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Rabash

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

741. To Cleanse the People

1957-1958

There is a story that Turnus Rufus the Evil [an epithet given to Quintus Tineius Rufus, a provincial governor under the Roman Empire] asked Rabbi Akiva, “What deeds are good, those of the Creator or those of man?” He said to him, “Those of man.” He replied, “But the sky and the earth, can man do the likes of them?” Rabbi Akiva replied, “Do not speak to me of something that is above people, that they do not control. Rather, speak of things that are found in people.”

He said to him, “Why do you circumcise”? He replied, “I knew that you would ask me this. This is why I told you in advance that the works of man are better than the works of the Creator.” Rabbi Akiva brought him stalks of wheat and cakes, and said to him, “These are the works of the Creator, and these are the works of man; are these not nicer than the stalks?”

Turnus Rufus said to him, “If He desires circumcision, why does the baby not emerge circumcised from its mother’s womb?” Rabbi Akiva replied, “And why does its umbilical cord come out with it, and it is hanging by its belly and its mother cuts it? And what you are saying, why does it not emerge circumcised, it is because the Creator gave the Mitzvot [commandments] to Israel in order to purify them, as David said about it, ‘Every word of God is pure’” (Psalms 18).

To clarify the argument between them, we should first present the reason for the creation of the worlds. It is explained that the purpose of creation is to do good to His creations. It is known that “There is no thought or perception in Him whatsoever,” and all that is spoken of is “By Your actions, we know You,” as it is written in the Poem of Glory, “They picture You not as You are, and they depict You by Your actions.”

It therefore follows that what is written, that the reason for the creation of the worlds is to do good to His creations is because all those who said that this is the reason because they attained that this is so, this is regarded as “By Your actions, we know You.” That is, they saw that the world is filled with abundant pleasures and there is no place for agony, so they determined and said that this is the reason.

They also attained that there is a discernment of reward and punishment. That is, sometimes the abundance stops, and sometimes it increases. So they also determined the reason that causes reward and punishment.

Where there is Dvekut [adhesion], meaning equivalence of qualities, the abundance increases more each time. Conversely, self-love— called “will to receive for oneself”—awakens, the fountain dries up, and the abundance stops. Then, they knew that we must go specifically with the quality of equivalence of qualities.

And why is this the Creator’s will? They said that it is in order not to have the bread of shame, so there will be completeness in the benefit that the Creator gives. That is, when a person takes for himself, he is always limited, meaning that the delight and pleasure he received is enough for him.

But if he receives because of the Giver, since the Giver wants to give indefinitely, the lower one will not feel satisfied in the middle of his work and say that the spiritual possessions he has acquired are enough for him, and he does not need to extend anymore, since here the receiver is not taken into account. Rather, the only measurement to how much pleasure he will receive is the Giver.

Hence, in order to satisfy the desire of the Giver, he draws down more abundance each day, for otherwise he is regarded as cutting the plantations, unable to extend more fruits to the world.

And the reason he cannot is that there is no need for it. For this reason, in order to have completeness in the benefit, which is that His abundance will be drawn more each time and he will not be ashamed while drawing the abundance, but on the contrary, he will know that each time he continues to draw, he does his Maker’s will, as it is written, “More than the calf wants to suckle, the cow wants to nurse,” in order for one to achieve this degree, to have an intention to bestow, we were given the opposite work than what seems to us from the purpose of creation.

Because of the purpose of creation to do good to His creations, we were imprinted with a desire to receive for ourselves. When we want to work in a manner of bestowal, meaning not to receive, it is against the acts of the Creator, who wants us to receive the abundance, yet we reject all the pleasures.

This is what Turnus Rufus the Evil asked. That is, he asked the question of the wicked one who argued, “What is this work for you?” From the perspective of the Creator, the goal is to do good to His creations, meaning to use the will to receive, since the Creator’s wish is for the lower ones to receive the delight and pleasure, as this is called “to do good to His creations.”

But the created beings came and took action, and inverted the will to receive, wanting to work only with the desire to bestow. This is called “works of flesh and blood,” since the works of the Creator is that the lower ones will receive, and you say that it is forbidden to receive for oneself.

This is why Rabbi Akiva replied to him that the works of flesh and blood is finer.

He asked, “But the sky and the earth, can man do the likes of them?” He meant that if the works of flesh and blood are better, then it is worthwhile to walk on a path that is opposite from the purpose of creation. So he asked, the sky and the earth, which are the upper worlds, the upper light, regarded as the filling that fills the Kelim [vessels], can man create the upper light, called abundance and pleasure?

Rabbi Akiva said to him, “Do not speak to me of something that is above people, that they do not control.” In other words, the light and the pleasure precede creation. This is called “existence from existence,” and we have no control, but only from creation onward, meaning from the will to receive, onward.

In other words, I can speak only from the perspective of the Kelim and not from that of the lights. From the perspective of the Kelim, our Kelim are finer than the Kelim that extend from the Creator, which are called “will to receive.”

Then he asked Rabbi Akiva from the perspective of the Kelim, meaning “Why do you circumcise?” Circumcision is regarded as removal of the foreskin. Baal HaSulam explained that the foreskin means the will to receive. Although man was created to have a will to receive, he should still work to remove from him the will to receive and take instead a desire to bestow.

This is called “the works of flesh and blood,” as it is written, “Everything is in the hands of heaven but the fear of heaven.” Baal HaSulam explained that from the Creator comes only the filling of the lack, meaning that the Creator gives abundance and pleasure called “to do good to His creations.” But fear of heaven, called “correction,” meaning not to receive so he will not be separated from the equivalence of form called Dvekut, this comes from the lower one.

It is explained that the light of the corrections, called “light of Hassadim [mercies],” comes only through an awakening of the lower one that wants to correct itself to also be a giver like the root.

Rabbi Akiva brought him stalks of wheat and cakes, by which we see that the work of people is finer. He showed him that the stalks of wheat are in the cakes, too, but now the stalks have been corrected by adding work on the part of the lower one, which is reception in order to bestow.

Then he asked, If He wants circumcision, why does the newborn not emerge circumcised from its mother’s womb? That is, why is man not created with a desire to bestow to begin with, but must make great efforts in order to acquire the possession of bestowal?

Rabbi Akiva replied, “And why does its umbilical cord come out with it, and it is hanging by its belly and its mother cuts it?” In other words, even to acquire the desire to receive, the work of the lower ones is required, since before he emerged into the world, the fetus was its mother’s thigh, eating what its mother eats, meaning he had no authority in and of himself, not even on the will to receive. Rather, he was denied of any choice and everything was as an upper force upon him.

When he emerges to the world and comes into his own, through cutting his connection with the mother, the blocked opens, and the opened becomes blocked, for only through corporeal food for thirteen years he acquires the will to receive in full.

Afterward comes the cutting of the foreskin, which is an act in order to acquire the desire to bestow. This is the meaning of the words, that the Creator gave the Mitzvot [commandments] only in order to cleanse them by them.