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Assorted Notes
Atzilut is Private Providence The Striking of Thoughts upon Man Against Your Will – 1 If There Is a Virgin Maiden The Meaning of Sins Becoming as Merits A Gentile Who Observes the Sabbath Must Die The Correction of Lines This Is the Path of Torah – 1 A Hedge for Wisdom – Silence - 1 For He Whom the Lord Loves He Admonishes - 1 The Fear of You and the Dread of You Shall Be upon All the Animals of the Earth - 1 The Whole World Is Nourished by My Son Hanina – 1 A Hand on the Throne of the Lord – 1 Thus You Shall Say to the House of Jacob Ordinances The Numbered Things of the Tabernacle – 1 Concerning the Shechina [Divinity] The Garments of the Soul - 1 Beginning to Speak from the Connection with the Creator Concerning the Will to Receive - 1 Sanctification of the Month And You, Israel Behold, I Am Setting Before You The Main Thing We Need The Summoning for the Blessing on the Food Who Will Not Lift Up the Face Three Lines – 1 The Earth Feared and Was Still The Creator Observed Their Works Turn Away from Evil and Do Good – 1 How I Love Your Teaching Man’s Greatness Is According to His Work What Is Amalek, Whose Memory We Must Blot Out TANTA [Taamim, Nekudot, Tagin, Otiot] Find Favor and a Good Mind Who Hears a Prayer Fish Means Worries The Blessing of the Torah Anyone with Whom the Spirit of the People Is Pleased – 1 Concerning Two Witnesses Raising the Hands Serve the Creator with Joy The Discernments of “Woman” and “Sons” in the Torah Ruin by Elders—Construction; Construction by Youths—Ruin Sons of Wise Disciples This Moment and the Next Moment Worse than Everyone Right, Wholeness, and Truth Our Faith in Books and Authors God Made It so that He Would Be Feared Questions in the Work A Kli [vessel] that Holds a Blessing Ani [I] and Ein [nothing/null] A Request for Help You Stand Here Today – 1 Turn Away from Evil and Do Good – 2 Woe unto You Who Await the Day of the Lord The Order of the Work The Difference between Kedusha [holiness] and Sitra Achra [other side] The Meaning of Exile The Work of the Greatest in the Nation Greeks Have Gathered Around Me The War of the Inclination What Is Handsome In the Work? Against Your Will You Live; Against Your Will You Die A Horse to Ride On A Prayer for Life and Nourishments The Degree of “Wicked” Joy and Fear All Bitter Herb [Maror] Old and New The Torah Must Be Received with Both Hands Midnight Correction Faith Above Reason Good Deeds Are Called Sons The Unification of ZON The Ruin of Kedusha [Holiness] Man Determines Nothing New Under the Sun The Meaning of “Torah Lishma [for Her sake]” From Lo Lishma to Lishma Joy that Comes from Dancing Definitions – 1 Exalt the Lord Our God Knowledge and Faith The Testimony of the Creator Upper and Lower It Is All Corrections Passion for Knowledge Suffering and Joy Faith Is Called “Action” The Desire to Bestow – 1 The Need and Importance of Teaching Faith Awakening – 1 Love of Others Colors in the Work What to Ask of the Creator—to Be His Servant Faith Within Reason How Good Are Your Tents, Jacob – 1 Man and the Torah Faith Is Regarded as Above Nature Concerning Shekalim – 1 The Greatness of the Creator Is His Humbleness Foundations The Association of the Quality of Judgment with Mercy Devotion Concerning Suffering – 1 Hochma and Hassadim Raising MAN – 1 Concerning Fear The Torah Is Acquired through Suffering Two Kinds of Repentance Three Things in the World For Your Crimes, Your Mother Was Sent Away The Meaning of Dust A Groom and a Bride Man’s Actions A Palace Run My Beloved Good Taste in Small, Corporeal Things Entry into the Work The Reason for the Faith Moses Is the Quality of Faith Am I In the Place of God? The Whole Earth Is Full of His Glory Mind and Heart Discernments in States As He is merciful, So You Are Merciful Repentance Concerning Shekalim – 2 Inner Keys and Outer Keys Anyone Who Is Settled in His Wine One Learns Only Where One’s Heart Desires One Does Not Toil Over a Meal and Misses It Anyone Who Associates the Aim for the Creator with Another Thing Specifically through a Man and a Woman I Wish They Left Me and Kept My Law Why Israel Are Compared to an Olive Tree Be Mindful with a Minor Commandment as with a Major One – 1 Be Mindful with a Minor Commandment as with a Major One – 2 Be Mindful with a Minor Commandment as with a Major One – 3 I Have a Minor Mitzva [commandment], Whose Name Is Sukkah A Person Builds a Building Turning His Ear from Hearing Torah The Creator Is Meticulous with the Righteous Man and His Role One Who Restrains Himself in Strife The General Public and the Chosen Few Delight Them with a Complete Building – 2 The Meaning of Evil You Have Not a Blade of Grass Below Discernments in a Spiritual Kli [vessel] Man’s Work Prayer Concerning Equivalence of Form Happy Is the Man A Cure before the Blow Noah Was a Righteous Man Anyone with Whom the Spirit of the Creator Is Pleased Mind and Heart The Tree of Knowledge of Good and Evil The Lord Appeared to Him by the Oaks of Mamre How to Draw Near Him He Who Has No Sons Abraham Begot Isaac And Isaac Was Forty Years Old And Judah Approached Him – 1 And Behold, the Lord Stood Over Him Joy While Learning Torah The Way of the Land Preceded the Torah Jacob Sent Anyone Who Sanctifies the Seventh – 2 The Lord Hears the Poor When Pharaoh Sent the People This Is the Day that the Lord Has Made Hear, O Israel The Lord Your God Was Unwilling to Listen Three Prayers - 1 Save Your Servant, You, My God Your Children, Whom You Said The Counsel of the Lord Ever Stands This Day, the Lord Your God Commands You You Stand Today - 2 The Concealed Things Belong to the Lord Our God Sins Become for Him as Merits There Is Fear Only in a Place of Wholeness What Is Joy? The Ascent of Malchut to Bina The Middle Line Concerning the surrounding lights He Who Comes to Defile “Right” Means Wholeness What It Means to Bear a Son and a Daughter in the Work What Is, He Swallowed Maror [bitter herb], He Will Not Come Out, in the work? Three Lines – 3 Movement Due to Shame You Shall Tithe a Tenth Questions about “Return O Israel” Nourishment Laboring and Finding The Power of Thought The Exile of the Shechina [Divinity] Desire for Spirituality Cast Their Seed Among the Nations General Attainment and Personal Attainment Two Labors Concerning the Goal I Will Remove the Stony Heart The Act Is What Decides Righteous and Wicked The Face of the Lord Is in Evildoers The Upper One Scrutinizes for the Purpose of the Lower One Malchut of the Upper One Becomes Keter to the Lower One Why He Waited until the War Against Amalek And Jethro Heard Those of Little Faith Remember that You Were a Slave Peace at Home Overcoming The Mitzva of Sukkah Anything that the Merciful One Does, He Does for the Best Man’s Inclination Inheritance of the Land Justice, Justice You Shall Pursue By Your Actions, We Know You The Generations of Jacob Joseph If Any Man of You Brings an Offering - 1 Who Despises the Day of Smallness Branch and Root To Admonish Another Annulment - the Baal Shem Tov Way The Quality of Moses Miketz [After] There Has Never Risen a Prophet Like Moses One Who Walks along the Way Action and Thought Tzimtzum The Journeys of the Children of Israel The Measure of Overcoming Man as a Whole Two Discernments in the Kelim Inverse Relation between Lights and Vessels Merging of the Body The Difference between the Soul and the Body It Is Good to Thank the Creator Pleasure Cancels the Mind The Birth of the Moon Bo [Come] We Will Do and We Will Hear – 2 Internality and Externality The Godliness Made the Concealment The Need for Gentiles Dead Fish Turn Away from Evil and Do Good - 4 None as Holy as the Lord The Need for a Kli without Light Three Prayers - 2 Good Writing and Signing Rosh Hashanah The Rosh Hashanah Prayer With a Shofar You Will Renew An Article for Sukkot What Is Hanukah What Is the Miracle of Hanukah The Meaning of Amalek When He Let His Hand Down, Amalek Prevailed Blotting Out Amalek Revealing the Concealment Until He Does Not Know The Meal of a Wicked One His Law He Contemplates Two Opposites I and Not a Messenger Concerning the Environment The Torah Spoke Regarding Four Sons The Need for an Act from Below The More One Speaks of the Exodus from Egypt And he said, “When You Deliver the Hebrew Women” And God Spoke to Moses And I Will Take You as My People Come unto Pharaoh Behold, a People Has Come Out of Egypt The Passover Offering Concerning the Beginning of the Month Peh-Sah [speaking mouth] The First Innovation Concerning the Exodus from Egypt The Duty to Tell the Story of the Exodus from Egypt Concerning the Matza [unleavened bread] The Time of Redemption Questions for the Exodus from Egypt Concerning the Omer [Count] The Exodus from Egypt and the Giving of the Torah The Point in the Heart The Ninth of Av

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Kabbalah Library Home / Rabash / Assorted Notes / This Is the Constitution of the Torah [Law] – 2

428. This Is the Constitution of the Torah [Law] – 2

“This is the constitution of the Torah.” RASHI interprets, “Since Satan and the nations of the world count Israel, saying, ‘What is this Mitzva [commandment] and what is the point about it?’ He wrote about it, ‘a constitution,’ a decree before Me and you have no permission to doubt it.”

We should understand this, for this implies that this is why it is written about it, “a constitution,” since the nations of the world ask for the reason. Conversely, regarding the rest of the Mitzvot [commandments] of the Torah, of which the nations of the world do not ask, He does write the reasons for the Mitzvot. Yet, the reasons for the other Mitzvot are not explained, and it seems as though it should have been the opposite—precisely where we seek a reason for the matter, we should give the reason, and not where no one is asking.

We should also understand the connection to the allegory that RASHI brings about a handmaid’s child who soiled a king’s palace. They said, “Let his mother come and wipe clean the faces.” Likewise, let the cow come and wipe clean the calf. This implies that this is the reason for the cow.

About the verse, “They shall take to you,” RASHI interprets that it is always named after you, the cow that Moses had made in the desert. We should understand why specifically the cow is named after Moses and not other Mitzvot, since there were more Mitzvot that he did in the desert.

To understand all the above, we first need to introduce the purpose of Torah and Mitzvot [commandments] and what they mean. It is written in Midrash Rabbah about the verse, “And you shall offer from your cattle and from your flock.” Rabbi asks, “Why should the Creator mind whether he slaughters at the throat or at the back of the neck, for it was said, ‘The Torah and Mitzvot were given only in order to cleanse Israel through them.’”

The thing is that since the creatures were created with a nature of being receivers, and this is called Av [thick], and since it is impossible to go against nature, we were therefore given the advice that through Torah and Mitzvot we will be able to invert our nature and walk in the ways of bestowal. Only then will we be fit to receive the King’s gift without any lack, meaning without the bread of shame.

The discernment by which one can know if he is receiving only for the purpose of Mitzva is if he feels that he could relinquish the pleasures although he has a desire and yearning, and he receives only provided that such is the will of the Creator. This is considered that he is receiving only because of a Mitzva, and only when he can relinquish the pleasures can he achieve the state of receiving in order to bestow.

The rule is that to accustom himself in concessions, he must accustom himself with smaller pleasures and then with greater pleasures, since we always go from light to heavy.

It is accepted by us that the greatest pleasure in the world is to be in Dvekut [adhesion] with the Creator in the manner of attainment of Godliness. For this reason, it is written in The Zohar that the matter of the Tzimtzum [restriction] was done, which is a correction of the issue of the bread of shame.

A Tzimtzum means concealment, where as long as one is still under the authority of the will to receive, he cannot feel any attainment of Godliness because the pleasure of attainment of Godliness is so intense that it is utterly impossible to relinquish it. This means that even if this would not be a Mitzva, he would still receive the pleasure, and this is called “separation” and Lo Lishma [not for Her sake].

In order for one to be able to act because of a Mitzva, which is in order to bestow contentment upon his Maker, there had to be the matter of the Tzimtzum, which is concealment, for during the concealment there is the matter of work in Torah and Mitzvot by way of faith, meaning that he takes upon himself the burden of Torah and Mitzvot because it is a decree before Him. This is called a “constitution.”

The rule is that when do we feel that it is a law and not a reasoning? It is only when a desire and yearning awaken in a person to feel the reason, but he does not feel. Then, when he takes upon himself the burden of Torah and Mitzvot, he accepts it as a law. Conversely, when there is no demand for reasoning, how does he know that there is no reason to it, but it is rather a law?

This is the intimation, “This is the constitution of the Torah,” for the laws of Torah seem as laws only when Satan asks, meaning the evil inclination, as our sages said, “He is Satan, he is the evil inclination, he is the angel of death” (Baba Batra 16a).

The order is that during the question, when he asks about the reason for it, this is called the “evil inclination.” Afterward, it obstructs him from observing, and then it is called “Satan” because it stands as Satan on his path.

Afterward, it puts him to death, and then it is called “the angel of death,” since it takes away from him all the vitality of Kedusha [holiness] that he had, and in return gives the vitality of this world. In other words, he finds no taste of life except in corporeal things, which is the vitality of the wicked, whose lives are regarded as death.

It follows from all the above that only when Satan comes with a complaint and asks about all the work, we should prevail over this Satan and reply to him, “This is the constitution of the Torah”; I am observing the Torah only because it is a “law, a decree before Me, and there is no permission to doubt it.”

This is what we received from Moses and we believe in him, for the meaning of the cow is “faith,” which is a law. This is why the cow is named after Moses, who is called “Moses, the loyal shepherd,” who brings the faith to all of Israel.

This is the meaning of what our sages said, that the cow is named after Moses. The cow that Moses made in the desert, where “desert” is regarded as prior to entering the settlement that is the land of Israel, as it is written in the books that the land of Israel is the permanent installing of the Shechina [Divinity], in complete attainment, called “the revealed world,” while where it writes “desert,” it means “concealed world,” meaning a law.

The meaning of the calf is presented in The Zohar in the introduction about the verse, “Raise your eyes to heaven and see who created these.” “Who” means light of Hassadim, and “these” means light of Hochma without Hassadim.

The matter of “who” means that when Satan comes and asks “Who is the Lord that I should obey His voice?” we should take everything upon ourselves as a constitution, which is Hassadim, meaning bestowal, where everything is only above reason, called “faith,” the quality of “Moses, the loyal shepherd.”

Conversely, “these” are called “knowledge,” and it was said about it, “These are your gods, Israel,” meaning that the name of the making of the calf is called wisdom and knowledge, and it is the opposite of the cow, which is called “faith.” For this reason, when we accept “the constitution of the Torah,” it is a correction of the making of the calf.

This is the meaning of “Let the mother come and wipe clean her son,” and this is the meaning of “on which a yoke has not been placed.” Baal HaSulam interpreted that we must accept the faith with joy and not as a burden, which means that he wants to get rid of it and waits for the opportunity when he can throw this burden off of him, and as it is written, “because you did not serve the Lord your God with joy.”

It follows from all the above that faith is primarily in order for man to be able to work in choice, meaning even where he does not feel the delight and pleasure in Torah and Mitzvot, yet he observes them because he believes that such is the will of the Creator, to serve Him with faith.

He does not want to receive in a different manner, and he is as inflexible as steel about the matter, as our sages said, “Any wise disciple who is not as hard as steel is not a wise disciple” (Taanit 4a).

This means that even if one is proficient in Mishnah and Gemara, yet is not as hard as steel, he is not a wise disciple. That is, one must be as hard as steel concerning receiving the pleasure, whether in mind or in heart, until he has it in his own mind that his intention is only that this is the Creator’s will. And precisely he is called “a wise disciple,” since the Creator is called “wise,” and the Creator only gives.

Hence, if a person walks with the quality of the Creator, meaning that he also bestows, it is considered that he is a wise disciple, learning the quality of the Wise, meaning the quality of the Creator, and only then can we receive all the delight and pleasure that the Creator had contemplated in our favor.