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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

Ramchal

Agra

435. When Balak Took Counsel

July 1978

When Balak took counsel, he said, “and I will drive it out from the land.” He said, “That degree to which Israel grip is from the land for certain,” for it is Malchut, which is called “land.” This is the meaning of “For it is mightier than I, for certain, who can fight and stand up to Israel,” for their degree is stronger than his.

For this reason, “I will drive it out from the land,” meaning from their degree, which is Malchut. If I drive them out from that land, meaning he can make them sin, he will be able to do with them everything he wants (The Zohar, Balak, Item 264).

We should interpret why he says that the degree of Malchut is stronger than his degree. Malchut is called “above reason,” as our sages said, “One should not say ‘impossible’ about pork, but rather ‘possible’ but the Torah forbade.”

This is called “above reason,” when the reason of the created being cannot agree to go against the will to receive, since man’s nature is that when he must relinquish the pleasure, he must know and understand why, meaning why I am making a concession, what does my body gain from preventing myself from enjoying.

At that time, it should be replied that it is either because of fear, meaning that by relinquishing pleasure, he denies himself the afflictions of Hell, meaning that when he weighs the value of the flavor of pleasure compared to the taste of suffering he will suffer for that pleasure, he sees that it does not pay because the suffering is far greater and it is not worthwhile to endure great suffering in return for a short-lived pleasure while the suffering is eternal suffering in Hell.

Or from the perspective of love, meaning that in return for relinquishing a fleeting moment of tasting pleasure, he will receive a greater pleasure and more prolonged, namely the pleasures of the next world.

For those two reasons, if a person compares the commandment to the transgression, he has the power to overcome the pleasure. Yet, in that state, although the body understands this, the evil inclination might come and confuse his calculations because everything follows the calculation of the will to receive, so the evil inclination has the power to confuse him and blur the depiction of heaven and hell.

But when one is rewarded with all his power of detaining being because of the kingdom of heaven, meaning that he is rewarded with not having to work for himself at all, but only in order to bestow, the evil inclination cannot argue with him because it has nothing to give him.

This is the meaning of the words, “and I will drive it out from the land,” from the degree of the kingdom of heaven, and then I will be able to make them sin. But a “land,” which is the kingdom of heaven, is stronger than him, and with this degree, it is utterly impossible to make them sin, and this is with respect to the heart.

It is likewise with respect to the mind: He must believe that the Creator hears the prayer. That is, if a person avoids everything and wants to adhere to the Creator, the Creator connects to him and brings him closer, as in “He who comes to purify is aided,” as The Zohar writes, “with a holy soul.” In other words, the Creator is revealed to him, and then he naturally forgets about the whole world and remembers only the Creator.

Come and see that the “The Lord, when you came out from Seir as you marched from the field of Edom, the earth quaked…” When the Creator wanted to give the Torah to Israel, He went and summoned the children of Esau but they did not accept it, as you say, “the Lord came from Sinai, He shone on them from Seir,” who did not want to receive it. He went to the children of Ishmael but they did not want to receive it, as it is written, “appeared from Mount Paran.” Because they did not want it, He returned to Israel.

We should understand why He went first to the children of Seir and Ishmael and did not go to the children of Israel straight away, if Israel would receive the Torah. Afterward, He would go to the children of Esau and Ishmael so that they, too, would receive the Torah. Also, if Israel would receive the Torah, there would be no place for the children of Esau and Ishmael to also receive the Torah.

We should interpret this according to the path of truth, according to the order of the reception of the Torah, as in “I have created the evil inclination; I have created the Torah as a spice” (Baba Batra 16), by which we are rewarded with the Torah of the Creator, in the sense that the Torah is the names of the Creator. In other words, the Torah is not a sorting of Tuma’a [impurity] and Tahara [purity], but rather the whole of the Torah is the names of the Creator.

When one begins to observe Torah and Mitzvot [commandments], he thinks that the Creator invited the children of Seir, as well, meaning he thinks that he can observe the Torah together with the children of Esau, since man consists of all seventy nations, and Esau and Ishmael are the roots of the nations of the world because the Klipa [shell/peel] of Esau is the quality of the “left,” corresponding to the mind, and the Klipa of Ishmael is the quality of the “right,” corresponding to the heart, while the rest are branches.

Hence, a person agrees to observe Torah and Mitzvot but does not want to relinquish the quality of the children of Esau.

Afterward, he sees that they do not agree to receive the Torah if he does not relinquish them, so he realizes that with the children of Esau, this will not go well. This is considered that they did not want to receive it, meaning that the person sees that with them he will never come to the real Torah.

Afterward, he thinks that perhaps together with the children of Ishmael he will be able to observe the real Torah, but then he sees that if he does not relinquish the children of Ishmael, he will never achieve the real Torah.

This is considered that a person thinks that the Creator gave the Torah to the children of Ishmael, that even if he did not relinquish them, the Creator intended to give them the Torah, meaning together with them. But when he truly understands, he sees that even with them He did not give the Torah.

This is considered that “they did not receive it,” meaning they do not agree. Once a person has come to a complete resolution that the children of Esau and the children of Ishmael do not want the Torah, this is considered that a person has achieved the recognition of evil.

At that time, a person returns to the quality of Israel, called Yashar-El [straight to the Creator], where everything he does must be aimed directly for the sake of the Creator, and this is the meaning of Yashar-El.

Then he has a choice: He can relinquish everything and take upon himself the quality of Yashar-El, or stay as he is, observing Torah and Mitzvot with the aim he has had since childhood, or accept above reason, called “We will do” before “We will hear,” meaning “for the Lord alone.”

This is the meaning of the words, “Then he returns to Israel,” meaning that then a person returns to Israel because the Torah was given only to the discernment of the name “Israel.” This is called “Who has chosen us from among all the nations.” Only when one has come to a state of Yashar-El is he capable of receiving the Torah. It follows that the real Torah is given to a person only when he is in the quality of Israel.

Prior to this, he can observe the Torah in practice, but not with an intention that is in order to bestow contentment upon his Maker, and then he receives the Torah as a means, which is “I have created the evil inclination; I have created the Torah as a spice.” Afterward, when he becomes Israel, he is rewarded with the internal Torah called “the names of the Creator.”