Foreword
to
the
Book
“The
Tree
of
Life”
(Modified
by
Dr.
Michael
Laitman)
1.
Sometimes
no
sense
can
be
found
in
a
seeming
simplicity
of
the
Kabbalistic
texts.
Their
inner
meaning
is
concealed
from
all,
and
only
those
who
attain
this
true
wisdom
can
understand
it.
It
is
gradually
revealed
as:
-
Plain
meaning
-
Interpretation
-
Hint,
and
-
Mystery
However,
we
may
say
that
attainment
starts
not
with
the
plain
meaning,
but
with
mystery,
when
everything
seems
unclear
and
hence
mysterious,
while
the
simple
meaning
is
attained
in
the
very
end.
2.
But
regardless
of
the
approach
to
the
attainment
of
Kabbalistic
knowledge,
there
remains
an
open
question:
“Why
was
this
information
so
thoroughly
concealed
from
the
masses
by
the
individual
Kabbalists?
How
could
they
keep
this
knowledge
from
people,
if
it
could
have
cardinally
changed
their
lives?”
Yet
we
discover
that
similar
restrictions
were
applied
not
only
by
the
Kabbalists,
but
by
many
scientists
of
the
past
generations.
This
is
one
of
the
reasons
for
such
a
slow
development
of
sciences
in
the
past
centuries.
For
example,
Plato
warned
his
disciples:
“Never
disclose
scientific
knowledge
to
those
who
do
not
see
its
greatness”.
Aristotle
also
cautioned
against
passing
the
science
into
the
hands
of
unworthy
people,
who
may
misuse
it
and
cause
enormous
damage.
But
the
scientists
of
our
time
behave
differently.
On
the
contrary,
they
try
to
open
the
gates
of
science
to
all,
without
any
limitations
or
preconditions.
On
the
face
of
it,
we
may
have
a
grudge
against
the
ancient
scholars,
who
only
revealed
their
knowledge
to
a
carefully
chosen
group
of
students,
leaving
the
rest
of
the
people
to
vegetate
in
ignorance.
3.
The
reason
for
the
restricted
access
to
the
scientific
information
is
that
the
humanity
is
divided
into
four
groups:
-
Popular
masses;
-
The
rulers;
-
The
rich,
and
-
The
wise.
They
correspond
to
the
four
levels
of
the
universe:
-
Still;
-
Vegetative;
-
Animate,
and
-
Speaking.
Accordingly,
we
distinguish
three
levels
containing
either
useful
or
harmful
power
in
them:
-
Vegetative
–
the
weakest
power,
which
attracts
everything
useful,
repels
everything
harmful
and
is
similar
to
the
animate
and
human
levels.
However,
it
has
no
sensation
of
its
own
and
constitutes
the
common
power
affecting
all
the
vegetative
species
in
the
world
on
this
level.
-
Animate
–
in
addition
to
the
vegetative
power,
each
creature
on
the
animate
level
has
its
own
sensation,
guiding
it
towards
everything
useful
and
keeping
it
away
from
harm.
It
turns
out
that
the
significance
of
an
individual
animal
is
equal
to
the
significance
of
all
the
existing
species
of
flora.
This
is
because
the
general
power
of
the
entire
vegetative
world
becomes
individual
in
every
animal
creature.
This
power
acting
on
the
animate
level
is
very
limited
in
terms
of
place
and
time,
i.e.
this
sensation
instantly
disappears
outside
of
the
body.
It
can
neither
be
felt
in
the
future
nor
in
the
past,
only
at
the
actual
time
of
contact.
-
Speaking
–
in
addition
to
the
first
two,
this
level
simultaneously
consists
of
feeling
and
mind,
hence
its
power
is
not
limited
by
space
and
time
for
attracting
all
things
useful
and
shunning
from
harm
as
it
happens
on
the
animate
level.
It
can
attain
the
knowledge
about
all
the
creatures
of
the
past
and
the
future.
Thus
we
find
that
the
significance
of
each
person
equals
the
aggregate
of
forces
of
both
the
vegetative
and
the
animate
levels
existing
in
reality
at
present
as
well
as
in
the
past,
whereas
the
power
of
each
individual
person
includes
all
of
their
combined
powers.
This
law
can
also
be
applied
to
the
four
groups
of
the
human
level:
-
Popular
masses;
-
The
rulers;
-
The
rich,
and
-
The
wise.
All
of
them
obviously
originate
from
the
first
level,
but
the
significance
and
the
right
to
exist
of
the
popular
masses
are
determined
by
three
properties:
vegetative,
animate
and
speaking,
which
derive
from
it
and
are
included
in
the
human
level.
For
the
masses
to
develop
and
reach
the
vegetative,
animate
and
speaking
levels
they
should
have
three
inclinations:
-
Envy;
-
Passion,
and
-
Ambition
With
their
help
the
masses
gradually
evolve
to
finally
achieve
the
human
level.
-
Envy
puts
scientists
in
the
forefront
of
the
masses,
as
it
is
said:
“Envy
increases
wisdom”.
Those,
who
have
strong
desires
and
a
disposition
to
envy,
succeed
in
gaining
knowledge
and
are
similar
to
the
speaking
level
of
the
existing
reality.
The
power
that
acts
in
them
is
limited
neither
by
time
nor
space.
It
encompasses
all
that
has
existed
in
the
world
at
all
times.
An
envious
person
is
universal;
he
embraces
the
entire
reality,
because
such
is
the
law
of
envy:
unless
the
person
sees
something
his
friend
has,
he
can
never
have
a
desire
for
it.
Thus
we
find
that
he
feels
a
deficiency
not
because
he
lacks
something,
but
because
someone
else
has
what
he
has
not.
All
the
people
in
all
the
generations
are
like
that
and
there
is
no
end
to
this
power.
Thanks
to
this
property
people
are
able
to
accomplish
their
great
and
exalted
mission.
-
Craving
singles
out
the
rich;
some
of
them
possess
very
strong
desire
and
succeed
in
accumulating
great
wealth.
This
is
the
first
level
of
development
of
the
masses.
It
resembles
the
vegetative
level
of
the
existing
reality,
when
the
foreign
power
compels
them
to
act
in
accordance
with
natural
properties,
because
the
power
of
craving
on
the
human
level
originates
from
the
animate
level.
-
Desire
for
honor
and
respect
creates
prominent
rulers,
who
have
power
in
a
temple,
in
a
city,
etc.
Those
who
have
strong
desires
and
are
disposed
to
recognition
gain
power.
This
constitutes
the
second
level
of
development
of
the
masses.
It
resembles
the
animate
level
of
the
existing
reality.
The
power
acting
in
such
people
is
their
essence
and
it
categorizes
them
as
an
independent
human
level.
However,
the
people
without
a
strong
desire,
who
are
not
distinguished
by
anything
special,
use
a
combination
of
the
three
aforementioned
inclinations:
they
crave
for
something,
envy
other
people
and
sometimes
crave
for
esteem.
Their
desires
break
into
fragments,
and,
like
children,
they
come
to
want
everything
they
see
and
therefore
can
achieve
nothing.
It
is
known
that
the
useful
and
harmful
powers
are
balanced:
they
can
do
as
much
good
as
they
can
cause
damage.
Accordingly,
since
the
power
of
every
individual
person
exceeds
that
of
the
entire
animal
world
of
all
the
generations
and
times,
consequently
the
power
of
evil
in
man
prevails
over
all.
Until
man
becomes
so
spiritually
evolved
as
to
be
able
to
use
his
powers
strictly
for
good
purposes,
he
needs
to
be
safeguarded
against
acquiring
too
much
knowledge.
This
is
why
the
scientists
of
the
past
generations
concealed
their
knowledge
from
the
masses.
They
feared
that
unworthy
students
would
misuse
the
power
of
knowledge
to
the
detriment
of
the
world.
But
as
the
moral
standards
dropped
and
the
scientists
began
to
crave
for
both
knowledge
and
wealth,
they
started
selling
the
scientific
knowledge
to
the
masses.
Thus
the
guarding
wall
built
by
the
ancient
scientists
crumbled
and
many
unscrupulous
people
rushed
to
the
universities,
mastered
science
and
brought
shame
upon
it
by
using
it
to
the
detriment
of
humankind.
4.
We
may
see
how
strictly
the
Kabbalists
limited
the
access
of
the
unworthy
people
to
their
wisdom.
It
speaks
about
the
ultimate
purpose
of
the
universe
and
can
only
be
used
for
the
benefit
of
the
humanity.
Since
this
wisdom
was
first
revealed
in
the
18th
century
B.C.
it
was
thoroughly
concealed
from
the
masses.
Hence
so
many
misconceptions
and
false
theories
appeared
around
it.
Yet
the
Book
of
Zohar
claims
that
a
time
will
come
and
the
science
of
Kabbalah
will
be
revealed
to
all.
There
will
be
no
need
to
test
those
who
decide
to
study
it;
the
sources
of
its
wisdom
will
be
open
to
all
the
nations.
Such
an
unrestricted
access
to
Kabbalah
can
only
be
possible
if
all
the
people
are
fully
corrected
for
the
adequate
application
of
this
knowledge.
However,
as
we
know,
during
its
thousand-year-long
development
the
humanity
has
become
so
much
more
egoistical
that,
when
Kabbalah
is
revealed
to
people,
insolence
will
prevail
and
no
one
will
fear
sin.
How
then
can
these
two
contradictory
statements
be
reconciled?
The
fact
is
that
it
was
necessary
to
protect
Kabbalah
from
those
who
not
only
envied
the
knowledge
of
their
colleagues
(which
is
quite
natural
for
scientists),
but
also
craved
for
pleasures
and
honor.
In
our
generation
there
is
no
more
fear
of
dishonorable
students
selling
the
wisdom
of
Kabbalah
to
the
masses,
because
very
few
people
are
interested
in
it.
It
is
worthless
in
the
eyes
of
the
crowd
and
can
provide
them
with
neither
wealth
nor
esteem.
This
is
why
only
those
who
desire
this
wisdom
will
come
to
Kabbalah.
All
the
restrictions
are
lifted
and
the
study
of
the
science
of
Kabbalah
will
help
the
humanity
to
reveal
the
true
meaning
of
existence.
5.
The
Zohar
and
many
other
Kabbalistic
sources
say
that
dissemination
of
the
science
of
Kabbalah
among
the
masses
will
elevate
people
to
the
highest
level
of
existence,
because
“everyone’s
heart
will
be
filled
with
wisdom”.
Therefore
it
is
so
necessary
to
open
Kabbalistic
schools
and
write
books
to
spread
this
wisdom
among
the
nations
of
the
world.
The
concealment
of
Kabbalah
has
been
the
major
reason
for
a
extremely
painful
development
of
the
humanity
over
the
centuries
up
to
this
day.
6.
The
science
of
Kabbalah
explains
that
it
is
a
method
for
the
achievement
of
the
ultimate
level
of
existence
for
each
individual
and
for
all,
when
one
becomes
equal
in
one’s
sensations
and
powers
to
the
highest
level
–
the
Creator.
But
a
question
arises:
“Why
were
we
created
by
the
upper
force
in
such
an
imperfect
state?
Why
should
we
correct
and
improve
the
Creator’s
actions?”
The
answer
can
be
found
in
the
ancient
parable
about
a
king,
who
lived
in
a
castle
filled
with
many
beautiful
things.
But
the
castle
was
empty;
no
one
came
to
visit
the
king.
In
order
to
fill
the
castle
with
guests,
beings
like
us
made
of
the
higher
and
lower
properties
had
to
be
created.
The
worlds
were
to
be
designed
to
bring
man
to
the
state
of
supernal
knowledge
and
delight.
So
the
worlds
were
created
to
please
the
created
beings.
Since
neither
future
nor
past
exist
pertaining
to
the
Creator,
as
soon
as
He
conceived
the
creation
and
decided
to
delight
them,
His
decision
was
instantly
realized
in
a
state
called
the
World
of
Infinity.
Potentially,
all
the
worlds
that
originated
in
the
World
of
Infinity
are
contained
in
it.
So
are
all
of
the
states
that
the
person
should
go
through
on
his
way
from
being
totally
opposite
to
the
Creator
to
a
complete
similarity
to
Him.
A
number
of
descending
levels
from
the
World
of
Infinity
down
to
our
world
and
the
soul’s
entering
into
the
material
body
were
prepared
for
the
person’s
correction.
By
existing
in
the
body
and
correcting
his
egoistical
desire,
the
person
should
gradually
ascend
the
spiritual
levels
and
achieve
an
absolutely
equal
with
the
Creator.
Thus
he
should
return
to
the
primordial
state
of
existence
in
the
World
of
Infinity
in
the
Creator’s
plan.
The
Creator
fills
him
with
His
light
and
the
person
merges
with
the
eternal,
perfect
and
infinite
One.
7.
There
are
two
ways
to
achieve
the
described
goal:
8.
This
helps
us
to
realize
how
grateful
we
should
be
to
our
Kabbalstic
teachers,
who
passed
their
wisdom
and
experience
to
us
and
by
this
considerably
mitigated
our
sufferings.
They
save
us
from
the
existence
that
is
worse
than
death
and
help
us
to
rise
to
the
heights
of
perfection
and
immortality.
The
founder
of
the
method
of
correction
was
the
Ari
(Rabbi
Yitzhak
Luria,
1534-1572),
the
author
of
the
Lurian
Kabbalah.
Thanks
to
him
we
can
quickly
and
painlessly
achieve
the
purpose
of
our
creation.
9.
Many
Kabbalists
after
him
have
improved
his
method.
Each
of
them
adapted
it
for
the
souls
that
descended
to
this
world
in
his
generation.
10.
As
the
great
Kabbalist
Ibn
Ezra
said:
“All
the
person’s
actions
in
this
world
should
be
aimed
at
the
correction
of
his
heart,
for
the
Creator
demands
all
the
hearts”.
In
other
worlds,
the
purpose
of
correction
is
to
treat
the
Creator
as
He
treats
us,
i.e.
to
achieve
absolute
love
and
bestowal.
11.
The
correlation
of
forces
that
lead
the
person
to
perfection
is
described
as
a
parable
by
the
Kabbalist
named
Simon
in
his
book
“The
Big
Midrash”.
“When
the
Creator
wished
to
create
man,
who
would
rule
over
his
natural
properties,
He
asked
their
advice:
The
reason
for
it:
-
Mercy
said,
create
him,
because
he
possesses
the
property
of
mercy.
-
Truth
said,
do
not
create
him,
because
he
is
full
of
falsehood.
-
Justice
said,
create
him,
for
he
dispenses
justice.
-
Peace
said,
do
not
create
him,
because
he
is
discord
itself.
Upon
hearing
this,
the
Creator
sent
Truth
into
the
ground,
so
that
it
would
later
grow
out
of
it”.
To
understand
this
parable
we
need
to
know
two
opposite
ways
of
ruling
over
our
world:
-
The
rule
over
this
world’s
existence
appears
to
be
providing
happiness,
love
and
delight.
It
also
seems
to
control
these
sensations.
The
Divine
Providence
stimulates
passion
and
love
in
parents
bringing
them
to
conceive
a
new
life.
It
prepares
for
it
a
reliable
place
in
a
mother’s
womb
protected
from
any
harm,
provides
it
with
everything
necessary
until
it
is
strong
enough
to
emerge
into
this
world
full
of
problems.
-
Even
later
the
Divine
Providence
does
not
abandon
a
new-born
creature
and
it
finds
itself
surrounded
by
caring
relatives,
who
do
everything
for
it
until
it
becomes
independent.
Animals
and
plants
receive
care
from
the
Divine
Providence
as
well
as
human
beings.
-
The
rule
over
every
individual
is
opposite
to
the
first
kind.
It
creates
chaos,
miserable
and
sick
people
struck
by
the
Creator,
whose
life
is
nothing
but
a
painful
path
towards
death.
In
their
suffering
they
learn
to
struggle
for
survival.
The
more
evolved
the
creature
is,
the
harder
its
life
turns
out
to
be.
12.
The
creation
as
a
whole
and
each
of
its
parts
in
particular
consist
of
ten
Sefirot,
in
which
two
contrasting
properties
are
quite
distinct:
-
The
nine
first
Sefirot
(the
property
of
bestowal)
filled
with
the
light,
and
-
Malchut
(the
property
of
reception)
devoid
of
the
light.
Besides,
there
are
also
two
kinds
of
the
light:
-
The
Inner
Light
that
fills
the
inside
of
the
Kli,
and
-
The
Surrounding
Light
that
fills
the
outer
part.
Such
a
distinction
is
caused
by
the
dissimilarity
of
properties
in
one
source;
different
sources
are
necessary
for
the
Inner
and
the
Surrounding
Lights.
However,
they
are
not
opposite
in
the
spiritual
world,
since
Malchut
is
bonded
with
the
nine
first
Sefirot
and
acquires
the
property
of
bestowal
in
the
form
of
the
Reflected
Light.
But
the
uncorrected
desires
(properties)
are
not
connected
with
the
nine
first
Sefirot,
being
immersed
in
the
huge
egoistical
desires
for
pleasure.
Since
the
light
cannot
enter
into
the
uncorrected
desires,
they
remain
empty
and
opposite
to
the
parts
of
creation
that
are
filled
with
the
light.
The
purpose
behind
the
restriction
of
the
light
is
to
let
the
egoistical
desires
unaffected
by
the
light
(pleasure)
to
be
corrected,
to
transform
the
egoistical
desire
to
receive
pleasure
into
the
desire
to
bestow
and
to
become
similar
to
the
Creator.
But
how
can
a
place
devoid
of
the
light
become
corrected,
if
the
entire
process
of
transformation
of
the
egoistical
desire
into
the
altruistic
one
only
occurs
under
the
light’s
influence.
This
is
why
the
creature
called
“man
in
this
world”
is
necessary.
While
developing,
the
person
receives
the
light
from
the
uncorrected
egoistical
desires
and
lives
by
them,
thus
acquiring
bigger
and
bigger
uncorrected
desires.
He
then
proceeds
to
their
correction
with
the
help
of
the
upper
light
wishing
to
please
the
Creator
and
so
achieves
similarity
to
Him.
Being
alternately
under
the
rule
of
these
two
opposing
forces
brings
forth
the
sensation
of
time
in
our
world.
When
the
person
corrects
everything,
the
notion
of
“time”
disappears.
Or
we
can
put
it
differently:
we
need
the
existence
of
time
to
have
these
two
oppositions
appear
in
us
one
after
the
other,
first
in
the
process
of
development,
and
afterwards
in
the
state
of
correction.
13.
From
this
we
may
understand
the
Sefirot
and
their
properties
had
to
be
broken.
There
are
two
kinds
of
the
light
in
the
ten
Sefirot:
-
The
Straight
Light,
the
light
of
the
World
of
Infinity
descending
from
above.
-
The
Reflected
Light
generated
by
Malchut
from
down
upwards.
Both
of
these
lights
merge
into
one.
After
the
upper
light
was
restricted
from
spreading
into
the
uncorrected
desires,
the
Straight
Light
emanating
from
the
Creator
does
not
enter
Malchut,
while
the
Reflected
Light,
being
unrestricted,
can
do
so.
The
necessity
of
existence
of
the
uncorrected
desires
and
the
system
of
egoistical
forces
stems
from
the
purpose
of
restriction.
It
is
aimed
at
the
creation
in
man
of
an
enormous
desire
for
pleasures,
when
he
is
sustained
by
the
system
of
egoistical
forces.
This
system
requires
an
abundance
(the
light),
which
cannot
come
from
a
structure
that
constitutes
the
last
Sefira,
an
empty
space
devoid
of
the
light.
Therefore
the
breaking
of
the
9
first
Sefirot
is
necessary
and
was
prepared
in
advance.
As
a
result,
a
part
of
the
Reflected
Light
can
descend
into
Malchut’s
empy
space
and
remain
there.
The
Reflected
Light
descending
into
Malchut
consists
of
10
Sefirot
x
32
sparks
of
the
light
=
320
sparks.
These
320
descending
sparks
are
prepared
for
sustaining
the
existence
of
the
lower
levels
and
get
to
them
through
two
parallel
systems:
egoistic
and
altruistic.
At
that,
the
lower
levels
can
only
be
fed
by
one
of
the
systems
at
a
time:
when
one
system
is
used
(elevated),
the
other
one
remains
inactive
(falls).
-
If
all
of
the
320
sparks
are
received
through
the
egoistical
system,
then
the
parallel
altruistic
system
of
this
world
will
be
totally
destroyed.
-
If
all
of
the
320
sparks
are
received
through
the
altruistic
system,
then
everything
will
be
corrected
and
the
system
of
impure
forces
will
disappear.
-
If
our
world
is
alternately
sustained
through
the
combination
of
the
two
systems
in
accordance
with
man’s
actions,
then
both
of
them
will
lead
him
to
the
final
correction.
After
the
breaking
of
the
10
Sefirot
and
the
falling
of
320
sparks
of
the
light
into
egoistical
desires,
288
of
them
(i.e.
all
those
that
descended
from
the
first
nine
Sefirot)
rose
again
and
joined
with
the
system
of
pure
(altruistic)
forces.
The
impure
(egoistical)
system
of
control
and
sustaining
of
this
world
only
retained
32
sparks
(320-288=32).
This
constituted
the
first
minimal
step
in
the
creation
of
the
system
of
impure
forces.
But
in
this
form
it
is
still
unfit
for
playing
its
role,
and
its
creation
is
finalized
later
as
a
result
of
the
breaking
of
the
10
Sefirot
of
Adam.
Thus
we
found
that
the
two
opposing
systems
control
and
sustain
the
existing
reality
with
the
necessary
amount
of
the
light
(320
sparks
prepared
by
the
breaking
of
the
10
Sefirot).
This
amount
is
sufficient
for
the
functioning
of
the
two
systems.
For
the
altruistic
system
to
be
able
to
sustain
the
existence
of
the
lower
levels,
it
needs
to
contain
at
least
288
sparks
to
fill
its
first
nine
Sefirot.
This
is
the
way
it
used
to
function
before
the
breaking
of
Adam.
14.
Mercy,
Justice,
Truth
and
Peace
make
up
the
four
principal
attributes
of
the
human
soul
that
lead
the
person
to
a
complete
correction
and
similarity
to
the
Creator.
The
soul
consists
of
the
10
Sefirot
of
the
Inner
Light
and
the
10
Sefirot
of
the
Surrounding
Light.
-
Mercy
is
the
Inner
Light
of
the
soul’s
first
nine
Sefirot.
-
Justice
is
the
Inner
Light
of
the
soul’s
Malchut.
-
Truth
is
the
Surrounding
Light
of
the
soul.
As
it
was
stated,
the
Inner
and
Surrounding
Lights
are
opposite
to
one
another:
-
The
Inner
Light
descends
to
the
creation
to
the
extent
of
its
altruistic
intention;
hence
it
cannot
enter
into
Malchut.
-
The
Surrounding
Light
descends
from
the
World
of
Infinity
and
embraces
all
the
worlds.
Since
all
the
parts
in
the
World
of
Infinity
are
equal,
the
Surrounding
Light
shines
in
the
restricted
Malchut
as
well.
Since
these
two
lights
are
opposite,
they
require
two
separate
parts
of
the
creation:
The
Surrounding
Light
shining
in
the
restricted
part
should
lead
the
creation
to
bestowal
and
make
its
properties
similar
to
those
of
the
Creator.
This
is
referred
to
as
the
property
of
Truth.
Truth
claims
that
man
is
made
of
falsehood,
because
he
initially
lacks
the
outer
part
of
the
restriction.
It
separated
from
the
light,
so
the
property
of
Truth
is
unable
to
help
the
person
in
his
attainment
of
the
Surrounding
Light.
Therefore
all
the
worlds
that
were
specially
created
for
this
goal
turn
out
to
be
purposeless,
since
man,
who
is
supposed
to
be
their
only
object,
is
not
yet
ready
to
fulfill
his
predestination.
However,
the
properties
of
Mercy
and
Justice
that
refer
to
the
soul’s
Inner
Light
could
provide
it
with
all
the
lights
and
perfection.
Hence
they
agree
to
the
creation
of
man
(they
constitute
NHY
that
make
a
Zivug
de
Aka’a,
therefore
they
refer
to
the
Surrounding
light).
The
property
of
Peace
stated
that
man
is
a
source
of
discord,
because
he
cannot
receive
the
Surrounding
Light.
It
would
be
in
conflict
with
the
Inner
Light,
since
these
two
opposing
lights
can
co-exist
in
one
vessel.
From
this
it
follows
that
Adam
only
lacked
the
outer
part
that
referred
to
the
property
of
Truth,
but
had
an
external
Kli
referring
to
the
property
of
Peace.
This
is
why
the
two
properties
agreed
to
man’s
creation.
15.
It
is
said
that
Adam
and
his
wife
were
naked
and
felt
no
shame.
This
means
they
lacked
the
outer
part
and
only
had
the
inner
part
that
originated
from
the
system
of
the
altruistic
worlds.
Hence
they
felt
no
shame,
i.e.
they
were
unaware
of
their
deficiency.
However,
as
we
know,
the
sensation
of
deficiency
is
a
necessary
prerequisite
for
filling
a
desire.
It
resembles
a
person,
who
discovers
he
is
sick
and
is
therefore
ready
to
be
treated.
Unless
he
becomes
aware
of
his
ailment,
he
will
avoid
medical
treatment.
This
function
of
feeling
the
deficiency
is
given
to
the
soul’s
outer
part.
It
is
empty
in
the
structure
of
Adam,
because
it
originates
from
an
empty
space
and
gives
the
person
the
sensations
of
spiritual
emptiness,
inferiority
and
shame.
Therefore
Adam
is
obliged
to
return
to
the
state
when
he
is
filled
and
attract
the
the
missing
Surrounding
Light
that
is
ready
to
fill
his
Kli.
This
is
the
real
meaning
of
the
words:
“Adam
and
his
wife
were
naked
(i.e.
had
no
outer
Kli),
and
felt
no
shame”.
Thus
they
were
unaware
of
the
purpose
of
their
creation.
But
being
similar
to
the
Creator
in
his
desires
to
bestow,
how
could
Adam
and
his
female
part
err
and
fall
into
egoism?
16.
There
are
two
kinds
of
analysis
at
our
disposal
in
order
to
reveal
and
achieve
perfection:
“The
good
and
the
evil”
is
an
active
force
of
the
body,
whose
actions
are
determined
by
the
sensations
of
“sweetness
and
bitterness”.
The
person
avoids
the
sensation
of
bitterness,
because
it
makes
him
feel
bad,
and
aspires
to
“sweetness”,
for
it
makes
him
feel
good.
The
power
of
such
an
analysis
on
the
still,
vegetative
and
animate
levels
is
sufficient
to
lead
him
to
the
desired
perfection.
-
“Truth
and
falsehood”
is
another
analysis
that
only
exists
in
man.
In
accordance
with
his
development
everyone
pushes
away
the
false
emptiness
and
attracts
the
truth.
This
analysis
stemmed
from
the
egoistical
desire,
because
initially
the
Creator
only
created
the
analysis
called
“the
good
and
the
evil”,
which
was
quite
sufficient
for
the
time
being.
If
the
person
in
our
world
were
awarded
for
good,
altruistic
deeds
and
punished
for
bad,
egoistical
ones,
the
good
would
be
perceived
as
sweet
and
the
evil
as
bitter.
Everyone
would
avoid
evil,
egoistical
actions
and
would
only
aspire
to
perform
good,
altruistic
deeds;
thus
the
achievement
of
perfection
by
all
would
be
guranteed.
This
is
the
way
Adam
was
initially
created:
pleasant
sensations
prompted
him
to
perform
altruistic
actions,
while
unpleasant
sensations
prevented
him
from
committing
egoistical
deeds.
It
turns
out
that
Adam’s
choice
consisted
in
preferring
sweetness
to
bitterness
and
this
enabled
him
to
know
the
Creator’s
desire
and
to
act
correctly.
17.
But
it
it
was
not
that
simple
to
impart
egoistical
properties
to
Adam.
The
question
concerned
the
forms
of
analysis.
It
is
known
that
reception
of
pleasure
and
the
sensation
of
filling
is
the
purpose
of
creation.
It
is
just
that
the
filling
should
be
altruistic,
aimed
at
bestowal.
Therefore
the
first
contact
with
the
receiving
desires
was
justified.
The
desires
by
themselves
are
not
forbidden,
they
are
exactly
where
the
person
is
supposed
to
receive
the
Creator’s
delight.
The
egoistical
intention
above
these
desires
is
what
actually
hampers
the
achievement
of
the
purpose.
However,
if
these
desires
can
be
purified
from
their
egoistical
intention,
they
would
be
fit
to
be
used
altruistically.
Such
was
Adam’s
intent,
when
the
will
to
receive
was
attached
to
him.
18.
It
transpires
that
Adam
did
not
have
the
desires
of
reception
deriving
from
an
empty
space,
but
only
the
desires
of
bestowal.
But
it
was
revealed
to
him
that
just
by
receiving
in
these
enormous
desires
he
will
be
able
to
bestow
to
the
Creator.
Hence
he
attached
them
to
himself
with
the
altruistic
intention.
However,
he
could
only
withstand
the
first
reception
of
(de)light
for
the
Creator’s
sake.
He
then
desired
to
receive
pleasure
for
himself,
because
before
one
tastes
something
it
is
still
possible
to
resist
the
temptation.
Afterwards,
an
irresistable
craving
appears
for
the
already
tasted
delight
and
the
process
goes
beyond
control.
It
turns
out
that
Adam’s
first
reception
was
with
the
intention
for
the
Creator’s
sake
and
the
second
one
–
for
his
own.
As
a
result
of
this,
great
empty
desires
rise
in
Adam,
so
instead
of
bestowing
to
the
Creator,
he
cares
about
his
own
needs
and
forgets
all
about
the
eternal
life.
Thus
a
fragmentation
of
life
into
billions
of
tiny
human
lives
occurs.
They
are
evenly
distributed
among
people
in
many
generations,
from
the
first
to
the
very
last
one,
when
the
purpose
of
creation
is
finally
achieved.
This
resembles
one
long
chain.
The
Creator’s
actions,
however,
remain
unchanged:
the
light
of
life
that
completely
filled
Adam
simply
spread
along
this
long
chain
unceasingly
winding
onto
the
wheel
of
changing
properties
until
all
of
them
are
completely
corrected.
What
happened
to
Adam
then
spread
to
nature:
from
eternity
and
unity
with
the
Creator
everything
fell
down
to
the
lowest
level,
and
like
Adam,
everything
must
go
through
the
process
of
correction
of
properties.
19.
Two
negative
consequences
took
place
as
a
result
of
attachment
of
the
receiving
desires:
-
After
tasting
pleasure
in
the
receiving
desires,
Adam
acquired
desires
of
the
empty
space.
This
led
to
the
emergence
of
hatred
and
remoteness
from
the
Creator’s
property
of
bestowal.
-
288
sparks
that
introduced
the
desires
of
bestowal
into
the
desires
of
reception
and
sustain
the
existence
of
man
and
the
entire
world
during
all
of
the
souls’
incarnations
until
the
end
of
correction.
From
this
the
meaning
of
man’s
egoistical
desires
becomes
clear.
They
are
like
a
hard
rind
of
a
fruit
that
covers
and
protects
it
from
harm
until
it
ripens.
Without
it
the
fruit
would
perish
before
reaching
its
purpose.
Similarly,
the
288
sparks
that
fell
into
egoism
sustain
the
world’s
existence
until
it
achieves
the
desired
goal.
The
second
consequence
consists
in
the
fact
that
man’s
egoism
uses
bestowal
for
the
sake
of
reception.
Let’s
try
to
imagine
the
system
of
egoistical
forces:
any
particle
of
the
material
world
happens
to
be
a
branch
that
stems
from
its
root
in
the
upper
world,
which
in
its
own
turn
grows
from
a
still
higher
level,
etc.
The
difference
between
branches
and
their
roots
is
only
in
the
material
of
which
they
are
made.
However,
all
the
processes
in
them
are
identical.
Thus,
by
attaining
a
branch
in
our
world
we
can
learn
about
its
root
in
the
upper
world.
The
Book
of
Zohar
says
that
all
the
ailments
that
strike
the
human
body
originate
from
the
system
of
egoistical
forces.
Consequently,
by
studying
the
animate
level
of
nature,
we
discover
that
everything
that
exists
in
the
bodies
is
achieved
with
the
help
of
pleasures
that
improve
and
enrich
their
life.
Therefore
Providence
imprinted
in
the
young
the
ability
to
find
satisfaction
and
pleasure
everywhere,
even
in
the
implicit
form,
because
they
are
intended
for
multiplication
of
life,
for
reception
of
pleasure
in
order
to
grow
and
develop.
This
is
the
actual
purpose
of
pleasure.
Thus
we
find
that
the
light
of
pleasure
begets
life.
However,
this
law
is
only
effective
pertaining
to
general
level
of
pleasure.
The
delight
felt
by
an
individual
on
the
animate
level
indicates
an
inverse
regularity.
For
example,
a
person
has
a
skin
injury
or
irritation
that
compels
him
to
scratch
the
itchy
spot.
The
action
itself
brings
pleasure
and
induces
him
to
continue.
However,
this
pleasure
contains
evil,
and
unless
the
person
resists
the
detrimental
temptation,
his
scratching
would
increase
the
desire
and
pleasure
finally
will
turn
into
pain.
As
the
wound
begins
to
heal,
there
will
be
a
bigger
need
for
scratching
than
before,
and
unless
the
person
manages
to
control
this
pernicious
desire,
the
injured
place
will
gradually
deteriorate
and
come
to
a
dismal
end
–
blood
poisoning
and
possibly
even
death.
Thus
we
find
that
the
person
dies
as
a
result
of
receiving
pleasure,
because
it
is
a
separate
portion
of
pleasure
received
by
an
individual.
Death
occurs
at
this
stage
in
spite
of
the
delight
generally
felt
by
the
entire
level.
So
an
egoistical
desire
is
a
will
to
receive
for
oneself
without
an
inclination
to
give
to
anyone
else.
It
is
impossible
to
satisfy
it,
and
such
attempts
only
lead
to
an
increase
of
demands,
as
was
illustrated
in
the
example
of
the
injured
skin.
The
end
of
all
the
egoistic
desires
is
like
a
drop
of
death,
and
the
person
is
bound
to
open
his
mouth
(since
he
must
receive
pleasure
in
order
to
exist)
and
dies.
20.
As
a
result
of
the
two
aforementioned
consequences,
the
structure
of
man’s
desires
(created
to
receive
sustenance
from
the
system
of
the
upper
worlds)
gets
transformed
as
well.
This
is
because
every
complete
action
is
carried
out
in
such
a
way
that
its
elements
are
neither
excessive
nor
deficient.
A
partial
action
is
performed
so
that
its
elements
are
not
interconnected
and
we
always
find
in
them
either
excess
or
deficiency.
This
law
unequivocally
demands
that
the
perfect
One
should
perform
perfect
actions.
However,
as
man
passes
from
the
system
of
pure
worlds
to
the
system
of
egoistical
worlds,
many
new
desires
are
added
to
his
own
as
a
result
of
the
sin
and
the
attachment
of
additional
parts
to
his
spiritual
structure.
There
is
no
need
for
them
at
this
stage,
because
he
receives
nothing
for
his
existence.
In
accordance
with
this,
the
person
is
obliged
to
fill
his
desires
more
than
he
needs
to,
but
since
the
additional
desires
cannot
receive
what
they
need,
the
excessive
amount
remains
in
the
body
and
will
later
be
bound
to
emerge.
Therefore
the
whole
organism
works
at
full
stretch
towards
death.
Let’s
analyze
the
two
contradictory
kinds
of
Providence:
-
Control
over
the
existence
of
people;
-
Control
over
the
sustenance
of
the
people,
who
passed
from
the
altruistic
system
to
the
egoistical
one
as
a
result
of
acquiring
a
great
desire
to
receive
for
themselves
after
the
sin.
The
loss
of
a
screen
has
led
to
the
opposition
and
conflict
between
the
altruistic
system
of
the
worlds
and
the
human
bodies
in
this
world.
Since
the
system
of
pure
worlds
can
no
longer
sustain
their
existence,
in
order
to
prevent
the
universe
from
destruction
and
to
enable
it
to
be
corrected
the
general
light
consisting
of
288
sparks
were
handed
over
to
the
egoistical
system
of
control
so
that
it
would
support
humankind
during
the
period
of
correction.
As
a
result
of
this,
the
order
of
the
universe
got
rather
tangled,
because
egoistical
actions
generate
evil,
but
if
the
abundance
of
the
light
diminishes,
it
leads
to
destruction
and
suffering.
The
growing
abundance
of
the
light
increases
the
force
of
separation
in
the
receivers,
according
to
the
law:
“He
who
receives
100
wants
200,
he
who
receives
200
wants
400”.
The
pleasure
that
separates
was
described
in
the
example
of
the
skin
injury,
when
egoism
grows
and
“they
devour
each
other
alive”.
The
life
of
the
body
shortens,
since
the
increase
of
reception
leads
to
the
inevitable
drop
of
death.
Only
the
study
of
Kabbalah
is
able
to
draw
the
upper
spiritual
light
on
the
student
gradually
transforming
his
properties
and
making
them
similar
to
the
pure
worlds
of
BYA
(altruistic
system).
People
would
then
return
to
love
and
equality
as
before
Adam’s
sin,
receive
the
upper
light
and
merge
with
the
Creator.
21.
From
the
aforesaid
it
is
clear
why
the
answers
of
the
4
principal
human
properties
pertaining
to
man’s
creation
were
omitted
(see
item
11).
The
creation
of
such
a
man
contradicts
even
the
properties
of
Mercy
and
Justice,
because
he
falls
from
under
their
influence
and
is
“sustained”
by
the
system
of
impure
forces.
It
is
therefore
said
that
the
Creator
“put
the
Truth
into
the
ground”,
but
the
remaining
properties
said:
“Lift
the
Truth
from
the
ground”,
i.e.
even
Mercy
and
Justice
repented,
for
they
would
never
agree
to
humiliation
of
the
Truth.
This
happened
when
the
receiving
desires
were
attached
(the
sin),
when
the
Truth
grew
weak
and
stopped
taking
part
in
controlling
the
existing
reality.
The
natural
analysis
of
“sweet
and
bitter”
was
no
longer
used
(see
item
16),
because
the
light
providing
for
the
existence
from
the
288
sparks
was
emanated
by
the
altruistic
system.
However,
after
the
attached
desires
received
the
light
(upon
tasting
the
fruit
of
the
Tree
of
Knowledge),
an
enormous
will
to
receive
for
one’s
sake
appeared
as
well
as
two
oppositions
to
the
spiritual.
The
288
sparks
of
abundance
that
sustained
the
existence
passed
on
to
the
system
of
the
egoistical
worlds
and
got
confused
again.
This
led
to
the
emergence
of
a
new
form
in
the
universe
with
a
sweet
beginning
and
a
bitter
end,
because
the
288
sparks
of
delight
bring
death,
falsehood,
destruction
and
chaos.
It
is
said:
“He
took
the
Truth
and
threw
it
on
the
ground”.
By
this
man
received
the
power
of
the
mind
based
on
the
analysis
of
the
truth
and
falsehood.
Man
is
bound
to
use
it
during
the
entire
period
of
correction,
because
without
it
he
is
powerless
(see
item
16).
Only
the
upper
light
drawn
with
the
help
of
correct
actions
described
by
Kabbalah,
can
man’s
analysis
be
corrected
and
free
him
from
the
system
of
egoistical
forces.
22.
Since
Adam
fell
into
egoistical
properties
(committed
the
sin
of
the
Tree
of
Knowledge),
the
upper
light
disappeared
from
him
and
split
into
many
individual
souls.
Nothing
changes,
only
a
new
form
appears,
when
the
light
that
previously
filled
the
creation
(Adam)
spread
through
the
endless
chain
of
souls’
changing
properties
until
the
end
of
correction
is
inevitably
reached.
Each
of
us
is
connected
with
the
entire
chain
of
souls
and
generations.
From
this
we
see
that
in
fact
the
person
lives
for
the
sake
of
satisfying
the
needs
of
all
the
souls,
when
each
of
the
links
conducts
the
light
to
the
entire
chain.
As
was
said
in
item
15,
Adam
was
bound
to
fall
into
egoism,
because
he
had
to
acquire
external
desires
for
the
reception
of
the
Surrounding
Light,
so
that
one
by
one
the
two
opposites
would
emerge
in
one
vessel.
In
his
small
state
man
is
sustained
by
the
egoistical
system
and
his
desire
to
receive
grows
until
it
reaches
the
desirable
size.
When
he
achieves
the
big
state
and
begins
to
study
the
wisdom
of
Kabbalah
he
appears
to
be
able
to
turn
great
desires
to
receive
into
bestowal.
This
is
the
main
purpose
called
“the
light
of
the
Truth”
(see
item
14).
Yet
we
know
that
prior
to
joining
with
the
altruistic
system,
man
should
once
again
give
up
any
form
of
reception
from
the
egoistical
system.
We
are
instructed
to
achieve
the
property
of
love
with
all
of
our
hearts
and
souls.
But
what
is
the
use
of
corrections,
if
man
loses
everything
he
previously
achieved?
For
this
the
power
of
the
righteous
and
of
the
sinners
is
perfectly
balanced
in
every
generation.
On
the
other
hand,
we
see
that
tens
of
thousands
of
nonentities
account
for
one
righteous
person.
This
is
because
there
are
two
kinds
of
Providence
ruling
in
the
creation:
The
powers
of
those
who
are
governed
by
the
egoistical
system
are
small
and
insignificant.
The
created
power
of
quantity
does
not
require
any
quality.
Let’s
explain
it
on
the
example
of
a
qualitative
strength
of
lions
and
tigers,
which
surpasses
that
of
any
man.
Compared
with
them
we
find
the
strength
of
flies
to
possess
practically
no
quality.
Yet
no
man
would
fight
them
because
of
their
great
number.
They
freely
fly
inside
man’s
house
and
sit
on
his
table,
while
he
feels
too
weak
to
oppose
them.
However,
pertaining
to
bugs,
reptiles
and
other
unbidden
guests,
whose
qualitative
power
by
far
exceeds
that
of
house
flies,
man
would
never
relax
until
he
drives
them
out
of
his
apartment.
This
is
because
nature
did
not
endow
them
with
the
power
of
quantity
as
it
did
with
flies.
In
accordance
with
this,
it
is
clear
that
a
great
number
of
ordinary
people
should
certainly
account
for
each
righteous
person
so
as
to
realize
their
low
inclinations
in
the
total
absence
of
any
quality
in
them.
In
this
manner
all
the
people
help
each
other
to
achieve
ultimate
perfection.