. Rabbi Chayim Vital Shaar ha Mitzvot - Tikkune Zohar Tikkun 43
“…And it is the same regarding he who causes that The Kabbalah and the wisdom be separated from the TORAH SHE BEAL PE [The oral Torah] and from the TORAH SHE BICHTAV [The written Torah]. And he causes that none will occupy themselves with them [The Kabbalah and the wisdom]. And people like him say that there is nothing more than the Pshat in the Torah and in the Talmud.
For certain he is just like the one who eliminates the flowing waters from that river and that Garden. Woe to him, it would have been better for him if he had not been created in the world, and that he would not learn the TORAH SHE BICHTAV and the TORAH SHE BE AL PE. For it is counted to him as if he had returned the world to the state of TOHU BA BOCHU. And he causes poverty in the world andhe prolongs the GALUT…”Tikkune Zohar Tikkun 43
THEY CAUSE THE TORAH TO BE DESERTED BECAUSE THEY DO NOT OCCUPY THEMSELVES WITH THE WISDOM OF THE KABBALAH
Tikkune Zohar Tikkun 30
“And all his kindness is like the grass of the field” (Yeshayahu 40:6) All the kindness that they do, they do only for themselves. And even all those that occupy themselves in the Torah, all the kindness that they do, they do for themselves…Woe to those who cause him [The Mashiach] to leave from the world and don’t come, and they are those who cause the Torah to be deserted and do not wish to occupy themselves with the Wisdom of the Kabbalah, for they cause the spring of wisdom to depart which is the YUD, and the BEIT is left on its own (Dried up). Woe to those that they cause poverty, sword, death and destruction… Tikkune Zohar Tikkun 30
chanoch adds: The Yud mentioned above is HaShem who conceals himself when the Kabbalah is not studied. The Beit mentioned above is referring to the Torah itself as the first letter is the Beit. This comment is to help you understand this section.
“The Hidden things to Hashem our G-d and the revealed things, are ours and our sons for ever to do all the things of this Torah” (Devarim, Nitzavim 29:28)
It is necessary to analyze this verse: If what it says “Hidden things” refers to the secrets of the Torah, and it says to Hashem our G-d, this is confusing because indeed we have been given by Hashem the secrets of the Torah, and Rabbi Shimon bar Yochai wrote that whoever doesn’t know the secrets of the Torah it would have been better for Him if he had not been created.
And it is possible to say that this is the intention of the verse: “The hidden things to Hashem our G-d” which are the secrets of the Torah and also “The Revealed parts” which are the Pshat of the Torah, it was all given “To us and to our sons forever” and this is “To do all the things of this Torah”. The word “all” is to include more into the statement. For the Torah is not called complete until it will be complete with its four parts called PARDES [Initials of the four levels of Torah PSHAT REMEZ DRASH and SOD]. And this is why it is written “All this Torah”; to know the Torah in its four parts PARDES. And had Hashem not given us the secrets of the Torah, “The Hidden parts” [SOD] we would not be able to merit to “All the things of this Torah” which are the PARDES as we mentioned before. Rabbi Yaakov Abuchatzira ZTKL , Nitzavim Machshof Halavan
This is the second class in this series "Why Study Zohar?". It is recommended that one listen to the recording dated October 30 on this subject.
The study of the Zohar ha Kaddosh in our times is very necessary to protect and save us from all evil. For the revelation of this wisdom in our times, helps to purify and protect us greatly so that we will be able to cling with a complete heart to our Father in Heaven.
For the people of prior generations were Tzaddikim and Chassidim and people of great deeds, and thus were saved from the accusers, but now we are far removed from our source, and what will protect us if not our reading this Wisdom? Rabbi Yaakov Tzemach, Hakdama le Etz Chayim
And even if the things are closed up and you do not understand them, do not refrain from reading them, for a Brit [Covenant] was forged with the lips which drip myrrh with fear and with desire of the heart, that the words do not come back empty, and they wake up the love Baal Tikkun le Hoshana Rabba, Hangahotav le Sefer ha Kavanot
And who can mention the greatness of the Keddusha of the Sefer ha Zohar and its benefits...And even one that does not understand its depth, when he learns its language and its words results in great benefit for the soul, and purifies it and illuminates it as is well known Hakdamat Bet Din Amsterdam to the Zohar printed in 5564 – 1804
It is already well known the greatness of the Sefer Tikkune ha Zohar composedby the Tanna Eloki Rabbi Shimon Bar Yochai Zechuto Yagen Aleinu, fortunate is the man who listens and dwells in it every day for our Sages have declared that even its language is very beneficial for the soul even when he does not understand what he reads. The Rav ha Kaddosh me Apta Introduction Tikkune Zohar printed in Mezhibuz
He said that before the arrival of Mashiach, heresy would increase, G-d forbid, and the advice to protect oneself from this is to do these three things, the first one is to say every day the Zohar ha Kaddosh, even if one does not understand because saying the Zohar is a great benefit to achieve purity of soul and thus said Maharam mi Kabrin Tzk’l Or Yesharim, Mira Dachya
From the time when the light of the two great luminaries, the Zohar ha Kaddosh and the Tikkunim, shined and rose, The Jews, The congregation of Israel accepted and practiced the holy study of the Zohar ha Kaddosh and the Tikkunim, alone or in multitudes, young or old, and even when they can not understand the secret and pure sayings in those Holy Sefarim, nevertheless they drink with thirst the things written there, and they rejoice greatly when reading them.
And if in one place one hundred people are found studying the Zohar ha Kaddosh, then one thousand people will be found studying the Tikkunim, for most of the Baale Batim hold on fast to the study of the Tikkunim and this is their custom each and every year from Rosh Chodesh Elul until Yom Kippur.
And the reason why the study of the Tikkunim spread during these days of Teshuvah more than the study of the Zohar ha kaddosh, is because when a man sins, he damages more in the world of ASIYA, and it is known that the 70 Tikkunim that Rabbi Shimon Bar Yochai made, since they follow more the pattern of numbers, therefore its study causes a greater Tikkun in the world of ASIYA, for in that world lies the secret of Numbers and the accounts, therefore during the days of Teshuvah we accustom to study the Sefer ha Tikkunim Rav Yosef Chayim, The Ben Ish Chai Hakdamat Tikkunim Benayahu
When a person makes the effort to know in this life and studies even if he has no heart for them now, he will have the heart in the Yeshiva of the firmament Sefer Chassidim 1164
And we have also learned that he who loves the Wisdom of truth [Kabbalah] and he does not find anyone who will teach him, he will read in it on his own even if he commits mistakes in it, from every single word, very elevated trees are made Or ha Chama hakdama
What was decreed in the heavens regarding the prohibition of studying this wisdom in public, applied only for a determined period, until the completion of the year 5250 - 1540, and from then on we are in what is called the period of the last generations and the decree was eliminated and permission given to study the Sefer ha Zohar. And from the year 5300 – 1590 it is a Mitzvah min ha Muvchar that the multitudes, great and small should occupy themselves with the Sefer ha Zohar as it is brought in the Raaya Mehemna – chanoch adds: Portion of the Holy Zohar.
And given that through this merit and through none other will the Melech ha Mashiach come, we should not delay. And he whom Hashem graced with the merit to study this wisdom will have a taste in this world of the World to Come Or ha Chama hakdama
And he who did not merit to understand the Sefer ha Zohar, nevertheless should read it, for the language itself is effective in purifying the soul Siddur Rabbi Shabtai Roshkobed, Seder ha Limud p 17
And you should not think what many fools who destroyed themselves thought:
“Since I do not understand I will not occupy myself with the Torah” for they err for they are obliged on what was commanded of them and if they understand fine and if not fine as well, for it is written: “And you shall speak, meditate on the Torah day and night” (Yehoshua Alef, 8) and it is not written: “And you will understand the Torah day and night”. And thus you will find the words of the Tanna (Pirke Avot 2:16) “If you studied a lot of Torah they will give you a great reward” and it is not written: “If you understood a lot of Torah…” but the Tanna said: “If you studied” and you should try to understand, and if you understand fine, and if not the reward of the study, you have in your hands; And as the Tanna said (Avot 5:23) “According to the suffering is the Reward” And they have also said: “The person who does not learn because he does not understand, this is the advice of the Yetzer ha Ra. He should persevere in his studiers and the understanding will come, for when the Holy One Blessed be He sees his desire in the Torah and his clinging to it, He will open for him the springs of wisdom as it is written (Mishle 2:6) “For Hashem will give wisdom, from His mouth, knowledge and understanding”
…Your main study should always be in that part of the torah that you desire the most (Avoda Zara 19a) whether it is Gemara, Derush, Remez or Kabbalah…
As the Ari ha kaddosh wrote in Sefer Derashot ha Neshamot ve ha Gilgulim Perek Gimmel (Sefer ha Gilgulim Perek Dalet): “There are men that all their desire is to study Pshat and others Remez, yet others wish to study Gematriot and others Kabbalah, and all this is according to the purpose of his reincarnation at that time, for since he completed the other areas in prior Gilgulim – Reincarnations, he does not need to occupy himself with it in all his Gilgulim”
And do not listen to the words of those who oppose you regarding what you wish to study within the Torah…and they tell you: “Why do you spend all your time studying this particular area of the Torah?
Do not listen to them because according to what you desire to study, precisely for that you came to the world. And if you listen to their words you will need to reincarnate again, and be killed by the sword of the angel of death and taste the taste of death. So don’t listen to those who want to destroy your soul, for you should know that the Satan enclothes himself in those people, in order to prevent and oppose the soul of the person that studies the particular portion of the Torah that his soul desires to study, in order to separate him from there, so that he will need to come in other Gilgulim Rabbi Eliyahu ha Kohen Sefer Shevet Mussar Perek Alef
And I say: I wished that the Gedole ha Dor [Great Rabbis of each generation] would not be light in respect to the study of the holy wisdom, and I wished that they would teach their students to occupy themselves with this wisdom, then for sure there would be no chance of the foreign wisdoms raising their head and all wisdoms would be subservient to it, just as the darkness is subdued by light, but what can we do, for our sins caused that a few of the Tzadikim in our generation, closed the door and said that they should not learn until the students would reach great levels and Ruach ha Koddesh, and it is because of this that we were left naked of this holy wisdom, and through our many sins foreign wisdoms increased and the fools walks in darkness. May Hashem say soon in our days: chanoch adds: May we all say Amen. Kein Yehi Ratzon – May it be HaShem and our Will.
“Let there be light” Maayan Ganim Perek Alef Letter Beit
Therefore my sons and brothers accustom yourselves to study the words of the Sefer ha Zohar and the Tikkunim, and he who did not see the light of the Zohar never saw light in his life and has not tasted the taste of Torah, which purifies the soul even if when studied with the lips it is a Segulah and a Tikkun for the soul and especially the Sefer ha Tikkunim which are repairs and corrections for the soul from all sins and sicknesses Sefer Atze Eden hakdama
The reason why our Sages wrote that the study of the Zohar ha Kaddosh is so elevated even when one does not know what he is reading, is because regarding all the Torah there is PARDES [Initials of the four levels of Torah PSHAT REMEZ DRASH and SOD] and in all studies the SOD or secret part is not readily recognizable, but on the contrary, the one who reads and studies focuses on the level of PSHAT [Simple meaning] only and he doesn’t know or understand if there is secret level there, but regarding the Zohar ha Kaddosh the secrets are openly revealed and the one who studies knows that the subject deals with wondrous things and deep secrets of the Torah and he did not know about this, and this causes great benefit to repair the soul Nefesh Chayim Maarechet Zain
And at the time of the footsteps of the Mashiach with the strengthening of evil and indecency and evil character traits under the heads of the Erev rav, the hidden light from heaven was revealed, the Sefer ha Zohar and the Tikkunim and the Kitve ha Ari ha kaddosh. And through this study we remove the weeds and the evil in our souls, and will merit to cling to the superior light and will merit to all good character traits, and this is why this light was revealed in these times, and the main aspect of your study should be in the secrets of the Torah, so that you will perceive the light and the life-force of Hashem, but not so that you will be a Mekubal or asking questions constantly, but as our Master the Ari ha Kaddosh said that in our times the secrets became the revealed things, and it is gladness to Hashem when we study the secrets of the Torah and we reveal them to all Israel but on the condition that we mentioned before, because otherwise he has no portion in the secrets of the Torah
Sefer Atze Eden 208
Simply reading the Sefer ha Zohar and the Tikkunim is a holy and elevated matter for all the words are like holy flames of fire to kindle the soul and to purify it and to sanctify it Taharat ha Kodesh 26b
And it is proper to fix the study of five pages of the Zohar ha Kaddosh every single day and this is of great benefit for the soul, to illuminate it and purify it and to repair it and to remove thorns from it, the evil character traits, and evil lusts, and to be deserving of the pleasantness of Hashem and it is also a cure for the sins and transgressions of the soul.
Therefore our Master the Ari ha Kaddosh gave this Tikkun for the Baal Teshuvah, to say five pages of the Zohar or the Tikkunim every day and in this fashion my holy uncle Rabbi Tzvi would conduct himself Reb Yitzchok Eizik Safrin of Komarne Sefer Notzer Chesed Letter Lamed Alef 
I heard from my Master [R Hillel mi Poritz] that the Baal Shem Tov said: Three things are an exception to the rule of: “One who increases and one who diminishes as long as his heart is focused on Heaven” but on the contrary these three things should be increased whether one has the proper intention or not.
One of them is the study of the Zohar ha kaddosh for anyway it purifies the Neshama Migdal Oz 424 And even when he can not fully understand, the study by itself is beneficial for after death when his matter will be purified, then he will merit to understand. Therefore a man should study even when he does not understand Meor Enaim Chidushim Shabbat. He who has no merit to understand, even so he will read the language for it is effective to purify the soul and to illuminate it with an awesome light. Hanhagot Tovot Rabbi Chayim ha Kohen
He told me that I should learn the Sefer ha Zohar a lot, for because of the darkness of the Galut, we need illumination from a great light and the rest of the studies are not enough even if he is constantly studying Nofet Tzufim 144
Even if you are constantly occupied with your business dealings, whether in wealth or in poverty, you should not separate from the study of this wisdom, G-d forbid, for why do you live and why did we merit this revelation in our generation? Something that was only revealed in the generation of Rabbi Akiva and Rabbi Shimon Bar Yochai and his companions?Sefer Sur me Ra 16
Our Holy Master Rabbi Chayim Vital, may his merit shield us, in the introduction to the book Etz Chayim, warned the students of the Torah, those who listen to the Word of G-d, the great obligation they have to study the hidden Torah [Kabbalah], and the great punishment for neglecting its study, because one hour of this study does the same as thirty days of the study of Pshat (plain meaning of the Torah) (Kise Melech on Tikune Zohar 30, 73b)
Woe to those who don’t put their hearts to it, and close their eyes so that they don’t look into the secrets of the Torah (Zohar 1, 28a)
Said R. Shimon Bar Yochai: 'Woe to the man who regards the Torah as a book of mere tales and everyday matters. If that were so, even we could compose a Torah dealing with everyday affairs, and of even greater excellence. And even the princes of the world possess books of greater worth which we could use as a model for composing such torah. The Torah, however, contains in all its words supernal truths and sublime mysteries.
THE TORAH NEEDED TO WEAR GARMENTS IN ORDER TO DESCEND TO THIS WORLD
Observe the perfect balancing of the upper and the lower worlds. Israel here below is balanced by the angels on high, of whom it says: "who makes your angels into winds" (Ps. 104, 4). For the angels in descending on earth put on themselves earthly garments, as otherwise they could not stay in this world, nor could the world endure them. Now, if thus it is with the angels, how much more so must it be with the Torah - the Torah that created them, that created all the worlds and is the means by which these are sustained. Thus had the Torah not clothed herself in garments of this world the world could not endure it. The stories of the Torah are thus only her outer garments, and whoever looks upon that garment as being the Torah itself, woe to that man--such a one will have no portion in the next world. David thus said: "Open my eyes, that I may behold wondrous things out of your Torah" (Ps. 119, 18), meaning, the things that are beneath the garment. Observe this. SENSELESS PEOPLE LOOK ONLY AT THE GARMENTS BUT THE WISE LOOK INTO THE SOUL OF THE TORAH
The garments worn by a man are the most visible part of him, and senseless people looking at the man do not seem to see more in him than the garments. But in truth the pride of the garments is the body of the man, and the pride of the body is the soul.
Similarly the Torah has a body made up of the precepts of the Torah, called GUFE TORAH (bodies, main principles of the Torah), and that body is enveloped in garments made up of worldly narrations.
The senseless people only see the garment, the mere narrations; those who are somewhat wiser penetrate as far as the body. But the really wise, the servants of the most high King, those who stood on Mount Sinai, penetrate right through to the soul, the root principle of all, namely, to the real Torah.
ZOHAR HA KADOSH BEHAALOTECHA 152A
In the future the same are destined to penetrate even to the super- soul (soul of the soul) of the Torah. Observe that in a similar way in the supernal world there is garment, body, soul and super-soul.
The heavens and their hosts are the outer garment, the Community of Israel is the body which receives the soul, to wit, the "Glory of Israel"; and the super-soul is the Ancient Holy One. All these are interlocked within each other. Woe to the sinners who consider the Torah as mere worldly tales, who only see its outer garment; happy are the righteous who fix their gaze on the Torah proper. Wine cannot be kept save in a jar; so the Torah needs an outer garment. These are the stories and narratives, but it is incumbent upon us to penetrate beneath them. (The Holy Zohar Behaalotecha, 152b)
1) The language of the Zohar awakens the person in great measure to the service of the Blessed Creator (Sichot ha Ran 108)
2) One who does not merit to understand The Zohar, he should nevertheless learn, because the language of the Zohar purifies the soul. (Ohr Tzaddikim by Rav Meir Papirash a student of the Ari ha Kadosh, siman A, 16)
3) One who occupies himself with the study of the Zohar brings closer the redemption and brings great pleasure to the Holy one Blessed Be He (Mikdash Melech to the Tikune Zohar)
7) Our Holy Master Rabbi Chayim Vital, may his merit shield us, in the introduction to the book Etz Chayim, warned the students of the Torah, those who listen to the Word of G-d, the great obligation they have to study the hidden Torah [Kabbalah], and the great punishment for neglecting its study, because one hour of this study does the same as thirty days of the study of Pshat (plain meaning of the Torah) (Kise Melech on Tikune Zohar 30, 73b)
8) The study of Zohar is extremely beneficial. Through studying the Zohar, you can attain enthusiasm for all your sacred studies. The very language of the Zohar is so holy, it can motivate you to serve G-d.
The Zohar uses most forceful expressions in speaking about our duty toward G-d. When speaking of a person who does good, the Zohar says 'Zakah ...Worthy is he!'
On the other hand, it cries out against a sinner, 'Vai!... Woe! Woe is to him! Woe is to the soul who strays from serving G-d!'
Reading such expressions can greatly influence you to serve G-d. When he used it in the Zohar, Rabbi Shimon bar Yochai made the Aramaic Targum Language so holy that even other things written in this language have the power to arouse a person toward G-d. (Rabbi Nachman’s Wisdom 108-109)
RABBI MOSHE CHAYYIM LUZZATO ZTK’L
And you will see that the destruction of the second Bet ha Mikdash the house of our holiness and our glory and the fact that we were exiled from our Land was due to the sin of Bittul Torah [Abandoning, annulling the Torah] as it is explained in our holy Torah (Devarim 29, 23-24) “And all the nations will say: “Why did Hashem did this to this Land…And they will say for they have abandoned the Covenant [Brit] of Hashem the G-d of their parents”
And the covenant mentioned here is the Torah. And in reality we find that The Holy One Blessed be He was lenient regarding the sin of Idolatry and Forbidden relations and the spilling of blood but He was not lenient regarding the denigration of the Torah as it is written (Yirmiyahu 9:12) “Because they abandoned My Torah” and The prophet screamed clearly (Yirmiyahu 16:11) “And Me they have abandoned and My Torah they have not observed” and Our Sages Z”L explained (Yerushalmi Chagiga 1:6) “I wish they had forsaken Me but My Torah they had observed”.
You find then that all the anger that angered the Holy One Blessed be He regarding Israel was due to the Torah, for in regarding any action there is no one that will understand the cause of the action, its quality and its essence, as the one who executes that action, he is the one who fully understands it, its essence and the reason why he did that action. Therefore the Holy One blessed be He, who is the worker of all actions, He knows that toil in the Torah is the head of all the Tikkunim [Repairs, Corrections], therefore He warned regarding the Torah many times, and He became angry at us, and all His anger was because His Torah was abandoned.
And this rule is in our hands that “In every generation that the Bet ha Mikdash is not built, it is considered as if it had been destroyed in their time”. (Yerushalmi Yoma 1:1) and since the generation has free will to choose to involve themselves in good pursuits that would bring the construction of the Bet ha Mikdash and they did not do so, therefore the destruction is attributed to them. And since we can choose good and reject evil and we can do great Tikkunim [Corrections] through our involvement in the study of the Torah, and we do not, we find ourselves as the cause of the strengthening of the Sitra Achra, Chas ve Chalila. And in particular the study of the TRUE WISDOM CHOCHMAT HA EMET, which is the study of the KABBALA, which is the head of all the Tikkunim as the Holy Rabbi Shimon Bar Yochai said: “In the merit of the study of the Kabbalah, will the Jews go out of exile”.
And this is the Torah which the angels desired for themselves when they said: “Who has set your glory above the heavens” (Psalms 8:2). They referred to the Kabbalah for it is not proper to say that they referred to the level of PSHAT [Simple level] For they obviously knew that the PSHAT of the Torah did not apply to them as Moshe answered them. And even then Hashem chose to give the Torah to Israel and why? Because the Holy One Blessed be He knows that the occupation with the study of the Kabbalah is the principal Tikkun, and this Tikkun can not occur through the angels, as we have explained because they have no free will…
chanoch adds:This is not quite correct. Angels have free will but also due to their closeness to HaShem use that free will to choose good rather than evil. How do we know that this is true? How else can one explain the concept of “fallen angels”.
And now son of man understand and see that all the great Tikkunim have been placed under your control through the occupation of the Torah and the Kabbalah.
And now son of man understand what is in front of you, and look well and see that all the great Tikkunim are under your hand through the occupation in Torah and the wisdom of Truth [Kabbalah] And this wisdom is lying at the corner, but there is no one who asks for it nor searches it, and the verse declares (Hoshea 3:5): “And you will ask for Hashem your G-d and for David your King” that it will not be like something lost that no one looks after but like a lost thing that’s looked after, meaning that we have to look for Tikkunim in order to repair all the damages so that through this our Mashiach will come.
And this particular Tikkun is in our hands, And what shall we do in the day of accounting? However our Sages already said (Pirke Avot 1:6): “And judge every man to the side of merit”.
And there are among our brothers Bene Israel a few different groups, for one group says: “The honor of G-d is to hide things” (Mishle 25:2) they say “You have nothing to do with the secret parts of the Torah”.
The second group says: “We fear to approach the Holy because of the great fire, this is the husk that comes before the fruit, and this husk [Kelippah] goes around the Keddusha in order to hunt the souls of the downtrodden poor…therefore we do not wish to approach this wisdom [Kabbalah] for we can loose our bodies and our souls and our intentions saying this is Leshem Shamaim.
The third group says: “How great is the desire of our soul to study this wisdom [Kabbalah], but because of the depth of the subject and because of our very limited understanding, we can not study this Wisdom.”
And these three groups think that they will be right in the day of Judgment, and I say to them there is a proper answer to the claims of each one of these groups.
The first group, their excuse is contradicted by what is brought in the Introduction to the Sefer ha Zohar ha Kaddosh, and the ruling of our Gaon, Rabbi Ytzchak Deltash, and I also explained this in length in the Sefer Kinat Hashem Tzevakot, and from there you can see that there is no substance to what the first group says.
Regarding the excuse of the second group, it can be contradicted also by what it’s written in the Sefer Kinat Hashem Tzevakot that they are mistaken they are heretics regarding the G-d of Life, their words are empty without substance, and the words of the Rav ha kaddosh, Rabbi Shimon Bar Yochai, Zichrono Libracha are correct for, The paths of Hashem are correct, the Tzaddikim go on them and sinners stumble on them.
And as to the excuse of the third group, this is also no excuse. For if they don’t understand, does it mean that they will not want to understand? It is not your duty to complete the Job. It is thus written (Yehoshua 1:8) “And speak of it day and night” and it is not written: “And understand it day and night” If you understand, fine, and if not, the reward of the study is yours. And we have proof from the Sefer ha Zohar that even though one does not understand, the language is of great benefit to the Neshama.
And even so I have advanced a cure for your disease and I have brought to you the Sefer 138 Gates of Wisdom “Klach Pitche Chochma” and in there, there are great keys to the Wisdom of truth [Kabbalah]. And first, you will try to understand the meaning of the words, and then you will review a second time to understand in depth. Rabbi Moshe Chayyim Luzzato ZTK’L Derech Etz Chayyim
Before the Tefillah one must abstain from speaking and one should study one passage of the Zohar ha Kaddosh or the Tikkune Zohar or Zohar Chadash (Seder ha Yom ve Azharot ha Koddesh Sefer Beit Aharon)
Therefore the Holy Mitzvah of occupying oneself with the study of the Kabbalah increases, for thereby the secrets of the Torah are revealed and this is one of the functions of Mashiach Ben Yosef, the first Mashiach, for through him the ingathering of the exiles comes about, and through this study redemption is brought closer until its full completion through Mashiach ben David and Moshe Rabbeinu Alav ha Shalom Kol ha Tor 3:12
The Baal Shem Tov required his students that before Tefillah they should learn a passage from the Zohar and the Tikkunim. (Likkute Torah Tchernobyl Hadracha Zain)
And he will increase during those days (Elul) in Tzeddaka and in the study of the Zohar ha Kaddosh and the Tikkunim and Tehillim (The Chida, More ba Etzba Siman 8, Paragraph 248)
Concerning the Sefer Tikkune ha Zohar, one thousand books would not suffice to explain the secrets that are to be found there. (Sichot ha Rebbe Nachman Siman 285)
He who has not merited to understand the Zohar, even so he must learn because the language of the Zohar purifies the soul Or Tzaddikim of Rabbi Meir Papirash, Student of the Ari ha Kaddosh, Siman Alef
And in the merit of those who study and occupy themselves with the Zohar ha Kaddosh, Mashiach will come, for the Land will be filled with the knowledge of Hashem… (Rabbi Yehuda Chayyat, Sefer Minchat Yehuda)
Through the study of the Sefer ha Zohar the merit of Rabbi Shimon Bar Yochai and his companions will protect him (Sefer Zechira la Chayyim 14)
And the merit of Rabbi Shimon Bar Yochai will protect him for the world to Come (Sefer Avraham BeMachaze Derush 16)
The study of the Sefer ha Zohar is a segulah for Yirat Shamaim – Fear / Awe of Heavens (Hakdama Rabbi Moshe Basula le Sefer ha Tikkunim)
The study of the Sefer ha Zohar is a segulah for understanding lofty ideas (The Ari ha Kaddosh in Shaar Ruach ha Koddesh 11b)
The constant study of the Sefer ha Zohar is a Segulah to bring the person to a state of connection with the EIN SOF (Sherit Israel, Shaar ha Hitkashrut Shaar Alef)
The study of the Sefer ha Zohar eliminates the confusion of the heart Baal ha Tanya Mea Shearim
Through the study of the Sefer ha Zohar one builds worlds Sefer Kisse Melech al Tikkune Zohar Tikkun 43
He who studies the Sefer ha Zohar in this world will not sit in shame in the future(Zohar Parashat VaYeshev 185a)
Studying the secrets of the Torah is a great help for the understanding of the revealed part of the Torah. Rabbi Avraham miSlonim Sefer Torat Avot
The study of the Sefer ha Zohar causes the person to love the Creator Blessed be He Haramaz on Sefer ha Kavanot
The study of the Sefer ha Zohar causes the person to have Emunah (Imre Pinchas Shaar 9)
The study of the Sefer ha Zohar saves a person and his family from plagues and troubles. (Imre Pinchas Shaar 6)
Question: Is a Baal Teshuvah permitted to occupy himself with the study of Sefer ha Zohar? Can he not repair his Neshama with the study of NIGLE [The revealed part of the Torah]?
A Baal Teshuvah needs to occupy himself very much with the revealed aspects of the Torah and mainly with the Halachot in order to know the way he has to travel through and the actions he is required to perform, until he will be proficient in the laws of the Torah, in particular the sections dealing with everyday conduct, specifically the section Orach Chayyim of the Shulchan Aruch as the Chafetz
Chayim writes in his introduction to the Mishna Berura. Now the Baal Teshuva has a great level as it is written: “In the place where Baale Teshuvah stand, Complete Tzaddikim can not stand there” and it is fitting for him to study the Sefer ha Zohar and especially the selections of the Zohar that appear in the CHOK LE ISRAEL in order to purify his soul. And how good and comely if this Baal Teshuvah will come to the level of bringing merit to other Jews and will awaken other Baale Teshuvah to occupy themselves with the study of the Halacha and the Sefer ha Zohar, and in this way the Teshuvah of these Jews will be accepted by the Holy One Blessed be He. Sefer Tikkun Olam
“And I wondered about the earnest Jews why they would sleep all night and waste their days in vain, why should they not awaken at night, to say Tehillim and Tikkun Chatzot according to their strength, and then to pray word by word with intention of the heart, each one according to his ability And if he is able to learn at least Mishnayos, why should he prevent himself from doing so, and to read some pages from the holy Zohar, since all the sayings there are adornments for the soul, life to his soul. Heichal ha Beracha
The Vilna Gaon insists a great deal on the Holy Mitzvah of learning the secret parts of the Torah, for the merit of this Mitzvah brings the redemption closer. Rabbi Chaim mi Volozhin, introduction to the Gra’s commentary on Sifra Ditzniuta
And when we do not study this wisdom, the redemption is delayed. Magid Doresh Tzion P 65
Among the works of the Gra (Vilna Gaon) and his students in the area of the ingathering of the exiles was the establishment of a Bet Midrash in Yerushalaim where the Kabbalah was to be studied. Magid Doresh Tzion P 65, Letter Yud Beit
chanoch adds: The GRA teaches a different style of Kabbalah. Part of what he teaches is that Mashiach is a consciousness. The GRA sent a group to Jerusalem in the 1800's to prevent this consciousness from dying out. This group is still there and there is a small group that teaches the GRA's system of Kabbalah in the Denver area.
Torah from Zion: The study of the Kabbalah and the revelation of the secrets of the Torah at the time of the footsteps of Mashiach is one of the main things to bring redemption closer as The Vilna Gaon explains at length in many places.
And this is one of the main tasks of Mashiach ben Yosef that through him the exiles are gathered according to our Rabbi, the Gaon… chanoch adds: The Gra. Sefer Kol Ha Tor, Perek Vav Siman He
The holy Ramak (Rabbi Moshe Cordevero; 1522-1570) already gave rebuke, and this is what he said in [his work called] "Pardes," [in] Sha’ar ‘Ten, And Not Nine,’ in the ninth chapter: Now that the wisdom of the ‘Truth’ (I.e., Kabbalah) has become revealed and made known amongst the wise of Israel, which is an inheritance for the ‘Assembly of Ya’akov’ from Moshe Rabbeinu from God, anyone who denies it or argues with it is called a ‘kofer’ (apostate), for he denies a portion of Torah Sh’b’al Peh (Oral Law), and he removes himself from the ‘Faithful of Israel.’ For, from the time that it became well-known amongst the Jewish people, that is, from the time of the Ramban. (Nachmanides; 1194-1270) onward, there has not been a single ‘chacham’ (Torah scholar) from the wise of Israel or from the wise ‘investigators’ [who has denied its validity].
However, previous to this time it was hidden and revealed only to a few fitting people in each generation, as it is known in the ‘Teshuvas HaGaonim’ (Responsa from the period from 589 - 1038 CE).
However, from the time of the Ramban it became known amongst the Jewish people and not a single chacham from all the wise of Israel, from whose waters we drink when learning their commentaries on Talmud and Poskim (Halachic Deciders), argued with it at all" . . . This is the main rectification of learning Kabbalah more than any other area of Torah learning.
For, the rest of the areas of Torah learning are enclothed in matters of this world, which is not the case with Kabbalah, and particularly the words of the Arizal (1534-1572), who built upon the ‘Ideres’ (in the Zohar) and ‘Safra d’Tzniusa’ (also in the Zohar), and the other secret sections of the Holy Zohar.
All of its matters deal only on the level of ‘Atzilus’ and the worlds of the light of ‘Ain Sof.’ That is why the wisdom of Kabbalah is called ‘Nistar’ (Hidden)... (Sha’arei Leshem, Rabbi Eliaschiv ZTK’L page 525)
Behold [the expression] 'the Tree of Life' refers to Pnimiut HaTorah, the inner dimension of the Torah, as stated in [the passage from] the Raya Mehemna, Parshas Naso, [cited above]: 'Since in the future, the Jews will taste the Tree of Life which is the Sefer Ha Zohar.' Tanya, Iggeres HaKodesh,", explains that the term 'the Tree of Life' refers to 'the inner dimensions of the Torah and its mitzvos.'
To explain: The Written Law is referred to as 'the Tree of Life' because it does not enclothe itself in material garments to the same degree [as does the Oral Law]. (For [the Written Law emanates] from Zaer Anpin.) And in [the Written Law], G-dly light can be sensed.
Similarly, Pnimiyus HaTorah has not enclothed itself in material garments, for instead, it speaks of spiritual matters including the chainlike progression of spiritual existence and G-dly subjects. Moreover, the conceptualization and the comprehension of these matters is spiritual and in [this type of thought], the G-dly light can be felt.
Its entire intent is to know G-d and to come to love and fear Him, as the Shaloh writes in his Masechta Shavuos, p. 183b ,269 with regard to the study of Torah lishmah:
The words of Torah that involve research, knowledge, and comprehension [of G-d Himself should be studied in order to know His name and His greatness, and the hidden secrets of His mitzvos. Then the person's heart will be roused to fear Him and to love Him.
RABBI SHALOM DOV BER MI LUBAVITCH ZTK’L KUNTRES ETZ CHAYYIM
Thus it is Pnimiut HaTorah which is the Tree of Life, which is the revelation of G-dliness, which leads to 'a perfect heart,' i.e., the love and fear [of G-d] which is the essence of our occupation with the Torah and its mitzvos. For this reason, the essence of Pnimiut HaTorah was revealed in these later generations.
Thus Tanya, Iggeres HaKodesh, Epistle 26, quotes the AriZal as stating that it is in these later generations that it is permitted - and indeed, it is a mitzvah - to reveal this wisdom.
For in the earlier generations, this was not necessary. They were totally righteous men [whose souls] stemmed from high [spiritual] rungs. Because of the tremendous power of their souls, they possessed genuine love and fear [of G-d] and studied the Torah lishmah.
chanoch adds: Lishmah is usually translated as “for its own sake”. Yet it is better to understand the following meaning: Lishmah is actually better said as Lishmo - “For His Sake”. Do not do actions of Mitzvot for a reward or for yourself but do these actions of Mitzvot to give pleasure to HaShem. In fact the only reason to do a Mitzvah is to give pleasure to HaShem. We know that this consciousness is hard to find within ourselves. Yet when we do a Mitzvah action in order to receive a benefit to or for ourselves, the action has no effect on HaShem and therefore has no meaning in this world or in the world that is coming. This is my opinion and is the opinion of many Kabbalists.
chanoch adds: After reading my commentary above one needs to ask the question: Why does this document promise all of these worderful things to people and souls from studying / reading the Zohar? The answer is that we people are not yet ready to study Torah Lishmo. We need Zohar study even when promising benefits to ourselves - we need Zohar study to change ourselves to be able to study Torah and eventually Zohar Lishmo. Yes this is counter intuitive but it does work. How do i know? Because i personally have experience the cleansing that comes from Zohar Study.
[To attain these levels] they did not require the revelation of Pnimiut HaTorah. [Therefore these teachings were hidden, for] 'It is the glory of G-d to conceal a matter.
In [these] later generations, by contrast, the souls do not stem from such high rungs, and [the spiritual potential of our] hearts has diminished.
Therefore, it is a mitzvah to reveal [this wisdom]. In each successive generation, the revelation of Pnimiut HaTorah becomes even more necessary so that [it becomes possible] to know G-d and [experience] love and fear of Him
Since the spiritual level of the souls have descended and they have become more materially oriented, and there are a multitude of veils and concealment, [were it not for the revelation of Pnimiut HaTorah, even those who cling to the Torah would not know G-d, and would not [experience] genuine love and fear [of Him]. For love and fear are dependent on the knowledge and comprehension of G-dliness. How is it possible to love something when you do not know what it is?
RABBI SHALOM DOV BER MI LUBAVITCH ZTK’L KUNTRES ETZ CHAYYIM
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