<- Kabbalah Library
Continue Reading ->
Kabbalah Library

Rabash

Assorted Notes
Atzilut is Private Providence The Striking of Thoughts upon Man The Meaning of Sins Becoming as Merits 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 Garments of the Soul - 1 Beginning to Speak from the Connection with the Creator Sanctification of the Month The Main Thing We Need Turn Away from Evil and Do Good – 1 TANTA [Taamim, Nekudot, Tagin, Otiot] Find Favor and a Good Mind Fish Means Worries Raising the Hands Ruin by Elders—Construction; Construction by Youths—Ruin Our Faith in Books and Authors God Made It so that He Would Be Feared Questions in the Work Ani [I] and Ein [nothing/null] Turn Away from Evil and Do Good – 2 The Order of the Work The Meaning of Exile 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 Joy and Fear All Bitter Herb [Maror] Old and New Joy that Comes from Dancing Exalt the Lord Our God Knowledge and Faith It Is All Corrections Passion for Knowledge Faith Is Called “Action” The Desire to Bestow – 1 The Need and Importance of Teaching Faith Awakening – 1 Love of Others 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 The Greatness of the Creator Is His Humbleness Foundations The Association of the Quality of Judgment with Mercy Devotion Concerning Suffering – 1 The Torah Is Acquired through Suffering Two Kinds of Repentance For Your Crimes, Your Mother Was Sent Away Man’s Actions Run My Beloved 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 As He is merciful, So You Are Merciful Repentance Inner Keys and Outer Keys 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 I Have a Minor Mitzva [commandment], Whose Name Is Sukkah A Person Builds a Building Man and His Role One Who Restrains Himself in Strife The General Public and the Chosen Few The Meaning of Evil Man’s Work Happy Is the Man Mind and Heart Abraham Begot Isaac And Judah Approached Him – 1 And Behold, the Lord Stood Over Him 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 Save Your Servant, You, My God This Day, the Lord Your God Commands You The Ascent of Malchut to Bina Concerning the surrounding lights He Who Comes to Defile “Right” Means Wholeness What Is, He Swallowed Maror [bitter herb], He Will Not Come Out, in the work? Three Lines – 3 Movement Due to Shame Nourishment Laboring and Finding The Power of Thought Desire for Spirituality Cast Their Seed Among the Nations Two Labors Concerning the Goal 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 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 Inheritance of the Land Justice, Justice You Shall Pursue By Your Actions, We Know You The Generations of Jacob Joseph Who Despises the Day of Smallness Branch and Root Miketz [After] There Has Never Risen a Prophet Like Moses One Who Walks along the Way Action and Thought Tzimtzum The Measure of Overcoming Two Discernments in the Kelim Inverse Relation between Lights and Vessels Merging of the Body The Difference between the Soul and the Body Pleasure Cancels the Mind The Birth of the Moon Bo [Come] Internality and Externality The Godliness Made the Concealment The Need for Gentiles Dead Fish Turn Away from Evil and Do Good - 4 Adam HaRishon Was a Heretic 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 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 Concerning the Omer [Count] The Exodus from Egypt and the Giving of the Torah

Ramchal

Agra

Kabbalah Library Home /

Rabash / The Ascent of Malchut to Bina

508. The Ascent of Malchut to Bina

It is explained in the “Preface to the Wisdom of Kabbalah” that if man had been extended only from Malchut, which is the will to receive only for oneself, he would be utterly unable to perform any act of bestowal.

Only through the mixing of Malchut with Bina there are sparks of bestowal in Bina, too, and from this, man becomes able to perform acts of bestowal. This is also what caused Tzimtzum Bet [the second restriction] by which man can come to perform acts of bestowal.

To understand this in the work, we should interpret that we see that there is a big distance between reception and bestowal. The quality that connects the two is bestowal in order to receive, where reception has been mixed into Bina, so that in Bina, called the “desire to bestow,” there is a mixture of reception.

It therefore follows that when one performs an act of bestowal, the will to receive is involved there. Hence, even then it is forbidden to extend abundance because he will blemish it with the will to receive within him.

But at the same time, the body already agrees to work because there is a mixture there of the body’s interest, since when one wants to work only in order to bestow, the body comes and asks, “What is this work?” meaning what will I gain from this?

Sometimes a person can work only in order to bestow upon the general public, for when he feels the affliction of the public, the body has the power to annul his own interest before the well-being of the general public.

However, this is explicitly when he is certain that by annulling his self, the general public will be saved. At that time, the individual is annulled before the general public, since there is a nature that the smaller one can annul before the bigger one.

However, when the saving of the general public is uncertain, he will not have the strength to annul before the general public because doubt does not take precedence over certainty, for losing his life is certain, but saving the public is doubtful.

Also, if a person does not see that by engaging in Torah and Mitzvot [commandments] in utter devotion he will derive pleasure for the sake of the body, and he begins to work so that this would be for the sake of the Creator, it is doubtful in his eyes, for who knows if the Creator will enjoy his work. Therefore, he is doubtful about it, and doubt does not take precedence over certainty, since he needs faith in order to believe that there is contentment above from his work.

Since the body does not have such powers, before a person is rewarded with faith, he must work in Lo Lishma [not for Her sake], which comes to a person by the mixing of Malchut with Bina, as said above.

Thus, a person cannot work Lishma [for Her sake] until he has faith. For this reason, if a person wants to work Lishma, he must focus all his energy only on this point: to pray to the Creator to send him the light of faith, for only then will he be rewarded with engaging in Torah and Mitzvot Lishma.