Introduction
to
the
Book
Panim
Meirot
uMasbirot
1)
It
is
written
at
the
end
of
the
Okatzin
[final
treatise
in
the
Mishnah],
“The
Creator
did
not
find
a
vessel
that
holds
a
blessing
for
Israel,
but
peace,
as
it
is
written,
‘The
Lord
will
give
strength
unto
His
people;
the
Lord
will
bless
his
people
with
peace.’”
There
is
a
lot
to
learn
here:
First,
how
did
they
prove
that
nothing
is
better
for
Israel
than
peace?
Second,
the
text
explicitly
states
that
peace
is
the
blessing
itself,
as
it
is
written,
“giving
in
strength
and
blessing
in
peace.”
According
to
them,
it
should
have
stated,
“giving
in
peace.”
Third,
why
was
this
phrase
written
for
the
conclusion
of
the
Mishnah?
Also,
we
need
to
understand
the
meaning
of
the
words
“peace,”
“strength,”
and
what
they
mean.
To
interpret
this
article
in
its
true
meaning,
we
must
go
by
a
long
way,
for
the
heart
of
sayers
is
too
deep
to
search.
The
author
of
Afikey
Yehuda
correctly
interpreted
the
words
of
our
sages
about
the
verse
“Support
me
with
raisin
cakes”
is
laws,
“Cushion
me
with
apples”
is
sayings.
Our
sages
said
that
all
the
issues
of
the
Torah
and
the
Mitzva
[commandment]
bear
revealed
and
concealed,
as
it
is
written,
“Apples
of
gold
in
settings
of
silver.
A
word
fitly
spoken.”
Indeed,
the
Halachot
(laws)
are
like
grails
of
wine.
When
one
gives
one’s
friend
a
gift,
a
silver
grail
with
wine,
both
the
insides
and
the
outside
are
important
because
the
grail
has
its
own
value,
like
the
wine
inside
it.
The
legends,
however,
are
as
apples
whose
interior
is
eaten
and
their
exterior
is
thrown
away,
as
the
exterior
is
completely
worthless.
You
find
that
all
the
worth
and
importance
are
only
in
the
interior,
the
insides.
So
is
the
matter
with
legends;
the
apparent
superficiality
seems
meaningless
and
worthless.
However,
the
inner
content
concealed
in
the
words
is
built
solely
on
the
bedrock
of
the
wisdom
of
truth,
given
to
virtuous
few,
thus
far
his
words,
with
slight
changes.
Who
would
dare
extract
it
from
the
heart
of
the
masses
and
scrutinize
their
ways,
when
their
attainment
is
incomplete
in
both
parts
of
the
Torah
called
Peshat
[literal]
and
Drush
[interpretation]?
In
their
view,
the
order
of
the
four
parts
of
the
Torah,
PARDESS,
begins
with
the
Peshat,
then
the
Drush,
then
Remez
[insinuated],
and
in
the
end
the
Sod
[secret]
is
understood.
However,
it
is
written
in
the
Vilna
Gaon
prayer
book
that
the
attainment
begins
with
the
Sod.
After
the
Sod
part
of
the
Torah
is
attained,
it
is
possible
to
attain
the
Drush,
and
then
the
Remez.
When
one
is
granted
complete
knowledge
of
these
three
parts
of
the
Torah,
one
is
awarded
the
attainment
of
the
Peshat
of
the
Torah.
It
is
written
in
Masechet
Taanit:
“If
one
is
rewarded,
it
becomes
a
potion
of
life
to
him.
If
he
is
not
rewarded,
it
becomes
a
potion
of
death
to
him.”
Great
merit
is
required
in
order
to
understand
the
Peshat
of
the
texts,
since
first
we
must
attain
the
three
parts
of
the
internality
of
the
Torah,
which
the
Peshat
robes,
and
the
Peshat
will
not
be
parsed.
If
one
has
not
been
rewarded
with
it,
one
needs
great
mercy,
so
it
will
not
become
a
potion
of
death
for
him.
It
is
the
opposite
of
the
argument
of
the
negligent
in
attaining
the
internality,
who
say
to
themselves,
“We
settle
for
attaining
the
Peshat.
If
we
attain
that,
we
will
be
content.”
Their
words
can
be
compared
to
one
who
wishes
to
step
on
the
fourth
step
without
first
stepping
on
the
first
three
steps.
2)
However,
accordingly,
we
need
to
understand
the
great
concealing
applied
in
the
interior
of
the
Torah,
as
it
is
said
in
Masechet
Hagiga,
one
does
not
learn
Maase
Beresheet
in
pairs,
and
not
the
Merkava
alone.
Also,
all
the
books
at
our
disposal
in
this
trade
are
sealed
and
blocked
before
the
eyes
of
the
masses.
Only
the
few
who
are
summoned
by
the
Creator
shall
understand
them,
as
they
already
understand
the
roots
by
themselves
and
in
reception
from
mouth
to
mouth.
It
is
indeed
surprising
how
the
ways
of
wisdom
and
intelligence
are
denied
of
the
people,
for
whom
it
is
their
life
and
the
length
of
their
days.
It
is
seemingly
a
criminal
offense,
as
about
such
our
sages
said
in
Midrash
Rabbah,
Beresheet,
about
Ahaz,
that
he
was
called
Ahaz
[lit.
“held”
or
“seized”]
for
he
seized
synagogues
and
seminaries,
and
this
was
his
great
iniquity.
Also,
it
is
a
natural
law
that
one
is
possessive
concerning
dispensing
one’s
capital
and
property
to
others.
However,
is
there
anyone
who
is
possessive
concerning
dispensing
one’s
wisdom
and
intelligence
to
others?
Quite
the
contrary,
more
than
the
calf
wants
to
eat,
the
cow
wants
to
feed,
especially
when
it
comes
to
the
law
of
the
Creator
and
His
wish.
Indeed,
we
find
such
mysteries
in
the
wisdom
even
in
secular
sages
in
previous
generations.
In
Rav
Butril’s
introduction
to
his
commentary
on
The
Book
of
Creation,
there
is
a
text
ascribed
to
Plato
who
warns
his
disciples
as
follows:
“Do
not
convey
the
wisdom
unto
one
who
knows
not
its
merit.”
Aristotle,
too,
warned,
“Do
not
convey
the
wisdom
to
the
unworthy,
lest
it
shall
be
robbed.”
He
(Rav
Butril)
interprets
that
if
a
sage
teaches
wisdom
to
the
unworthy,
he
robs
the
wisdom
and
destroys
it.
The
secular
sages
of
our
time
do
not
do
so.
On
the
contrary,
they
exert
in
expanding
the
gates
of
their
sagacity
to
the
entire
crowd
without
any
boundaries
or
conditions.
Seemingly,
they
strongly
disagree
with
the
first
sages,
who
opened
the
doors
of
their
wisdom
to
only
a
handful
of
virtuous
few,
which
they
had
found
worthy,
leaving
the
rest
of
the
people
fumbling
the
walls.
3)
Let
me
explain
the
matter.
We
distinguish
four
divisions
in
the
Speaking
species,
arranged
in
gradations
one
atop
the
other.
Those
are
the
masses,
the
strong,
the
wealthy,
and
the
sagacious.
They
are
equal
to
the
four
degrees
in
the
whole
of
reality,
called
1)
“still,”
2)
“vegetative,”
3)
“animate,”
and
4)
“speaking.”
The
still
can
educe
the
three
properties,
vegetative,
animate,
and
speaking,
and
we
discern
three
values
in
the
quantity
of
the
force,
from
the
beneficial
and
detrimental
in
them.
The
smallest
force
among
them
is
the
vegetative.
The
flora
operates
by
attracting
what
is
beneficial
to
it
and
rejecting
the
harmful
in
much
the
same
way
as
humans
and
animals
do.
However,
there
is
no
individual
sensation
in
it,
but
a
collective
force,
common
to
all
types
of
plants
in
the
world,
which
affects
this
operation
in
them.
Atop
them
is
the
animate.
Each
creature
feels
itself,
concerning
attracting
what
is
beneficial
to
it
and
rejecting
the
harmful.
It
follows
that
one
animal
equalizes
in
value
to
all
the
plants
in
reality.
It
is
so
because
the
force
that
distinguishes
the
beneficial
from
the
detrimental
in
the
entire
vegetative
is
found
in
one
creature
in
the
animate,
separated
to
its
own
authority.
This
sensing
force
in
the
animate
is
very
limited
in
time
and
place,
since
the
sensation
does
not
operate
at
even
the
shortest
distance
outside
its
body.
Also,
it
does
not
feel
anything
outside
its
own
time,
meaning
in
the
past
or
in
the
future,
but
only
at
the
present
moment.
Atop
them
is
the
speaking,
consisting
of
a
feeling
force
and
an
intellectual
force
together.
For
this
reason,
its
power
is
unlimited
by
time
or
place
in
attracting
what
is
good
for
it
and
rejecting
what
is
harmful
to
it
like
the
animate.
This
is
so
because
of
its
science,
which
is
a
spiritual
matter,
unlimited
by
time
or
place.
One
can
learn
about
others
wherever
they
are
in
the
whole
of
reality,
and
in
the
past
and
the
future
throughout
the
generations.
It
follows
that
the
value
of
one
person
from
the
speaking
equalizes
with
the
value
of
all
the
forces
in
the
vegetative
and
the
animate
in
the
whole
of
reality
at
that
time,
and
in
all
the
past
generations.
This
is
so
because
its
power
encompasses
them
and
contains
them
within
its
own
self,
along
with
all
their
forces.
This
rule
also
applies
to
the
four
divisions
in
the
human
species,
namely
the
masses,
the
strong,
the
wealthy,
and
the
sagacious.
Certainly,
they
all
come
from
the
masses,
which
are
the
first
degree,
as
it
is
written,
“all
are
of
the
dust.”
It
is
certain
that
the
whole
merit
of
the
dust
and
its
very
right
to
exist
are
according
to
the
merit
of
the
three
virtues
it
educes—vegetative,
animate,
and
speaking.
Also,
the
merit
of
the
masses
corresponds
to
the
properties
they
educe
from
them.
Thus,
they,
too,
connect
in
the
shape
of
a
human
face.
For
this
purpose,
the
Creator
installed
three
inclinations
in
the
masses,
called
“envy,”
“lust,”
and
“honor.”
Due
to
them,
the
masses
develop
degree
by
degree
to
educe
a
face
of
a
whole
man.
The
inclination
for
lust
educes
the
wealthy.
The
selected
among
them
have
a
strong
desire,
and
also
lust.
They
excel
in
acquiring
wealth,
which
is
the
first
degree
in
the
evolution
of
the
masses.
Like
the
vegetative
degree
in
reality,
they
are
governed
by
an
alien
force
that
deviates
them
to
their
inclination,
as
lust
is
an
alien
force
in
the
human
species
borrowed
from
the
animate.
The
inclination
for
honor
educes
the
famous
heroes
from
among
them,
who
govern
the
synagogues,
the
town,
etc.
The
most
firm-willed
among
them,
which
also
have
an
inclination
for
honor,
excel
in
obtaining
dominion.
These
are
the
second
degree
in
the
evolution
of
the
masses,
similar
to
the
animate
degree
in
reality,
whose
operating
force
is
present
in
their
own
essence,
as
we
have
said
above.
This
is
because
the
inclination
for
honor
is
unique
to
the
human
species,
and
along
with
it
the
craving
for
governance,
as
it
is
written,
“You
have
put
all
things
under
his
feet”
(Psalms
8:7).
The
inclination
for
envy
elicits
the
sages
from
among
them,
as
our
sages
said,
“Author’s
envy
increases
wisdom.”
The
strong-willed,
with
an
inclination
for
envy,
excel
in
acquiring
wisdom
and
knowledge.
It
is
like
the
speaking
degree
in
reality,
in
which
the
operating
force
is
not
limited
by
time
or
place,
but
is
collective
and
encompasses
every
item
in
the
world,
throughout
all
times.
Also,
it
is
the
nature
of
the
fire
of
envy
to
be
general,
encompassing
all
times
and
the
whole
reality.
This
is
because
it
is
the
conduct
of
envy:
If
one
had
not
seen
the
object
in
one’s
friend’s
possession,
the
desire
for
it
would
not
have
awakened
in
one
at
all.
You
find
that
the
sensation
of
absence
is
not
for
what
one
does
not
have,
but
for
what
one’s
friends
have,
who
are
the
entire
progeny
of
Adam
and
Eve
throughout
the
generations.
Thus,
this
force
is
unlimited
and
therefore
fit
for
its
sublime
and
elated
role.
Yet,
those
who
remain
without
any
merit,
it
is
because
they
do
not
have
a
strong
desire.
Hence,
all
three
above-mentioned
inclinations
operate
in
them
together,
in
mixture.
Sometimes
they
are
lustful,
sometimes
envious,
and
sometimes
they
crave
honor.
Their
desire
breaks
to
pieces,
and
they
are
like
children
who
crave
everything
they
see
and
cannot
attain
anything.
Hence,
their
value
is
like
the
straw
and
bran
that
remain
after
the
flour.
It
is
known
that
the
beneficial
force
and
the
detrimental
force
go
hand
in
hand.
In
other
words,
as
much
as
something
can
benefit,
so
it
can
harm.
Hence,
since
the
force
of
one
person
is
greater
than
all
the
beasts
and
the
animals
of
all
times,
one’s
harmful
force
supersedes
them
all,
as
well.
Thus,
as
long
as
one
does
not
merit
one’s
degree
in
a
way
that
one
uses
one’s
force
only
to
do
good,
one
needs
a
careful
watch
so
he
does
not
acquire
great
amounts
of
the
human
level,
which
are
wisdom
and
science.
For
this
reason,
the
first
sages
hid
the
wisdom
from
the
masses
for
fear
of
taking
indecent
disciples
who
would
use
the
power
of
the
wisdom
to
harm
and
damage.
These
would
break
and
destroy
the
entire
world
with
their
lust
and
beastly
savageness,
using
man’s
great
powers.
When
the
generations
have
lessened
and
their
sages
themselves
had
started
to
crave
both
tables,
meaning
a
good
life
for
their
corporeality,
too,
their
views
drew
near
to
the
masses.
They
traded
with
them
and
sold
the
wisdom
as
prostitutes
for
the
price
of
a
dog.
Since
then,
the
fortified
wall
that
the
first
had
exerted
on
has
been
ruined
and
the
masses
have
looted
it.
The
savages
have
filled
their
hands
with
the
force
of
men,
seized
the
wisdom
and
tore
it.
Half
was
inherited
by
adulterers
and
half
by
murderers,
and
they
have
put
it
in
eternal
disgrace
to
this
day.
4)
From
this
you
can
deduce
about
the
wisdom
of
truth,
which
contains
all
the
external
teachings
within
it,
which
are
its
seven
little
maids.
This
is
the
entirety
of
the
human
species
and
the
purpose
for
which
all
the
worlds
were
created,
as
it
is
written,
“If
My
covenant
be
not
day
and
night,
if
I
have
not
appointed
the
ordinances
of
heaven
and
earth.”
Hence,
our
sages
have
stated
(Avot
4,
Mishnah
5),
“He
who
uses
the
crown
passes.”
This
is
because
they
have
prohibited
us
from
using
it
for
any
sort
of
worldly
pleasure.
This
is
what
has
sustained
us
thus
far,
to
maintain
the
armies
and
the
wall
around
the
wisdom
of
truth,
so
no
stranger
or
foreigner
would
break
in
or
put
it
in
their
vessels
to
go
and
trade
it
in
the
market,
as
with
the
external
sages.
This
was
so
because
all
who
entered
have
already
been
tested
by
seven
tests
until
it
was
certain
beyond
any
concern
and
suspicion.
After
these
words
and
truth,
we
find
what
appears
to
be
a
great
contradiction,
from
one
extreme
to
the
other,
in
the
words
of
our
sages.
It
is
written
in
The
Zohar
that
at
the
time
of
the
Messiah,
this
wisdom
will
be
revealed
even
to
the
young.
However,
according
to
the
above,
we
learned
that
in
the
days
of
the
Messiah,
that
whole
generation
will
be
at
the
highest
level.
We
will
need
no
guard
at
all,
and
the
fountains
of
wisdom
will
open
and
water
the
whole
nation.
Yet,
in
Masechet
Sutah,
49,
and
Sanhedrin
97a,
they
said,
“Impudence
shall
soar
at
the
time
of
the
Messiah,
authors’
wisdom
shall
go
astray,
and
righteous
shall
be
cast
away.”
It
interprets
that
there
is
none
so
evil
as
that
generation.
Thus,
how
do
we
reconcile
the
two
statements,
for
both
are
certainly
the
words
of
the
living
God?
The
thing
is
that
this
careful
watch
and
door-locking
on
the
hall
of
wisdom
is
for
fear
of
people
in
whom
the
spirit
of
writers’
envy
is
mixed
with
the
force
of
lust
and
honor.
Their
envy
is
not
limited
to
wanting
only
wisdom
and
knowledge.
Hence,
both
texts
are
correct,
and
one
comes
and
teaches
of
the
other.
The
face
of
the
generation
is
as
the
face
of
the
dog,
meaning
they
bark
as
dogs
Hav,
Hav
[give,
give]
righteous
are
cast
away
and
authors’
wisdom
went
astray
in
them.
It
follows
that
it
is
permitted
to
open
the
gates
of
the
wisdom
and
remove
the
careful
guard,
since
it
is
naturally
safe
from
theft
and
exploitation.
There
is
no
longer
fear
lest
indecent
disciples
might
take
it
and
sell
it
in
the
market
to
the
materialistic
plebs,
since
they
will
find
no
buyers
for
this
merchandise,
as
it
is
loathsome
in
their
eyes.
Since
they
have
no
hope
of
acquiring
lust
or
honor
through
it,
it
has
become
safe
and
guarded
by
itself.
No
stranger
will
approach
except
for
lovers
of
wisdom
and
counsel.
Hence,
any
examination
shall
be
removed
from
those
who
enter,
until
even
the
very
young
will
be
able
to
attain
it.
Now
you
can
understand
their
words
(Sanhedrin
98a):
“The
Son
of
David
comes
either
in
a
generation
that
is
all
worthy,
or
all
unworthy.”
This
is
very
perplexing.
Seemingly,
as
long
as
there
are
a
few
righteous
in
the
generation,
they
detain
the
redemption.
So
when
the
righteous
perish
from
the
land,
the
Messiah
will
be
able
to
come?
I
wonder.
Indeed,
we
should
thoroughly
understand
that
this
matter
of
redemption
and
the
coming
of
the
Messiah
that
we
hope
will
be
soon
in
our
days,
Amen,
is
the
uppermost
wholeness
of
attainment
and
knowledge,
as
it
is
written,
“and
they
shall
teach
no
more
every
man
his
neighbor,
saying:
‘Know
the
Lord,’
for
they
shall
all
know
Me,
from
the
greatest
of
them
unto
the
least
of
them.”
And
with
the
completeness
of
the
mind,
the
bodies
are
completed,
too,
as
it
is
written
(Isaiah
65),
“The
youth,
a
hundred
years
old,
shall
die.”
When
the
children
of
Israel
are
complemented
with
the
complete
knowledge,
the
fountains
of
intelligence
and
knowledge
shall
flow
beyond
the
boundaries
of
Israel
and
water
all
the
nations
of
the
world,
as
it
is
written
(Isaiah
11),
“For
the
earth
shall
be
full
of
the
knowledge
of
the
Lord,”
and
as
it
is
written,
“and
shall
come
unto
the
Lord
and
to
His
goodness.”
The
proliferation
of
this
knowledge
is
the
matter
of
the
expansion
of
the
Messiah
King
to
all
the
nations.
Yet,
it
is
the
opposite
with
the
crude,
materialistic
plebs.
Since
their
imagination
is
attached
to
the
complete
power
of
the
fist,
the
matter
of
the
expansion
of
the
kingdom
of
Israel
over
the
nations
is
engraved
in
their
imagination
only
as
a
sort
of
dominion
of
bodies
over
bodies,
to
take
their
full
fee
with
great
pride,
and
boast
over
all
the
people
in
the
world.
What
can
I
do
for
them
if
our
sages
have
already
rejected
them,
and
the
likes
of
them,
from
among
the
congregation
of
the
Creator,
saying,
“All
who
is
proud,
the
Creator
says,
‘he
and
I
cannot
dwell
in
the
same
abode.’”
Conversely,
some
err
and
determine
that
as
the
body
must
exist
prior
to
the
existence
of
the
soul
and
the
complete
perception,
the
perfection
of
the
body
and
its
needs
precede
in
time
the
attainment
of
the
soul
and
the
complete
perception.
Hence,
complete
perception
is
denied
of
a
weak
body.
This
is
a
grave
mistake,
harsher
than
death,
since
a
perfect
body
is
utterly
inconceivable
before
the
complete
perception
has
been
obtained,
since
in
itself,
it
is
a
punctured
bag,
a
broken
cistern.
It
cannot
contain
anything
beneficial,
neither
for
itself
nor
for
others,
except
with
the
obtainment
of
the
complete
knowledge.
At
that
time
the
body,
too,
rises
to
its
completeness
with
it,
literally
hand
in
hand.
This
rule
applies
both
in
individuals
and
in
the
whole,
and
see
all
this
in
The
Zohar,
portion
Shlach,
concerning
the
spies,
where
it
elaborates
on
this.
5)
Now
you
will
understand
what
is
written
in
The
Zohar:
“With
this
composition,
the
children
of
Israel
will
be
redeemed
from
exile.”
Also,
in
many
other
places,
only
through
the
expansion
of
the
wisdom
of
Kabbalah
in
the
masses
will
we
obtain
complete
redemption.
Our
sages
also
said,
“The
light
in
it
reforms
him.”
They
were
intentionally
meticulous
about
it,
to
show
us
that
only
the
light
enclosed
within
it,
“like
apples
of
gold
in
settings
of
silver,”
in
it
lies
the
Segula
[power/cure]
that
reforms
a
person.
Both
the
individual
and
the
nation
will
not
complete
the
aim
for
which
they
were
created,
except
by
attaining
the
internality
of
the
Torah
and
its
secrets.
Although
we
hope
for
the
complete
attainment
at
the
coming
of
the
Messiah,
it
is
written,
“will
give
wisdom
to
the
wise.”
It
also
says,
“In
the
heart
of
every
one
who
is
wisehearted,
I
have
placed
wisdom.”
Hence,
it
is
the
great
expansion
of
the
wisdom
of
truth
within
the
nation
that
we
need
first,
so
we
may
merit
receiving
the
benefit
from
our
Messiah.
Consequently,
the
expansion
of
the
wisdom
and
the
coming
of
our
Messiah
are
interdependent.
Therefore,
we
must
establish
seminaries
and
compose
books
to
hasten
the
distribution
of
the
wisdom
throughout
the
nation.
This
was
not
the
case
before,
for
fear
lest
unworthy
disciples
would
mingle,
as
we
have
elaborated
above.
This
became
the
primary
reason
for
the
prolonging
of
the
exile
for
our
many
sins,
to
this
day.
Our
sages
said,
“Messiah,
Son
of
David
comes
only
in
a
generation
that
is
all
worthy…”
meaning
when
everyone
retires
from
pursuit
of
honor
and
lust.
At
that
time,
it
will
be
possible
to
establish
seminaries
among
the
masses
to
prepare
them
for
the
coming
of
the
Messiah
Son
of
David.
“…or
in
a
generation
that
is
all
unworthy,”
meaning
in
such
a
generation
when
“the
face
of
the
generation
is
as
the
face
of
the
dog,
and
righteous
shall
be
cast
away,
and
authors’
wisdom
shall
go
astray
in
them.”
At
such
a
time,
it
will
be
possible
to
remove
the
careful
guard
and
all
who
remain
in
the
house
of
Jacob
with
their
hearts
pounding
to
attain
the
wisdom
and
the
purpose,
“Holy”
will
be
said
to
them
and
they
shall
come
and
learn.
This
is
so
because
there
will
no
longer
be
fear
lest
one
might
not
sustain
one’s
merit
and
trade
the
wisdom
in
the
market,
as
no
one
in
the
mob
will
buy
it.
The
wisdom
will
be
so
loathsome
in
their
eyes
that
neither
glory
nor
lust
will
be
obtainable
in
return
for
it.
Hence,
all
who
wish
to
enter
may
come
and
enter.
Many
will
roam,
and
the
knowledge
will
increase
among
the
worthy
of
it.
And
by
this
we
will
soon
be
rewarded
with
the
coming
of
the
Messiah,
and
the
redemption
of
our
souls.
With
these
words,
I
unbind
myself
from
a
considerable
complaint,
that
I
have
dared
more
than
all
my
predecessors
in
disclosing
the
usually
covered
rudiments
of
the
wisdom
in
my
book
[Panim
Meirot
uMasbirot],
which
was
thus
far
unexplored.
This
refers
to
the
essence
of
the
ten
Sefirot
and
all
that
concerns
them,
Yashar
[direct]
and
Hozer
[reflected],
Pnimi
[inner]
and
Makif
[surrounding],
the
meaning
of
Hakaa
[beating/striking],
and
the
meaning
of
Hizdakchut
[purification/cleansing].
The
authors
that
preceded
me
deliberately
scattered
the
words
here
and
there,
and
in
subtle
intimations
so
one’s
hand
would
fail
to
gather
them.
I—through
His
light,
which
appeared
upon
me,
and
with
the
help
of
my
teachers—have
gathered
them
and
disclosed
the
matters
clearly
enough
and
in
their
spiritual
form,
above
place
and
above
time.
They
could
have
come
to
me
with
a
great
complaint:
If
there
are
no
additions
to
my
teachers
here,
then
the
ARI
and
Rav
Chaim
Vital
themselves,
and
the
genuine
authors,
the
commentators
on
their
words,
could
have
disclosed
and
explained
the
matters
as
openly
as
I.
And
if
you
wish
to
say
that
it
was
revealed
to
them,
then
who
is
this
writer,
for
whom
it
is
certainly
a
great
privilege
to
be
dust
and
ashes
under
their
feet,
who
says
that
the
lot
given
to
him
by
the
Creator
is
more
than
their
lot?
However,
as
you
will
see
in
the
references,
I
neither
added
to
my
teachers
nor
innovated
in
the
composition.
All
my
words
are
already
written
in
the
Eight
Gates,
in
The
Tree
of
Life,
and
in
Mavo
Shearim
[Entrance
of
the
Gates]
by
the
ARI.
I
did
not
add
a
single
word
to
them,
but
they
aimed
to
conceal
matters;
hence,
they
scattered
them
one
here
and
one
there,
since
their
generation
was
not
yet
completely
unworthy
and
required
great
care.
We,
however,
for
our
many
sins,
all
the
words
of
our
sages
are
already
true
in
us.
They
had
been
said
for
the
time
of
the
Messiah
to
begin
with,
for
in
such
a
generation
there
is
no
longer
fear
of
disclosing
the
wisdom,
as
we
have
elaborated
above.
Hence,
my
words
are
open
and
orderly.
6)
And
now
sons
do
hear
me:
The
wisdom
cries
aloud
outside;
she
calls
you
from
the
streets,
“Whoso
is
on
the
Lord's
side,
let
him
come
to
me,”
“For
it
is
no
vain
thing
for
you;
because
it
is
your
life,
and
the
length
of
your
days.”
“You
were
not
created
to
follow
the
act
of
the
grain
and
the
potato,
you
and
your
asses
in
one
trough.”
And
as
the
purpose
of
the
ass
is
not
to
serve
all
its
contemporary
asses,
man’s
purpose
is
not
to
serve
all
the
bodies
of
the
people
of
his
time,
the
contemporaries
of
his
physical
body.
Rather,
the
purpose
of
the
ass
is
to
serve
and
be
of
use
to
man,
who
is
superior
to
it,
and
the
purpose
of
man
is
to
serve
the
Creator
and
complete
His
aim.
As
Ben
Zuma
said,
“All
those
were
created
only
to
serve
me,
and
I,
to
serve
my
Maker.”
He
says,
“All
the
works
of
the
Lord
are
for
His
purpose,”
since
the
Creator
yearns
and
craves
our
completion.
It
is
said
in
Beresheet
Rabbah,
Chapter
8,
that
the
angels
said
to
Him:
“‘What
is
man,
that
You
are
mindful
of
him,
and
the
son
of
man,
that
You
think
of
him?’
Why
do
You
need
this
trouble?
The
Creator
told
them:
‘Therefore,
why
sheep
and
oxen?’”
What
is
this
like?
It
is
like
a
king
who
had
a
tower
filled
abundantly
but
no
guests.
What
pleasure
has
the
king
from
his
fill?
They
promptly
said
to
Him:
“O
Lord,
our
Lord,
how
glorious
is
Your
name
in
all
the
earth!
Do
that
which
seems
good
to
You.”
Seemingly,
we
should
doubt
that
allegory,
since
where
does
that
tower
filled
abundantly
stand?
In
our
time,
we
really
would
fill
it
with
guests
to
the
brim.
Indeed,
the
words
are
earnest,
since
you
see
that
the
angels
made
no
complaint
about
any
of
the
creatures
created
during
the
six
days
of
creation,
except
about
man.
This
is
because
he
was
created
in
God’s
image
and
consists
of
the
upper
and
lower
together.
When
the
angels
saw
it,
they
were
startled
and
bewildered.
How
would
the
pure,
spiritual
soul
descend
from
its
sublime
degree,
and
come
and
dwell
in
the
same
abode
with
this
filthy,
beastly
body?
In
other
words,
they
wondered,
“Why
do
You
need
this
trouble?”
The
answer
that
came
to
them
is
that
there
is
already
a
tower
filled
abundantly,
and
empty
of
guests.
To
fill
it
with
guests,
we
need
the
existence
of
this
man,
made
of
upper
and
lower
together.
For
this
reason,
this
pure
soul
must
clothe
in
the
dress
in
this
filthy
body.
They
immediately
understood
it
and
said,
“Do
that
which
seems
good
to
You.”
Know
that
this
tower
filled
abundantly
implies
all
the
pleasure
and
the
goodness
for
which
He
has
created
the
creatures,
as
our
sages
said,
“The
conduct
of
the
Good
is
to
do
good.”
Hence,
He
created
the
worlds
to
delight
His
creatures.
(We
have
elaborated
on
our
matter
in
Panim
Masbirot,
Branch
1,
and
learn
it
there.)
And
since
there
is
no
past
or
future
in
Him,
we
must
realize
that
as
soon
as
He
thought
to
create
creatures
and
delight
them,
they
emerged
and
were
instantly
made
before
Him,
they
and
all
their
fulfillments
of
delight
and
pleasure,
as
He
had
intended
for
them.
It
is
written
in
the
book
Heftzi
Bah
[My
Delight
Is
in
Her],
by
the
ARI,
that
all
the
worlds,
upper
and
lower
together,
are
contained
in
the
Ein
Sof
[Infinity],
even
before
the
Tzimtzum
[restriction]
by
way
of
He
is
one
and
His
name
One,
see
there
in
Chapter
1.
The
Tzimtzum,
which
is
the
root
of
the
worlds
ABYA,
which
reach
up
to
this
world,
occurred
because
the
roots
of
the
souls
themselves
yearn
to
equalize
their
form
with
the
Emanator.
This
is
the
meaning
of
Dvekut
[adhesion],
as
separation
and
Dvekut
in
anything
spiritual
is
possible
only
in
values
of
equivalence
of
form
or
disparity
of
form.
Since
He
wanted
to
delight
them,
the
will
to
receive
pleasure
was
necessarily
imprinted
in
the
receivers.
Thus,
their
form
has
been
changed
from
His,
since
this
form
is
not
at
all
present
in
the
Emanator,
as
from
whom
would
He
receive?
The
Tzimtzum
and
the
Gevul
[boundary/limitation]
were
made
for
this
correction,
until
the
emergence
of
this
world
to
a
reality
of
a
clothing
of
a
soul
in
a
corporeal
body.
When
one
engages
in
Torah
and
work
in
order
to
bestow
contentment
upon
one’s
Maker,
the
form
of
reception
will
be
reunited
in
order
to
bestow
once
more.
This
is
the
meaning
of
the
text,
“and
to
cleave
unto
Him,”
since
then
one
equalizes
one’s
form
to
one’s
Maker,
and
as
we
have
said,
equivalence
of
form
is
Dvekut
in
spirituality.
When
the
matter
of
Dvekut
is
completed
in
all
the
parts
of
the
soul,
the
worlds
will
return
to
the
state
of
Ein
Sof,
as
prior
to
the
Tzimtzum.
“In
their
land
they
will
inherit
doubly,”
since
then
they
will
be
able
to
receive
once
more
all
the
pleasure
and
delight,
prepared
for
them
in
advance
in
the
world
of
Ein
Sof.
Moreover,
now
they
are
prepared
for
the
real
Dvekut
without
any
disparity
of
form,
since
their
reception
is
no
longer
for
themselves,
but
to
bestow
contentment
upon
their
Maker.
You
find
that
they
have
equalized
in
the
form
of
bestowal
with
the
Maker,
and
I
have
already
elaborated
on
these
matters
suitably
in
Panim
Masbirot,
Branch
1.
7)
Now
you
will
understand
their
words,
that
the
Shechina
[Divinity]
in
the
lower
ones
is
a
high
need.
This
is
a
most
perplexing
statement,
though
it
does
go
hand
in
hand
with
the
above
Midrash
that
compared
the
matter
to
a
king
who
has
a
tower
filled
abundantly,
but
no
guests.
It
is
certain
that
he
sits
and
waits
for
guests,
or
his
whole
preparation
will
be
in
vain.
This
is
like
a
great
king
who
had
a
son
when
he
was
already
old,
and
he
was
very
fond
of
him.
Hence,
from
the
day
he
was
born
he
thought
favorable
thoughts
about
him,
collected
all
the
books
and
the
finest
scholars
in
the
land,
and
built
schools
for
him.
He
gathered
the
finest
builders
in
the
land
and
built
palaces
of
pleasure
for
him,
collected
all
the
musicians
and
singers
and
built
concert
halls
for
him.
He
assembled
the
best
chefs
and
bakers
in
the
land
and
served
him
every
delicacy
in
the
world,
and
so
forth.
Alas,
the
boy
grew
up
to
be
a
fool
with
no
wish
for
knowledge.
He
was
also
blind
and
could
not
see
or
feel
the
beauty
of
the
buildings,
and
he
was
deaf
and
could
not
hear
the
singers.
Sadly,
he
was
diabetic
and
was
permitted
to
eat
only
coarse-flour
bread,
arising
contempt
and
wrath.
Now
you
can
understand
their
words
about
the
verse,
“I,
the
Lord,
will
hasten
it
in
its
time.”
The
Sanhedrin
(98)
interpreted,
“Not
rewarded—in
its
time;
rewarded—I
will
hasten
it.”
Thus,
there
are
two
ways
to
attain
the
above-mentioned
goal:
through
their
own
attention,
which
is
called
a
“path
of
repentance.”
If
they
are
rewarded
with
it,
“I
will
hasten
it”
will
be
applied
to
them.
This
means
that
there
is
no
set
time
for
it,
but
when
they
are
rewarded,
the
correction
ends,
of
course.
If
they
are
not
awarded
the
attention,
there
is
another
way,
called
“path
of
suffering,”
as
our
sages
said,
Sanhedrin
97,
“I
place
upon
them
a
king
such
as
Haman,
and
they
will
repent
against
their
will,”
meaning
in
its
time,
for
in
that
there
is
a
set
time,
and
they
will
want
it.
By
this,
they
wanted
to
show
us
that
His
ways
are
not
our
ways.
For
this
reason,
the
case
of
the
flesh-and-blood
king
who
had
troubled
so
to
prepare
those
great
things
for
his
beloved
son
and
was
finally
tormented
in
every
way,
and
all
his
trouble
was
in
vain,
bringing
contempt
and
wrath,
will
not
happen
to
Him.
Instead,
all
the
works
of
the
Creator
are
guaranteed
and
true,
and
there
is
no
fraud
in
Him.
This
is
as
our
sages
said,
“Not
rewarded—in
its
time.”
What
the
will
does
not
do,
time
will
do,
as
it
is
written
in
Panim
Masbirot,
end
of
Branch
1,
“Can
you
send
forth
lightning
that
they
may
go
and
say
to
you,
‘Here
we
are’?”
There
is
a
path
of
pain
that
can
cleanse
any
defect
and
materialism
until
one
realizes
how
to
raise
one’s
head
out
of
the
beastly
trough
in
order
to
soar
and
climb
the
rungs
of
the
ladder
of
happiness
and
human
success,
for
one
will
cleave
to
one’s
root
and
complete
the
aim.
8)
Therefore,
come
and
see
how
grateful
we
should
be
to
our
teachers,
who
impart
us
their
sacred
lights
and
dedicate
their
souls
to
do
good
to
our
souls.
They
stand
in
the
middle
between
the
path
of
harsh
torments
and
the
path
of
repentance.
They
save
us
from
the
netherworld,
which
is
harder
than
death,
and
accustom
us
to
reach
the
heavenly
pleasures,
the
sublime
gentleness
and
the
pleasantness
that
is
our
share,
ready
and
waiting
for
us
from
the
very
beginning,
as
we
have
said
above.
Each
of
them
operates
in
his
generation,
according
to
the
power
of
the
light
of
his
teaching
and
sanctity.
Our
sages
have
already
said,
“You
have
not
a
generation
without
such
as
Abraham,
Isaac,
and
Jacob.”
Indeed,
that
Godly
man,
Rav
[teacher/great
one]
Isaac
Luria
[the
ARI],
troubled
and
provided
us
the
fullest
measure.
He
did
wondrously
more
than
his
predecessors,
and
if
I
had
a
tongue
that
praises,
I
would
praise
that
day
when
his
wisdom
appeared
almost
as
the
day
when
the
Torah
was
given
to
Israel.
There
are
not
enough
words
to
measure
his
holy
work
in
our
favor.
The
doors
of
attainment
were
locked
and
bolted,
and
he
came
and
opened
them
for
us.
Thus,
all
who
wish
to
enter
the
King’s
palace
need
only
purity
and
sanctity,
and
to
go
and
bathe
and
shave
their
hair
and
wear
clean
clothes,
to
properly
stand
before
the
upper
Kingship.
You
find
a
thirty-eight-year-old
who
subdued
with
his
wisdom
all
his
predecessors
through
the
Ge'onim
[pl.
for
genius]
and
through
all
times.
All
the
elders
of
the
land,
the
gallant
shepherds,
friends
and
disciples
of
the
Godly
sage,
the
RAMAK,
stood
before
him
as
disciples
before
the
Rav.
All
the
sages
of
the
generations
following
them
to
this
day,
none
missing,
have
abandoned
all
the
books
and
compositions
that
precede
him:
the
Kabbalah
of
the
RAMAK,
the
Kabbalah
of
the
Rishonim
[first],
and
the
Kabbalah
of
the
Ge'onim,
blessed
be
the
memory
of
them
all.
They
have
attached
their
spiritual
life
entirely
and
solely
to
his
Holy
Wisdom.
Naturally,
it
is
not
without
merit
that
a
total
victory
is
awarded,
as
this
young
in
years
father
of
wisdom
has.
Alas,
Satan’s
work
succeeded,
and
obstacles
were
placed
along
the
path
of
expansion
of
his
wisdom
into
a
holy
nation,
and
only
very
few
have
begun
to
conquer
them.
This
was
so
primarily
because
the
words
were
written
by
hearsay,
as
he
had
interpreted
the
wisdom
day
by
day
before
his
disciples,
who
were
already
elderly
and
with
great
proficiency
in
The
Zohar
and
the
Tikkunim
[Corrections].
In
most
cases,
his
holy
sayings
were
arranged
according
to
the
profound
questions
that
they
asked
him,
each
according
to
his
own
interest.
For
this
reason,
he
did
not
convey
the
wisdom
in
a
proper
order,
as
with
compositions
that
preceded
him.
We
find
in
the
texts
that
the
ARI
himself
had
wished
to
put
order
in
the
issues.
In
that
regard,
see
the
beginning
of
the
words
of
Rashbi
in
the
interpretation
to
the
Idra
Zuta,
in
a
short
introduction
by
Rav
Chaim
Vital.
There
is
also
the
short
time
of
his
teaching,
since
the
entire
time
of
his
seminary
was
some
seventeen
months,
as
is
said
in
Gate
to
Reincarnations,
Gate
8,
since
he
arrived
in
Safed
from
Egypt
shortly
before
Passover
in
the
year
1571,
and
at
that
time,
Rav
Chaim
Vital
was
twenty-nine
years
old.
And
in
July
1572,
on
the
eve
of
Shabbat,
Parashat
Matot-Masaey,
the
beginning
of
the
month
of
Av,
he
fell
ill,
and
on
Tuesday,
fifth
of
Av
on
the
following
week
he
passed
away.
It
is
also
written
in
Gate
to
Reincarnations,
Gate
8,
that
upon
his
demise,
he
ordered
Rav
Chaim
Vital
not
to
teach
the
wisdom
to
others
and
permitted
him
to
learn
only
by
himself
and
in
a
whisper.
The
rest
of
the
friends
were
forbidden
to
engage
in
it
altogether
because
he
said
that
they
did
not
understand
the
wisdom
properly.
This
is
why
Rav
Chaim
Vital
did
not
arrange
the
texts
at
all
and
left
them
unorganized.
Naturally,
he
did
not
explain
the
connections
between
the
matters
so
it
would
not
be
as
teaching
others.
This
is
why
we
find
such
great
caution
on
his
part,
as
is
known
to
those
proficient
in
the
writings
of
the
ARI.
The
arrangements
found
in
the
writings
of
the
ARI
were
arranged
and
organized
by
a
third
generation,
three
times,
and
by
three
compilers.
The
first
compiler
was
the
sage
MAHARI
Tzemach.
He
lived
at
the
same
time
of
MAHARA
Azulai,
who
passed
away
in
the
year
1644.
A
large
portion
of
the
texts
came
by
him,
and
he
compiled
many
books
from
them.
The
most
important
among
them
is
the
book
Adam
Yashar
[Upright
Man],
in
which
he
collected
the
root
and
the
essential
teachings
that
were
at
his
disposal.
However,
some
of
the
books
that
this
rav
compiled
were
lost.
In
the
introduction
to
his
book,
Kol
BeRama
[A
Loud
Voice],
he
presents
all
the
books
that
he
had
compiled.
The
second
compiler
is
his
disciple,
MAHARAM
Paprish.
He
did
more
than
his
rav,
since
some
of
the
books
that
were
held
by
the
sage
MAHARASH
Vital
came
by
his
hands,
and
he
compiled
many
books.
The
most
important
among
them
are
the
books,
Etz
haChaim
[The
Tree
of
Life]
and
Pri
Etz
haChaim
[Fruit
of
the
Tree
of
Life].
They
contain
the
entire
scope
of
the
wisdom
in
its
fullest
sense.
The
third
compiler
was
the
sage
MAHARASH
Vital,
the
son
of
Rav
Chaim
Vital.
He
was
a
great
and
renowned
sage,
who
compiled
the
famous
Eight
Gates
from
the
patrimony
his
father
had
left
him.
Thus,
we
see
that
each
of
the
compilers
did
not
have
the
complete
writings.
This
heavily
burdened
the
arrangement
of
the
issues,
which
are
unsuitable
for
those
without
true
proficiency
in
The
Zohar
and
the
Tikkunim.
Hence,
few
are
those
who
ascend.
9)
In
return
for
that,
we
are
privileged
by
Him
to
have
been
rewarded
with
the
spirit
of
The
Baal
Shem
Tov,
whose
greatness
and
sanctity
are
beyond
any
word
and
any
utterance.
He
was
not
gazed
upon
and
will
not
be
gazed
upon,
except
by
those
worthy
that
had
served
under
his
light,
and
they,
too,
only
intermittently,
each
according
to
what
he
received
in
his
heart.
It
is
true
that
the
light
of
his
Torah
and
Holy
Wisdom
are
built
primarily
on
the
holy
foundations
of
the
ARI.
However,
they
are
not
at
all
similar.
I
shall
explain
this
with
an
allegory
of
a
person
drowning
in
the
river,
rising
and
sinking
as
drowning
people
do.
Sometimes,
only
the
hair
is
visible,
and
then
a
counsel
is
sought
to
catch
him
by
his
head.
Other
times,
his
body
appears
as
well,
and
then
a
counsel
is
sought
to
catch
him
from
opposite
his
heart.
So
is
the
matter
before
us.
After
Israel
has
drowned
in
the
evil
waters
of
the
exile
among
the
nations,
since
then
until
now
they
rise
and
fall,
and
not
all
times
are
the
same.
At
the
time
of
the
ARI,
only
the
head
was
visible.
Hence,
the
ARI
had
troubled
in
our
favor
to
save
us
through
the
mind.
At
the
time
of
The
Baal
Shem
Tov,
there
was
relief.
Hence,
it
was
a
blessing
for
us
to
save
us
from
opposite
the
heart,
and
that
was
a
great
and
true
salvation
for
us.
And
for
our
many
sins,
the
wheel
has
been
turned
over
again
in
our
generation
and
we
have
declined
tremendously,
as
though
from
the
zenith
to
the
nadir.
In
addition,
there
is
the
collision
of
the
nations,
which
has
confused
the
entire
world.
The
needs
have
increased
and
the
mind
grew
short
and
corrupted
in
the
filth
of
materialism
which
apprehends
the
lead.
Servants
ride
horses
and
ministers
walk
on
the
earth,
and
everything
that
is
said
in
our
study
in
the
above-mentioned
Masechet
Sutah
has
come
true
in
us,
for
our
many
sins.
Again,
the
iron
wall
has
been
erected,
even
on
this
great
light
the
Baal
Shem
Tov,
which
we
have
said
illuminated
as
far
as
the
establishment
of
our
complete
redemption.
And
the
wise-at-heart
did
not
believe
in
the
possibility
that
a
generation
would
come
when
they
could
not
see
by
his
light.
Now,
our
eyes
have
darkened;
we
have
been
robbed
of
good,
and
when
I
saw
this
I
said,
“It
is
time
to
act!”
Thus,
I
have
come
to
open
widely
the
gates
of
light
of
the
ARI,
for
he
is
indeed
capable
and
fit
for
our
generation,
too,
and
“Two
are
better
than
one.”
We
should
not
be
blamed
for
the
brevity
in
my
composition,
since
it
corresponds
and
is
adapted
to
any
wisdom
lover,
as
too
much
wine
wears
off
the
flavor,
and
the
attainment
becomes
harder
on
the
disciple.
Also,
we
are
not
responsible
for
those
fat-at-heart,
since
the
language
to
assist
them
has
yet
to
be
created.
Wherever
they
cast
their
eyes,
they
find
folly,
and
there
is
a
rule
that
from
the
same
source
from
which
the
wise
draws
his
wisdom,
the
fool
draws
his
folly.
Thus,
I
stand
at
the
outset
of
my
book
and
warn
that
I
have
not
troubled
at
all
for
all
those
who
love
to
look
through
the
windows.
Rather,
it
is
for
those
who
care
for
the
words
of
the
Creator,
who
long
for
the
Creator
and
His
goodness,
to
complete
the
purpose
for
which
they
were
created,
for
by
the
will
of
the
Creator,
the
verse,
“All
who
seek
Me
shall
find
Me”
will
come
true
in
them.
10)
Come
and
see
the
words
of
the
sage
Rabbi
Even
Ezra
in
his
book
Yesod
Mora:
“And
now
note
and
know
that
all
the
Mitzvot
[commandments]
that
are
written
in
the
Torah
or
the
conventions
that
the
fathers
have
established,
although
they
are
mostly
in
action
or
in
speech,
they
are
all
in
order
to
correct
the
heart,
‘for
the
Lord
searches
all
hearts,
and
understands
all
the
imaginations
of
the
thoughts.’”
It
is
written,
“to
them
who
are
upright
in
their
hearts.”
Its
opposite
is
“A
heart
that
devises
wicked
thoughts.”
I
have
found
one
verse
that
contains
all
the
Mitzvot,
which
is
“You
shall
fear
the
Lord
your
God;
and
Him
shall
you
serve.”
The
word
“fear”
contains
all
the
Mitzvot
not-to-do
in
speech,
in
heart,
and
in
action.
It
is
the
first
degree
from
which
one
ascends
to
the
work
of
the
Creator,
which
contains
all
the
Mitzvot
to-do.
These
will
accustom
one’s
heart
and
guide
one
until
one
cleaves
to
the
Creator,
as
for
this
was
man
created.
He
was
not
created
for
acquiring
fortunes
or
for
building
buildings.
Hence,
one
should
seek
everything
that
will
bring
one
to
love
Him,
to
learn
wisdom,
and
to
seek
faith.
And
the
Creator
will
open
the
eyes
of
his
heart
and
will
renew
a
different
spirit
within
him.
Then
he
will
be
loved
by
his
Maker
in
his
life.
Know
that
the
Torah
was
given
only
to
men
of
heart.
Words
are
as
corpses
and
the
Taamim
[flavors]
as
souls.
If
one
does
not
understand
the
Taamim,
one’s
entire
effort
is
in
vain,
labor
blown
away.
It
is
as
though
one
exerts
oneself
to
count
the
letters
and
the
words
in
a
medicine
book.
No
cure
will
come
from
this
labor.
It
is
also
like
a
camel
carrying
silk;
it
does
not
benefit
the
silk,
nor
does
the
silk
benefit
it.
We
draw
only
this
from
his
words;
hold
on
to
the
goal
for
which
man
was
created.
He
says
about
it
that
this
is
the
matter
of
the
Dvekut
with
the
Creator.
Hence,
he
says
that
one
must
search
every
means
to
bring
one
to
love
Him,
to
learn
wisdom
and
to
seek
faith,
until
the
Creator
rewards
one
with
opening
the
eyes
of
one’s
heart
and
renewing
a
different
spirit
within
him.
At
that
time,
he
shall
be
loved
by
his
Maker.
He
deliberately
makes
that
precision,
to
be
loved
by
his
Maker
in
his
life.
It
indicates
that
while
he
has
not
acquired
this,
his
work
is
incomplete,
and
the
work
that
was
necessarily
given
to
us
to
do
today.
It
is
as
he
ends
it,
that
the
Torah
was
only
given
to
men
of
heart,
meaning
ones
who
have
acquired
the
heart
to
love
and
covet
Him.
The
sages
call
them
“wise-at-heart,”
since
there
is
no
longer
a
descending,
beastly
spirit
there,
for
the
evil
inclination
is
present
only
in
a
heart
vacant
from
wisdom.
He
interprets
and
says
that
the
words
are
as
corpses
and
the
Taamim,
as
souls.
If
one
does
not
understand
the
Taamim,
it
is
similar
to
exerting
oneself
counting
pages
and
words
in
a
medicine
book.
This
exertion
will
not
yield
a
remedy.
He
wishes
to
say
that
one
is
compelled
to
find
the
means
to
acquire
the
above-mentioned
possession,
since
then
one
can
taste
the
flavors
of
Torah,
which
is
the
interior
wisdom
and
its
mysteries,
and
the
flavors
of
Mitzva,
which
are
the
love
and
the
desire
for
Him.
Without
it,
one
has
only
the
words
and
the
actions,
which
are
dead
bodies
without
souls.
It
is
like
one
who
labors
counting
pages
and
words
in
a
medicine
book,
etc.
Certainly,
he
will
not
perfect
himself
in
medicine
before
he
understands
the
meaning
of
the
written
medicine.
Even
after
one
purchases
it,
for
whatever
price
is
asked,
if
the
conduct
of
the
study
and
the
actions
are
not
arranged
to
bring
him
to
it,
it
is
like
a
camel
carrying
silk;
it
does
not
benefit
the
silk
and
the
silk
does
not
benefit
it,
to
bring
it
to
complete
the
aim
for
which
it
was
created.
11)
According
to
these
words,
our
eyes
have
been
opened
concerning
the
words
of
Rabbi
Simon
in
Midrash
Rabbah,
Chapter
6,
about
the
verse,
“Let
us
make
man.”
These
are
his
words
(When
the
Creator
came
to
create
man,
He
consulted
the
ministering
angels),
that
they
were
divided
into
sects
and
groups.
Some
said,
“Let
him
be
created,”
and
some
said,
“Let
him
not
be
created,”
as
it
is
written,
“Mercy
and
truth
met;
righteousness
and
peace
kissed.”
Mercy
said,
“Let
him
be
created,
for
he
does
acts
of
mercy.”
Truth
said,
“Let
him
not
be
created,
for
he
is
all
lies.”
Righteousness
said,
“Let
him
be
created,
for
he
performs
righteousness.”
Peace
said,
“Let
him
not
be
created,
for
he
is
all
strife.”
What
did
the
Creator
do?
He
took
Truth
and
threw
it
to
the
earth,
as
it
is
written,
“and
it
cast
down
truth
to
the
earth.”
The
angels
said
to
the
Creator:
“Why
do
You
disgrace
Your
seal?
Let
truth
come
up
from
the
earth,
as
it
is
written,
‘Truth
shall
spring
forth
from
the
earth.’”
This
text
is
perplexing
all
around:
-
It
does
not
explain
the
seriousness
of
the
verse,
“Let
us
make
man.”
Is
it
a
counsel
that
He
needs,
as
it
is
written,
“Deliverance
in
the
heart
of
a
counsel”?
-
Regarding
truth,
how
can
it
be
said
about
the
entire
human
species
that
it
is
all
lies,
when
there
is
not
a
generation
without
such
as
Abraham,
Isaac,
and
Jacob?
-
If
the
words
of
truth
are
earnest,
how
did
the
angels
of
mercy
and
righteousness
agree
to
a
world
that
is
all
lies?
-
Why
is
truth
called
“seal,”
which
comes
at
the
edge
of
a
letter?
Certainly,
the
reality
exists
primarily
outside
the
seal.
Is
there
no
reality
at
all
outside
the
borders
of
truth?
-
Can
true
angels
think
of
the
true
Operator
that
His
operation
is
untrue?
-
Why
did
truth
deserve
such
a
harsh
punishment
to
be
thrown
to
the
earth
and
into
the
earth?
-
Why
is
the
angels’
reply
not
brought
in
the
Torah,
as
their
question
is
brought?
We
must
understand
these
two
conducts
set
before
our
eyes,
which
are
completely
opposite.
These
are
the
conducts
of
the
existence
of
the
entire
reality
of
this
world
and
the
conducts
of
the
manners
of
existence
for
the
sustenance
of
each
and
every
one
in
the
reality
before
us.
From
this
end,
we
find
a
reliable
conduct
in
utterly
affirmed
guidance,
which
controls
the
making
of
each
and
every
creature
in
reality.
Let
us
take
the
making
of
a
human
being
as
an
example.
The
love
and
pleasure
are
its
first
reason,
certain
and
reliable
for
its
task.
As
soon
as
it
is
uprooted
from
the
father’s
brain,
Providence
provides
it
a
safe
and
guarded
place
among
the
beddings
in
the
mother’s
abdomen,
so
no
stranger
may
touch
it.
There,
Providence
provides
it
with
its
daily
bread
in
the
right
measure.
It
tends
to
its
every
need
without
forgetting
it
for
even
a
moment,
until
it
gains
strength
to
come
out
to
the
air
of
our
world,
which
is
full
of
obstacles.
At
that
time,
Providence
lends
it
power
and
strength,
and
like
an
armed,
experienced
hero,
it
opens
gates
and
breaks
walls
until
it
comes
to
such
people
it
can
trust
to
help
it
through
its
days
of
weakness
with
love
and
great
compassion
to
sustain
its
existence,
as
they
are
the
most
precious
for
it
in
the
whole
world.
Thus,
Providence
embraces
it
until
it
qualifies
it
to
exist
and
to
continue
its
existence
onward.
As
is
with
man,
so
it
is
with
the
animate
and
the
flora.
All
are
wondrously
watched,
securing
their
existence,
and
every
scientist
of
nature
knows
it.
On
the
other
end,
when
we
regard
the
order
of
existence
and
sustenance
in
the
modes
of
existence
of
the
whole
of
reality,
large
and
small,
we
find
confused
orders,
as
if
an
army
is
fleeing
the
campaign
sick,
beaten,
and
afflicted
by
the
Creator.
Their
whole
life
is
as
death,
having
no
sustenance
unless
by
tormenting
first,
risking
their
lives
for
their
bread.
Even
a
tiny
louse
breaks
its
teeth
when
it
sets
off
for
a
meal.
How
much
frisking
it
frisks
to
attain
enough
food
to
sustain
itself.
As
it
is
with
it,
so
are
all,
great
and
small
alike,
and
all
the
more
so
with
humans,
the
elite
of
creation,
who
are
involved
in
everything.
12)
We
discern
two
opposites
in
the
ten
Sefirot
of
Kedusha
[Holiness].
The
first
nine
Sefirot
are
in
the
form
of
bestowal,
and
Malchut
is
about
reception.
Also,
the
first
nine
are
filled
with
light,
and
Malchut
has
nothing
of
her
own.
This
is
the
meaning
of
our
discrimination
of
two
discernments
of
light
in
each
Partzuf:
Ohr
Pnimi
[inner
light]
and
Ohr
Makif
[surrounding
light],
and
two
discernments
in
the
Kelim
[vessels],
which
are
the
inner
Kli
[vessel]
for
Ohr
Pnimi
and
an
outer
Kli
for
Ohr
Makif.
This
is
so
because
of
the
two
above-mentioned
opposites,
as
it
is
impossible
for
two
opposites
to
be
in
the
same
carrier.
Thus,
a
specific
carrier
is
required
for
the
Ohr
Pnimi
and
a
specific
carrier
for
the
Ohr
Makif,
as
I
elaborated
in
Panim
Masbirot¸
Branches
1
and
4.
However,
they
are
not
really
opposite
in
Kedusha,
since
Malchut
is
in
Zivug
[copulation]
with
the
first
nine,
and
its
quality
is
of
bestowal,
too,
in
the
form
of
Ohr
Hozer
[reflected
light],
as
written
in
Panim
Masbirot,
Branch
4,
but
the
Sitra
Achra
[other
side]
have
nothing
of
the
first
nine.
They
are
built
primarily
from
the
vacant
space,
which
is
the
complete
form
of
reception,
on
which
the
Tzimtzum
Aleph
[first
restriction]
occurred.
That
root
remained
without
light
even
after
the
illumination
of
the
Kav
[line]
reached
inside
the
Reshimo
[recollection],
as
is
written
in
Panim
Masbirot,
Branch
1.
For
this
reason,
they
are
two
complete
opposites
compared
to
life
and
Kedusha,
as
it
is
written,
“God
has
made
one
opposite
the
other.”
This
is
why
they
are
called
“dead.”
It
has
been
explained
above,
Item
6,
that
the
whole
issue
of
the
Tzimtzum
was
only
for
the
adornment
of
the
souls,
concerning
the
equalizing
of
their
form
to
their
Maker,
which
is
the
inversion
of
the
vessels
of
reception
to
the
form
of
bestowal.
You
find
that
this
goal
is
still
denied
from
the
perspective
of
the
Partzufim
[pl.
of
Partzuf]
of
Kedusha,
since
there
is
nothing
there
of
the
vacant
space,
which
is
the
form
of
Gadlut
[greatness/adulthood]
of
reception,
over
which
was
the
Tzimtzum.
Hence,
no
correction
will
happen
to
it,
as
it
does
not
exist
in
reality.
Also,
there
is
certainly
no
correction
here
from
the
perspective
of
the
Sitra
Achra,
although
it
does
have
a
vacant
space,
since
it
is
completely
opposite,
and
everything
it
receives
dies.
Hence,
it
is
only
a
human
in
this
world
that
we
need.
In
infancy,
he
is
sustained
and
supported
by
the
Sitra
Achra,
inheriting
the
Kelim
of
the
vacant
space
from
it.
When
he
grows,
he
connects
to
the
structure
of
Kedusha
through
the
power
of
Torah
and
Mitzvot
to
bestow
contentment
upon
his
Maker.
Thus,
one
turns
the
complete
measure
of
reception
he
has
already
acquired
to
be
solely
arranged
for
bestowal.
In
that,
he
equalizes
his
form
with
his
Maker
and
the
aim
comes
true
in
him.
This
is
the
meaning
of
the
existence
of
time
in
this
world.
You
find
that
first,
these
two
above
opposites
were
divided
into
two
separate
carriers,
namely
Kedusha
and
Sitra
Achra,
by
way
of
“one
opposite
the
other.”
They
are
still
devoid
of
the
above
correction,
for
they
must
be
in
the
same
subject,
which
is
man.
Therefore,
the
existence
of
an
order
of
time
is
necessary
for
us,
since
then
the
two
opposites
will
come
in
a
person
one
by
one,
meaning
at
a
time
of
Katnut
[smallness/infancy]
and
at
a
time
of
Gadlut.
13)
Now
you
can
understand
the
need
for
the
breaking
of
the
vessels
and
their
properties,
as
it
is
written
in
The
Zohar
and
in
the
writings
of
the
ARI,
that
two
kinds
of
light
are
present
in
each
ten
Sefirot,
running
back
and
forth.
The
first
light
is
Ohr
Ein
Sof
[light
of
infinity],
which
travels
from
above
downward.
It
is
called
Ohr
Yashar
[direct
light].
The
second
light
is
a
result
of
the
Kli
of
Malchut,
returning
from
below
upward,
called
Ohr
Hozer
[reflected
light].
Both
unite
into
one.
Know
that
from
the
Tzimtzum
downward,
the
point
of
Tzimtzum
is
devoid
of
any
light
and
remains
a
vacant
space.
The
upper
light
can
no
longer
appear
in
the
last
Behina
[discernment]
before
the
end
of
correction,
and
this
is
said
particularly
about
Ohr
Ein
Sof,
called
Ohr
Yashar.
However,
the
second
light,
called
Ohr
Hozer,
can
appear
in
the
last
Behina,
since
the
case
of
the
Tzimtzum
did
not
apply
to
it
at
all.
Now
we
have
learned
that
the
system
of
the
Sitra
Achra
and
the
Klipot
[shells/peels]
is
a
necessity
for
the
purpose
of
the
Tzimtzum,
in
order
to
instill
in
a
person
the
great
vessels
of
reception
while
in
Katnut,
when
one
is
dependent
on
her.
Thus,
the
Sitra
Achra,
too,
needs
abundance.
Where
would
she
take
it
if
she
is
made
solely
of
the
last
Behina,
which
is
a
space
that
is
vacant
of
any
light,
since
from
the
Tzimtzum
downward
the
upper
light
is
completely
separated
from
it?
Hence,
the
matter
of
the
breaking
of
the
vessels
had
been
prepared.
The
breaking
indicates
that
a
part
of
the
Ohr
Hozer
of
ten
Sefirot
of
the
world
of
Nekudim
descended
from
Atzilut
out
to
the
vacant
space.
And
you
already
know
that
Ohr
Hozer
can
appear
in
the
vacant
space,
as
well.
That
part,
the
Ohr
Hozer
that
descended
from
Atzilut
outward,
contains
thirty-two
special
Behinot
[discernments]
of
each
and
every
Sefira
of
the
ten
Sefirot
of
Nekudim.
Ten
times
thirty-two
is
320,
and
these
320
Behinot
that
descended
were
prepared
for
the
sustenance
of
the
existence
of
the
lower
ones,
which
come
to
them
in
two
systems,
as
it
is
written,
“God
has
made
one
opposite
the
other,”
meaning
the
worlds
ABYA
of
Kedusha
and
opposite
them
the
worlds
ABYA
of
the
Sitra
Achra.
In
the
interpretation
of
the
verse
(Megillah
6a),
“And
one
people
shall
be
stronger
than
the
other
people,”
our
sages
said
that
when
one
rises,
the
other
falls,
and
Tzor
is
built
only
over
the
ruin
of
Jerusalem.
This
is
so
because
all
these
320
Behinot
can
appear
for
the
Sitra
Achra,
at
which
time
the
structure
of
the
system
of
Kedusha,
with
respect
to
the
lower
ones,
is
completely
ruined.
Also,
these
320
Behinot
can
connect
solely
to
Kedusha.
At
that
time,
the
system
of
the
Sitra
Achra
is
completely
destroyed
from
the
land,
and
they
can
divide
more
or
less
evenly
between
them,
according
to
people’s
actions.
And
so
they
roll
in
the
two
systems
until
the
correction
is
completed.
After
the
breaking
of
the
vessels
and
the
decline
of
the
320
Behinot
of
sparks
of
light
from
Atzilut
outward,
288
of
them
were
sorted
and
rose,
meaning
everything
that
descended
from
the
first
nine
Sefirot
in
the
ten
Sefirot
of
Nekudim.
Nine
times
thirty-two
are
288
Behinot,
and
they
are
the
ones
that
reconnected
to
building
the
system
of
Kedusha.
You
find
that
only
thirty-two
Behinot
remained
for
the
Sitra
Achra
from
what
had
descended
from
Malchut
of
the
world
of
Nekudim.
This
was
the
beginning
of
the
structure
of
the
Sitra
Achra,
in
its
utter
smallness,
when
she
is
as
yet
unfit
for
her
task.
The
completion
of
her
construction
ended
later
by
the
sin
of
Adam
HaRishon
with
the
Tree
of
Knowledge.
Thus
we
find
that
there
are
two
systems,
one
opposite
the
other,
operating
in
the
persistence
and
sustenance
of
reality.
The
ration
of
light
needed
for
this
existence
is
320
sparks.
Those
were
prepared
and
allotted
by
the
breaking
of
the
vessels.
This
ration
is
to
be
swaying
between
the
two
systems,
and
that
is
what
the
conducts
of
sustenance
and
existence
of
reality
depend
on.
You
should
know
that
the
system
of
Kedusha
must
contain
at
least
a
ration
of
288
sparks
to
complete
her
first
nine
Sefirot,
and
then
it
can
sustain
and
provide
for
the
existence
of
the
lower
ones.
This
is
what
it
had
prior
to
the
sin
of
Adam
HaRishon,
and
for
this
reason
the
whole
of
reality
was
then
conducted
by
the
system
of
Kedusha,
since
it
had
the
full
288
sparks.
14)
Now
we
have
found
the
opening
to
the
above
Midrash
[treatise]
regarding
the
four
sects,
Mercy,
Righteousness,
Truth,
and
Peace,
which
negotiated
with
the
Creator
regarding
man’s
creation.
These
angels
are
servants
of
man's
soul
(see
Tree
of
Life,
Shaar
Drushey
ABYA);
hence,
He
negotiated
with
them,
since
the
whole
act
of
creation
was
created
according
to
them,
as
each
and
every
soul
consists
of
ten
Sefirot
in
Ohr
Pnimi
and
Ohr
Makif.
Mercy
is
the
Ohr
Pnimi
of
the
first
nine
of
the
soul.
Righteousness
is
the
Ohr
Pnimi
of
Malchut
of
the
soul.
Truth
is
the
Ohr
Makif
of
the
soul.
We
have
already
said
that
Ohr
Pnimi
and
Ohr
Makif
are
opposites,
since
the
Ohr
Pnimi
is
drawn
by
the
law
of
the
illumination
of
the
Kav
[line],
which
is
prevented
from
appearing
at
the
point
of
the
Tzimtzum,
which
is
the
Gadlut
form
of
reception.
The
Ohr
Makif
extends
from
Ohr
Ein
Sof,
which
surrounds
all
the
worlds,
since
there,
in
Ein
Sof,
great
and
small
are
equal.
For
this
reason,
the
Ohr
Makif
shines
and
bestows
upon
the
point
of
Tzimtzum,
too,
much
less
for
Malchut.
Since
they
are
opposites,
two
Kelim
are
needed,
since
the
Ohr
Pnimi
illuminates
in
the
first
nine.
Even
to
Malchut,
it
shines
only
according
to
the
law
of
the
first
nine,
and
not
at
all
to
her
own
quality.
However,
the
Ohr
Makif
shines
in
the
Kelim
that
extend
specifically
from
the
point
of
the
Tzimtzum,
which
is
called
“external
Kli.”
Now
you
can
understand
why
Truth
is
called
“Seal.”
It
is
a
borrowed
name
from
a
seal
at
the
edge
of
a
letter,
at
the
end
of
the
matters.
However,
it
asserts
them
and
gives
them
validity.
Without
the
seal,
they
are
worthless
and
the
whole
text
is
wasted.
It
is
the
same
with
the
Ohr
Makif,
which
bestows
upon
the
point
of
the
Tzimtzum,
which
is
the
Gadlut
measure
of
reception,
until
it
equalizes
its
form
with
its
Maker
in
bestowal.
Indeed,
this
is
the
purpose
of
all
the
worlds,
upper
and
lower,
which
are
limited.
The
protest
of
Truth
regarding
man's
creation
is
its
claim
that
he
is
all
lies,
since
from
the
perspective
of
the
creation
of
the
Creator,
man
does
not
have
an
outer
Kli,
which
must
extend
from
the
point
of
Tzimtzum,
as
she
has
already
been
separated
from
His
light.
Thus,
the
angels
of
Truth
could
not
help
man
obtain
the
Ohr
Makif.
All
the
limited
worlds,
upper
and
lower,
which
are
limited,
were
created
solely
for
this
completion,
and
this
man
must
be
its
only
subject.
But
since
this
man
is
unfit
for
his
role,
they
are
all
abyss
and
falsehood,
and
the
labor
in
them—useless.
It
is
the
opposite
with
the
angels
of
Mercy
and
Righteousness,
which
belong
specifically
to
the
Ohr
Pnimi
of
the
soul.
Because
he
has
nothing
of
the
vacant
space,
they
could
bestow
upon
him
all
the
lights
of
Neshama
abundantly,
in
the
most
sublime
perfection.
Thus,
they
were
happy
to
benefit
him
and
wholeheartedly
agreed
to
man's
creation.
(Because
they
are
NHY
that
enter
by
Zivug
de
Hakaa
[copulation
by
striking],
they
belong
to
the
half
of
the
Ohr
Makif
from
the
perspective
of
the
Ohr
Hozer
in
it.)
The
angels
of
Peace
claimed
that
he
is
all
strife.
In
other
words,
how
will
he
receive
the
Ohr
Makif?
In
the
end,
they
cannot
come
in
the
same
subject
with
the
Ohr
Pnimi,
as
they
are
opposite
from
each
other,
as
said
above,
“all
strife.”
(The
Ohr
Makif
is
discerned
by
two:
the
future
Ohr
Hozer
and
the
future
Ohr
Makif.
The
outer
Kli
for
the
Ohr
Hozer
is
the
Masach
[screen]
and
the
outer
Kli
for
the
Ohr
Makif
is
the
Aviut
of
Behina
Dalet
[fourth
discernment]
itself,
namely
the
stony
heart.
You
find
that
Adam
HaRishon
lacked
only
the
outer
Kli
that
belongs
to
the
angels
of
Truth.
He
did
not
lack
the
outer
Kli
that
belongs
to
the
angels
of
Peace.
Hence,
they
agreed
to
the
creation,
but
claimed
that
he
is
all
strife,
meaning
that
the
Ohr
Yashar
cannot
enter
the
inner
Kli
since
they
are
opposites.)
15)
Now
we
have
been
granted
the
understanding
of
the
rest
of
the
verses
in
the
sin
of
the
Tree
of
Knowledge
of
good
and
evil,
which
are
most
profound.
Our
sages,
who
disclosed
a
portion
of
them,
concealed
ten
portions
with
their
words.
As
a
foreword,
it
is
written,
“And
they
were
both
naked,
the
man
and
his
wife,
and
were
not
ashamed.”
Know
that
clothing
means
an
outer
Kli,
as
written
in
The
Tree
of
Life,
Shaar
Drushey
ABYA.
Hence,
the
text
precedes
to
demonstrate
the
reason
for
the
sin
of
the
Tree
of
Knowledge,
as
our
sages
said
in
the
verse,
“Libel
is
terrible
for
the
sons
of
man,
for
in
libel
you
came
upon
him.”
This
means
that
his
sin
had
been
prepared
in
advance,
and
this
is
the
meaning
of
the
words
that
Adam
and
his
wife
did
not
have
an
outer
Kli
at
the
moment
of
creation,
but
only
inner
Kelim,
which
extend
from
the
system
of
Kedusha.
This
is
why
they
were
not
ashamed.
They
did
not
feel
their
absence,
as
shame
refers
to
a
sensation
of
absence.
It
is
known
that
the
sensation
of
absence
is
the
first
reason
for
the
fulfillment
of
the
deficiency.
It
is
as
one
who
feels
one’s
illness
and
is
willing
to
receive
the
medication.
However,
when
one
does
not
feel
that
he
is
ill,
he
will
certainly
avoid
all
medications.
Indeed,
this
task
is
for
the
outer
Kli
to
do.
Since
it
is
in
the
construction
of
the
body
and
is
empty
of
light,
as
it
comes
from
the
vacant
space,
it
begets
the
sensation
of
emptiness
and
dearth
in
it,
by
which
one
becomes
ashamed.
Hence,
one
is
compelled
to
fill
the
absence
once
again
and
draw
the
lacking
Ohr
Makif,
which
is
about
to
fill
that
Kli.
This
is
the
meaning
of
the
verse,
“And
the
man
and
his
wife
were
both
naked,”
of
the
outer
Kli.
For
this
reason,
they
were
not
ashamed,
since
they
did
not
feel
their
absence.
In
this
manner,
they
are
devoid
of
the
purpose
for
which
they
were
created.
Yet,
we
must
thoroughly
understand
the
sublimity
of
that
man,
the
creation
of
the
Creator,
and
also
his
wife,
to
whom
the
Creator
administered
greater
intelligence
than
him,
as
they
have
written
(Nidah
45)
in
the
interpretation
to
the
verse,
“And
the
Lord
made
the
rib.”
Thus,
how
did
they
fail
and
became
as
fools,
not
knowing
to
beware
of
the
serpent’s
cunningness?
On
the
other
hand,
that
serpent,
of
which
the
text
testifies
that
it
was
more
cunning
than
all
the
animals
of
the
field,
how
did
it
utter
such
folly
and
emptiness
that
should
they
eat
from
the
fruit
of
the
Tree
of
Knowledge,
they
would
be
turned
to
God?
Moreover,
how
did
that
folly
settle
in
their
hearts?
Also,
it
is
said
below
that
they
did
not
eat
because
of
their
desire
to
become
God,
but
simply
because
the
tree
is
good
to
eat.
This
is
seemingly
a
beastly
desire!
16)
We
must
know
the
nature
of
the
two
kinds
of
discernments
customary
for
us:
The
first
discernment
is
called
“discernments
of
good
and
bad.”
The
second
discernment
is
called
“discernments
of
true
and
false.”
This
means
that
the
Creator
has
imprinted
a
discerning
force
in
each
creature
that
executes
everything
that
is
good
for
it
and
brings
it
to
its
desired
completion.
The
first
discernment
is
an
active,
physical
force.
It
operates
using
the
sensation
of
bitter
and
sweet,
which
loathes
and
repels
the
bitter
form,
since
it
is
bad
for
it,
and
loves
and
attracts
the
sweet
because
it
is
good
for
it.
This
operating
force
is
sufficient
in
the
still,
the
vegetative,
and
the
animate
in
reality,
to
bring
them
to
their
desired
completion.
Atop
them
is
the
human
species,
in
which
the
Creator
instilled
a
rational
operating
force.
It
operates
in
sorting
the
above
second
discernment,
rejecting
falsehood
and
emptiness
with
loathing
to
the
point
of
nausea,
and
attracts
true
matters
and
every
benefit
with
great
love.
This
discernment
is
called
“discernment
of
true
and
false.”
It
is
implemented
solely
in
the
human
species,
each
according
to
his
own
measure.
Know
that
this
second
acting
force
was
created
and
came
to
man
because
of
the
serpent.
At
the
time
of
creation,
he
had
only
the
first
active
force,
from
the
discernments
of
good
and
bad,
which
was
sufficient
for
him
at
that
time.
Let
me
explain
it
to
you
with
an
allegory:
If
the
righteous
were
rewarded
according
to
their
good
deeds,
and
the
wicked
punished
according
their
bad
deeds
in
this
world,
Kedusha
would
be
determined
for
us
in
the
reality
of
sweet
and
good,
and
the
Sitra
Achra
would
be
defined
in
the
reality
of
bad
and
bitter.
In
this
state,
the
commandment
of
choice
would
come
to
us
in
the
form
of
“Behold,
I
have
set
before
you
the
sweet
and
the
bitter,
and
you
shall
choose
the
sweet.”
Thus,
all
the
people
would
be
guaranteed
to
achieve
wholeness,
for
they
would
certainly
run
from
the
sin,
as
it
is
bad
for
them.
They
would
be
occupied
in
His
Mitzvot
day
in
and
day
out,
ceaselessly,
like
today’s
fools
regarding
the
bodily
matters
and
its
filth,
since
it
is
good
and
sweet
to
them.
So
was
the
matter
of
Adam
HaRishon
when
He
created
him.
“And
put
him
into
the
Garden
of
Eden
to
work
in
it
and
keep
it.”
Our
sages
interpreted,
“to
work
in
it”
are
the
Mitzvot
to-do,
“and
to
keep
it”
are
the
Mitzvot
not-to-do.
His
Mitzvot
to-do
were
to
eat
and
delight
in
all
the
trees
of
the
Garden,
and
his
Mitzvot
not-to-do
were
to
not
eat
from
the
Tree
of
Knowledge
of
good
and
evil.
The
Mitzvot
to-do
were
sweet
and
nice,
and
the
Mitzvot
not-to-do
were
retirement
from
the
bitter
fruit
that
is
as
hard
as
death.
Not
surprisingly,
these
cannot
be
called
Mitzvot
and
labor.
We
find
the
likes
of
this
in
our
present
work,
where
through
the
pleasures
of
Shabbat
[Sabbath]
and
good
days
we
are
rewarded
with
the
upper
Kedusha.
And
we
are
also
rewarded
for
retiring
from
reptiles
and
insects
and
everything
that
one
finds
loathsome.
You
find
that
the
choice
in
the
work
of
Adam
HaRishon
was
by
way
of
“choose
sweet.”
It
follows
that
the
physical
palate
alone
was
sufficient
for
all
he
needed,
to
know
what
the
Creator
commanded
and
what
He
did
not
command.
17)
Now
we
can
understand
the
serpent’s
cunningness,
which
our
sages
added,
and
notified
us
that
SAM
clothed
in
it,
meaning
because
its
words
were
very
high.
It
started
with,
“Although
God
said:
‘You
shall
not
eat
from
any
tree
of
the
garden,’”
meaning
it
began
to
speak
with
her
since
the
woman
was
not
commanded
by
the
Creator.
Hence,
it
asked
her
about
the
modes
of
scrutiny,
meaning
how
do
you
know
that
the
Tree
of
Knowledge
was
prohibited?
Perhaps
all
the
fruits
of
the
garden
were
forbidden
for
you,
too?
“And
the
woman
said…
‘Of
the
fruit
of
the
trees
of
the
garden
we
may
eat’;
…You
shall
not
eat
of
it,
neither
shall
you
touch
it,
lest
you
die.”
There
are
two
great
precisions
here:
1)
The
touching
was
never
forbidden;
hence,
why
did
she
add
to
the
prohibition?
2)
Did
she
doubt
the
words
of
the
Creator?
The
Creator
said,
“You
will
surely
die,”
and
the
woman
said,
“lest
you
die.”
Could
it
be
that
she
did
not
believe
the
words
of
the
Creator
even
prior
to
the
sin?
Yet,
the
woman
answered
it
according
to
the
serpent’s
question.
She
knew
what
the
Creator
had
prohibited,
that
all
the
trees
of
the
garden
are
sweet
and
nice
and
good
to
eat.
However,
she
was
already
close
to
touching
that
tree
inside
the
garden,
and
tasted
in
it
a
taste
that
is
as
hard
as
death.
She
herself
had
proven
that
by
her
own
observation,
there
is
fear
of
death,
even
from
mere
touching.
For
this
reason,
she
understood
the
prohibition
further
than
what
she
heard
from
her
husband,
as
there
is
none
so
wise
as
the
experienced.
“Lest
you
die”
concerns
the
touching.
The
answer
must
have
been
quite
sufficient,
for
who
would
interfere
and
deny
another’s
taste?
However,
the
serpent
contradicted
her
and
said,
“You
shall
not
surely
die;
for
God
knows
that
in
the
day
you
eat
thereof,
your
eyes
shall
be
opened.”
We
must
make
the
precision
concerning
the
matter
of
the
opening
of
the
eyes
to
this
place.
Indeed,
it
informed
her
of
a
new
and
sublime
matter.
It
proved
to
them
that
it
is
folly
to
think
that
the
Creator
created
something
harmful
and
detrimental
in
His
world.
Thus,
with
respect
to
the
Creator,
it
is
certainly
not
a
bad
or
harmful
thing.
Instead,
that
bitterness
that
you
will
taste
in
it,
when
even
close
to
touching,
is
only
on
your
part,
since
this
eating
is
to
notify
you
of
the
height
of
your
merit.
Thus,
it
is
additional
Kedusha
that
you
need
during
the
act,
so
your
sole
aim
will
be
to
bring
contentment
to
Him,
to
keep
the
aim
for
which
you
were
created.
For
this
reason,
it
seems
to
you
as
bad
and
harmful
so
you
will
understand
the
additional
Kedusha
required
of
you.
“For
in
the
day
you
eat
thereof,”
meaning
if
the
act
is
in
Kedusha
and
purity
as
clear
as
day,
“you
shall
be
as
God,
knowing
good
and
evil.”
This
means
that
as
it
is
certainly
sweet
to
the
Creator
and
completely
equal,
so
the
good
and
bad
will
be
to
you,
in
complete
equivalence,
sweet
and
gentle.
It
is
still
possible
to
doubt
the
credibility
of
the
serpent,
since
the
Creator
did
not
tell
it
this
Himself.
Therefore,
the
serpent
first
said,
“for
God
knows
that
in
the
day
you
eat
thereof,
your
eyes
shall
be
opened.”
This
means
that
it
is
not
necessary
for
the
Creator
to
notify
you
of
that,
since
He
knows
that
if
you
pay
attention
to
this,
to
eat
on
the
side
of
Kedusha,
your
eyes
shall
be
opened
by
themselves,
to
understand
the
measure
of
greatness
in
it.
You
will
feel
wondrous
sweetness
and
gentleness
in
it;
hence,
He
does
not
need
to
let
you
know,
as
for
this
He
instilled
in
you
the
scrutinizing
force,
that
you
may
know
what
is
to
your
benefit
by
yourselves.
It
is
written
right
after
that:
“And
the
woman
saw
that
the
tree
was
good
to
eat
and
that
it
was
a
delight
to
the
eyes.”
This
means
that
she
did
not
rely
on
His
words,
but
went
and
examined
with
her
own
mind
and
understanding
and
sanctified
herself
with
additional
Kedusha,
to
bring
contentment
to
the
Creator
in
order
to
complete
the
aim
desired
of
her,
and
not
at
all
for
herself.
At
that
time,
her
eyes
were
opened,
as
the
serpent
had
said,
“And
the
woman
saw
that
the
tree
was
good
to
eat.”
In
other
words,
by
seeing
that
“it
was
a
delight
to
the
eyes,”
before
she
even
touched
it,
she
felt
great
sweetness
and
lust,
when
her
eyes
saw
by
themselves
that
she
had
not
seen
such
a
desirable
thing
in
all
the
trees
of
the
garden.
She
also
learned
that
the
tree
is
good
for
knowledge,
meaning
that
there
is
far
more
to
crave
and
covet
in
this
tree
than
in
all
the
trees
of
the
garden.
This
refers
to
knowing
that
they
were
created
for
this
act
of
eating,
and
that
this
is
the
whole
purpose,
as
the
serpent
had
revealed
to
her.
After
all
these
absolute
scrutinies,
“she
took
of
its
fruit
and
ate,
and
gave
also
to
her
man
with
her,
and
he
ate.”
The
text
accurately
writes
“with
her,”
meaning
with
the
pure
intention
only
to
bestow
and
not
for
her
own
sake.
This
is
the
meaning
of
the
words
“and
gave
to
her
man
with
her,”
with
her
in
Kedusha.
18)
Now
we
come
to
the
heart
of
the
matter
and
the
mistake
that
concerned
his
leg.
This
Tree
of
Knowledge
of
good
and
evil
was
mixed
with
the
vacant
space,
meaning
with
the
Gadlut
form
of
reception
upon
which
the
Tzimtzum
was
implemented,
and
from
which
the
Ohr
Elyon
departed.
It
has
also
been
explained
that
Adam
HaRishon
did
not
have
any
of
the
Gadlut
form
of
reception
in
his
structure,
which
extends
from
the
vacant
space.
Instead,
he
extended
solely
from
the
system
of
Kedusha,
concerned
only
with
bestowal.
It
is
written
in
The
Zohar,
Kedoshim,
that
Adam
HaRishon
had
nothing
of
this
world.
For
this
reason,
the
Tree
of
Knowledge
was
forbidden
to
him,
as
his
root
and
the
whole
system
of
Kedusha
are
separated
from
the
Sitra
Achra
due
to
their
disparity
of
form,
which
is
the
separation.
Thus,
he,
too,
was
commanded
and
warned
about
connecting
to
it,
as
thus
he
would
be
separated
from
his
holy
root
and
die
like
the
Sitra
Achra
and
the
Klipot,
which
are
dead
due
to
their
oppositeness
and
separation
from
the
Kedusha
and
the
Life
of
Lives.
However,
Satan,
which
is
SAM,
the
angel
of
death
that
clothed
in
the
serpent,
came
down
and
enticed
Eve
with
the
lie
in
its
mouth:
“You
shall
not
surely
die.”
It
is
known
that
any
lie
does
not
stand
if
it
is
not
preceded
by
words
of
truth.
Hence,
it
started
with
a
true
word
and
revealed
to
her
the
purpose
of
creation,
that
came
only
to
correct
this
tree,
meaning
to
invert
the
great
vessels
of
reception
to
the
side
of
bestowal.
This
is
the
meaning
of
what
our
sages
said
to
her,
that
it
said
to
her
that
God
had
eaten
from
this
tree
and
created
the
world,
meaning
looked
at
that
matter
in
the
form
of
“The
end
of
an
act
is
in
the
preliminary
thought,”
and
for
this
reason
He
has
created
the
world.
As
we
have
seen
above,
the
whole
matter
of
the
first
Tzimtzum
was
only
for
man,
who
is
destined
to
equalize
the
form
of
reception
to
bestowal,
and
this
was
the
truth.
For
this
reason,
it
succeeded
and
the
woman
believed
it
when
she
prepared
herself
to
receive
and
enjoy
solely
in
order
to
bestow.
You
find
that
at
any
rate,
evil
vanished
from
the
Tree
of
Knowledge
of
good
and
evil,
and
the
Tree
of
Knowledge
of
good
remained.
This
is
because
the
evil
there
is
only
the
disparity
of
form
of
reception
for
oneself,
which
was
imprinted
in
him
but
with
reception
in
order
to
bestow.
Thus,
he
is
brought
to
his
complete
perfection,
and
you
find
that
she
made
the
great
unification
as
it
should
be
at
the
end
of
the
act.
However,
that
sublime
Kedusha
was
still
untimely.
She
was
only
fit
to
endure
it
in
the
first
eating
but
not
in
the
second
eating
(as
The
Zohar
writes,
“It
is
all
a
lie”).
I
will
explain
to
you
that
one
who
avoids
a
passion
before
one
has
tasted
and
grown
accustomed
is
not
like
one
who
avoids
a
passion
having
tasted
and
becomes
connected
to
it.
The
first
can
certainly
avoid
once
and
for
all,
but
the
other
must
exert
to
retire
from
one’s
craving
bit
by
bit
until
he
completes
the
matter.
So
it
is
here.
Since
the
woman
had
not
yet
tasted
from
the
Tree
of
Knowledge
and
was
completely
in
bestowal,
it
was
easy
for
her
to
perform
the
first
eating
in
order
to
bestow
contentment
upon
the
Creator
in
absolute
Kedusha.
But
after
she
tasted
it,
a
great
desire
and
coveting
for
the
Tree
of
Knowledge
was
made
in
her
until
she
could
not
retire
from
her
craving,
since
matters
had
gone
out
of
her
control.
This
is
why
our
sages
said
that
she
ate
prematurely,
meaning
before
it
was
ripe,
before
they
acquired
strength
and
power
to
rule
over
their
desire.
This
is
similar
to
what
the
sages
said
in
Masechet
Yevamot,
according
to
Aba
Shaul,
who
said
that
one
who
marries
his
dead
brother’s
wife
for
beauty
and
for
lust
is
as
one
who
blemishes
the
pubes.
They
said,
“The
first
intercourse
is
forbidden
because
of
the
second
intercourse.”
This
is
the
meaning
of
what
our
sages
said,
“I
have
eaten
and
I
shall
eat
more.”
This
means
that
even
when
he
had
explicitly
heard
that
the
Creator
was
in
wrath
with
him,
he
still
could
not
retire
from
it,
since
the
lust
had
already
been
connected
to
him.
You
find
that
the
first
eating
was
on
the
side
of
the
Kedusha,
and
the
second
eating
was
in
great
filth.
Now
we
can
understand
the
severity
of
the
punishment
of
the
Tree
of
Knowledge,
for
which
all
people
are
put
to
death.
This
death
extends
from
eating
it,
as
the
Creator
had
warned
him,
“in
the
day
you
eat
from
it
you
will
surely
die.”
The
thing
is
that
the
Gadlut
form
of
reception
extends
into
his
limbs
from
the
vacant
space,
and
from
the
Tzimtzum
onward
it
is
no
longer
possible
for
it
to
be
under
the
same
roof
with
the
upper
light.
Hence,
that
eternal
breath
of
life,
expressed
in
the
verse,
“and
breathed
into
his
nostrils
the
breath
of
life,”
had
to
leave
there
and
depend
on
a
slice
of
bread
for
its
transient
sustenance.
This
life
is
not
eternal
life
as
before,
when
it
was
for
himself.
Rather,
it
is
similar
to
sweat
of
life,
a
life
that
has
been
divided
into
tiny
drops,
where
each
drop
is
a
fragment
of
his
previous
life.
This
is
the
meaning
of
the
sparks
of
souls
that
were
spread
throughout
his
progeny.
Thus,
in
all
his
progeny,
all
the
people
in
the
world
in
all
the
generations,
through
the
last
generation,
which
concludes
the
purpose
of
creation,
are
one
long
chain.
It
follows
that
the
acts
of
the
Creator
did
not
change
at
all
by
the
sin
of
the
Tree
of
Knowledge.
Rather,
this
light
of
life
that
came
at
once
in
Adam
HaRishon
extended
and
stretched
into
a
long
chain,
revolving
on
the
wheel
of
transformation
of
forms
until
the
end
of
correction.
There
is
no
cessation
for
a
moment,
since
the
actions
of
the
Creator
must
be
alive
and
enduring,
and
“Sanctity
is
raised,
not
lowered.”
As
is
the
case
of
man,
so
is
the
case
with
all
the
creatures
in
the
world
because
they
all
descended
from
an
eternal
and
general
form,
on
the
wheel
of
transformation
of
form,
as
did
man.
Both
man
and
the
world
have
an
inner
value
and
an
outer
value.
The
external
always
ascends
and
descends
according
to
the
internal,
and
this
is
the
meaning
of
“In
the
sweat
of
your
brow
shall
you
eat
bread.”
Instead
of
the
previous
breath
of
life
that
the
Creator
had
breathed
in
his
nostrils,
there
is
now
a
sweat
of
life
in
his
nostrils.
19)
Our
sages
said
(Babba
Batra
17),
“He
is
the
evil
inclination;
he
is
Satan;
he
is
the
angel
of
death.
He
descends
and
incites,
ascends
and
slanders,
he
comes
and
he
takes
his
soul.”
This
is
because
two
general
corruptions
occurred
because
of
the
sin
of
the
Tree
of
Knowledge.
The
first
corruption
is
the
matter
of
“ascends
and
slanders.”
He
had
been
tempted
to
eat
from
the
Tree
of
Knowledge
and
acquired
a
vessel
of
reception
of
the
vacant
space
in
the
structure
of
his
body.
That,
in
turn,
caused
hatred
and
remoteness
between
the
eternal
light
of
life
that
the
Creator
had
breathed
in
Adam’s
nostrils,
and
Adam’s
body.
It
is
similar
to
what
our
sages
said,
“All
who
is
proud,
the
Creator
says,
‘he
and
I
cannot
dwell
in
the
same
abode.’”
This
is
so
because
pride
stems
from
the
vessels
of
reception
of
the
vacant
space,
from
which
the
upper
light
had
already
departed
from
the
time
of
the
Tzimtzum
onward.
It
is
written
in
The
Zohar
that
the
Creator
hates
the
bodies
that
are
built
only
for
themselves.
For
this
reason,
the
light
of
life
fled
from
him,
and
this
is
the
first
corruption.
The
second
corruption
is
the
descent
of
the
288
sparks
that
were
already
connected
in
the
system
of
Kedusha.
They
were
given
and
descended
to
the
system
of
Sitra
Achra
and
the
Klipot
so
the
world
would
not
be
destroyed.
This
is
so
because
the
system
of
Kedusha
cannot
sustain
and
nourish
people
and
the
world,
due
to
the
hatred
that
had
been
made
between
the
Kedusha
and
the
Kelim
of
the
vacant
space.
This
follows
the
law
of
opposites,
“he
and
I
cannot
dwell
in
the
same
abode.”
Hence,
the
288
sparks
were
given
to
the
system
of
the
Sitra
Achra
so
they
would
nurture
and
sustain
man
and
the
world
all
through
the
incarnations
of
the
souls
in
the
bodies,
as
it
is
written,
“Ten
thousand
for
a
generation,
and
for
a
thousand
generations,”
until
the
end
of
correction.
Now
you
can
see
why
they
are
called
Klipot.
It
is
because
they
are
like
the
peel
on
a
fruit.
The
hard
peel
envelops
and
covers
the
fruit
to
keep
it
from
any
filth
and
harm
until
the
fruit
is
eaten.
Without
it,
the
fruit
would
be
corrupted
and
would
not
fulfill
its
purpose.
Thus,
you
find
that
the
288
sparks
were
given
to
the
Klipot
to
sustain
and
qualify
reality
until
they
connect
and
attain
their
desired
goal.
The
above-mentioned
second
corruption
is
the
matter
of
“comes
and
takes
his
soul.”
I
wish
to
say
that
even
that
tiny
part
of
the
soul
that
remains
for
a
person,
as
“sweat
of
the
previous
life,”
is
also
robbed
by
the
Sitra
Achra,
through
that
same
bestowal
that
she
gives
him
from
the
288
sparks
that
have
fallen
into
her.
To
understand
this,
you
need
a
clear
picture
of
the
Sitra
Achra
as
she
really
is.
Thus,
you
will
be
able
to
examine
all
her
ways.
I
have
already
shown
in
Panim
Masbirot,
Branch
6,
that
all
the
parts
of
reality
of
the
lower
world
are
branches,
extending
from
their
roots
like
an
imprint
from
a
seal
from
the
upper
world,
and
the
upper
from
the
one
above
it,
and
that
upper
from
its
own
upper.
Know
that
any
discernment
in
branches
about
the
roots
is
only
in
the
basis
of
their
substance.
This
means
that
the
substances
in
this
world
are
corporeal
bases,
and
the
substances
in
the
world
of
Yetzira
are
spiritual
bases,
relating
to
the
spirituality
in
Yetzira.
So
it
is
in
each
and
every
world.
However,
the
occurrences
and
the
conducts
in
them
have
the
same
value
from
each
branch
to
its
root,
like
two
drops
of
water,
equal
to
each
other,
and
like
the
imprint
whose
form
is
identical
to
the
seal
from
which
it
was
imprinted.
Once
you
know
this,
we
can
seek
that
branch
that
the
upper
Sitra
Achra
has
in
this
world,
and
through
it
we
will
also
know
its
root,
the
upper
Sitra
Achra.
We
find
in
The
Zohar,
Portion
Tazriya,
that
the
afflictions
in
people’s
bodies
are
branches
of
the
upper
Sitra
Achra.
Hence,
let
us
take
the
animate
level
and
learn
from
it.
We
find
that
the
sprouting
that
occurs
in
its
body
through
attainment
of
pleasure
is
what
proliferates
its
life.
For
this
reason,
Providence
has
imprinted
in
the
little
ones,
that
every
place
they
rest
their
eyes
on
gives
them
pleasure
and
contentment,
even
the
most
trifling
things.
This
is
so
because
the
level
of
the
small
must
proliferate
sufficiently
to
grow
and
sprout,
and
this
is
why
their
pleasure
is
copious.
Thus,
you
find
that
the
light
of
pleasure
is
the
progenitor
of
life.
However,
this
law
applies
only
in
pleasures
that
come
to
the
level
as
a
whole.
But
in
a
pleasure
of
separation,
when
the
pleasure
is
concentrated
and
received
only
by
a
separated
part
of
the
level
of
the
animal,
we
find
the
opposite
rule:
If
there
is
a
defective
place
in
its
flesh,
which
demands
scratching
and
rubbing,
the
act
of
scratching
carries
its
reward
with
it,
as
one
feels
great
pleasure
pursuing
it.
However,
this
pleasure
is
sodden
with
a
drop
of
the
potion
of
death:
If
one
does
not
govern
one’s
desire
and
pays
the
haunting
demand,
the
payment
will
increase
the
debt.
In
other
words,
according
to
the
pleasure
from
scratching,
so
will
the
affliction
increase
and
the
pleasure
will
turn
to
pain.
When
it
begins
to
heal
again,
a
new
demand
for
scratching
appears,
and
at
a
greater
extent
than
before.
And
if
one
still
cannot
govern
one’s
desire
and
pays
to
saturate
the
demand,
the
affliction
will
grow
as
well.
Finally,
it
brings
it
a
bitter
drop,
poisoning
all
the
blood
in
that
animal.
You
find
that
it
died
by
receiving
pleasure,
since
it
is
a
pleasure
of
separation,
received
only
by
a
separate
part
of
the
level.
Hence,
death
operates
in
the
level
in
the
opposite
manner
from
the
pleasure
administered
to
the
entire
level.
Here
we
see
before
us
the
form
of
the
upper
Sitra
Achra
from
head
to
toe.
Her
head
is
the
will
to
receive
only
for
herself,
and
not
to
bestow
outside
of
herself,
as
is
the
property
of
the
demand
in
the
afflicted
flesh
with
respect
to
the
entire
animal.
The
body
of
the
Sitra
Achra
is
a
certain
form
of
demand
that
is
not
going
to
be
paid.
The
repayment
one
makes
increases
the
debt
and
the
affliction
even
more,
as
with
the
example
of
receiving
pleasure
by
scratching.
The
toe
of
the
Sitra
Achra
is
the
drop
of
the
potion
of
death,
which
robs
it
and
separates
it
from
the
last
spark
of
life
it
had
left,
like
the
drop
of
the
potion
of
death
that
intoxicates
all
the
blood
in
the
animal.
This
is
the
meaning
of
what
our
sages
said,
“In
the
end,
it
comes
and
takes
his
soul.”
In
other
words,
they
said
that
the
angel
of
death
comes
with
a
drawn
sword
and
a
drop
of
poison
at
its
tip;
the
person
opens
his
mouth,
he
throws
the
drop
inside,
and
he
dies.
The
sword
of
the
angel
of
death
is
the
influence
of
the
Sitra
Achra,
called
Herev
[sword/ruin]
because
of
the
separation
that
grows
according
to
the
measure
of
reception,
and
the
separation
destroys
him.
One
is
compelled
to
open
one’s
mouth,
since
one
must
receive
the
abundance
for
sustenance
and
persistence
from
her
hands.
In
the
end,
the
bitter
drop
at
the
tip
of
the
sword
reaches
him,
and
this
completes
the
separation
to
the
last
spark
of
his
breath
of
life.
20)
As
a
result
of
these
two
corruptions,
man's
body
was
corrupted,
too,
as
it
is
precisely
adapted
by
creation
to
receive
the
abundance
of
its
sustenance
from
the
system
of
Kedusha.
This
is
so
because
in
any
viable
act,
its
parts
are
guarded
from
any
surplus
or
scarcity.
An
act
that
is
not
viable
and
sustainable
is
because
its
parts
are
unbalanced
and
there
is
some
shortage
or
surplus
in
them.
As
he
says
in
the
Poem
of
Unification:
“Of
all
Your
work,
not
a
thing
You
have
forgotten;
You
did
not
add,
and
You
did
not
subtract.”
It
is
a
mandatory
law
that
perfect
operations
stem
from
the
perfect
Operator.
However,
when
a
person
passes
from
the
system
of
Kedusha
to
the
system
of
the
Sitra
Achra,
due
to
the
barnacle
attached
to
his
construction
by
the
Tree
of
Knowledge,
many
parts
of
him
are
already
in
surplus,
needless,
since
they
do
not
receive
anything
from
the
abundance
of
sustenance
dispensed
from
the
authority
of
the
Sitra
Achra.
It
is
as
we
find
with
the
Luz
bone,
see
in
The
Zohar,
Midrash
HaNe’elam,
Toladot,
and
also
in
a
certain
portion
of
each
and
every
organ.
Hence,
one
must
receive
sustenance
into
one’s
body
more
than
is
necessary,
since
the
surplus
joins
every
demand
that
rises
from
the
body.
Hence,
the
body
receives
for
them.
However,
the
surplus
itself
cannot
receive
its
share;
thus,
its
share
remains
in
the
body
as
surplus
and
litter
that
the
body
must
later
eject.
In
consequence,
the
feeding
and
digesting
tools
exert
in
vain.
They
diminish
and
lessen
to
extinction
because
their
sentence
is
predetermined,
as
that
of
any
imbalanced
act,
destined
to
disintegrate.
Thus
you
find
that
from
the
perspective
of
the
construction
of
the
body,
too,
its
death
depends
on
cause
and
effect
from
the
Tree
of
Knowledge.
Now
we
have
been
awarded
learning
and
knowing
the
two
contradicting,
opposite
conducts
(Item
11).
The
sustenance
and
keeping
of
the
created
beings
has
already
passed
from
the
system
of
Kedusha
to
the
system
of
the
Sitra
Achra
because
of
the
barnacle
of
the
great
will
to
receive
for
oneself,
connected
to
the
created
beings
by
the
eating
from
the
Tree
of
Knowledge.
This
induced
separation,
oppositeness,
and
hatred
between
the
system
of
Kedusha
and
the
structure
of
the
bodies
of
the
created
beings
in
this
world.
When
the
Kedusha
can
no
longer
sustain
and
nurture
them
from
the
high
table,
to
not
destroy
reality
and
to
induce
an
act
of
correction
for
them,
it
gives
the
collective
abundance
of
the
sustenance
of
reality—her
288
sparks—to
the
system
of
the
Sitra
Achra,
so
they
will
provide
for
all
creations
in
the
world
during
the
correction
period.
Hence,
the
conducts
of
existence
are
very
confused,
since
evil
sprouts
from
the
wicked,
and
if
the
abundance
is
reduced
to
the
created
beings,
it
certainly
brings
ruin
and
destruction.
And
if
abundance
is
increased,
it
brings
excessive
force
of
separation
to
the
receivers,
as
our
sages
said,
“He
who
has
one
hundred
wants
two
hundred;
he
who
has
two
hundred
wants
four
hundred.”
It
is
like
the
separated
pleasure
that
the
separated
and
defected
flesh
senses,
where
increased
pleasure
increases
separation
and
affliction.
Thus,
self-love
greatly
increases
in
the
receivers,
and
one
swallows
one’s
friend
alive.
Also,
the
life
of
the
body
shortens,
since
the
accumulation
of
reception
brings
the
bitter
drop
at
the
end
sooner,
and
wherever
they
turn,
they
only
condemn.
Now
you
can
understand
what
is
written
in
the
Tosfot,
Ktubot
p
104:
“Until
one
prays
that
Torah
will
enter
one’s
body,
one
should
pray
that
no
delicacies
will
enter
one’s
body.”
This
is
because
the
form
of
self-reception,
which
is
the
opposite
of
Kedusha,
increases
and
multiplies
by
the
measure
of
pleasure
that
one’s
body
acquires.
Thus,
how
can
one
obtain
the
light
of
Torah
within
one’s
body
when
he
is
separated
and
in
complete
oppositeness
of
form
from
the
Kedusha,
and
there
is
great
hatred
between
them,
as
with
all
opposites:
They
hate
each
other
and
cannot
be
under
the
same
roof.
Therefore,
one
must
first
pray
that
no
delights
or
pleasures
will
enter
one’s
body,
and
as
the
deeds
in
Torah
and
Mitzvot
accumulate,
one
slowly
purifies
and
inverts
the
form
of
reception
to
be
in
order
to
bestow.
You
find
that
one
equalizes
one’s
form
with
the
system
of
Kedusha,
and
the
equivalence
and
love
between
them
returns,
as
prior
to
the
sin
of
the
Tree
of
Knowledge.
Thus,
one
is
awarded
the
light
of
the
Torah,
since
he
entered
the
presence
of
the
Creator.
21)
Now
it
is
thoroughly
understood
why
the
answer
of
the
angels
regarding
man's
creation,
which
we
learned
in
the
Midrash
in
Item
11,
is
not
presented.
It
is
because
even
the
angels
of
Mercy
and
Righteousness
did
not
agree
to
the
present
man,
since
he
has
gone
completely
out
of
their
influence
and
has
become
completely
dependent
on
the
Sitra
Achra.
The
Midrash
ends:
“He
took
Truth
and
threw
it
to
the
earth.
They
all
said
immediately,
‘Let
Truth
rise
from
the
earth.’”
This
means
that
even
the
angels
of
Mercy
and
Righteousness
regretted
their
consent,
as
they
never
agreed
that
Truth
would
be
disgraced.
This
incident
occurred
at
the
time
of
the
eating
from
the
Tree
of
Knowledge,
when
Truth
was
absent
from
the
management
of
the
sustenance
of
reality,
since
the
scrutinizing
force
imprinted
in
man
by
creation,
which
operates
by
the
sensation
of
bitter
and
sweet,
has
weakened
and
failed,
as
it
is
written
in
Item
17.
This
is
so
because
the
provision
for
sustenance,
which
are
288
different
Behinot,
were
already
as
clear
as
day,
connected
in
the
system
of
Kedusha.
And
“the
palate
tastes
its
food”
to
attract
in
full
all
that
is
beloved
and
sweet,
and
reject
all
that
is
bitter
and
bad
so
no
man
will
fail
in
them.
However,
after
the
first
tasting
of
the
Tree
of
Knowledge,
for
which
the
Gadlut
form
of
self-
reception
has
stuck
to
them,
their
body
and
the
Kedusha
became
two
opposites.
At
that
time,
the
abundance
of
sustenance,
which
is
the
288
Behinot,
went
to
the
hands
of
the
Sitra
Achra.
You
find
that
the
288
sparks
that
had
already
been
sorted
were
remixed
by
the
Sitra
Achra.
Thus,
a
new
form
was
made
in
reality—the
form
whose
beginning
is
sweet
and
whose
end
is
bitter.
This
was
because
the
form
of
the
288
has
been
changed
by
the
Sitra
Achra,
where
the
light
of
pleasure
brings
separation
and
a
bitter
drop.
This
is
the
form
of
falsehood,
the
first
and
foremost
progenitor
of
every
destruction
and
confusion.
It
is
written,
“He
took
Truth
and
threw
it
to
the
earth.”
Thus,
because
of
the
serpent,
a
new
discernment
was
added
to
man—the
active
cognitive
force.
It
operates
by
discernments
of
true
and
false,
and
one
must
use
it
throughout
the
correction
period,
for
without
it
the
benefit
is
impossible,
as
written
in
Item
17.
Come
and
see
all
the
confusion
caused
by
the
fall
of
the
288
sparks
into
the
hands
of
the
Sitra
Achra.
Before
they
tasted
from
the
Tree
of
Knowledge,
the
woman
could
not
even
touch
the
forbidden
thing,
as
written
in
Item
17.
By
mere
nearness
to
the
Tree
of
Knowledge,
she
tasted
bitterness
that
tasted
like
death.
For
this
reason,
she
understood
and
added
the
prohibition
on
touching.
After
the
first
eating,
when
the
Sitra
Achra
and
falsehood
already
controlled
the
sustenance
of
reality,
the
prohibition
became
so
sweet
in
its
beginning
that
they
could
no
longer
retire
from
it.
This
is
why
he
said,
“I
have
eaten
and
I
shall
eat
more.”
Now
you
understand
why
the
reward
in
the
Torah
is
intended
only
for
the
ripe
bodies.
It
is
because
the
whole
purpose
of
the
Torah
is
to
correct
the
sin
of
the
Tree
of
Knowledge,
which
induced
the
confusion
of
the
conduct
of
the
sustenance
of
reality.
It
is
for
this
correction
that
the
Torah
was
given—to
elevate
the
288
sparks
to
Kedusha
once
more.
At
that
time,
the
conduct
of
the
sustenance
will
return
to
the
Kedusha
and
confusions
will
cease
from
the
modes
of
the
sustenance
of
reality.
Then,
people
will
be
brought
to
their
desired
wholeness
by
themselves,
solely
by
the
discernment
of
bitter
and
sweet,
which
was
the
first
operator,
prior
to
the
sin
of
the
Tree
of
Knowledge.
The
prophets,
too,
speak
only
of
this
correction,
as
our
sages
said,
“All
the
prophets
prophesied
only
for
the
days
of
the
Messiah.”
This
is
the
meaning
of
the
restoration
of
the
modes
of
sustenance
of
the
world
under
sorted
Providence,
as
it
was
prior
to
the
sin.
“But
for
the
next
world”
implies
the
end
of
the
matter,
which
is
the
equivalence
of
form
with
the
Maker,
“neither
has
the
eye
seen
a
God
besides
You.”
It
is
also
written
that
in
the
days
of
the
Messiah,
[if]
Egypt
does
not
rise,
corporeality
will
not
be
on
them,
meaning
through
discernments
of
good
and
bad.
22)
Now
we
understand
the
words
of
our
sages
that
the
Creator
did
not
find
a
vessel
that
holds
a
blessing
for
Israel
but
peace.
We
asked,
“Why
was
this
statement
chosen
to
end
the
Mishnah?”
According
to
the
above,
we
understand
that
the
eternal
soul
of
life
that
the
Creator
had
blown
into
his
nostrils,
only
for
the
needs
of
Adam
HaRishon,
has
departed
because
of
the
sin
of
the
Tree
of
Knowledge.
It
acquired
a
new
form,
called
“Sweat
of
Life,”
meaning
the
general
has
been
divided
into
myriad
parts,
tiny
drops,
divided
between
Adam
HaRishon
and
all
his
progeny
through
the
end
of
time.
It
follows,
that
there
are
no
changes
whatsoever
in
the
acts
of
the
Creator,
but
there
is
rather
an
additional
form
here.
This
common
light
of
life,
which
was
packed
in
the
nose
of
Adam
HaRishon,
has
expanded
into
a
long
chain,
revolving
on
the
wheel
of
transformation
of
form
in
many
bodies,
body
after
body,
until
the
necessary
end
of
correction.
It
turns
out
that
he
died
at
the
very
day
he
ate
from
the
Tree
of
Knowledge,
and
the
eternal
life
departed
him.
Instead,
he
was
tied
to
a
long
chain
by
the
procreation
organ
(which
is
the
meaning
of
the
Zivug,
called
“Peace”).
You
find
that
one
does
not
live
for
oneself,
but
for
the
whole
chain.
Thus,
each
and
every
part
of
the
chain
does
not
receive
the
light
of
life
into
itself,
but
only
distributes
the
light
of
life
to
the
whole
chain.
This
is
also
what
you
find
in
one’s
days
of
life:
At
twenty,
he
is
fit
to
marry
a
woman,
and
ten
years
he
may
wait
to
bear
sons.
Thus,
he
must
certainly
father
by
thirty.
Then
he
sits
and
waits
for
his
son
until
he
is
forty
years
of
age,
the
age
of
Bina
[understanding],
so
he
may
pass
onto
him
the
fortune
and
knowledge
he
has
acquired
by
himself,
and
everything
he
had
learned
and
inherited
from
his
forefathers,
and
he
will
trust
him
not
to
lose
it
for
an
ill
matter.
Then
he
promptly
passes
away
and
his
son
grips
the
continuation
of
the
chain
in
his
father’s
place.
It
has
been
explained
in
Item
15
that
the
incident
of
the
sin
of
the
Tree
of
Knowledge
had
to
happen
to
Adam
HaRishon,
as
it
is
written,
“Libel
is
terrible
for
the
children
of
men.”
This
is
so
because
one
must
add
to
one’s
structure
an
external
Kli
to
receive
the
surrounding
light,
so
the
two
opposites
will
come
in
the
same
carrier
in
two
consecutive
times.
During
his
Katnut,
he
will
be
dependent
on
the
Sitra
Achra.
His
vessels
of
reception
of
the
vacant
space
will
grow
to
their
desired
measure
by
the
separated
pleasures
that
one
receives
because
of
them.
Finally,
when
one
reaches
Gadlut
and
engages
in
Torah
and
Mitzvot,
the
ability
to
turn
the
great
vessels
of
reception
in
order
to
bestow
will
be
readily
available.
This
is
the
primary
goal,
called
“The
light
of
truth,”
and
“the
seal,”
as
it
is
written
in
Item
14.
However,
it
is
known
that
before
one
connects
to
the
Kedusha,
one
must
retire
once
more
from
any
form
of
reception
that
he
had
received
from
the
table
of
the
Sitra
Achra,
as
the
commandment
of
love
came
to
us,
“with
all
your
soul
and
with
all
your
might.”
Hence,
what
have
the
sages
done
by
this
correction
if
one
loses
everything
he
has
acquired
from
the
Sitra
Achra?
For
this
reason,
His
Providence
provided
the
proliferation
of
the
bodies
in
each
generation,
as
our
sages
said,
“He
saw
that
the
righteous
were
few,
He
stood
and
planted
them
in
each
generation.”
This
means
that
He
saw
that
in
the
end,
the
righteous
will
repel
the
matter
of
self-reception
altogether
and
thus
their
surrounding
light
would
diminish,
since
the
external
Kli
that
is
fit
for
it
will
be
repelled
from
them.
For
this
reason,
He
planted
them
in
each
and
every
generation,
because
in
all
generations,
a
large
number
of
the
people
are
created
primarily
for
the
righteous,
to
be
the
carriers
of
the
Kelim
of
the
vacant
space
for
them.
Thus,
the
external
Kli
would
necessarily
operate
in
the
righteous
involuntarily.
This
is
so
because
all
the
people
in
the
world
are
attached
to
one
another.
They
affect
one
another
both
in
bodily
inclinations
and
in
opinions.
Therefore,
they
necessarily
bring
the
inclination
for
self-reception
to
the
righteous,
and
in
this
manner,
they
can
receive
the
desired
surrounding
light.
However,
accordingly,
the
righteous
and
the
wicked
should
have
been
of
equal
weight
in
each
generation.
Yet,
this
is
not
so,
and
for
each
righteous,
we
find
many
thousands
of
vain
ones.
Yet,
you
must
know
that
there
are
two
kinds
of
governance
in
creation:
1)
a
qualitative
force,
2)
a
quantitative
force.
The
force
of
those
that
hang
about
the
feet
of
the
Sitra
Achra
is
meager,
contemptible,
and
low,
undesirable,
and
purposeless,
and
they
are
blown
like
chaff
in
the
wind.
Thus,
how
can
such
as
those
do
anything
to
wise-hearted
people
whose
way
is
clear
with
desire
and
aim,
and
a
pillar
of
upper
light
shines
before
them
day
and
night
sufficiently
to
bring
the
tiny
inclinations
in
their
hearts?
Hence,
He
provided
the
quantitative
force
in
creation,
as
this
force
does
not
need
any
quality.
I
will
explain
it
to
you
by
the
way
we
find
the
qualitative
force
in
strength,
such
as
in
lions
and
tigers,
where
because
of
the
great
quality
of
their
strength
no
man
will
fight
them.
Opposite
them,
we
find
strength
and
power
without
any
quality
but
only
quantity,
as
in
the
flies.
But
because
of
their
numbers,
no
man
will
fight
them.
These
wanderers
roam
man's
house
and
set
table
freely
and
it
is
man
who
feels
weak
against
them.
However,
with
wild
flies,
insects,
and
other
such
uninvited
guests,
although
the
quality
of
their
strength
is
greater
than
domestic
flies,
man
will
not
rest
until
he
banishes
them
from
his
domain
entirely.
This
is
so
because
nature
did
not
allot
them
the
reproduction
ability
of
flies.
Accordingly,
you
can
see
that
there
must
necessarily
be
a
great
multitude
for
every
single
righteous.
They
instill
their
crude
inclinations
in
him
through
the
power
of
their
numbers,
as
they
have
no
quality
whatsoever.
This
is
the
meaning
of
the
verse,
“The
Lord
will
give
strength
unto
His
people.”
It
means
that
the
eternal
light
of
life,
attained
by
the
whole
chain
of
creation,
is
called
“strength.”
The
text
guarantees
that
the
Creator
will
surely
give
us
this
strength.
Yet,
we
should
ask,
“How
so?
Since
every
person
is
not
whole
in
and
of
himself,
as
our
sages
have
written,
‘It
is
better
for
one
not
to
be
born
than
to
be
born,’
why
then
are
we
sure
of
His
eternity?”
And
the
verse
ends,
“The
Lord
will
bless
his
people
with
peace,”
meaning
the
blessing
of
the
sons.
It
is
as
our
sages
said
in
Masechet
Shabbat,
“He
who
makes
peace
in
the
house
is
idle.”
It
is
so
because
through
the
sons,
this
chain
is
tied
and
linked
through
the
end
of
correction.
At
that
time,
all
the
parts
will
be
in
eternity.
This
is
why
our
sages
said,
“The
Creator
did
not
find
a
Kli
that
holds
a
blessing
for
Israel,
but
peace,”
for
as
His
blessing
is
eternal,
the
receivers
should
also
be
eternal.
Thus,
you
find
that
through
the
sons,
the
fathers
hold
and
create
among
them
the
chain
of
eternity,
fit
to
hold
the
eternal
blessing.
It
follows
that
it
is
peace
that
holds
and
conducts
the
wholeness
of
the
blessing.
Hence,
our
sages
ended
the
Mishnah
with
this
verse,
since
peace
is
the
Kli
that
holds
the
blessing
of
the
Torah
and
all
the
Mitzvot
for
us
until
the
complete
and
eternal
redemption
soon
in
our
days,
Amen,
and
everything
will
come
to
its
place
in
peace.