Introduction
to
The
Study
of
the
Ten
Sefirot
1)
At
the
outset
of
my
words,
I
find
a
great
need
to
break
an
iron
wall
that
has
been
separating
us
from
the
wisdom
of
Kabbalah,
since
the
ruin
of
the
Temple
to
this
generation.
It
lies
heavily
on
us
and
arouses
fear
of
being
forgotten
from
Israel.
However,
when
I
begin
to
speak
to
anyone
about
engaging
in
this
study,
his
first
question
is,
“Why
should
I
know
how
many
angels
are
in
the
sky
and
what
their
names
are?
Can
I
not
keep
the
whole
Torah
in
all
its
details
and
intricacies
without
this
knowledge?”
Second,
he
will
ask,
“The
sages
have
already
determined
that
one
must
first
fill
one’s
belly
with
Mishnah
and
Gemara,
and
who
can
deceive
himself
that
he
has
already
completed
the
whole
of
the
revealed
Torah,
and
lacks
only
the
wisdom
of
the
hidden?”
Third,
he
is
afraid
that
he
will
turn
sour
because
of
this
engagement.
This
is
because
there
have
already
been
incidents
of
deviation
from
the
path
of
Torah
because
of
engagement
in
Kabbalah.
Hence,
“Why
do
I
need
this
trouble?
Who
is
so
foolish
as
to
place
himself
in
danger
for
no
reason?”
Fourth:
Even
those
who
favor
this
study
permit
it
only
to
holy
people,
servants
of
the
Creator,
and
not
all
who
wish
to
take
the
Lord
may
come
and
take.
Fifth,
and
most
important,
“There
is
a
conduct
in
our
midst
that,
when
in
doubt,
keep
this:
Do
as
the
people
do,”
and
my
eyes
see
that
all
those
who
study
Torah
in
my
generation
have
one
view,
and
refrain
from
studying
the
hidden.
Moreover,
they
advise
those
who
ask
them
that
it
is
undoubtedly
preferable
to
study
a
page
of
Gemara
instead
of
this
engagement.
2)
Indeed,
if
we
set
our
hearts
to
answer
but
one
very
famous
question,
I
am
certain
that
all
these
questions
and
doubts
will
vanish
from
the
horizon,
and
you
will
look
unto
their
place
to
find
them
gone,
meaning
this
indignant
question
that
the
whole
world
asks,
namely,
“What
is
the
meaning
of
my
life?”
In
other
words,
these
numbered
years
of
our
life
that
cost
us
so
heavily,
and
the
numerous
pains
and
torments
that
we
suffer
for
them,
to
complete
them
to
the
fullest,
who
is
it
who
enjoys
them?
Or
even
more
precisely,
whom
do
I
delight?
It
is
indeed
true
that
historians
have
grown
weary
contemplating
it,
and
particularly
in
our
generation,
no
one
even
wishes
to
consider
it.
Yet
the
question
stands
as
bitterly
and
as
vehemently
as
ever.
Sometimes
it
meets
us
uninvited,
pecks
at
our
minds
and
degrades
us
to
the
ground
before
we
find
the
famous
ploy
of
flowing
mindlessly
in
the
currents
of
life
as
always.
3)
Indeed,
it
is
to
resolve
this
great
riddle
that
the
verse
says,
“Taste
and
see
that
the
Lord
is
good.”
Those
who
keep
the
Torah
and
Mitzvot
[commandments]
correctly
are
the
ones
who
taste
the
taste
of
life.
They
are
the
ones
who
see
and
testify
that
the
Lord
is
good,
as
our
sages
say,
that
He
created
the
worlds
to
do
good
to
His
creations,
since
it
is
the
conduct
of
The
Good
to
do
good.
Yet,
those
who
have
not
yet
tasted
the
taste
of
life
of
keeping
Torah
and
Mitzvot
cannot
feel
or
understand
that
the
Lord
is
good,
as
our
sages
said,
that
when
the
Creator
created
us,
His
sole
purpose
was
to
benefit
us.
Hence,
we
have
no
other
counsel
but
to
keep
the
Torah
and
Mitzvot
as
they
should
be.
It
is
written
in
the
Torah
(portion
Nitzavim):
“See,
I
have
set
before
you
this
day
life
and
good,
and
death
and
evil.”
This
means
that
prior
to
the
giving
of
the
Torah,
we
had
only
death
and
evil
before
us,
as
our
sages
say,
“The
wicked,
in
their
lives,
are
called
‘dead,’”
since
their
death
is
better
than
their
lives,
as
the
pain
and
suffering
they
endure
for
their
sustenance
is
many
times
greater
than
the
little
pleasure
they
feel
in
this
life.
However,
now
we
have
been
granted
Torah
and
Mitzvot,
and
by
keeping
it
we
are
rewarded
with
the
real
life,
joyful
and
delightful
to
its
owner,
as
it
is
written,
“Taste
and
see
that
the
Lord
is
good.”
Hence,
the
writing
says,
“See,
I
have
set
before
you
this
day
life
and
good,”
which
you
did
not
have
in
reality
at
all
prior
to
the
giving
of
the
Torah.
And
the
writing
ends,
“Therefore,
choose
life,
so
you
may
live,
you
and
your
descendants.”
There
is
a
seemingly
repeated
statement
here:
“choose
life,
so
you
may
live.”
Yet,
it
is
a
reference
to
life
in
keeping
Torah
and
Mitzvot,
which
is
when
there
is
real
life.
However,
a
life
without
Torah
and
Mitzvot
is
harder
than
death.
This
is
the
meaning
of
the
words
of
our
sages,
“The
wicked,
in
their
lives,
are
called
‘dead.’”
The
writing
says,
“so
you
may
live,
you
and
your
descendants.”
It
means
that
not
only
is
a
life
without
Torah
joyless
to
its
owner,
but
one
also
cannot
delight
others.
One
finds
no
contentment
even
in
one’s
progeny,
since
the
life
of
his
progeny
is
also
harder
than
death.
Hence,
what
gift
does
he
bequeath
them?
However,
not
only
does
one
who
lives
in
Torah
and
Mitzvot
enjoys
his
own
life,
but
he
is
even
happy
to
bear
children
and
bequeath
them
this
good
life.
This
is
the
meaning
of
“so
you
may
live,
you
and
your
descendants,”
for
he
receives
additional
pleasure
in
the
life
of
his
progeny,
of
which
he
was
the
cause.
4)
Now
you
can
understand
the
words
of
our
sages
about
the
verse,
“Therefore,
choose
life”
(See
RASHI’s
interpretation).
It
states,
“I
instruct
you
to
choose
the
part
of
life,
as
one
who
says
to
his
son:
‘Choose
for
yourself
a
good
part
in
my
land.’
He
places
him
on
the
good
part
and
tells
him,
‘Choose
this
for
yourself.’”
It
was
said
about
this,
“Lord,
the
portion
of
my
inheritance
and
of
my
cup,
You
support
my
lot.
You
placed
my
hand
on
the
good
fate,
to
say,
‘Take
this
for
you.’”
The
words
are
seemingly
perplexing.
The
verse
says,
“Therefore,
choose
life.”
This
means
that
one
makes
the
choice
by
himself.
However,
they
say
that
He
places
him
on
the
good
part.
Thus,
is
there
no
longer
choice
here?
Moreover,
they
say
that
the
Creator
puts
one’s
hand
on
the
good
fate.
This
is
indeed
perplexing,
because
if
this
is
so,
where
then
is
man’s
choice?
Now
you
can
see
the
true
meaning
of
their
words.
It
is
indeed
true
that
the
Creator
Himself
puts
one’s
hand
on
the
good
fate
by
giving
him
a
life
of
pleasure
and
contentment
within
the
corporeal
life
that
is
filled
with
torment
and
pain,
and
devoid
of
any
content.
One
necessarily
departs
and
escapes
them
when
he
sees,
even
if
it
seemingly
appears
amidst
the
cracks,
a
tranquil
place
to
escape
there
from
this
life,
which
is
harder
than
death.
Indeed,
there
is
no
greater
placement
of
one’s
hand
by
Him
than
this.
And
one’s
choice
refers
only
to
the
strengthening.
This
is
because
there
is
certainly
a
great
effort
and
exertion
here
before
one
purifies
one’s
body
to
be
able
to
keep
the
Torah
and
Mitzvot
correctly,
not
for
his
own
pleasure,
but
to
bring
contentment
to
his
Maker,
which
is
called
Lishma
[for
Her
sake].
Only
in
this
manner
is
one
endowed
with
a
life
of
happiness
and
pleasantness
that
come
with
keeping
the
Torah.
Before
one
comes
to
that
purification,
there
is
certainly
a
choice
to
strengthen
in
the
good
way
by
all
sorts
of
means
and
tactics.
One
should
do
whatever
his
hand
finds
the
strength
to
do
until
he
completes
the
work
of
purification
and
will
not
fall
under
his
burden
midway.
5)
According
to
the
above,
you
will
understand
the
words
of
our
sages
in
the
Masechet
Avot:
“Such
is
the
path
of
Torah:
Eat
bread
with
salt,
drink
little
water,
sleep
on
the
ground,
lead
a
sorrowful
life,
and
labor
in
the
Torah.
If
so
you
do,
happy
are
you;
happy
in
this
world
and
happy
in
the
next
world.”
We
must
ask
about
their
words:
How
is
the
wisdom
of
Torah
different
from
the
other
teachings
in
the
world,
which
do
not
require
this
self-tormenting
and
sorrowful
life,
but
the
labor
itself
is
enough
to
acquire
those
teachings?
Even
though
we
labor
extensively
in
the
Torah,
it
is
still
not
enough
to
acquire
the
wisdom
of
the
Torah,
except
through
the
mortification
of
bread
with
salt
and
a
sorrowful
life.
The
end
of
the
words
is
even
more
surprising,
as
they
said,
“If
so
you
do,
happy
are
you
in
this
world,
and
happy
are
you
in
the
next
world.”
This
is
because
it
is
clear
that
it
is
possible
to
be
happy
in
the
next
world.
But
in
this
world,
while
I
torment
myself
in
eating
and
drinking
and
sleeping,
and
I
lead
a
sorrowful
life,
would
it
be
said
about
such
a
life,
“happy
are
you
in
this
world?”
Is
this
the
meaning
of
a
happy
life
in
this
world?
6)
However,
according
to
what
is
explained
above,
that
engagement
in
the
Torah
and
observing
the
Mitzvot
correctly—under
its
strict
condition
to
bestow
contentment
to
one’s
Maker
and
not
for
one’s
own
pleasure—is
impossible
to
achieve
except
through
great
labor
and
exertion
in
purifying
the
body.
The
first
tactic
is
to
accustom
oneself
not
to
receive
anything
for
one’s
pleasure,
even
the
permitted
and
necessary
things
for
the
existence
of
one’s
body,
such
as
eating,
drinking,
sleeping,
and
other
such
necessities.
In
this
manner,
one
will
detach
oneself
completely
from
any
pleasure
that
comes
to
him,
even
in
the
necessities,
in
the
fulfillment
of
one’s
sustenance,
until
he
leads
a
sorrowful
life
in
its
literal
meaning.
Then,
after
one
becomes
accustomed
to
it
and
his
body
possesses
no
desire
to
receive
any
pleasure
for
itself,
it
is
now
possible
for
him
to
engage
in
the
Torah
and
keep
the
Mitzvot
in
that
manner,
too,
in
order
to
bestow
contentment
upon
his
Maker
and
not
at
all
for
his
own
pleasure.
When
one
acquires
this,
he
is
rewarded
with
tasting
the
happy
life,
filled
with
delight
and
pleasure
without
any
blemish
of
sorrow,
which
appear
in
the
practice
of
Torah
and
Mitzvot
Lishma.
It
is
as
Rabbi
Meir
says
(Avot
6),
“Anyone
who
engages
in
the
Torah
Lishma
is
granted
many
things.
Moreover,
the
whole
world
is
worthwhile
for
him,
the
secrets
of
Torah
are
revealed
to
him,
and
he
becomes
as
a
flowing
spring.”
It
is
about
him
that
the
verse
says,
“Taste
and
see
that
the
Lord
is
good.”
One
who
tastes
the
flavor
of
the
practice
of
Torah
and
Mitzvot
Lishma
is
endowed
with
seeing
the
intention
of
creation,
which
is
to
do
only
good
to
His
creations,
as
it
is
the
conduct
of
The
Good
to
do
good.
Then
he
rejoices
and
delights
in
the
number
of
years
of
life
that
the
Creator
has
granted
him,
and
the
whole
world
is
worthwhile
for
him.
7)
Now
you
will
understand
the
two
sides
of
the
coin
of
engagement
in
Torah
and
Mitzvot:
The
first
side
is
the
path
of
Torah,
meaning
the
extensive
preparation
one
must
make
to
prepare
the
purification
of
his
body
before
he
is
rewarded
with
actual
keeping
of
Torah
and
Mitzvot.
In
that
state,
he
necessarily
engages
in
Torah
and
Mitzvot
Lo
Lishma
[not
for
Her
sake],
but
mixed
with
delighting
himself,
since
he
has
not
yet
purified
and
cleansed
his
body
from
the
will
to
receive
pleasure
from
the
vanities
of
this
world.
During
this
time,
one
must
lead
a
sorrowful
life
and
labor
in
the
Torah,
as
it
is
written
in
the
Mishnah.
However,
after
one
completes
the
path
of
Torah,
has
already
purified
his
body,
and
is
now
ready
to
keep
the
Torah
and
the
Mitzvot
Lishma,
to
bring
contentment
to
his
Maker,
he
comes
to
the
other
side
of
the
coin,
which
is
a
life
of
pleasure
and
great
tranquility,
to
which
the
intention
of
creation—“to
do
good
to
His
creations”—refers,
meaning
the
happiest
life
in
this
world
and
in
the
next
world.
8)
This
explains
the
great
difference
between
the
wisdom
of
the
Torah
and
the
rest
of
the
teachings
in
the
world:
Acquiring
the
other
teachings
in
the
world
does
not
improve
life
in
this
world
whatsoever,
since
they
do
not
even
render
mere
gratification
for
the
torments
and
suffering
one
experiences
during
one’s
life.
Hence,
one
need
not
correct
one’s
body,
and
the
labor
that
he
gives
in
return
for
them
is
quite
sufficient,
as
with
all
other
worldly
possessions
acquired
in
return
for
labor
and
toil.
However,
the
sole
purpose
of
engagement
in
Torah
and
Mitzvot
is
to
make
a
person
worthy
of
receiving
all
the
goodness
in
the
intention
of
creation,
“to
do
good
to
His
creations.”
Hence,
one
must
necessarily
purify
one’s
body
to
merit
that
Godly
goodness.
9)
This
also
thoroughly
clarifies
the
words
of
the
Mishnah:
“If
so
you
do,
happy
are
you
in
this
world.”
They
made
this
precision
deliberately,
to
indicate
that
a
happy
life
in
this
world
is
available
only
for
those
who
have
completed
the
path
of
Torah.
Thus,
the
mortification
in
eating,
drinking,
sleeping,
and
a
sorrowful
life
that
are
mentioned
here
apply
only
while
being
on
the
path
of
Torah.
This
is
why
they
meticulously
stated,
“Such
is
the
path
of
Torah.”
And
when
one
completes
this
path
of
Lo
Lishma
in
sorrowful
life
and
mortification,
the
Mishnah
ends,
“…happy
are
you
in
this
world.”
This
is
because
you
will
be
granted
that
happiness
and
goodness
in
the
intention
of
creation,
and
the
whole
world
will
be
rewarding
for
you,
even
this
world,
and
all
the
more
so
the
next
world.
10)
The
Zohar
(Beresheet,
Item
348
in
The
Zohar
with
the
Sulam
[ladder]
commentary,
Beresheet
1)
writes
about
the
verse,
“And
God
said,
‘Let
there
be
light,’
and
there
was
light,”
let
there
be
light
for
this
world
and
let
there
be
light
for
the
next
world.
This
means
that
the
works
of
creation
were
created
in
their
full
stature
and
form,
as
our
sages
said,
meaning
in
their
fullest
glory
and
perfection.
Accordingly,
the
light
that
was
created
on
the
first
day
emerged
in
all
its
perfection,
which
contains
the
life
of
this
world,
too,
in
utter
pleasantness
and
gentleness,
as
expressed
in
the
words,
“Let
there
be
light.”
However,
to
prepare
a
place
of
choice
and
labor,
He
stood
and
concealed
it
for
the
righteous
at
the
end
of
correction,
as
our
sages
said.
Hence,
they
said
in
their
pure
words,
“Let
there
be
light
for
this
world.”
However,
it
did
not
remain
so,
but
rather
“let
there
be
light
for
the
next
world.”
In
other
words,
they
who
practice
Torah
and
Mitzvot
Lishma
are
rewarded
with
it
only
at
the
end
of
correction,
the
end
of
days,
after
the
end
of
the
purification
of
their
body
in
the
path
of
Torah.
Then
they
are
rewarded
with
that
great
light
in
this
world,
too,
as
our
sages
said,
“You
will
see
your
world
in
your
life.”
11)
However,
we
find
and
see
in
the
words
of
the
sages
of
the
Talmud
that
they
have
made
the
path
of
Torah
easier
for
us
than
the
sages
of
the
Mishnah.
This
is
because
they
said,
“One
should
always
practice
the
Torah
and
Mitzvot,
even
Lo
Lishma,
and
from
Lo
Lishma
he
will
come
to
Lishma,
since
the
light
in
it
reforms
him.”
Thus,
they
have
provided
us
with
a
new
means
instead
of
the
penance
presented
in
the
above-
mentioned
Mishnah,
Avot:
the
“light
in
the
Torah.”
It
bears
sufficient
power
to
reform
one
and
bring
him
to
practice
Torah
and
Mitzvot
Lishma.
They
did
not
mention
penance
here,
but
only
that
engagement
in
Torah
and
Mitzvot
alone
provides
one
with
that
light
that
reforms,
so
one
may
engage
in
Torah
and
Mitzvot
in
order
to
bring
contentment
to
his
Maker
and
not
at
all
for
his
own
pleasure.
And
this
is
called
Lishma.
12)
Yet,
it
seems
we
must
question
their
words.
After
all,
we
have
found
a
few
students
whose
practice
in
Torah
did
not
help
them
to
come
to
Lishma
through
the
light
in
it.
Indeed,
practicing
Torah
and
Mitzvot
Lo
Lishma
means
that
one
believes
in
the
Creator,
in
the
Torah,
and
in
reward
and
punishment,
and
engages
in
the
Torah
because
the
Creator
commanded
the
engagement,
but
associates
his
own
pleasure
with
bringing
contentment
to
his
Maker.
If,
after
all
one’s
trouble
in
the
practice
of
Torah
and
Mitzvot,
he
will
learn
that
no
pleasure
or
personal
benefit
came
to
him
through
this
great
exertion
and
strain,
he
will
regret
having
made
all
his
efforts.
This
is
because
from
the
very
beginning,
he
has
misled
himself
thinking
that
he,
too,
would
enjoy
his
exertion.
This
is
called
Lo
Lishma
(as
it
is
written
in
the
Tosfot,
Rosh
Hashanah).
Nonetheless,
our
sages
permitted
the
beginning
of
the
practice
in
Torah
and
Mitzvot
also
Lo
Lishma,
since
from
Lo
Lishma
one
comes
to
Lishma.
However,
there
is
no
doubt
that
if
this
student
has
not
been
rewarded
with
faith
in
the
Creator
and
His
law,
but
still
has
doubts,
it
is
not
about
him
that
our
sages
said,
“From
Lo
Lishma
he
will
come
to
Lishma.”
It
is
not
about
him
that
they
said
that
by
engaging
in
it,
“the
light
in
it
reforms”
them
(Midrash
Rabbah,
Ptichta
de
Eicha,
and
the
Jerusalem
Talmud,
Hagigah,
Chapter
1,
Rule
7,
“From
Lo
Lishma,
one
comes
to
Lishma”
(Eicha
Rabbah,
Peticha
2).
This
is
so
because
the
light
in
the
Torah
shines
only
to
those
with
faith.
Moreover,
the
measure
of
that
light
is
as
the
measure
of
the
force
of
one’s
faith.
Yet,
to
those
without
faith
it
is
the
opposite,
as
it
is
written,
“To
the
left
leaning
in
it
—
a
potion
of
death”
(Shabbat
88),
for
they
receive
darkness
from
the
Torah
and
their
eyes
darken.
13)
Sages
have
already
presented
a
nice
allegory
about
this
matter
regarding
the
verse,
“Woe
unto
you
who
desire
the
day
of
the
Lord!
Why
do
you
need
the
day
of
the
Lord?
It
is
darkness
and
not
light”
(Amos
5).
There
is
an
allegory
about
a
rooster
and
a
bat
that
were
awaiting
the
light.
The
rooster
said
to
the
bat,
“I
await
the
light
for
the
light
is
mine.
But
you,
why
do
you
need
the
light?”
(Sanhedrin
98b).
Clearly,
those
students
who
were
not
endowed
with
coming
from
Lo
Lishma
to
Lishma
due
to
their
lack
of
faith,
and
therefore
did
not
receive
any
light
from
the
Torah,
will
therefore
walk
in
darkness
and
shall
die
without
wisdom.
But
those
who
were
imparted
complete
faith
are
guaranteed
in
the
words
of
our
sages
that
because
they
engage
in
the
Torah
even
Lo
Lishma,
the
light
in
it
reforms
them.
They
will
be
imparted
the
Torah
Lishma,
which
brings
a
happy
and
good
life
in
this
world
and
in
the
next
world,
even
without
the
prior
affliction
and
sorrowful
life.
It
is
said
about
them
that
the
verse
says,
“Then
shall
you
delight
in
the
Lord
and
I
will
make
you
ride
upon
the
high
places
of
the
earth.”
14)
Concerning
such
a
matter
as
the
above,
I
once
interpreted
the
saying
of
our
sages,
“He
whose
Torah
is
his
trade.”
The
measure
of
his
faith
is
apparent
in
his
practice
of
Torah
because
the
letters
of
the
word
Umanuto
[his
trade]
are
the
same
[in
Hebrew]
as
the
letters
of
the
word
Emunato
[his
faith].
It
is
like
a
person
who
trusts
his
friend
and
lends
him
money.
He
may
trust
him
with
a
pound,
but
if
he
asks
him
for
two
pounds
he
will
refuse
to
lend
him.
He
might
also
trust
him
with
a
hundred
pounds
but
not
more.
Also,
he
might
trust
him
enough
to
lend
him
half
his
possessions,
but
not
all
his
possessions.
Finally,
he
may
trust
him
with
all
his
possessions
without
a
hint
of
fear.
This
last
faith
is
considered
“complete
faith,”
and
the
previous
forms
are
considered
“incomplete
faith.”
Rather,
it
is
partial
faith,
whether
more
or
less.
Similarly,
one
allots
oneself
only
an
hour
a
day
to
practice
Torah
and
work
out
of
the
measure
of
his
faith
in
the
Creator.
Another
allots
two
hours,
according
to
the
measure
of
his
faith
in
the
Creator.
The
third
does
not
neglect
even
a
single
moment
of
his
free
time
without
engaging
in
Torah
and
work.
Thus,
only
the
faith
of
the
last
one
is
complete
since
he
trusts
the
Creator
with
all
his
possessions.
The
previous
ones,
however,
their
faith
is
still
incomplete.
15)
Thus,
it
has
been
thoroughly
clarified
that
one
should
not
expect
that
engagement
in
Torah
and
Mitzvot
Lo
Lishma
will
bring
him
to
Lishma,
except
when
one
knows
in
one’s
heart
that
he
has
been
granted
faith
in
the
Creator
and
in
His
Torah
appropriately.
This
is
because
then
the
light
in
it
reforms
him
and
he
will
be
rewarded
with
“the
day
of
the
Lord,”
which
is
all
light,
for
the
Kedusha
[holiness]
of
faith
purifies
one’s
eyes
to
enjoy
His
light
until
the
light
in
the
Torah
reforms
him.
Yet,
those
without
faith
are
as
bats.
They
cannot
look
at
the
light
of
day
because
the
daylight
has
been
inverted
for
them
to
a
more
terrible
darkness
than
the
darkness
of
the
night,
as
they
are
only
fed
in
the
darkness
of
the
night.
Likewise,
the
eyes
of
the
faithless
are
blinded
to
the
light
of
the
Creator.
Hence,
the
light
becomes
darkness
for
them,
and
the
potion
of
life
is
turned
into
a
potion
of
death
for
them.
It
is
about
them
that
the
writing
says,
“Woe
unto
you
who
desire
the
day
of
the
Lord!
Why
do
you
need
the
day
of
the
Lord?
It
is
darkness
and
not
light.”
Thus,
first,
one
must
make
one’s
faith
complete.
16)
This
answers
yet
another
question
in
the
Tosfot
(Taanit,
p
7).
We
say
there,
“Anyone
who
practices
Torah
Lishma,
his
Torah
becomes
to
him
a
potion
of
life.
And
anyone
who
practices
Torah
Lo
Lishma,
his
Torah
becomes
to
him
a
potion
of
death.”
They
asked,
“Yet,
we
said,
‘One
should
always
engage
in
the
Torah,
even
if
Lo
Lishma,
since
from
Lo
Lishma
he
will
come
to
Lishma.’”
According
to
the
explained
above,
we
should
divide
it
simply:
One
who
engages
in
Torah
for
the
Mitzva
of
learning
Torah,
and
believes
in
reward
and
punishment,
but
associating
self-pleasure
and
benefit
with
the
intention
to
bring
contentment
to
his
Maker,
the
light
in
it
will
reform
him
and
he
will
achieve
Lishma.
And
one
who
learns
Torah
not
for
the
Mitzva
of
learning
Torah,
since
he
does
not
believe
in
reward
and
punishment
to
the
extent
that
he
should
labor
so
much
for
it,
but
exerts
only
for
his
own
pleasure,
it
becomes
a
potion
of
death
for
him,
since
for
him,
the
light
in
it
is
turned
to
darkness.
17)
Hence,
the
student
pledges,
prior
to
the
study,
to
strengthen
himself
in
faith
in
the
Creator
and
in
His
guidance
in
reward
and
punishment,
as
our
sages
said,
“Your
employer
is
liable
to
pay
you
the
reward
for
your
work.”
One
should
aim
one’s
labor
to
be
for
the
Mitzvot
of
the
Torah,
and
in
this
way,
he
will
be
rewarded
with
enjoying
the
light
in
it,
and
his
faith
will
strengthen
and
grow
through
the
power
in
this
light,
as
it
is
written,
“It
shall
be
health
to
your
navel,
and
marrow
to
your
bones”
(Proverbs
3:8).
Then
one
can
be
certain
that
from
Lo
Lishma
he
will
come
to
Lishma,
in
a
way
that
even
one
who
knows
about
himself
that
he
has
not
been
rewarded
with
faith
still
has
hope
through
the
practice
of
Torah,
for
if
he
sets
his
heart
and
mind
to
attain
faith
in
the
Creator
through
it,
there
is
no
greater
Mitzva
than
this.
It
is
as
our
sages
said,
“Habakkuk
came
and
stressed
only
this:
‘A
righteous
shall
live
by
his
faith’”
(Makkot
24).
Moreover,
there
is
no
other
counsel
but
this,
as
it
is
written
(Baba
Batra,
p
16a),
“Raba
said,
‘Job
wished
to
rid
the
whole
world
of
judgment.
He
said
to
Him,
‘Master
of
the
world,
You
have
created
the
righteous;
You
have
created
the
wicked;
who
holds
You
down?’’”
And
RASHI
interprets
there:
“You
have
created
the
righteous
through
the
good
inclination;
You
have
created
the
wicked
through
the
evil
inclination.
Hence,
none
are
saved
from
Your
hand,
for
who
holds
You
down?
Coerced
are
the
sinners.”
And
what
did
the
friends
of
Job
reply?
“Indeed,
you
revoke
fear
and
impair
prayer
before
God;
the
Creator
created
the
evil
inclination,
He
has
created
for
it
the
Torah
as
a
spice”
(Job
15).
RASHI
interprets
there:
“Created
for
it
the
Torah,”
which
is
a
spice
that
revokes
“thoughts
of
transgression,”
as
it
is
said,
“If
you
come
across
this
villain,
pull
him
to
the
seminary.
If
he
is
hard,
he
will
soften.
Hence,
not
coerced
are
they,
for
they
could
save
themselves”
(Kidushin,
p
30).
18)
Clearly,
they
cannot
rid
themselves
of
the
judgment.
If
they
say
that
they
received
that
spice
and
still
have
thoughts
of
transgression,
meaning
that
they
are
still
in
doubt
and
the
evil
inclination
has
not
yet
melted,
for
the
Creator,
Who
created
it
and
gave
the
evil
inclination
its
strength,
evidently
knew
to
create
the
remedy
and
the
spice
liable
to
wear
off
the
power
of
the
evil
inclination
and
eradicate
it
altogether.
And
if
one
practices
Torah
and
fails
to
remove
the
evil
inclination
from
himself,
it
is
either
that
he
has
been
negligent
in
giving
the
necessary
labor
and
exertion
in
the
practice
of
Torah,
as
it
is
written,
“I
did
not
labor
and
found,
do
not
believe,”
or
perhaps
he
did
put
in
the
necessary
amount
of
labor,
but
has
been
negligent
in
the
quality.
This
means
that
while
practicing
Torah,
they
did
not
set
their
minds
and
hearts
to
draw
the
light
in
the
Torah,
which
brings
faith
to
one’s
heart.
Rather,
they
have
been
absent-minded
about
the
principal
requirement
demanded
of
the
Torah,
namely
the
light
that
yields
faith.
And
although
they
initially
aimed
for
it,
their
minds
went
astray
during
the
study.
Either
way,
one
cannot
rid
oneself
of
the
judgment
by
arguing
coercion,
for
our
sages
strictly
state,
“I
have
created
the
evil
inclination;
I
have
created
for
it
the
Torah
as
a
spice.”
If
there
had
been
any
exceptions
in
this,
then
Job’s
question
would
remain
valid.
19)
Through
all
that
has
been
explained
thus
far,
I
have
removed
a
great
complaint
about
the
words
of
Rav
Chaim
Vital
in
his
introduction
to
Shaar
HaHakdamot
[Gate
to
Introductions]
by
the
ARI,
and
the
introduction
to
the
book
Tree
of
Life.
He
writes,
“Indeed,
one
should
not
say,
‘I
shall
go
and
engage
in
the
wisdom
of
Kabbalah’
before
he
engages
in
the
Torah,
Mishnah,
and
Talmud.
This
is
because
our
sages
have
already
said,
‘One
should
not
enter
the
PARDESS
unless
he
has
filled
his
stomach
with
meat
and
wine.’”
This
is
like
a
soul
without
a
body:
It
has
no
reward
or
act
or
consideration
before
it
is
connected
in
a
body,
when
it
is
whole,
corrected
in
the
Mitzvot
of
the
Torah,
in
613
Mitzvot.
Conversely,
when
one
is
occupied
with
the
wisdom
of
the
Mishnah
and
Babylonian
Talmud,
and
does
not
give
a
part
to
the
secrets
of
Torah
and
its
concealments,
as
well,
it
is
like
a
body
that
sits
in
the
darkness
without
a
human
soul,
God’s
candle,
which
shines
within
it.
Thus,
the
body
is
dry
and
does
not
draw
from
a
source
of
life.
Thus,
a
wise
disciple,
who
practices
Torah
Lishma,
should
first
engage
in
the
wisdom
of
the
Bible,
the
Mishnah
and
the
Talmud,
as
long
as
his
mind
can
tolerate.
Afterward,
he
will
delve
into
knowing
his
Maker
in
the
wisdom
of
truth.
It
is
as
King
David
commanded
his
son
Solomon:
“Know
the
God
of
your
father
and
serve
Him.”
And
if
that
person
finds
the
study
of
the
Talmud
heavy
and
difficult,
he
is
better
off
leaving
it
once
he
has
tested
his
luck
in
this
wisdom,
and
engage
in
the
wisdom
of
truth.
It
is
written,
“A
disciple
who
has
not
seen
a
good
sign
in
his
learning
within
five
years
will
also
not
see
it”
(Hullin,
p
24).
Thus,
every
person
for
whom
learning
is
easy
must
dedicate
a
portion
of
one
or
two
hours
a
day
to
study
the
Halachah
[Jewish
conducts]
and
explain
and
interpret
the
questions
in
the
literal
Halachah.
20)
These
words
of
his
seem
very
perplexing:
He
says
that
before
one
succeeds
in
the
study
of
the
literal,
one
should
already
engage
in
the
wisdom
of
truth.
This
contradicts
his
own
words
from
before,
that
the
wisdom
of
Kabbalah
without
the
literal
Torah
is
as
a
soul
without
a
body,
having
no
deed,
consideration,
or
reward.
The
evidence
he
brings
of
a
disciple
who
did
not
see
a
good
sign
is
even
more
perplexing,
for
did
our
sages
say
that
he
should
therefore
abandon
the
learning
of
Torah?
Certainly,
it
is
to
caution
him
to
examine
his
ways
and
try
with
another
teacher
or
in
another
portion.
But
he
must
certainly
not
leave
the
Torah,
even
the
literal
Torah.
21)
Another
perplexity
is
that
both
the
words
of
Rav
Chaim
Vital
and
the
words
of
the
Gemara
imply
that
one
needs
some
specific
preparation
and
merit
to
be
rewarded
with
the
wisdom
of
Torah.
Yet,
our
sages
said
(Midrash
Rabbah,
portion
“And
This
Is
the
Blessing”),
“The
Creator
said
to
Israel:
‘Regard,
the
whole
wisdom
and
the
whole
Torah
are
easy:
Anyone
who
fears
Me
and
observes
the
words
of
the
Torah,
the
whole
wisdom
and
the
whole
Torah
are
in
his
heart.’”
Thus,
we
need
no
prior
merit
here,
but
only
by
virtue
of
fear
of
the
Creator
and
the
keeping
of
Mitzvot
is
one
granted
the
whole
wisdom
of
the
Torah.
22)
Indeed,
if
we
examine
his
words
they
will
become
as
clear
to
us
as
the
objects
of
the
sky
in
purity.
What
he
wrote,
“he
is
better
off
leaving
his
hand
off
it,
once
he
has
tested
his
luck
in
the
wisdom
of
the
revealed,”
does
not
refer
to
luck
of
wit
and
erudition.
Rather,
it
is
as
we
explained
above
in
the
explanation,
“I
have
created
the
evil
inclination;
I
have
created
for
it
the
Torah
as
a
spice.”
It
means
that
he
has
delved
and
exerted
in
the
revealed
Torah,
and
still
the
evil
inclination
is
in
power
and
has
not
melted
at
all.
This
is
because
he
is
still
not
saved
from
thoughts
of
transgression,
as
RASHI
writes
above
in
the
explanation,
“I
have
created
for
it
the
Torah
as
a
spice.”
Hence,
he
advises
him
to
leave
it
and
engage
in
the
wisdom
of
truth,
for
it
is
easier
to
draw
the
light
in
the
Torah
while
practicing
and
laboring
in
the
wisdom
of
truth
than
in
laboring
in
the
revealed
Torah.
The
reason
is
very
simple:
The
wisdom
of
the
revealed
Torah
is
clothed
in
external,
corporeal
clothes,
such
as
stealing,
plundering,
torts,
etc.
For
this
reason,
it
is
difficult
and
heavy
for
any
person
to
aim
his
mind
and
heart
to
the
Creator
while
learning,
so
as
to
draw
the
light
in
the
Torah.
It
is
even
more
so
for
a
person
for
whom
learning
the
Talmud
itself
is
heavy
and
arduous.
How
can
he
remember
the
Creator
during
the
study,
since
the
scrutiny
concerns
corporeal
matters,
and
cannot
come
in
him
simultaneously
with
the
intention
for
the
Creator?
Therefore,
he
advises
him
to
engage
in
the
wisdom
of
Kabbalah,
as
this
wisdom
is
clothed
entirely
in
the
names
of
the
Creator.
Then
he
will
certainly
be
able
to
easily
aim
his
mind
and
heart
to
the
Creator
during
the
study,
even
if
it
is
very
difficult
for
him
to
study,
for
the
study
of
the
issues
of
the
wisdom
and
the
Creator
are
one
and
the
same,
and
this
is
very
simple.
23)
Hence,
he
brings
good
evidence
from
the
words
of
the
Gemara:
“A
disciple
who
has
not
seen
a
good
sign
in
his
study
after
five
years
will
also
not
see
it.”
Why
did
he
not
see
a
good
sign
in
his
study?
Certainly,
it
is
only
due
to
absence
of
the
intention
of
the
heart,
and
not
for
any
lack
of
aptitude,
as
the
wisdom
of
Torah
requires
no
aptitude.
Instead,
as
it
is
written
in
the
above
Midrash:
“The
Creator
said
to
Israel,
‘Regard,
the
whole
wisdom
and
the
whole
Torah
are
easy:
Anyone
who
fears
Me
and
observes
the
words
of
the
Torah,
the
whole
wisdom
and
the
whole
Torah
are
in
his
heart.’”
Of
course,
one
must
accustom
oneself
in
the
light
of
Torah
and
Mitzvot,
and
I
do
not
know
how
much.
One
might
remain
in
waiting
all
his
years.
Hence,
the
Braita
warns
us
(Hulin
24)
not
to
wait
longer
than
five
years.
Moreover,
Rabbi
Yosi
says
that
only
three
years
are
quite
sufficient
to
be
granted
the
wisdom
of
the
Torah
(Hulin
24).
If
one
does
not
see
a
good
sign
after
this
long,
he
should
not
fool
himself
with
false
hopes
and
deceit,
but
know
that
he
will
never
see
a
good
sign.
Hence,
one
must
immediately
find
himself
a
good
tactic
by
which
to
succeed
in
achieving
Lishma
and
to
be
rewarded
with
the
wisdom
of
the
Torah.
The
Braita
did
not
specify
the
tactic,
but
it
warns
not
to
remain
in
the
same
situation
and
wait
longer.
This
is
the
meaning
of
the
Rav’s
words,
that
the
surest
and
most
successful
tactic
is
the
engagement
in
the
wisdom
of
Kabbalah.
One
should
leave
one’s
hand
entirely
from
engagement
in
the
wisdom
of
the
revealed
Torah,
since
he
has
already
tested
his
luck
in
it
and
did
not
succeed.
And
he
should
dedicate
all
his
time
to
the
wisdom
of
Kabbalah,
where
his
success
is
certain
for
the
above-said
reasons.
24)
This
is
very
simple,
for
these
words
have
no
connection
to
the
study
of
the
revealed
Torah,
in
anything
that
one
must
actually
practice,
for
“It
is
not
the
ignorant
who
is
pious,
and
a
mistaken
learning
makes
for
evil,
and
one
sinner
destroys
much
good.”
Hence,
one
must
necessarily
repeat
them
as
much
as
is
necessary
so
as
not
to
fail
in
one’s
practice.
Rather,
here
it
speaks
only
of
the
study
of
the
wisdom
of
the
revealed
Torah,
to
explain
and
scrutinize
questions
that
arise
in
the
interpretation
of
the
laws,
as
Rav
Chaim
Vital
deduces
there
himself.
It
refers
to
the
part
of
the
study
of
the
Torah
that
is
not
performed
in
practice,
or
to
the
actual
laws.
Indeed,
here
it
is
possible
to
be
lenient
and
learn
from
the
abbreviations
and
not
from
the
origins.
However,
this,
too,
requires
extensive
learning,
since
one
who
knows
from
the
origin
is
not
as
one
who
knows
it
from
a
brief
scan
of
some
abbreviation.
In
order
not
to
err
in
this,
Rav
Chaim
Vital
says
at
the
very
outset
of
his
words
that
the
soul
connects
to
the
body
only
when
it
is
complete,
corrected
in
the
Mitzvot
of
the
Torah,
in
613
Mitzvot.
25)
Now
you
will
see
how
all
the
questions
we
presented
in
the
beginning
of
the
introduction
are
complete
folly.
They
are
the
obstacles
that
the
evil
inclination
spreads
in
order
to
hunt
innocent
souls,
to
dismiss
them
from
the
world,
robbed
and
abused.
Examine
the
first
question,
where
they
imagine
that
they
can
keep
the
whole
Torah
without
knowing
the
wisdom
of
Kabbalah.
I
say
to
them:
Indeed,
if
you
can
keep
the
study
of
Torah
and
the
observance
of
the
Mitzvot
appropriately,
Lishma,
meaning
only
in
order
to
bring
contentment
to
the
Maker,
then
indeed,
you
do
not
need
to
study
Kabbalah.
This
is
because
then
it
is
said
about
you,
“One’s
soul
shall
teach
him.”
This
is
because
then
all
the
secrets
of
the
Torah
will
appear
before
you
like
an
ever
flowing
spring,
as
in
the
words
of
Rabbi
Meir
in
the
above
Mishnah
(Avot),
and
you
will
need
no
assistance
from
the
books.
However,
if
you
are
still
learning
Lo
Lishma,
but
hope
to
merit
Lishma
by
this,
then
I
ask
you:
“How
many
years
have
you
been
doing
so?”
If
you
are
still
within
the
five
years,
as
the
Tana
Kama
says,
or
within
the
three
years,
as
Rabbi
Yosi
says,
then
you
can
still
wait
and
hope.
But
if
you
have
been
practicing
the
Torah
Lo
Lishma
for
more
than
three
years,
as
Rabbi
Yosi
says,
and
five
years,
as
the
Tana
Kama
says,
then
the
Braita
warns
you
that
you
will
not
see
a
good
sign
in
this
path
you
are
treading!
Why
delude
your
souls
with
false
hopes
when
you
have
such
a
near
and
sure
tactic
as
the
study
of
the
wisdom
of
Kabbalah,
as
I
have
shown
the
reason
above,
that
the
study
in
the
issues
of
the
wisdom
and
the
Creator
Himself
are
one?
26)
Let
us
also
examine
the
second
question,
which
is
that
one
must
first
fill
one’s
belly
with
Mishnah
and
Gemara.
Everyone
agrees
that
it
is
indeed
so.
Yet,
this
is
all
true
if
you
have
already
been
endowed
with
learning
Lishma,
or
even
Lo
Lishma,
if
you
are
still
within
the
three
years
or
the
five
years.
However,
after
that
time,
the
Braita
warns
you
that
you
will
never
see
a
good
sign,
and
so
you
must
test
your
success
in
the
study
of
Kabbalah.
27)
We
must
also
know
that
there
are
two
parts
to
the
wisdom
of
truth:
The
first,
called
the
“secrets
of
Torah,”
must
not
be
exposed
except
by
implication,
and
from
a
wise
Kabbalist
to
a
disciple
who
understands
in
his
own
mind.
Maase
Merkava
and
Maase
Beresheet
belong
to
that
part,
as
well.
The
sages
of
The
Zohar
refer
to
that
part
as
“the
first
three
Sefirot,
Keter,
Hochma,
Bina,”
and
it
is
also
called
“the
Rosh
[head]
of
the
Partzuf.”
The
second
part
is
called
the
“flavors
of
Torah.”
It
is
permitted
to
disclose
them
and
indeed,
a
great
Mitzva
to
disclose
them.
The
Zohar
refers
to
it
as
the
“seven
lower
Sefirot
of
the
Partzuf,”
and
it
is
also
called
the
Guf
[body]
of
the
Partzuf.
Every
single
Partzuf
de
Kedusha
[of
holiness]
consists
of
ten
Sefirot.
These
are
called
Keter,
Hochma,
Bina,
Hesed,
Gevura,
Tifferet,
Netzah,
Hod,
Yesod,
Malchut.
The
first
three
Sefirot
are
considered
the
Rosh
of
the
Partzuf,
and
the
seven
lower
Sefirot
are
named
the
Guf
of
the
Partzuf.
Even
the
soul
of
the
lower
man
contains
the
ten
Sefirot
in
their
above
names,
as
well,
and
every
single
discernment,
in
the
upper
and
in
the
lower.
The
reason
why
the
seven
lower
Sefirot,
which
are
the
Guf
of
the
Partzuf,
are
called
“flavors
of
Torah”
is
the
meaning
of
the
verse,
“and
the
palate
tastes
its
food.”
The
lights
that
appear
under
the
first
three,
namely
the
Rosh,
are
called
Taamim
[flavors],
and
Malchut
de
[of
the]
Rosh
is
called
Chech
[palate].
For
this
reason,
they
are
called
Taamim
of
Torah.
This
means
that
they
appear
in
the
palate
of
the
Rosh,
which
is
the
source
of
all
the
Taamim,
which
is
Malchut
de
Rosh.
From
there
down
it
is
not
forbidden
to
disclose
them.
Quite
the
contrary,
the
reward
of
one
who
discloses
them
is
immeasurable
and
boundless.
Also,
these
first
three
Sefirot
and
these
seven
lower
Sefirot
expand
both
in
the
general
and
in
the
most
particular
segment
that
can
be
divided.
Thus,
even
the
first
three
Sefirot
of
the
Malchut
at
the
end
of
the
world
of
Assiya
belong
to
the
section
of
the
“secrets
of
Torah,”
which
are
forbidden
to
be
disclosed.
And
the
seven
lower
Sefirot
in
the
Keter
of
the
Rosh
of
Atzilut
belong
to
the
section
“Taamim
of
Torah,”
which
are
permitted
to
be
disclosed,
and
these
words
are
written
in
the
books
of
Kabbalah.
28)
You
will
find
the
source
of
these
words
in
Masechet
Pesachim
(p
119),
where
it
is
said,
it
is
written
(Isaiah
23),
“And
her
gain
and
her
hire
shall
be
holiness
to
the
Lord;
it
shall
not
be
treasured
nor
laid
up;
for
her
gain
shall
be
for
them
that
dwell
before
the
Lord,
to
eat
their
fill,
and
for
stately
clothing
[lit.
covering
Atik].”
“What
is
‘stately
clothing
[covering
Atik]’?
This
is
what
covers
things
that
Atik
Yomin
covered.
And
what
are
those?
The
secrets
of
the
Torah.
Others
say,
this
is
what
reveals
things
that
Atik
Yomin
covered.
What
are
those?
The
flavors
of
the
Torah.”
RASHBAM
interprets,
“Atik
Yomin
is
the
Creator,”
as
it
is
written,
“and
Atik
Yomin
sits.”
The
secrets
of
the
Torah
are
Maase
Merkava
and
Maase
Beresheet.
The
meaning
of
“name”
is
as
it
is
written,
“This
is
My
name
forever.”
The
“clothing”
means
that
He
does
not
give
them
to
any
person,
but
only
to
those
whose
heart
is
worried.
As
it
is
written
in
“one
does
not
learn”:
“This
is
what
reveals
things
that
Atik
Yomin
covered.”
This
means
covering
the
secrets
of
the
Torah,
which
were
covered
in
the
beginning,
and
Atik
Yomin
disclosed
them
and
gave
permission
to
disclose
them.
One
who
discloses
them
is
granted
what
he
said
in
this
verse.
29)
Now
you
evidently
see
the
great
difference
between
the
secrets
of
Torah,
where
all
who
attain
them
receive
this
great
reward
(explained
there
in
the
Gemara,
in
the
interpretation
of
the
verse)
for
covering
them
and
for
not
disclosing
them.
And
it
is
to
the
contrary
with
the
Taamim
of
the
Torah,
where
all
who
attain
them
receive
this
great
reward
for
disclosing
them
to
others.
Some
say
that
there
is
no
dispute
on
the
first
opinion,
but
only
an
examination
of
the
different
meanings
between
them.
The
first
meaning
explains
the
end,
as
it
says,
“stately
clothing
[covering
Atik].”
Hence,
they
interpret
the
attainment
of
the
great
reward
for
covering
the
secrets
of
Torah.
Others
say
it
explains
the
beginning,
“eat
their
fill,”
meaning
the
Taamim
[flavors]
of
the
Torah,
as
it
is
written,
“and
the
palate
tastes
food.”
This
is
because
the
lights
of
Taamim
are
called
“eating”;
hence,
they
interpret
the
attainment
of
the
great
reward,
mentioned
in
the
verse,
regarding
one
who
discloses
the
Taamim
of
the
Torah.
However,
both
think
that
the
secrets
of
the
Torah
must
be
covered,
and
the
Taamim
of
the
Torah
must
be
disclosed.
30)
Thus
you
have
a
clear
answer
about
the
fourth
and
the
fifth
questions
in
the
beginning
of
the
introduction.
What
you
find
in
the
words
of
our
sages,
as
well
as
in
the
holy
books,
that
it
is
only
given
to
one
whose
heart
is
worried,
meaning
the
part
called
“secrets
of
the
Torah,”
which
is
the
first
three
Sefirot,
the
Rosh,
that
it
is
given
to
only
concealed
ones
and
under
certain
conditions,
you
will
not
find
even
a
trace
of
them
in
all
the
books
of
Kabbalah,
in
writing
or
in
print,
since
those
are
the
things
that
Atik
Yomin
covered,
as
it
is
written
in
the
Gemara.
Moreover,
do
say
if
it
is
possible
to
even
think
or
picture
that
all
those
holy
and
famous
righteous,
which
are
the
greatest
and
best
in
the
nation,
such
as
Sefer
Yetzira
[Book
of
Creation],
The
Book
of
Zohar,
and
the
Braita
of
Rabbi
Ishmael,
Rav
Hai
Gaon,
and
Rav
Hamai
Gaon,
Rabbi
Elazar
of
Garmiza,
and
the
rest
of
the
Rishonim
[first
ones]
through
Nachmanides,
and
Baal
HaTurim
and
the
Baal
Shulchan
Aruch
through
the
Vilna
Gaon
[GRA],
and
the
Ladi
Gaon,
and
the
rest
of
the
righteous,
from
whom
we
received
the
whole
of
the
revealed
Torah,
and
by
whose
words
we
live,
to
know
which
act
to
do
so
as
to
be
favored
by
the
Creator.
All
of
them
wrote
and
published
books
in
the
wisdom
of
Kabbalah.
And
there
is
no
greater
disclosure
than
writing
a
book,
whose
author
does
not
know
who
reads
his
book.
It
is
possible
that
complete
wicked
will
scrutinize
it.
Hence,
there
is
no
greater
uncovering
of
secrets
of
Torah
than
this.
And
we
must
not
doubt
these
holy
and
pure,
that
they
might
infringe
even
an
iota
of
what
is
written
and
explained
in
the
Mishnah
and
the
Gemara,
that
they
are
forbidden
to
disclose,
as
it
is
written
in
the
prohibition
to
learn
(in
Masechet
Hagigah).
Rather,
all
the
written
and
printed
books
are
necessarily
considered
the
Taamim
of
the
Torah,
which
Atik
Yomin
first
covered
and
then
uncovered,
as
it
is
written,
“the
palate
tastes
food.”
Not
only
are
these
secrets
not
forbidden
to
disclose,
but
on
the
contrary,
it
is
a
great
Mitzva
[commandment]
to
disclose
them
(as
it
is
written
in
Pesachim
119).
And
one
who
knows
how
to
disclose
and
discloses
them,
his
reward
is
plentiful.
This
is
because
by
disclosing
these
lights
to
many,
particularly
to
the
many,
depends
the
coming
of
the
Messiah,
soon
in
our
days,
Amen.
31)
There
is
a
great
need
to
explain
once
and
for
all
why
the
coming
of
the
Messiah
depends
on
the
study
of
Kabbalah
in
the
masses,
which
is
so
prevalent
in
The
Zohar
and
in
all
the
books
of
Kabbalah.
The
public
has
discussed
it
pointlessly
to
the
point
that
it
has
become
intolerable.
The
explanation
of
this
matter
is
explained
in
Tikkuney
[corrections
of]
Zohar
[part
of
The
Zohar]
(Tikkun
30,
“Second
Path”).
These
are
its
words:
Second
path,
“And
the
Ruach
[spirit/wind]
of
God
hovered
over
the
face
of
the
water.
What
is
“and
the
Ruach”?
Indeed,
when
the
Shechina
[Divinity]
descends
into
exile,
that
Ruach
[wind/spirit]
blows
upon
those
who
engage
in
the
Torah
because
the
Shechina
is
among
them.
All
flesh
is
hay,
they
are
all
as
beasts
that
eat
hay,
and
all
its
mercy
is
as
the
flower
of
the
field
(Isaiah
40).
Every
mercy
they
do,
they
do
for
themselves.
Even
all
those
who
exert
in
Torah,
every
mercy
they
do,
they
do
for
themselves.
At
that
time,
and
He
remembered
that
they
were
flesh,
a
wind
[spirit]
that
passes
and
will
not
return
(Psalms
78)
to
the
world.
This
is
the
spirit
of
the
Messiah.
Woe
unto
they
who
make
it
leave
and
not
return
to
the
world.
They
make
the
Torah
dry
and
do
not
want
to
exert
in
the
wisdom
of
Kabbalah.
They
cause
the
fountain
of
wisdom,
which
is
the
Yod
in
it,
to
depart.
The
spirit
that
leaves
is
the
spirit
of
the
Messiah,
the
spirit
of
holiness,
the
spirit
of
wisdom
and
understanding,
the
spirit
of
counsel
and
might,
the
spirit
of
knowledge
and
the
fear
of
the
Creator.
Second
commandment:
“And
God
said,
‘Let
there
be
light,’
and
there
was
light.”
This
is
love,
which
is
the
love
of
mercy,
as
it
is
written,
“I
have
loved
you
with
an
everlasting
love;
therefore,
I
have
drawn
you
with
mercy.”
It
is
said
about
this,
“If
you
awaken
and
if
you
stir
up
the
love
while
it
pleases,”
etc.,
love
and
fear
are
its
core.
Whether
good
or
bad,
for
this
reason,
it
is
called
fear
and
love
in
order
to
receive
reward.
And
because
of
it,
the
Creator
said,
I
adjure
you,
daughters
of
Jerusalem,
by
the
gazelles
and
by
the
hinds
of
the
field,
if
you
awaken
and
if
you
stir
up
the
love
while
it
pleases,
which
is
love
without
reward,
and
not
in
order
to
receive
reward.
This
is
because
fear
and
love
in
order
to
receive
reward
are
of
a
handmaid,
and
under
three,
the
earth
quakes,
etc.,
under
a
slave
when
he
becomes
a
king,
and
a
handmaid
that
inherits
her
mistress.
32)
We
shall
begin
to
explain
the
Tikkunim
of
The
Zohar
from
toe
to
head.
He
says
that
the
fear
and
the
love
one
has
in
the
practice
of
Torah
and
Mitzvot
in
order
to
receive
reward,
meaning
while
hoping
for
some
benefit
from
the
Torah
and
the
work,
this
is
considered
the
handmaid.
It
is
written
about
her,
“a
handmaid
that
inherits
her
mistress.”
This
is
seemingly
perplexing,
for
it
is
accepted
that
“One
should
always
engage
in
Torah
and
Mitzvot,
even
Lo
Lishma,”
and
why
did
the
earth
quake?
In
addition,
we
must
understand
the
correlation
of
the
engagement
in
Lo
Lishma
specifically
to
the
handmaid,
and
also
the
allegory
that
she
inherits
her
mistress.
What
inheritance
is
there
here?
33)
You
will
understand
the
matter
with
everything
that
has
been
explained
above
in
this
introduction,
that
they
did
not
permit
the
study
Lo
Lishma
but
only
since
from
Lo
Lishma
one
comes
to
Lishma,
since
the
light
in
it
reforms
him.
Hence,
engagement
Lo
Lishma
is
considered
a
helping
handmaid
who
performs
the
ignoble
works
for
her
mistress,
who
is
the
Shechina.
This
is
because
at
last,
one
will
achieve
Lishma
and
will
be
rewarded
with
the
installing
of
the
Shechina.
Then,
the
maid,
which
is
the
engagement
Lo
Lishma,
will
also
be
considered
a
handmaid
of
Kedusha
[holiness],
for
she
supports
and
prepares
the
Kedusha,
though
she
will
be
considered
the
world
of
Assiya
of
the
Kedusha.
However,
if
one’s
faith
is
incomplete,
and
he
engages
in
the
Torah
and
in
the
work
only
because
the
Creator
commanded
him
to
study,
then
we
have
seen
above
that
in
such
Torah
and
work
the
light
will
not
be
revealed
at
all,
since
his
eyes
are
flawed
and
turn
the
light
into
darkness
like
a
bat.
Such
engagement
is
no
longer
considered
a
maid
of
Kedusha,
since
he
will
not
acquire
Lishma
through
it.
Hence,
it
comes
to
the
domain
of
the
handmaid
of
Klipa
[shell/peel],
which
inherits
these
Torah
and
work
and
robs
them
for
herself.
Hence,
“the
earth
quaked,”
meaning
the
Shechina,
called
“earth,”
since
those
Torah
and
work
that
should
have
come
to
her,
as
possessions
of
the
Shechina,
that
evil
handmaid
robs
and
lowers
them
into
the
possession
of
the
Klipot
[pl.
of
Klipa].
Thus,
the
handmaid
inherits
her
mistress.
34)
The
Tikkuney
Zohar
interprets
the
meaning
of
the
oath,
“If
you
awaken
and
if
you
stir
up
the
love
while
it
pleases.”
The
precision
is
that
Israel
will
draw
the
light
of
the
upper
Hesed
[mercy],
called
“love
of
mercy,”
since
this
is
what
is
desired.
This
is
drawn
particularly
by
the
engagement
in
Torah
and
Mitzvot
not
in
order
to
receive
reward.
The
reason
is
that
the
light
of
the
upper
wisdom
is
extended
to
Israel
through
this
light
of
mercy,
appearing
and
clothing
in
this
light
of
mercy,
which
Israel
extends.
And
this
light
of
wisdom
is
the
meaning
of
the
verse,
“And
the
spirit
of
the
Lord
shall
rest
upon
him,
the
spirit
of
wisdom
and
understanding,
the
spirit
of
counsel
and
might,
the
spirit
of
knowledge
and
of
fear
of
the
Lord”
(Isaiah
11),
said
about
the
Messiah
King.
It
is
as
is
said
there
below,
“And
He
will
set
up
a
standard
for
the
nations,
and
will
assemble
the
dispersed
of
Israel,
and
gather
together
the
scattered
of
Judah
from
the
four
corners
of
the
earth.”
This
is
because
after
Israel
extends
the
light
of
wisdom
through
the
light
of
mercy,
as
in
“the
spirit
of
wisdom
and
understanding,”
etc.,
the
Messiah
appears
and
assembles
the
dispersed
of
Israel.
Thus,
everything
depends
on
the
practice
of
Torah
and
work
Lishma,
which
can
extend
the
great
light
of
mercy
where
the
light
of
wisdom
clothes
and
extends.
This
is
the
meaning
of
the
oath,
“If
you
awaken
and
if
you
stir
up.”
It
is
so
because
complete
redemption
and
assembling
the
exiles
are
impossible
without
it,
since
so
are
the
channels
of
Kedusha
arranged.
35)
They
also
interpreted
“and
the
spirit
of
God
hovered
over
the
face
of
the
waters.”
What
is
“the
spirit
of
God”?
When
the
Shechina
is
in
exile,
that
wind
[also
“spirit”]
blows
on
those
who
engage
in
Torah
because
the
Shechina
is
with
them.
Interpretation:
During
the
exile,
when
Israel
were
still
occupied
in
Torah
and
Mitzvot
Lo
Lishma,
if
they
are
in
this
way
because
from
Lo
Lishma
one
comes
to
Lishma,
then
the
Shechina
is
among
them,
though
in
a
state
of
exile
since
he
still
did
not
achieve
Lishma.
As
was
said
above,
it
is
in
the
form
of
a
handmaid
of
Kedusha.
This
is
the
meaning
of
the
Shechina
being
among
them,
meaning
in
concealment.
However,
they
are
bound
to
attain
the
revelation
of
Shechina,
and
then
the
spirit
of
the
Messiah
King
hovers
on
the
engaging
and
awakens
them
to
come
to
Lishma,
as
in
“the
light
in
it
reforms
them,”
aiding
and
preparing
the
installation
of
the
Shechina,
which
is
her
mistress.
Yet,
if
this
learning
Lo
Lishma
is
not
suitable
to
bring
them
to
Lishma,
for
the
above-mentioned
reason,
the
Shechina
regrets
and
says
“All
flesh
is
hay,
they
are
all
as
beasts
that
eat
hay.”
In
other
words,
that
spirit
of
man,
which
ascends
upward,
is
not
present
among
those
who
engage
in
Torah.
Rather,
they
settle
for
the
spirit
of
the
beast,
which
descends
downward.
They
interpret
the
reason
there:
All
its
mercy
is
as
the
flower
of
the
field.
Even
all
those
who
exert
in
Torah,
every
mercy
they
do,
they
do
for
themselves.
That
is,
their
whole
engagement
in
Torah
and
Mitzvot
is
only
for
their
own
benefit
and
pleasure,
and
the
engagement
in
the
Torah
cannot
bring
them
to
Lishma.
He
writes
there,
“At
that
time,
and
He
remembered
that
they
were
flesh,
a
wind
[spirit]
that
passes
and
will
not
return
to
the
world,
and
this
is
the
spirit
of
the
Messiah.
This
means
that
the
spirit
of
the
Messiah
does
not
hover
on
them
but
leaves
them
and
will
not
return
since
the
impure
maid
robs
their
Torah
and
inherits
her
mistress,
since
they
are
not
on
the
way
to
come
from
Lo
Lishma
to
Lishma.
For
this
reason,
he
deduces
there
that
they
are
the
ones
who
make
the
Torah
dry
and
do
not
want
to
exert
in
the
wisdom
of
Kabbalah.
That
is,
even
though
they
do
not
succeed
through
the
practice
in
the
revealed
Torah,
since
there
is
no
light
in
it
and
it
is
dry
due
to
the
smallness
of
their
minds
(see
Item
16),
they
could
still
succeed
by
engaging
in
the
study
of
Kabbalah,
for
the
light
in
it
is
clothed
in
the
clothing
of
the
Creator—the
Holy
names
and
the
Sefirot.
Thus,
they
could
easily
come
to
that
state
of
Lo
Lishma
that
brings
them
to
Lishma.
Then
the
spirit
of
God
would
hover
over
them,
as
it
is
written,
“the
light
in
it
reforms
them.”
Yet,
they
have
no
wish
at
all
for
the
study
of
Kabbalah.
And
this
is
the
meaning
of
“Woe
unto
them
for
they
cause
poverty,
ruin,
looting,
killing,
and
destruction
in
the
world.
That
spirit
which
departed
is
the
spirit
of
the
Messiah,
as
was
said,
the
spirit
of
holiness,
the
spirit
of
wisdom
and
understanding,”
etc.
36)
We
learn
from
the
Tikkuney
Zohar
that
there
is
an
oath
that
the
light
of
mercy
and
love
will
not
awaken
in
the
world
before
Israel’s
works
in
Torah
and
Mitzvot
will
have
the
intention
not
to
receive
reward,
but
only
to
bestow
contentment
upon
the
Maker.
This
is
the
meaning
of
the
oath,
“I
adjure
you,
daughters
of
Jerusalem.”
Thus,
the
length
of
the
exile
and
affliction
that
we
suffer
depends
on
us
and
waits
for
us
to
merit
the
practice
of
Torah
and
Mitzvot
Lishma.
And
if
we
only
achieve
this,
this
light
of
love
and
mercy,
which
has
the
power
to
extend
as
in
the
words,
“And
the
spirit
shall
rest
upon
him,
the
spirit
of
wisdom
and
understanding,”
etc.,
and
then
we
will
be
rewarded
with
complete
redemption.
It
has
also
been
clarified
that
it
is
impossible
for
the
whole
of
Israel
to
come
to
that
great
purity
except
through
the
study
of
Kabbalah,
which
is
the
easiest
way,
suitable
even
for
commoners.
Conversely,
while
engaging
only
in
the
revealed
Torah,
it
is
impossible
to
be
rewarded
through
it,
except
for
a
chosen
few
and
after
great
efforts,
but
not
for
the
majority
of
people
for
the
reason
explained
in
Item
22.
This
thoroughly
explains
the
irrelevance
of
the
fourth
and
fifth
questions
in
the
beginning
of
the
introduction.
37)
The
third
question,
which
is
the
fear
that
one
will
turn
sour,
well,
there
is
no
fear
here
at
all.
This
is
because
the
deviation
from
the
path
of
the
Creator
that
occurred
before
was
for
two
reasons:
1)
Either
they
broke
the
words
of
our
sages
with
things
they
were
forbidden
to
disclose,
2)
or
because
they
perceived
the
words
of
the
Kabbalah
in
their
superficial
meaning,
as
corporeal
instructions,
breaching
“You
shall
not
make
unto
you
a
statue
or
any
image.”
Hence,
until
that
day
there
has
indeed
been
a
fortified
wall
around
this
wisdom.
Many
have
tried
to
begin
to
study
but
could
not
continue
for
lack
of
understanding
and
because
of
the
corporeal
appellations.
This
is
why
I
have
labored
with
the
interpretation,
Panim
Meirot
and
Panim
Masbirot,
to
interpret
the
great
book
Tree
of
Life,
by
the
ARI,
to
make
the
corporeal
forms
abstract
and
to
establish
them
as
spiritual
laws,
above
time
and
place.
Thus,
any
beginner
can
understand
the
matters,
their
reasons,
and
explanations
with
a
clear
mind
and
great
simplicity,
no
less
than
one
understands
Gemara
through
the
RASHI
interpretation.
38)
Let
us
continue
to
elaborate
on
the
practice
of
Torah
and
Mitzvot
Lishma
of
which
I
began
to
speak.
We
must
understand
that
name,
“Torah
Lishma,”
why
the
desirable
and
complete
work
is
defined
by
the
name
Lishma,
and
the
undesirable
work
named
Lo
Lishma.
The
literal
meaning
implies
that
one
who
engages
in
Torah
and
Mitzvot
to
aim
his
heart
to
bring
contentment
to
his
Maker
and
not
to
himself
should
have
been
referred
to
as
Torah
Lishmo
[for
His
sake]
and
Torah
Lo
Lishmo
[not
for
His
sake],
meaning
for
the
sake
of
the
Creator.
Why,
then,
is
this
defined
by
the
name
Lishma
and
Lo
Lishma,
meaning
for
the
sake
of
the
Torah?
There
is
certainly
something
more
to
understand
here
than
the
aforementioned,
since
the
verse
proves
that
Torah
Lishmo,
meaning
to
bring
contentment
to
His
Maker,
is
still
not
enough.
Rather,
the
learning
must
be
Lishma,
meaning
for
sake
of
the
Torah.
This
requires
explanation.
39)
The
thing
is
that
it
is
known
that
the
name
of
the
Torah
is
“Torah
of
life,”
as
it
is
written,
“For
they
are
life
unto
they
who
find
them”
(Proverbs
4:22).
It
is
also
written,
“For
it
is
no
vain
thing
for
you,
for
it
is
your
life”
(Deuteronomy
32:47).
Hence,
the
meaning
of
Torah
Lishma
is
that
the
practice
of
Torah
and
Mitzvot
brings
one
life
and
long
days,
and
then
the
Torah
is
as
its
name.
And
one
who
does
not
aim
his
heart
and
mind
to
the
aforesaid,
the
practice
of
Torah
and
Mitzvot
brings
him
the
opposite
of
life
and
long
days,
meaning
completely
Lo
Lishma,
since
its
name
is
“Torah
of
life.”
These
words
are
explained
in
the
words
of
our
sages
(Taanit
7a):
“Anyone
who
practices
Torah
Lo
Lishma,
his
Torah
becomes
for
him
a
potion
of
death,
and
anyone
who
practices
Torah
Lishma,
his
Torah
becomes
for
him
a
potion
of
life.”
However,
their
words
require
explanation,
to
understand
how
and
by
what
does
the
holy
Torah
become
a
potion
of
death
for
him?
Not
only
are
his
work
and
exertion
in
vain,
and
he
receives
no
benefit
from
his
labor
and
exertion,
but
the
Torah
and
the
work
themselves
become
a
potion
of
death
for
him.
This
is
indeed
perplexing.
40)
First,
we
must
understand
the
words
of
our
sages
(Megillah
6b),
who
said,
“I
labored
and
found—believe;
I
did
not
labor
and
found—do
not
believe.”
We
must
ask
about
“I
labored
and
found.”
They
seem
to
contradict
one
another
since
labor
refers
to
work
and
exertion
that
one
gives
in
return
for
any
desired
possession.
For
an
important
possession,
one
makes
great
efforts,
and
for
a
lesser
possession,
one
makes
fewer
efforts.
Its
opposite
is
finding.
Its
conduct
is
to
come
to
a
person
completely
absentmindedly
and
without
any
preparation
in
labor,
toil,
and
price.
Hence,
how
can
you
say,
“I
labored
and
found”?
And
if
there
is
effort
here,
it
should
have
said,
“I
labored
and
purchased”
or
“I
labored
and
was
awarded,”
etc.,
and
not
“I
labored
and
found.”
41)
The
Zohar
writes
about
the
text
“Those
who
seek
Me
shall
find
Me,”
and
asks,
“Where
does
one
find
the
Creator?”
They
said
that
the
Creator
is
found
only
in
the
Torah.
Also,
regarding
the
verse,
“Indeed,
You
are
a
God
who
hides,”
that
the
Creator
hides
Himself
in
the
holy
Torah.
We
must
thoroughly
understand
their
words.
It
seems
as
though
the
Creator
is
hidden
only
in
corporeal
things
and
conducts,
and
in
all
the
futilities
of
this
world,
which
are
outside
the
Torah.
Thus,
how
can
you
say
the
opposite,
that
He
hides
Himself
only
in
the
Torah?
There
is
also
the
general
meaning,
that
the
Creator
hides
Himself
in
a
way
that
He
must
be
sought;
why
does
He
need
this
concealment?
And
also,
“All
who
seek
Him
shall
find
Him,”
which
we
understand
from
the
verse,
“Those
who
seek
Me
shall
find
Me.”
We
must
thoroughly
understand
this
seeking
and
this
finding,
what
are
they
and
why
are
they.
42)
Indeed,
you
should
know
that
the
reason
for
our
great
distance
from
the
Creator,
and
that
we
are
so
prone
to
transgress
His
will,
is
for
but
one
reason
which
became
the
source
of
all
the
torment
and
suffering
we
suffer,
and
for
all
the
sins
and
the
mistakes
that
we
fail
in.
Clearly,
by
removing
that
reason,
we
will
instantly
be
rid
of
any
sorrow
or
pain.
We
will
immediately
be
granted
adhesion
with
Him
in
heart,
soul,
and
might.
And
I
tell
you
that
that
preliminary
reason
is
none
other
than
“our
lack
of
understanding
of
His
guidance
over
His
creations,”
that
we
do
not
understand
Him
properly.
43)
If,
for
example,
the
Creator
were
to
establish
open
Providence
with
His
creations
in
that,
for
instance,
anyone
who
eats
something
forbidden
would
choke
on
the
spot,
and
anyone
who
performs
a
Mitzva
would
discover
such
wonderful
pleasures
in
it,
like
the
finest
pleasures
in
this
corporeal
world,
then
1)
what
fool
would
even
contemplate
tasting
something
forbidden,
knowing
that
he
would
immediately
lose
his
life
as
a
result,
just
as
one
does
not
contemplate
jumping
into
a
fire?
2)
Also,
what
fool
would
leave
any
Mitzva
without
performing
it
as
quickly
as
possible,
just
as
one
cannot
retire
from
or
linger
with
a
great
corporeal
pleasure
that
comes
into
his
hand,
without
receiving
it
as
quickly
as
he
can?
Thus,
if
Providence
were
open
to
us,
all
the
people
in
the
world
would
be
complete
righteous.
44)
Thus,
you
see
that
all
we
need
in
our
world
is
open
Providence.
If
we
had
open
Providence,
all
the
people
in
the
world
would
be
complete
righteous
and
would
also
adhere
to
Him
with
absolute
love,
for
it
would
certainly
be
a
great
honor
for
any
one
of
us
to
befriend
and
love
Him
with
our
heart
and
soul,
and
always
adhere
to
Him
without
losing
even
a
minute.
However,
since
it
is
not
so,
and
a
Mitzva
is
not
rewarded
in
this
world,
and
those
who
defy
His
will
are
not
punished
before
our
eyes,
but
the
Creator
is
patient
with
them,
and
moreover,
sometimes
the
opposite
seems
to
be
the
case,
as
it
is
written
(Psalms
73),
“Behold,
those
wicked
and
the
tranquil
in
the
world
gained
riches.”
Hence,
not
all
who
want
to
take
the
Lord
may
come
and
take.
Instead,
we
stumble
every
step
of
the
way,
until,
as
our
sages
said
(VaYikra
Rabba
2)
about
the
verse,
“I
have
found
one
man
out
of
a
thousand,
where
a
thousand
enter
a
room,
and
one
comes
out
to
the
light.”
Thus,
understanding
His
Providence
is
the
reason
for
every
good,
and
the
lack
of
understanding
is
the
reason
for
every
bad.
It
turns
out
that
this
is
the
axis
upon
which
all
the
people
in
the
world
circle,
for
better
or
for
worse.
45)
When
we
closely
examine
the
attainment
of
Providence
that
people
come
to
sense,
we
find
four
kinds
there.
Each
and
every
kind
receives
specific
Providence
by
the
Creator,
in
a
way
that
there
are
four
discernments
in
the
attainment
of
Providence
here.
In
fact,
they
are
only
two:
1)
concealment
of
the
face,
2)
and
revelation
of
the
face,
but
they
are
divided
into
four.
There
are
two
discernments
in
Providence
of
concealment
of
the
face,
which
are
1)
“single
concealment,”
2)
and
“concealment
within
concealment,”
and
two
discernments
in
the
Providence
of
revelation
of
the
face,
which
are
3)
Providence
of
“reward
and
punishment,”
4)
and
“eternal
Providence,”
as
they
will
be
explained
below.
46)
The
verse
says
(Deuteronomy
31:17),
“Then
My
anger
shall
be
kindled
against
them
in
that
day,
and
I
will
forsake
them,
and
I
will
hide
My
face
from
them,
and
they
shall
be
devoured,
and
many
evils
and
troubles
shall
come
upon
them;
so
that
they
will
say
in
that
day:
Are
not
these
evils
come
upon
us
because
our
God
is
not
among
us?
And
I
will
surely
hide
My
face
in
that
day
for
all
the
evil
which
they
have
done,
for
they
have
turned
to
other
gods.”
When
you
examine
these
words
you
will
find
that
in
the
beginning
it
states,
“Then
My
anger
shall
be
kindled...
...and
I
will
hide
My
face,”
meaning
one
concealment.
Afterward,
it
states,
“and
many
evils
and
troubles
shall
come
upon
them...
...And
I
will
surely
hide
My
face
[in
Hebrew,
“hide”
appears
twice],”
meaning
double
concealment.
We
must
understand
what
is
this
“double
concealment.”
47)
We
must
first
understand
the
meaning
of
the
“face
of
the
Creator,”
about
which
the
writing
says,
“I
will
hide
My
face.”
It
can
be
thought
of
as
a
person
who
sees
his
friend’s
face
and
knows
him
right
away.
However,
when
he
sees
him
from
behind
he
is
not
certain
of
his
identity.
He
might
doubt,
“Perhaps
he
is
another
and
not
his
friend?”
So
is
the
matter
before
us:
Everyone
knows
and
feels
that
the
Creator
is
good
and
that
it
is
the
conduct
of
the
good
to
do
good.
Hence,
when
the
Creator
generously
bestows
upon
His
creations,
it
is
considered
that
His
face
is
revealed
to
His
creations.
This
is
because
then
everyone
knows
and
senses
Him,
since
He
behaves
according
to
His
name,
as
we
have
seen
above
regarding
open
Providence.
48)
Yet,
when
He
behaves
with
His
creations
the
opposite
of
the
above-mentioned,
meaning
when
they
suffer
afflictions
and
pains
in
His
world,
it
is
considered
the
posterior
of
the
Creator.
This
is
because
His
face,
meaning
His
complete
attribute
of
goodness,
is
entirely
concealed
from
them,
and
this
is
not
a
conduct
that
suits
His
name.
It
is
like
a
person
who
sees
his
friend
from
behind
and
might
doubt
and
think,
“Perhaps
he
is
another?”
The
writing
says,
“Then
My
anger
shall
be
kindled...
...and
I
will
hide
My
face
from
them.”
During
the
anger,
when
people
suffer
troubles
and
pains,
it
means
that
the
Creator
is
hiding
His
face,
which
is
His
utter
benevolence,
and
only
His
posterior
is
revealed.
In
that
state,
great
strengthening
in
His
faith
is
required,
to
beware
of
thoughts
of
transgression,
since
it
is
hard
to
know
Him
from
behind.
This
is
called
“one
concealment.”
49)
However,
when
troubles
and
torments
accumulate
to
a
great
extent,
it
causes
a
double
concealment,
which
the
books
name
“concealment
within
concealment.”
It
means
that
even
His
posterior
is
not
seen,
meaning
they
do
not
believe
that
the
Creator
is
angry
with
them
and
punishes
them,
but
attribute
it
to
chance
or
to
nature
and
come
to
deny
His
Providence
in
reward
and
punishment.
This
is
the
meaning
of
the
verse,
“And
I
will
surely
hide
My
face
…
for
they
have
turned
to
other
gods.”
That
is,
they
become
heretic
and
turn
to
idol
worshiping.
50)
However,
beforehand,
when
the
writing
speaks
only
from
the
perspective
of
one
concealment,
the
text
ends,
“they
will
say
in
that
day:
Are
not
these
evils
come
upon
us
because
our
God
is
not
among
us?”
This
means
that
they
still
believe
in
Providence
of
reward
and
punishment
and
say
that
the
troubles
and
suffering
come
to
them
because
they
are
not
adhered
to
the
Creator,
as
it
is
written,
“these
evils
come
upon
us
because
our
God
is
not
among
us.”
This
is
regarded
as
still
seeing
the
Creator,
but
only
from
behind.
For
this
reason,
it
is
called
“one
concealment,”
only
concealment
of
the
face.
51)
Now
we
have
explained
the
two
discernments
of
the
perception
of
concealed
Providence,
which
people
sense:
“one
concealment”
and
“concealment
within
concealment.”
One
concealment
relates
only
to
the
concealment
of
the
face,
while
the
posterior
is
revealed
to
them.
This
means
that
they
believe
that
the
Creator
gave
them
the
affliction
as
a
punishment.
And
although
it
is
hard
for
them
to
always
know
the
Creator
through
His
posterior
side,
which
brings
them
to
transgress,
even
then
they
are
considered
“incomplete
wicked.”
In
other
words,
these
transgressions
are
like
mistakes
because
they
come
to
them
as
a
result
of
the
accumulation
of
afflictions,
since,
in
general,
they
believe
in
reward
and
punishment.
52)
Concealment
within
concealment
means
that
even
the
posterior
side
of
the
Creator
is
hidden
from
them,
since
they
do
not
believe
in
reward
and
punishment.
These
transgressions
of
theirs
are
considered
sins.
They
are
considered
“complete
wicked”
because
they
rebel
and
say
that
the
Creator
does
not
watch
over
His
creations
at
all
and
turn
to
idolatry,
as
it
is
written,
“for
they
have
turned
to
other
gods.”
53)
We
must
know
that
the
whole
matter
of
the
work
in
keeping
Torah
and
Mitzvot
by
way
of
choice
applies
primarily
to
the
two
aforementioned
discernments
of
concealed
Providence.
Ben
He
He
says
about
that
time
(Avot,
Chapter
5):
“The
reward
is
according
to
the
pain.”
Since
His
Guidance
is
not
revealed,
it
is
impossible
to
see
Him
but
only
in
concealment
of
the
face,
from
behind,
as
one
who
sees
one’s
friend
from
behind
and
might
doubt
and
think
he
is
another.
In
this
manner,
one
is
always
left
with
the
choice
whether
to
keep
His
will
or
break
it.
This
is
because
troubles
and
pains
he
suffers
make
him
doubt
the
reality
of
His
guidance
over
His
creations,
whether
in
the
first
manner,
which
are
the
mistakes,
or
in
the
second
manner,
which
are
the
sins.
In
any
case,
one
is
still
in
great
pain
and
labor.
The
writing
says
about
this
time,
“Anything
you
find
that
your
hand
can
do
by
your
strength,
do”
(Ecclesiastes
9).
This
is
so
because
he
will
not
be
granted
the
revelation
of
the
face,
the
complete
measure
of
His
goodness,
before
he
exerts
and
does
whatever
is
in
his
power
to
do,
and
the
reward
is
according
to
the
pain.
54)
When
the
Creator
sees
that
one
has
completed
one’s
measure
of
exertion
and
finished
everything
he
had
to
do
by
the
power
of
his
choice
and
his
strengthening
of
faith
in
the
Creator,
the
Creator
helps
him.
Then,
one
attains
open
Providence,
meaning
the
revelation
of
the
face.
Then,
he
is
rewarded
with
complete
repentance,
meaning
he
adheres
to
the
Creator
once
more
with
his
heart,
soul,
and
might,
as
though
naturally
drawn
by
the
attainment
of
the
open
Providence.
55)
These
above
attainment
and
repentance
come
to
a
person
in
two
degrees:
The
first
is
the
attainment
of
Providence
of
absolute
reward
and
punishment.
Besides
attaining
the
reward
for
every
Mitzva
in
the
next
world
in
utter
clarity,
he
is
also
rewarded
with
the
attainment
of
the
wondrous
pleasure
in
immediate
observation
of
the
Mitzva
in
this
world.
In
addition,
besides
attaining
the
bitter
punishment
extending
from
every
sin
after
one’s
death,
one
is
also
rewarded
with
feeling
the
bitter
taste
of
every
transgression
while
he
is
still
alive.
Naturally,
one
who
is
imparted
this
open
Providence
is
certain
that
he
will
not
sin
again,
as
one
is
certain
that
he
will
not
cut
his
own
flesh
and
cause
himself
terrible
suffering.
In
addition,
one
is
certain
that
he
will
not
neglect
a
Mitzva
without
performing
it
the
instant
it
comes
to
his
hand,
just
as
one
is
certain
that
he
will
not
neglect
any
worldly
pleasure
or
a
great
profit
that
comes
into
his
hand.
56)
Now
you
can
understand
the
words
of
our
sages,
“What
is
repentance
like?
When
He
who
knows
the
mysteries
will
testify
that
he
will
not
return
to
folly.”
These
are
seemingly
perplexing
words,
for
who
would
rise
to
heaven
to
hear
the
testimony
of
the
Creator?
Also,
before
whom
should
the
Creator
testify?
Is
it
not
enough
that
the
Creator
Himself
knows
that
the
person
repented
with
all
his
heart
and
will
not
sin
again?
From
the
explanation,
the
matter
becomes
very
simple:
In
truth,
one
is
not
absolutely
certain
that
he
will
not
sin
again
before
he
is
rewarded
with
the
above
attainment
of
reward
and
punishment,
meaning
the
revelation
of
the
face.
This
revelation
of
the
face,
from
the
perspective
of
the
Creator’s
salvation,
is
called
“testimony,”
since
His
salvation
in
itself,
to
this
attainment
of
reward
and
punishment,
is
what
guarantees
that
he
will
not
sin
again.
It
is
therefore
considered
that
the
Creator
testifies
to
him.
It
is
written,
“What
is
repentance
like?”
In
other
words,
when
will
one
be
certain
that
he
has
been
granted
complete
repentance?
For
this,
one
is
given
a
clear
sign:
“When
He
Who
knows
the
mysteries
testifies
that
he
will
not
return
to
folly.”
This
means
that
he
will
attain
the
revelation
of
the
face,
at
which
time
one’s
own
salvation
will
testify
that
he
will
not
return
to
folly.
57)
This
above-mentioned
repentance
is
called
“repentance
from
fear.”
This
is
because
although
one
returns
to
the
Creator
with
his
heart
and
soul,
until
He
who
knows
the
mysteries
testifies
that
he
will
not
return
to
folly,
that
certainty
that
he
will
not
sin
again
is
due
to
one’s
attainment
and
sensation
of
the
terrible
punishment
and
wicked
torment
extending
from
the
transgressions.
Because
of
this,
one
is
certain
that
he
will
not
sin,
just
as
he
is
sure
that
he
will
not
afflict
himself
with
horrible
suffering.
However,
in
the
end,
these
repentance
and
certainty
are
only
because
of
the
fear
of
punishment
that
extends
from
the
transgressions.
It
turns
out
that
one’s
repentance
is
only
due
to
fear
of
punishment.
Because
of
this,
it
is
called
“repentance
from
fear.”
58)
By
this
we
understand
the
words
of
our
sages,
that
one
who
repents
from
fear
is
rewarded
with
his
sins
becoming
as
mistakes.
We
must
understand
how
this
happens.
According
to
the
above
(Item
52),
you
can
thoroughly
understand
that
the
sins
one
makes
extend
to
him
from
the
reception
of
a
guidance
of
double
concealment,
namely
concealment
within
concealment.
This
means
that
he
does
not
believe
in
a
guidance
of
reward
and
punishment.
One
concealment
means
that
he
believes
in
a
guidance
of
reward
and
punishment,
but
because
of
the
accumulation
of
the
suffering,
he
sometimes
comes
to
thoughts
of
transgression.
This
is
because
although
he
believes
that
the
suffering
came
to
him
as
a
punishment,
he
is
still
as
one
who
sees
his
friend
from
behind,
and
might
doubt
and
mistake
him
for
another,
as
written
there,
that
these
sins
are
only
mistakes,
since
in
general,
he
believes
in
a
guidance
of
reward
and
punishment.
59)
Hence,
when
one
is
granted
repentance
from
fear,
meaning
a
clear
attainment
of
reward
and
punishment
until
he
is
certain
that
he
will
not
sin,
the
concealment
within
concealment
is
entirely
corrected
in
him.
This
is
because
now
he
evidently
sees
that
there
is
a
guidance
of
reward
and
punishment.
It
is
clear
to
him
that
all
the
suffering
he
ever
felt
was
a
punishment
from
His
Providence
for
the
sins
he
had
committed.
In
retrospect,
he
made
a
grave
mistake;
hence,
he
uproots
these
sins.
However,
this
is
not
entirely
so.
Rather,
they
become
mistakes,
similar
to
the
transgressions
he
committed
in
one
concealment,
when
he
failed
due
to
the
confusion
that
came
to
him
through
the
multitude
of
torments
that
drive
one
out
of
one’s
mind.
These
are
only
regarded
as
mistakes.
60)
Yet,
in
this
repentance,
he
did
not
correct
at
all
the
first
concealment
of
the
face,
which
he
had
had
before,
but
only
from
now
on
after
he
has
been
granted
the
revelation
of
the
face.
In
the
past,
however,
before
he
was
rewarded
with
repentance,
the
concealment
of
the
face
and
all
the
mistakes
remained
as
they
were,
without
any
change
or
correction
whatsoever,
since
then,
too,
he
believed
that
the
troubles
and
suffering
came
to
him
as
a
punishment,
as
it
is
written,
“they
will
say
in
that
day:
Are
not
these
evils
come
upon
us
because
our
God
is
not
among
us?”
61)
Therefore,
he
is
still
considered
an
incomplete
righteous
because
one
who
is
awarded
the
revelation
of
the
face,
namely
the
complete
measure
of
His
goodness,
as
befits
His
name,
is
called
“righteous”
(Item
55).
This
is
so
because
he
justifies
His
guidance
as
it
truly
is,
that
He
is
utterly
good
and
utterly
perfect
with
His
creations,
that
He
is
good
to
the
good
and
to
the
bad.
Hence,
since
he
has
been
awarded
the
revelation
of
the
face,
from
here
on
he
merits
the
name
“righteous.”
However,
since
he
has
not
completed
the
correction,
but
only
the
concealment
within
concealment,
and
has
not
corrected
the
first
concealment,
but
only
from
here
on,
that
time,
before
he
was
awarded
repentance,
still
does
not
merit
the
name
“righteous.”
This
is
because
then
he
is
left
with
the
concealment
of
the
face,
as
before.
For
this
reason,
he
is
called
“incomplete
righteous,”
meaning
one
who
still
needs
to
correct
his
past.
62)
He
is
also
called
“medium,”
since
after
he
is
rewarded
with
repentance
from
fear
he
becomes
qualified,
through
his
completion
in
Torah
and
good
deeds,
to
be
rewarded
with
repentance
from
love,
as
well.
Then
one
attains
being
a
“complete
righteous.”
Hence,
now
one
is
the
medium
between
fear
and
love,
and
is
therefore
named
“medium.”
However,
prior
to
that,
he
was
not
completely
qualified
to
even
prepare
himself
for
repentance
from
love.
63)
This
thoroughly
explains
the
first
degree
of
attainment
of
the
revelation
of
the
face,
the
attainment
and
the
sensation
of
a
guidance
of
reward
and
punishment
in
a
way
that
He
who
knows
the
mysteries
will
testify
that
he
will
not
return
to
folly.
This
is
called
“repentance
from
fear,”
when
his
sins
become
for
him
as
mistakes.
This
is
also
called
“incomplete
righteous”
and
“medium.”
64)
Now
we
will
explain
the
second
degree
of
the
attainment
of
the
revelation
of
the
face—the
attainment
of
the
complete,
true,
and
eternal
guidance.
It
means
that
the
Creator
watches
over
His
creations
as
The
Good
Who
Does
Good
to
the
good
and
to
the
bad.
Now
one
is
considered
“complete
righteous”
and
“repentance
from
love,”
and
is
granted
turning
his
sins
to
virtues.
This
explains
all
four
discernments
of
understanding
of
the
guidance
that
apply
in
the
creations.
The
first
three
discernments—double
concealment,
single
concealment,
and
attainment
of
a
guidance
of
reward
and
punishment—are
but
preparations
by
which
one
attains
the
fourth
discernment:
the
attainment
of
the
true,
eternal
Providence.
65)
But
we
have
yet
to
understand
why
the
third
discernment
is
not
enough
for
a
person,
namely
attainment
of
a
guidance
of
reward
and
punishment.
We
said
that
he
has
already
been
rewarded
with
He
who
knows
the
mysteries
testifying
that
he
will
not
sin
again.
Hence,
why
is
he
still
called
“medium”
or
“incomplete
righteous,”
whose
name
proves
that
his
work
is
still
not
desirable
in
the
eyes
of
the
Creator,
and
there
is
still
a
flaw
and
blemish
in
his
Torah
and
work?
66)
First,
let
us
scrutinize
what
the
interpreters
asked
about
the
Mitzva
of
loving
the
Creator.
How
did
the
Torah
oblige
us
to
a
Mitzva
that
we
cannot
keep
at
all?
One
can
coerce
and
enslave
oneself
to
anything,
but
no
coercion
or
enslavement
in
the
world
will
help
with
love.
They
explained
that
by
keeping
all
612
Mitzvot
appropriately,
the
love
of
the
Creator
extends
to
him
by
itself.
Hence,
it
is
considered
possible
to
keep,
since
one
can
enslave
and
coerce
oneself
to
keep
the
612
Mitzvot
properly,
and
then
he
will
also
be
rewarded
with
the
love
of
the
Creator.
67)
Indeed,
their
words
require
elaborate
explanation.
In
the
end,
the
love
of
the
Creator
should
not
have
come
to
us
as
a
Mitzva,
since
there
is
no
act
or
enslavement
on
our
part
in
it.
Rather,
it
comes
by
itself
after
completing
the
612
Mitzvot.
Hence,
we
are
quite
sufficient
with
the
commandments
of
the
612
Mitzvot,
and
why
was
the
Mitzva
of
love
written?
68)
To
understand
this
we
must
first
acquire
a
genuine
understanding
of
the
nature
of
the
love
of
the
Creator
itself.
We
must
know
that
all
the
inclinations,
tendencies,
and
properties
instilled
in
man,
with
which
to
serve
one’s
friends,
all
these
tendencies
and
natural
properties
are
required
for
the
work
of
the
Creator.
To
begin
with,
they
were
created
and
imprinted
in
man
only
because
of
their
final
role—the
ultimate
purpose
of
man,
as
it
is
written,
“No
outcast
shall
be
cast
out
from
Him.”
One
needs
them
all
so
as
to
complement
oneself
in
the
ways
of
reception
of
the
abundance
and
to
complete
the
will
of
the
Creator.
This
is
the
meaning
of
“Everyone
who
is
called
by
My
name,
I
have
created
him
for
My
glory”
(Isaiah
43:7),
and
also
“All
that
the
Lord
has
worked
was
for
His
sake”
(Proverbs
16:4).
However,
in
the
meantime,
man
has
been
given
a
whole
world
to
develop
and
complete
all
these
natural
inclinations
and
qualities
in
him
by
engaging
in
them
with
people,
thus
yielding
them
suitable
for
their
purpose.
It
is
as
our
sages
said,
“One
must
say,
‘The
world
was
created
for
me,’”
for
all
the
people
in
the
world
are
required
for
a
person,
as
they
develop
and
qualify
the
attributes
and
inclinations
of
every
individual
to
become
a
fit
tool
for
His
work.
69)
Thus,
we
must
understand
the
essence
of
the
love
of
the
Creator
from
the
properties
of
love
by
which
one
person
relates
to
another.
The
love
of
the
Creator
is
necessarily
given
through
these
qualities,
since
they
were
only
imprinted
in
man
for
His
sake
to
begin
with.
When
we
observe
the
attributes
of
love
between
man
and
man,
we
find
four
measures
of
love,
one
atop
the
other,
meaning
two
that
are
four.
70)
The
first
is
“conditional
love.”
It
means
that
because
of
the
great
goodness,
pleasure,
and
benefit
that
one
receives
from
one’s
friend,
his
soul
clings
to
him
with
wondrous
love.
There
are
two
measures
in
this:
The
first
measure
is
that
before
they
met
and
began
to
love
one
another,
they
did
harm
to
one
another.
However,
now
they
do
not
want
to
remember
it,
for
“Love
will
cover
all
crimes.”
The
second
measure
is
that
they
have
always
done
good
and
helped
one
another,
and
there
is
no
trace
of
harm
or
detriment
between
them.
[Editor’s
note:
Item
71
is
missing
in
the
manuscript]
72)
The
second
is
“unconditional
love.”
It
means
that
one
knows
the
virtue
of
one’s
friend
to
be
sublime,
beyond
any
imaginable
measure.
Because
of
this,
his
soul
clings
to
him
with
immeasurable
love.
Here,
too,
there
are
two
measures:
The
first
measure
is
before
one
knows
every
conduct
and
deed
of
one’s
friend
with
others.
At
that
time,
this
love
is
considered
“less
than
absolute
love.”
This
is
because
one’s
friend
has
dealings
with
others,
and
on
the
surface,
he
seems
to
be
harming
others
out
of
negligence.
In
this
manner,
if
the
lover
saw
them,
the
merit
of
his
friend
would
be
entirely
blemished
and
the
love
between
them
would
be
corrupted.
Yet,
since
he
has
not
seen
these
dealings,
his
love
is
still
whole,
great,
and
truly
wonderful.
73)
The
second
attribute
of
unconditional
love
is
the
fourth
attribute
of
love
in
general,
which
also
comes
from
knowing
the
merit
of
his
friend.
Yet,
in
addition,
now
he
knows
all
his
dealings
and
conducts
with
every
person,
none
missing.
He
has
checked
and
found
that
not
only
is
there
no
trace
of
a
flaw
in
them,
but
his
goodness
is
greater
than
anything
imaginable.
Now
it
is
“eternal
and
complete
love.”
74)
Note
that
these
four
attributes
of
love
between
man
and
man
also
apply
between
man
and
the
Creator.
Moreover,
here,
in
the
love
of
the
Creator,
they
become
degrees
through
cause
and
consequence.
It
is
impossible
to
acquire
any
of
them
before
one
acquires
the
first
attribute
of
conditional
love.
After
it
is
completely
acquired,
that
first
attribute
causes
one
to
acquire
the
second
attribute.
After
one
has
acquired
the
second
attribute
to
the
fullest,
it
causes
him
to
acquire
the
third
attribute.
Finally,
the
third
attribute
to
the
fourth
attribute,
eternal
love.
75)
Accordingly,
the
question
arises,
“How
can
one
acquire
the
first
degree
of
love
of
the
Creator,
the
first
degree
of
conditional
love,
which
is
love
that
comes
through
the
abundance
of
goodness
that
one
receives
from
the
loved
one,
when
we
accept
that
there
is
no
reward
for
a
Mitzva
in
this
world?”
Moreover,
according
to
the
above,
one
must
go
through
the
first
two
forms
of
Providence
by
way
of
concealment
of
the
face.
In
other
words,
His
face,
meaning
His
measure
of
goodness—the
conduct
of
the
good
is
to
do
good—is
concealed
at
that
time
(Item
47).
Therefore,
at
that
time,
one
experiences
pain
and
suffering.
Nevertheless,
we
learn
that
the
whole
practice
of
Torah
and
work
out
of
choice
is
conducted
primarily
during
that
time
of
concealment
of
the
face.
If
so,
how
can
it
be
that
one
will
be
awarded
the
second
attribute
of
conditional
love,
being
that
the
loved
one
has
always
done
only
wondrous
and
plentiful
good,
and
never
caused
him
any
harm
at
all,
and
it
goes
without
saying
that
he
will
be
granted
the
third
degree
or
the
fourth?
76)
Indeed
we
dive
into
deep
water
here.
At
the
very
least,
we
must
fish
out
a
precious
gem
from
this.
For
this
reason,
let
us
examine
the
words
of
our
sages
(Berachot
17),
“When
the
sages
would
come
out
from
the
house
of
Rabbi
Ami,
and
some
say
from
the
house
of
Rabbi
Hanina,
they
told
him
the
following,
‘You
will
see
your
world
in
your
life,
and
your
end
to
the
life
of
the
next
world,
and
your
steps
shall
run
to
hear
the
words
of
Atik
Yomin.’”
We
must
understand
why
they
did
not
say,
“You
will
receive
your
world
in
your
life,”
but
only
“see.”
If
they
wanted
to
bless,
they
should
have
blessed
wholly,
meaning
to
acquire
and
receive
his
world
in
his
life.
We
must
also
understand,
why
should
one
see
his
next
world
in
his
life?
At
least
his
end
will
be
the
life
of
the
next
world.
Moreover,
why
did
they
place
this
blessing
first?
77)
First,
we
must
understand
how
one
sees
the
next
world
in
one’s
life?
Certainly,
we
cannot
see
anything
spiritual
with
corporeal
eyes.
It
is
also
not
the
Creator’s
conduct
to
change
the
laws
of
nature.
This
is
because
the
Creator
originally
arranged
these
conducts
in
this
manner
because
they
are
the
most
successful
for
their
purpose.
Through
them,
one
comes
to
adhere
to
Him,
as
it
is
written,
“All
that
the
Lord
has
worked
was
for
His
sake.”
Therefore,
we
must
understand
how
one
sees
one’s
world
in
one’s
life.
78)
I
shall
tell
you
that
this
seeing
comes
to
a
person
through
the
opening
of
the
eyes
in
the
Torah,
as
it
is
written,
“Open
my
eyes,
that
I
may
behold
wondrous
things
from
Your
law.”
It
is
about
this
that
the
soul
is
sworn
before
it
comes
to
the
body
(Nida,
p
30b),
where
“Even
if
the
whole
world
tells
you
that
you
are
righteous,
be
wicked
in
your
own
eyes,”
specifically
in
your
own
eyes.
In
other
words,
as
long
as
you
have
not
been
rewarded
with
“opening
of
the
eyes”
in
the
Torah,
regard
yourself
as
wicked.
Do
not
fool
yourself
with
your
reputation
in
the
entire
world
as
righteous.
Now
you
can
also
understand
why
they
placed
the
blessing,
“You
shall
see
your
world
in
your
life,”
at
the
beginning
of
the
blessings.
It
is
because
prior
to
that,
one
is
not
even
awarded
the
property
of
“incomplete
righteous.”
79)
We
have
yet
to
understand,
if
a
person
knows
about
himself
that
he
has
already
kept
the
whole
Torah,
and
the
whole
world
agrees
with
him
in
that,
why
is
that
not
enough
for
him
at
all?
Instead,
he
is
sworn
to
continue
regarding
himself
as
wicked.
Is
it
because
that
wondrous
degree
of
opening
his
eyes
in
the
Torah
is
missing
in
him
that
you
compare
him
to
a
wicked?
Indeed,
this
is
very
perplexing.
80)
Indeed,
the
four
measures
of
people’s
attainment
of
His
Providence
over
them
have
already
been
explained.
Two
of
them
are
in
concealment
of
the
face,
and
two
are
in
disclosure
of
the
face.
Also,
the
reason
for
the
concealment
of
the
face
from
people
has
been
explained:
It
is
deliberately
to
give
people
room
to
labor
and
engage
in
His
work
in
Torah
and
Mitzvot
voluntarily,
for
then
the
contentment
of
the
Creator
from
their
work
in
His
Torah
and
Mitzvot
increases
more
than
His
contentment
from
the
angels
above,
who
have
no
choice
and
whose
mission
is
compulsory.
There
are
also
other
reasons,
but
this
is
not
the
place
to
elaborate
on
them.
81)
Despite
the
above
praise
for
concealment
of
face,
it
is
still
not
considered
wholeness,
but
only
a
“transition,”
as
this
is
the
place
from
which
the
longed-for
wholeness
is
attained.
This
means
that
any
reward
for
a
Mitzva
that
is
prepared
for
a
person
is
acquired
only
through
one’s
labor
in
Torah
and
good
deeds
during
the
concealment
of
the
face,
when
he
engages
voluntarily.
This
is
so
because
then
one
feels
sorrow
out
of
his
strengthening
in
His
faith
in
keeping
His
will.
And
one’s
whole
reward
is
measured
only
according
to
the
pain
he
suffers
from
keeping
the
Torah
and
the
Mitzva,
as
in
the
words
of
Ben
He
He,
“The
reward
is
according
to
the
pain.”
82)
Hence,
every
person
must
experience
that
transition
period
of
concealment
of
the
face.
When
he
completes
it,
he
is
rewarded
with
open
Providence,
meaning
the
revelation
of
the
face.
Before
he
is
rewarded
with
revelation
of
the
face,
although
he
sees
the
posterior
side,
he
cannot
refrain
from
ever
committing
a
transgression.
Not
only
is
he
unable
to
keep
all
613
Mitzvot,
since
love
does
not
come
by
coercion
and
compulsion,
but
one
is
not
complete
even
in
the
612
Mitzvot,
since
even
his
fear
is
not
fixed
as
it
should
be.
This
is
the
meaning
of
the
Torah
being
611
in
Gematria,
for
any
Gematria
is
the
posterior
side,
that
one
cannot
properly
observe
even
612
Mitzvot.
This
is
the
meaning
of
“He
will
not
contend
forever.”
In
the
end,
one
will
be
awarded
the
revelation
of
the
face.
83)
The
first
degree
of
the
revelation
of
the
face
is
the
attainment
of
a
guidance
of
reward
and
punishment
in
utter
clarity.
This
comes
to
a
person
only
through
His
salvation,
when
one
is
awarded
the
opening
of
the
eyes
in
the
Torah
in
wondrous
attainment
and
becomes
“a
flowing
spring,”
as
Rabbi
Meir
(Avot
6).
In
any
Mitzva
in
the
Torah
that
one
has
already
kept
of
his
own
choice,
one
is
granted
seeing
the
reward
of
the
Mitzva
in
it,
intended
for
him
in
the
next
world,
as
well
as
the
great
loss
in
the
transgression.
84)
And
although
the
reward
is
not
yet
in
his
hand,
since
the
reward
for
a
Mitzva
is
not
in
this
world,
the
clear
attainment
is
quite
sufficient
for
him
from
now
on,
to
feel
the
great
pleasure
while
performing
each
Mitzva,
since
“All
that
is
about
to
be
collected
is
deemed
collected.”
For
example,
take
a
merchant
who
made
a
deal
and
gained
a
large
sum.
Even
though
the
profit
will
come
to
him
after
a
long
time,
if
he
is
certain
beyond
any
shadow
of
a
doubt
that
the
profit
will
come
to
him
in
time,
he
is
as
happy
as
if
the
money
has
come
to
him
immediately.
85)
Naturally,
such
open
Providence
testifies
that
from
now
on
he
will
cling
to
Torah
and
Mitzvot
with
his
heart
and
soul
and
might,
and
will
retire
from
the
transgressions
as
if
escaping
from
a
fire.
And
although
he
is
not
yet
a
complete
righteous,
since
he
has
not
been
rewarded
with
repentance
from
love,
his
great
Dvekut
[adhesion]
in
the
Torah
and
good
deeds
helps
him
be
gradually
granted
repentance
from
love,
meaning
the
second
degree
of
the
revelation
of
the
face.
Then
one
can
keep
all
613
Mitzvot
in
full,
and
he
becomes
a
complete
righteous.
86)
Now
we
thoroughly
understand
what
we
asked
concerning
the
oath,
that
the
soul
is
sworn
before
it
comes
to
this
world:
“Even
if
the
whole
world
tells
you
that
you
are
righteous,
be
wicked
in
your
own
eyes.”
We
asked,
“Since
the
whole
world
agrees
that
he
is
righteous,
why
must
he
still
consider
himself
wicked?
Does
he
not
trust
the
entire
world?”
We
must
also
add,
concerning
the
phrase,
“Even
if
the
whole
world
says.”
What
is
the
connection
between
this
and
the
testimony
of
the
entire
world,
since
one
knows
oneself
better
than
the
whole
world?
It
should
have
sworn
him,
“Even
if
you
know
about
yourself
that
you
are
righteous.”
Yet,
the
most
perplexing
is
that
the
Gemara
explicitly
states
(Berachot
61),
“Raba
said,
‘One
must
know
in
one’s
soul
if
he
is
righteous
or
not.’”
Thus,
there
is
an
obligation
and
possibility
to
truly
be
completely
righteous.
Moreover,
one
must
delve
and
know
this
truth
for
himself.
If
this
is
so,
how
is
the
soul
sworn
to
always
be
wicked
in
its
own
eyes,
and
to
never
know
the
actual
truth,
when
our
sages
have
obligated
the
opposite?
87)
The
words
are
very
precise
indeed.
As
long
as
one
has
not
been
awarded
the
opening
of
eyes
in
the
Torah
in
wondrous
attainment,
sufficient
for
him
for
clear
attainment
of
reward
and
punishment,
he
will
certainly
not
be
able
to
deceive
himself
and
consider
himself
righteous.
This
is
because
he
will
necessarily
feel
that
he
lacks
the
two
most
comprehensive
Mitzvot
in
the
Torah,
namely
love
and
fear.
Even
attaining
complete
fear,
in
a
way
that
“He
who
knows
the
mysteries
will
testify
that
he
will
not
return
to
folly,”
due
to
his
great
fear
of
punishment
and
the
great
loss
from
transgressing,
is
completely
unimaginable
before
he
is
awarded
complete,
clear,
and
absolute
attainment
in
Providence
of
reward
and
punishment.
This
refers
to
the
attainment
of
the
first
degree
of
revelation
of
the
face,
which
comes
to
a
person
through
the
opening
of
the
eyes
in
the
Torah.
It
is
all
the
more
so
with
love,
which
is
completely
beyond
one’s
ability,
since
it
depends
on
the
understanding
of
the
heart,
and
no
labor
or
coercion
will
help
here.
88)
Hence,
the
oath
states,
“Even
if
the
whole
world
tells
you
that
you
are
righteous.”
This
is
so
because
these
two
Mitzvot,
love
and
fear,
are
given
only
to
the
individual,
and
no
one
else
in
the
world
can
distinguish
them
and
know
them.
Thus,
since
they
see
that
he
is
complete
in
611
Mitzvot,
they
immediately
say
that
he
probably
has
the
two
Mitzvot
of
love
and
fear,
too.
And
since
human
nature
compels
one
to
believe
the
world,
one
might
fall
into
a
grave
mistake.
For
this
reason,
the
soul
is
sworn
to
this
even
before
it
comes
into
this
world,
and
may
it
help
us.
Nonetheless,
it
is
the
individual
himself
who
must
certainly
question
and
know
in
his
heart
if
he
is
a
complete
righteous.
89)
We
can
also
understand
what
we
asked
concerning
being
rewarded
with
love.
We
asked,
“How
can
we
attain
even
the
first
degree
of
love
when
there
is
no
reward
for
a
Mitzva
in
this
world?”
Now
it
is
clear
that
one
does
not
need
to
actually
receive
the
reward
for
the
Mitzva
in
his
life,
hence
their
precision,
“You
will
see
your
world
in
your
life,
and
your
end
to
the
life
of
the
next
world,”
implying
that
the
reward
for
a
Mitzva
is
not
in
this
world,
but
in
the
next
world.
Yet,
to
know,
see,
and
feel
the
future
reward
of
the
Mitzva
in
the
next
world,
one
must
know
it
in
complete
certainty
and
clarity
while
in
this
life
through
his
wondrous
attainment
in
the
Torah.
This
is
because
then
one
still
attains
conditional
love,
which
is
the
first
degree
of
the
exit
from
concealment
of
the
face
and
the
entry
to
the
revelation
of
the
face,
which
one
must
have
in
order
to
keep
Torah
and
Mitzvot
correctly,
in
a
way
that
“He
who
knows
the
mysteries
will
testify
that
he
will
not
return
to
folly.”
90)
And
by
laboring
to
observe
Torah
and
Mitzvot
in
the
form
of
conditional
love,
which
comes
to
him
from
knowing
the
future
reward
in
the
next
world,
as
in
“all
that
is
about
to
be
collected
is
deemed
collected,”
one
attains
the
second
degree
of
revelation
of
the
face—His
guidance
over
the
world
from
His
eternity
and
truthfulness,
meaning
that
He
is
good
and
does
good
to
the
good
and
to
the
bad.
In
that
state,
one
attains
unconditional
love
and
the
sins
become
for
him
as
merits.
From
then
on,
he
is
called
“complete
righteous,”
since
he
can
keep
the
Torah
and
Mitzvot
with
love
and
fear.
He
is
called
“complete”
because
he
has
all
613
Mitzvot
in
completeness.
91)
This
answers
what
we
asked
above
concerning
one
who
attains
the
third
measure
of
Providence,
namely
Providence
of
reward
and
punishment,
when
He
who
knows
the
mysteries
already
testifies
that
he
will
not
return
to
folly.
And
yet,
he
is
still
considered
incomplete
righteous.
Now
we
thoroughly
understand
that
he
still
lacks
one
Mitzva,
the
Mitzva
of
love.
Of
course,
he
is
incomplete,
since
he
must
necessarily
complete
the
613
Mitzvot,
which
is
necessarily
the
first
step
on
the
threshold
of
wholeness.
92)
With
all
that
was
said
above,
we
understand
what
they
asked,
“How
did
the
Torah
obligate
us
to
the
Mitzva
of
love
when
this
Mitzva
is
not
even
in
our
hands
to
engage
in
or
even
somewhat
touch?”
Now
you
see
and
understand
that
it
is
about
this
that
our
sages
warned
us,
“I
labored
and
did
not
find,
do
not
believe,”
and
also,
“Let
one
always
engage
in
Torah
and
Mitzvot
Lo
Lishma
since
from
Lo
Lishma
one
comes
to
Lishma”
(Pesachim
50).
Also,
the
verse,
“Those
that
seek
Me
shall
find
Me”
(Proverbs
8),
testifies
to
that.
93)
These
are
the
words
of
our
sages
(Megillah,
p
6b):
“Rabbi
Yitzhak
said,
‘If
a
person
tells
you,
‘I
labored
and
did
not
find,’
do
not
believe;
‘I
did
not
labor
and
found,’
do
not
believe;
‘I
labored
and
found,’
believe.’”
These
matters
concern
words
of
Torah,
but
in
negotiation,
it
is
help
from
above.
We
asked
above,
in
Item
40,
about
the
words
“I
labored
and
found,
believe.”
The
words
seem
self-contradictory,
since
labor
relates
to
possession,
and
finding
pertains
to
what
comes
without
any
labor,
absentmindedly.
He
should
have
said,
“I
labored
and
bought.”
Yet,
you
should
know
that
this
term
“finding,”
mentioned
here,
relates
to
the
verse,
“Those
who
seek
Me
shall
find
Me.”
It
refers
to
finding
the
face
of
the
Creator,
as
it
is
written
in
The
Zohar
that
He
is
found
only
in
the
Torah,
meaning
that
one
is
rewarded
with
finding
the
face
of
the
Creator
by
laboring
in
the
Torah.
Hence,
our
sages
were
precise
in
their
words,
and
said
“I
labored
and
found,
believe,”
for
the
labor
is
in
the
Torah,
and
the
finding
is
in
the
revelation
of
the
face
of
His
Providence
(see
Item
47).
They
deliberately
refrained
from
saying,
“I
labored
and
won,
believe,”
or
“I
labored
and
bought.”
This
is
because
then
there
would
be
room
for
error
in
the
matters,
since
winning
or
possessing
relate
only
to
possession
of
the
Torah.
Hence,
they
made
the
precision
of
the
word
“found,”
indicating
that
it
refers
to
something
other
than
the
acquisition
of
the
Torah,
namely
the
revelation
of
the
face
of
His
Providence.
94)
That
also
settles
the
verse,
“I
did
not
labor
and
found,
do
not
believe.”
It
seems
puzzling,
for
who
would
be
so
gullible
as
to
think
that
it
is
possible
to
be
rewarded
with
the
Torah
without
having
to
labor
for
it?
But
since
the
words
concern
the
verse,
“They
who
seek
Me
shall
find
Me”
(Proverbs
8:17),
it
means
that
anyone,
small
or
great,
who
seeks
Him,
finds
Him
immediately.
This
is
what
the
words
“They
who
seek
Me”
imply.
One
might
think
that
this
does
not
require
such
great
labor,
and
even
a
lesser
person,
unwilling
to
make
any
effort
for
it,
will
find
Him,
too.
In
that
regard,
our
sages
warn
us
not
to
believe
such
an
explanation.
Rather,
the
labor
is
necessary
here,
and
“I
did
not
labor
and
found,
do
not
believe.”
95)
Now
you
see
why
the
Torah
is
called
“life,”
as
it
is
written,
“See,
I
have
set
before
you
today
life
and
good”
(Deuteronomy
30:15),
and
also,
“therefore
choose
life,”
and
“For
they
are
life
unto
those
who
find
them”
(Proverbs
4:22).
This
extends
from
the
verse,
“In
the
light
of
the
King's
face
is
life”
(Proverbs
16),
since
the
Creator
is
the
source
of
all
of
life
and
every
good.
Hence,
life
extends
to
those
branches
that
adhere
to
their
source.
This
refers
to
those
who
have
labored
and
found
the
light
of
His
face
in
the
Torah,
who
have
been
imparted
opening
their
eyes
in
the
Torah
in
wondrous
attainment
until
they
were
imparted
the
revelation
of
the
face,
meaning
the
attainment
of
the
true
Providence,
which
befits
His
name,
The
Good,
and
the
conduct
of
the
Good
is
to
do
good.
96)
And
those
who
won
can
no
longer
retire
from
keeping
the
Mitzva
correctly,
as
one
cannot
retire
from
a
wonderful
pleasure
that
comes
to
his
hand.
Hence,
they
run
from
transgression
as
one
runs
from
a
fire.
It
is
said
about
them:
“But
you
who
adhere
to
the
Lord
your
God
are
alive
every
one
of
you
this
day,”
as
His
love
is
bestowed
upon
them
in
natural
love
through
the
natural
channels
prepared
for
one
by
the
nature
of
creation.
This
is
so
because
now
the
branch
is
properly
adhered
to
its
root,
and
life
pours
to
him
abundantly
and
incessantly
from
its
origin.
It
is
because
of
this
that
the
Torah
is
called
“life.”
97)
For
this
reason,
our
sages
warned
us
in
many
places
concerning
the
necessary
condition
in
the
practice
of
Torah,
that
it
will
be
specifically
Lishma,
in
a
way
that
through
it,
one
will
be
awarded
life,
for
it
is
a
Torah
of
life
and
this
is
why
it
was
given
to
us,
as
it
is
written,
“Therefore,
choose
life.”
Hence,
during
the
practice
of
Torah,
every
person
must
labor
in
it,
and
set
his
mind
and
heart
to
find
“the
light
of
the
King's
face”
in
it,
meaning
attainment
of
open
Providence,
called
“light
of
the
face.”
Any
person
is
capable
of
it,
as
it
is
written,
“those
who
seek
Me
shall
find
Me,”
and
as
it
is
written,
“I
labored
and
did
not
find,
do
not
believe.”
Thus,
one
needs
nothing
in
this
matter
except
the
labor
alone.
It
is
written,
“Anyone
who
practices
Torah
Lishma,
his
Torah
becomes
for
him
a
potion
of
life”
(Taanit
7a).
It
means
that
one
should
only
set
one’s
mind
and
heart
to
attain
life,
which
is
the
meaning
of
Lishma.
98)
Now
you
can
see
that
the
question
the
interpreters
asked
about
the
Mitzva
of
love,
saying
that
this
Mitzva
is
out
of
our
hands
since
love
does
not
come
by
coercion
and
compulsion,
is
not
at
all
a
question
since
it
is
entirely
in
our
hands.
Every
person
can
labor
in
the
Torah
until
he
finds
the
attainment
of
His
open
Providence,
as
it
is
written,
“I
labored
and
found,
believe.”
When
one
is
rewarded
with
open
Providence,
the
love
extends
to
him
by
itself
through
the
natural
channels.
One
who
does
not
believe
he
can
attain
it
through
his
efforts,
for
whatever
reason,
is
necessarily
in
disbelief
of
the
words
of
our
sages.
Instead,
he
imagines
that
the
labor
is
not
enough
for
every
person,
which
contradicts
the
verse,
“I
labored
and
did
not
find,
do
not
believe.”
It
also
contradicts
the
words,
“those
who
seek
Me
shall
find
Me,”
specifically,
those
who
“seek,”
whomever
they
are,
great
or
small.
However,
he
certainly
needs
to
labor.
99)
From
the
above,
you
will
understand
the
meaning
of
“Anyone
who
practices
Torah
Lo
Lishma,
his
Torah
becomes
for
him
a
potion
of
death”
(Taanit
7a),
and
also
what
they
said
about
the
verse,
“Indeed
You
are
a
God
who
hides,”
that
the
Creator
hides
Himself
in
the
Torah.
We
asked
above,
“It
makes
sense
that
the
Creator
is
hidden
specifically
in
worldly
matters
and
in
the
vanities
of
this
world,
which
are
outside
the
Torah,
and
not
in
the
Torah
itself,
as
only
there
is
the
place
of
the
disclosure.
And
we
asked
further:
This
concealment
that
the
Creator
hides
Himself,
to
be
sought
and
found,
as
it
is
written
in
The
Zohar,
“Why
do
I
need
all
this?”
100)
From
the
above
explained
you
can
thoroughly
understand
that
this
concealment
that
the
Creator
hides
Himself
so
as
to
be
sought
is
the
concealment
of
the
face,
which
He
conducts
with
His
creations
in
two
manners:
one
concealment,
and
concealment
within
concealment.
The
Zohar
tells
us
that
we
should
not
even
consider
that
the
Creator
wishes
to
remain
in
a
guidance
of
concealed
face
from
His
creations.
Rather,
it
is
like
a
person
who
deliberately
hides
himself,
so
his
friend
will
seek
and
find
him.
Similarly,
the
Creator
behaves
in
concealment
of
face
with
His
creations
only
because
He
wants
people
to
seek
the
disclosure
of
His
face
and
find
Him.
In
other
words,
there
would
be
no
way
or
inlet
for
people
to
attain
the
light
of
the
King’s
face
had
He
not
first
behaved
with
them
in
concealment
of
the
face.
Thus,
the
whole
concealment
is
but
a
preparation
for
the
disclosure
of
the
face.
101)
It
is
written
that
the
Creator
hides
Himself
in
the
Torah.
Regarding
the
torments
and
pains
one
experiences
during
the
concealment
of
the
face,
one
who
possesses
transgressions
and
has
done
little
in
Torah
and
Mitzvot
is
unlike
one
who
has
engaged
in
Torah
and
good
deeds
extensively.
The
first
is
quite
qualified
to
sentence
his
Maker
to
the
side
of
merit,
to
think
that
the
suffering
came
to
him
because
of
his
sins
and
scarceness
of
Torah.
For
the
other,
however,
it
is
much
harder
to
sentence
his
Maker
to
the
side
of
merit
since
in
his
mind,
he
does
not
deserve
such
harsh
punishments.
Moreover,
he
sees
that
his
friends,
who
are
worse
than
him,
do
not
suffer
so,
as
it
is
written,
“The
wicked
and
the
tranquil
in
the
world
gained
riches,”
and
also,
“in
vain
have
I
cleansed
my
heart.”
Thus,
as
long
as
one
is
not
rewarded
with
a
guidance
of
revelation
of
the
face,
the
abundance
of
Torah
and
Mitzvot
he
has
performed
make
his
concealment
of
the
face
much
heavier.
This
is
the
meaning
of
“The
Creator
hides
Himself
in
the
Torah.”
Indeed,
all
that
heaviness
he
feels
through
the
Torah
is
but
proclamations
by
which
the
Torah
itself
calls
him,
awakening
him
to
hurry
up
and
give
the
required
measure
of
labor
to
promptly
endow
him
with
the
revelation
of
the
face,
as
God
wills
it.
102)
This
is
why
it
is
written
that
all
who
learn
Torah
Lo
Lishma,
their
Torah
becomes
for
them
a
potion
of
death.
Not
only
do
they
not
emerge
from
concealment
of
the
face
to
disclosure
of
the
face,
since
they
did
not
set
their
minds
to
labor
and
attain
it,
the
Torah
that
they
accumulate
greatly
increases
their
concealment
of
the
face.
Finally,
they
fall
into
concealment
within
concealment,
which
is
considered
death,
being
completely
detached
from
one’s
root.
Thus,
their
Torah
becomes
for
them
a
potion
of
death.
103)
This
clarifies
the
two
names
applied
to
the
Torah:
“revealed”
and
“concealed.”
We
must
understand
why
we
need
the
concealed
Torah,
and
why
is
not
the
whole
Torah
revealed?
Indeed,
there
is
a
profound
intention
here.
The
concealed
Torah
implies
that
the
Creator
hides
in
the
Torah,
hence
the
name,
“the
Torah
of
the
hidden.”
Conversely,
it
is
called
“revealed”
because
the
Creator
is
revealed
by
the
Torah.
Therefore,
the
Kabbalists
said,
and
we
also
find
it
in
the
prayer
book
of
the
Vilna
Gaon
[GRA],
that
the
order
of
attainment
of
the
Torah
begins
with
the
concealed
and
ends
with
the
revealed.
This
means
that
through
the
appropriate
labor,
where
one
first
delves
in
the
Torah
of
the
hidden,
he
is
thus
granted
the
revealed
Torah,
which
is
the
literal.
Thus,
one
begins
with
the
concealed,
called
Sod
[secret],
and
when
he
is
rewarded,
he
ends
in
the
literal.
104)
It
has
been
thoroughly
clarified
how
it
is
possible
to
attain
the
first
degree
of
love,
which
is
conditional
love.
We
learned
that
even
though
there
is
no
reward
for
a
Mitzva
in
this
world,
the
attainment
of
the
reward
for
the
Mitzva
exists
also
in
this
world.
This
comes
to
a
person
by
opening
the
eyes
in
the
Torah,
and
this
clear
attainment
is
completely
similar
to
receiving
instantaneous
reward
for
the
Mitzva
(see
Item
84).
For
this
reason,
one
feels
the
wonderful
benefit
contained
in
the
thought
of
creation
to
delight
His
creatures
with
His
full,
good,
and
generous
hand.
Because
of
the
abundance
of
benefit
that
one
obtains,
wondrous
love
appears
between
a
person
and
the
Creator.
It
pours
to
him
incessantly,
by
the
same
ways
and
channels
through
which
natural
love
appears.
105)
However,
all
this
comes
to
a
person
from
the
moment
he
attains
onward.
Yet,
one
does
not
want
to
remember
all
the
torment
caused
by
the
Providence
in
concealment
of
the
face
he
had
suffered
before
he
attained
the
above
disclosure
of
the
face,
since
“love
will
cover
all
crimes.”
Nevertheless,
it
is
considered
a
great
flaw,
even
with
love
among
people,
much
less
concerning
the
truthfulness
of
His
Providence,
since
He
is
good
and
does
good
to
the
good
and
to
the
bad.
Therefore,
we
must
understand
how
one
can
obtain
His
love
in
such
a
way
that
he
will
feel
and
know
that
the
Creator
has
always
done
him
wondrous
good,
since
he
was
born
onward,
that
He
has
never,
nor
will
ever
cause
him
an
ounce
of
harm,
which
is
the
second
manner
of
love.
106)
To
understand
this,
we
need
the
words
of
our
sages.
They
said,
“One
who
repents
from
love,
his
sins
become
as
merits.”
It
means
that
not
only
does
the
Creator
forgive
his
sins,
He
also
turns
each
sin
and
transgression
he
had
made
into
a
Mitzva.
107)
Hence,
after
one
is
rewarded
with
the
illumination
of
the
face
to
such
an
extent
that
each
sin
he
had
committed,
even
the
deliberate
ones,
is
turned
and
becomes
a
Mitzva
for
him,
one
rejoices
with
all
the
torment
and
affliction
he
had
ever
suffered
since
the
time
he
was
placed
in
the
two
states
of
concealment
of
the
face.
This
is
because
it
is
they
that
brought
him
all
those
sins,
which
have
now
become
Mitzvot
by
the
illumination
of
His
face,
Who
performs
wonders.
And
any
sorrow
and
trouble
that
drove
him
out
of
mind
and
he
failed
with
mistakes,
as
in
the
first
concealment,
or
failed
with
sins,
as
in
the
double
concealment,
has
now
become
a
cause
and
preparation
for
keeping
a
Mitzva
and
the
reception
of
eternal
and
wondrous
reward
for
it.
Therefore,
any
sorrow
has
turned
for
him
into
a
great
joy
and
any
evil
to
wonderful
good.
108)
This
is
similar
to
a
well-known
tale
about
a
Jew
who
was
a
house
trustee
for
a
certain
landlord.
The
landlord
loved
him
dearly.
Once,
the
landlord
went
away
and
left
his
business
in
the
hands
of
his
substitute,
who
was
an
anti-Semite.
What
did
he
do?
He
took
the
Jew
and
flogged
him
five
times
in
front
of
everyone
to
thoroughly
humiliate
him.
Upon
the
landlord’s
return,
the
Jew
went
to
him
and
told
him
all
that
had
happened
to
him.
His
anger
was
kindled,
he
called
the
substitute
and
commanded
him
to
promptly
give
the
Jew
a
thousand
coins
for
every
lash
he
had
struck
him.
The
Jew
took
them
and
went
home.
His
wife
found
him
crying.
Fearful,
she
asked
him,
“What
happened
to
you
with
the
landlord?”
He
told
her.
She
asked,
“So
why
are
you
crying?”
He
answered,
“I
am
crying
because
he
only
lashed
me
five
times.
I
wish
he
had
lashed
me
at
least
ten
times,
since
now
I
would
have
had
ten
thousand
coins.”
109)
Now
you
see
that
after
one
has
been
awarded
repentance
of
the
iniquities
in
a
way
that
the
sins
became
to
him
as
merits,
one
is
then
awarded
achieving
the
second
degree
of
love
of
the
Creator,
where
the
loved
one
never
caused
his
loved
one
any
harm
or
even
a
shadow
of
a
harm.
Instead,
He
performs
wondrous
and
plentiful
good
to
him,
always
and
forever
(see
Item
70),
in
a
way
that
repentance
from
love
and
the
turning
of
the
sins
into
merits
come
as
one,
as
in
the
words
of
our
sages.
110)
Thus
far,
we
examined
only
the
two
degrees
of
conditional
love.
Yet,
we
must
still
understand
how
one
is
awarded
coming
in
the
two
manners
of
unconditional
love
with
one’s
Maker.
For
this
we
must
thoroughly
understand
the
words
of
our
sages
who
said
(Kidushin,
p
40b),
“Our
sages
said,
‘One
must
always
regard
oneself
as
half
guilty
and
half
innocent.
If
he
performs
one
Mitzva,
happy
is
he,
for
he
has
sentenced
himself
to
the
side
of
merit.
If
he
commits
one
transgression,
woe
unto
him
for
he
has
sentenced
himself
to
the
side
of
fault,
as
was
said,
‘And
one
sinner,’
etc.’”
“Rabbi
Elazar,
son
of
Rabbi
Shimon,
says,
‘Since
the
world
is
judged
by
its
majority,
and
the
individual
is
judged
by
the
majority,
if
he
performs
one
Mitzva,
happy
is
he,
for
he
has
sentenced
himself
and
the
whole
world
to
the
side
of
merit.
If
he
commits
one
transgression,
woe
unto
him,
for
he
has
sentenced
himself
and
the
whole
world
to
the
side
of
fault,
as
was
said,
‘And
one
sinner,’
etc.’
For
this
one
sin
that
he
had
committed,
the
world
and
he
have
lost
much
good.”
111)
These
words
seem
puzzling
from
beginning
to
end.
He
says
that
one
who
performs
one
Mitzva
immediately
sentences
to
the
side
of
merit
for
he
is
judged
after
the
majority.
Yet,
this
refers
only
to
those
who
are
half
guilty
and
half
innocent.
And
Rabbi
Elazar,
son
of
Rabbi
Shimon,
does
not
speak
of
those
at
all.
Thus,
the
essence
is
absent
from
the
book.
RASHI
interpreted
his
words
as
referring
to
the
words
of
the
first
Tanna,
who
says,
“One
must
always
consider
oneself
half
guilty
and
half
innocent.”
Rabbi
Elazar
adds
that
one
should
also
regard
the
whole
world
as
though
they
are
half
guilty
and
half
innocent.
Yet,
the
essence
is
absent
from
the
book.
Also,
why
did
he
change
his
words?
Why
is
he
not
speaking
like
the
first
Tanna
if
the
meaning
is
the
same?
112)
This
is
even
more
difficult
on
the
object
itself,
meaning
for
one
to
see
oneself
as
though
he
is
only
half
guilty.
This
is
a
wonder:
If
one
knows
one’s
many
iniquities,
would
he
lie
to
himself
saying
that
he
is
only
half
and
half?
But
the
Torah
states,
“Keep
far
from
a
false
matter!”
Moreover,
it
is
written,
“One
sinner
destroys
much
good.”
This
is
because
one
transgression
sentences
the
person
and
the
entire
world
to
the
side
of
fault.
Thus,
it
is
about
the
actual
reality,
not
some
false
imagination
by
which
one
should
picture
himself
and
the
world.
113)
There
is
another
bewilderment:
Can
it
be
that
there
are
not
many
people
in
each
generation
who
perform
one
Mitzva?
So
how
is
the
world
sentenced
to
the
side
of
merit?
Does
this
mean
that
the
situation
does
not
change
at
all,
and
the
world
behaves
as
it
always
does?
Indeed,
great
depth
is
required
here,
for
the
words
cannot
be
understood
superficially.
However,
the
Braita
does
not
speak
at
all
about
a
person
who
knows
his
transgressions
are
many,
to
teach
him
deception,
that
he
is
half
this
and
half
that,
or
to
insinuate
that
he
lacks
only
one
Mitzva.
This
is
not
at
all
the
way
of
the
sages.
Rather,
the
Braita
speaks
of
one
who
feels
and
imagines
that
he
is
completely
and
utterly
righteous,
and
finds
himself
utterly
whole
as
he
has
already
been
awarded
the
first
degree
of
love
by
opening
his
eyes
in
the
Torah,
and
He
Who
knows
the
mysteries
already
testifies
that
he
will
not
return
to
folly.
To
him,
the
Tanna
speaks,
shows
him
his
way,
and
proves
to
him
that
he
is
not
yet
righteous,
but
in
between,
meaning
half
guilty
and
half
innocent.
This
is
so
because
he
still
lacks
one
Mitzva
of
the
613
Mitzvot
in
the
Torah,
namely
the
Mitzva
of
love.
The
whole
testimony
of
He
who
knows
the
mysteries
that
he
will
not
sin
again
is
only
because
of
the
clarity
in
one’s
attainment
of
the
great
loss
in
transgressing.
This
is
considered
fear
of
punishment
and
is
therefore
called
“repentance
from
fear.”
114)
We
also
learned
above
that
this
degree
of
repentance
from
fear
still
does
not
correct
a
person,
but
only
from
the
time
of
repentance
onward.
Yet,
all
the
sorrow
and
the
anguish
he
had
suffered
prior
to
being
awarded
the
revelation
of
the
face
remain
as
they
were,
without
any
correction.
Also,
the
transgressions
he
had
made
are
not
entirely
corrected
but
remain
as
mistakes.
115)
This
is
why
the
first
Tanna
is
said
that
such
a
person,
who
is
still
short
of
one
Mitzva,
will
regard
himself
as
half
guilty
and
half
innocent.
This
means
that
one
should
imagine
that
the
time
he
was
granted
repentance
was
in
the
middle
of
his
years.
Thus,
he
is
still
half
guilty,
in
that
half
of
his
years
that
had
passed
before
he
repented.
At
that
time,
one
is
certainly
guilty
since
repentance
from
fear
does
not
correct
them.
It
follows,
also,
that
he
is
half
innocent,
in
the
half
of
his
years
since
he
has
been
awarded
repentance
onward.
At
that
time,
one
is
certainly
innocent,
for
he
is
certain
that
he
will
not
sin
again.
Thus,
during
the
first
half
of
his
years
he
is
guilty,
and
in
the
second
half
of
his
years,
he
is
innocent.
116)
The
Tanna
tells
him
to
think
that
if
he
performs
one
Mitzva,
that
Mitzva
which
he
lacks
from
the
number
613,
he
will
be
happy,
for
he
has
sentenced
himself
to
the
side
of
merit.
This
is
so
because
one
who
is
granted
the
Mitzva
of
love
by
repentance
from
love,
through
it,
he
is
rewarded
with
turning
his
sins
to
merits.
Then,
every
sorrow
and
grief
that
he
had
ever
suffered,
prior
to
being
awarded
repentance,
is
turned
into
wondrous,
endless
pleasures
for
him.
Moreover,
he
regrets
not
having
suffered
several
times
more,
as
in
the
allegory
about
the
landlord
and
the
Jew
who
loved
him.
This
is
called
“sentencing
to
the
side
of
merit,”
since
all
of
his
emotions,
the
mistakes
and
the
sins,
have
become
merits
for
him.
Thus,
sentencing
to
the
side
of
merit
means
that
the
whole
cup
that
was
filled
with
sins
has
now
been
turned
into
a
cup
full
of
merits.
In
the
words
of
the
sages,
this
inversion
is
called
“sentencing.”
117)
The
Tanna
further
warns
him
and
says
that
as
long
as
he
is
in
between
and
has
not
been
granted
the
one
Mitzva
that
is
missing
from
the
number
613,
he
should
not
believe
in
himself
until
his
dying
day.
He
should
also
not
rely
on
the
testimony
of
the
One
Who
knows
the
mysteries,
that
he
will
not
return
to
folly,
but
he
might
still
transgress.
Hence,
he
should
think
for
himself
that
if
he
commits
one
transgression,
woe
unto
him,
for
he
has
sentenced
himself
to
the
side
of
fault.
This
is
because
then
he
will
immediately
lose
all
his
wonderful
attainment
in
the
Torah,
and
all
the
disclosure
of
the
face
that
he
has
been
granted,
and
he
will
return
to
concealment
of
the
face.
Thus,
he
will
sentence
himself
to
the
side
of
fault,
for
he
will
lose
all
the
merits
and
the
good,
even
from
the
latter
half
of
his
years.
As
evidence,
the
Tanna
brings
the
verse,
“One
sinner
destroys
much
good.”
118)
Now
you
will
understand
the
addition
that
Rabbi
Elazar,
son
of
Rabbi
Shimon,
adds,
and
also
why
he
does
not
bring
the
phrase,
“half
guilty
and
half
innocent,”
like
the
first
Tanna.
This
is
so
because
the
first
Tanna
speaks
of
the
second
and
third
discernments
of
love,
as
has
been
explained
above
(Items
70,
72),
while
Rabbi
Elazar,
son
of
Rabbi
Shimon,
speaks
from
the
fourth
discernment
of
love,
the
eternal
love—the
disclosure
of
face,
as
it
truly
is,
as
in
The
Good
Who
Does
Good
to
the
good
and
to
the
bad.
119)
We
learned
there
that
it
is
impossible
to
be
rewarded
with
the
fourth
discernment,
except
when
one
is
proficient
and
knows
all
the
dealings
of
the
loved
one,
how
he
behaves
with
all
the
others,
none
missing.
This
is
also
why
the
great
privilege,
when
one
is
awarded
sentencing
himself
to
the
side
of
merit,
is
still
not
enough
for
one
to
be
rewarded
with
complete
love,
meaning
the
fourth
discernment.
This
is
so
because
now
he
does
not
attain
His
merit
as
being
good
who
does
good
to
the
good
and
to
the
bad,
but
only
His
Providence
over
himself,
as
said
in
Item
77.
Yet,
he
still
does
not
know
His
Providence
in
this
sublime
and
wonderful
manner
with
the
rest
of
the
people
in
the
world.
Thus,
we
learned
above
that
as
long
as
one
does
not
know
all
the
dealings
of
the
loved
one
with
others,
until
none
of
them
is
missing,
the
love
is
still
not
eternal,
as
said
in
Item
73.
Hence,
one
must
also
sentence
the
whole
world
to
the
side
of
merit,
and
only
then
is
the
eternal
love
revealed
to
him.
120)
This
is
what
Rabbi
Elazar,
son
of
Rabbi
Shimon,
says:
“Since
the
world
is
judged
by
its
majority
and
the
individual
is
judged
by
its
majority,”
and
since
he
relates
to
the
whole
world,
he
cannot
speak
like
the
first
Tanna,
that
he
should
regard
them
as
half
guilty
half
innocent,
as
this
degree
comes
to
a
person
only
when
he
is
granted
the
disclosure
of
the
face
and
repentance
from
fear.
Thus,
how
is
this
said
about
the
whole
world,
when
they
have
not
been
granted
this
repentance?
For
this
reason,
one
must
only
say
that
the
world
is
judged
by
its
majority,
and
the
individual
is
judged
by
its
majority.
Explanation:
One
might
think
that
one
does
not
become
a
complete
righteous,
except
when
he
has
no
transgressions
and
has
never
sinned.
But
those
who
failed
with
sins
and
transgressions
no
longer
merit
becoming
complete
righteous.
For
this
reason,
Rabbi
Elazar,
son
of
Rabbi
Shimon,
teaches
us
that
this
is
not
so.
Rather,
the
world
is
judged
by
its
majority
and
so
is
the
individual.
This
means
that
after
one
has
emerged
from
being
medium,
after
he
has
repented
from
fear,
he
is
immediately
rewarded
with
the
613
Mitzvot
and
is
called
“medium,”
meaning
half
his
years
guilty,
and
in
half
his
years
innocent.
Afterward,
if
one
adds
but
a
single
Mitzva,
the
Mitzva
of
love,
it
is
considered
that
he
is
mostly
innocent
and
sentences
everything
to
the
side
of
merit.
Thus,
the
side
of
faults
becomes
merits,
too,
as
in
the
words
of
the
first
Tanna.
It
turns
out
that
even
if
one
has
a
cup
full
of
iniquities
and
sins,
they
all
become
merits
for
him.
Then,
he
is
as
one
who
never
sinned
and
is
considered
“complete
righteous.”
This
is
the
meaning
of
the
saying
that
the
world
and
the
individual
are
judged
by
the
majority.
Thus,
the
transgressions
in
his
hand
from
before
the
repentance
are
not
taken
into
consideration
whatsoever
for
they
have
become
merits.
Accordingly,
even
“complete
wicked”
are
considered
“complete
righteous”
once
they
are
granted
repentance
from
love.
121)
Therefore,
he
says
that
if
an
individual
performs
one
Mitzva,
meaning
after
the
repentance
from
fear,
then
one
is
short
of
only
one
Mitzva,
and
“he
is
happy
for
he
has
sentenced
himself
and
the
whole
world
to
the
side
of
merit.”
Thus,
not
only
is
he
rewarded,
through
his
repentance
from
love,
with
sentencing
himself
to
the
side
of
merit,
as
the
first
Tanna
says,
but
he
is
even
awarded
sentencing
the
whole
world
to
the
side
of
merit.
This
means
that
he
is
awarded
rising
in
wonderful
attainments
in
the
Torah
until
he
discovers
how
all
the
people
in
the
world
will
finally
be
awarded
repentance
from
love.
Then,
they,
too,
will
discover
and
see
all
that
wonderful
guidance
as
he
has
attained
for
himself.
And
they,
too,
will
all
be
sentenced
to
the
side
of
merit.
At
that
time,
“sins
will
cease
from
the
earth
and
the
wicked
be
no
more.”
And
although
the
people
in
the
world
themselves
have
not
yet
been
granted
even
repentance
from
fear,
still,
after
an
individual
attains
that
sentencing
to
the
side
of
merit
destined
to
come
to
them
in
clear
and
absolute
attainment,
it
is
similar
to
“You
will
see
your
world
in
your
life,”
said
about
one
who
repents
from
fear.
We
said
that
he
is
impressed
and
delighted
by
it
as
though
he
instantly
had
it,
since
“All
that
is
about
to
be
collected
is
deemed
collected.”
Also,
here
it
is
considered
for
that
individual
who
attains
the
repentance
of
the
whole
world
precisely
as
though
they
have
been
granted
and
came
to
repentance
from
love.
Each
of
them
sentenced
their
side
of
faults
to
merits
sufficiently
to
know
His
dealings
with
every
single
person
in
the
world.
This
is
why
Rabbi
Elazar,
son
of
Rabbi
Shimon,
says,
“Happy
is
he,
for
he
has
sentenced
himself
and
the
whole
world
to
the
side
of
merit.”
From
now
on,
one
thoroughly
knows
all
the
conducts
of
His
guidance,
with
every
single
creation,
by
way
of
disclosure
of
His
real
face,
meaning
the
Good
who
does
good
to
the
good
and
to
the
bad.
And
since
he
knows
it,
he
has
therefore
been
granted
the
fourth
discernment
of
love,
namely
“eternal
love.”
Like
the
first
Tanna,
so
Rabbi
Elazar,
son
of
Rabbi
Shimon,
warns
that
even
after
he
has
sentenced
the
whole
world
to
the
side
of
merit,
he
should
still
not
believe
in
himself
until
his
dying
day.
Should
he
fail
with
a
single
transgression,
he
will
immediately
lose
all
his
wonderful
attainments,
as
it
is
written,
“One
sinner
destroys
much
good.”
This
explains
the
difference
between
the
first
Tanna
and
Rabbi
Elazar,
son
of
Rabbi
Shimon:
The
first
Tanna
speaks
only
from
the
second
discernment
and
the
third
discernment
of
love;
hence,
he
does
not
mention
sentencing
the
whole
world.
But
Rabbi
Elazar,
son
of
Rabbi
Shimon,
speaks
from
the
fourth
discernment
of
love,
which
cannot
be
depicted
except
by
attainment
of
sentencing
the
entire
world
to
the
side
of
merit.
However,
we
must
still
understand
how
we
attain
this
wonderful
attainment
of
sentencing
the
whole
world
to
the
side
of
merit.
122)
Here
we
must
understand
the
words
of
our
sages
(Taanit
11a):
“Another
treatise,
when
the
public
is
in
grief,
one
should
not
say,
‘I
shall
go
to
my
house
and
eat
and
drink,
and
have
my
soul
at
peace.’
If
one
does
this,
the
writing
says
about
him,
‘And
behold
joy
and
gladness,
slaying
oxen
and
killing
sheep,
eating
meat
and
drinking
wine—Let
us
eat
and
drink,
for
tomorrow
we
shall
die!’
What
does
it
say
after
this?
‘And
the
Lord
of
hosts
revealed
Himself
in
my
ears:
Surely
this
iniquity
shall
not
be
atoned
by
you
until
you
die.’
Thus
far
regarding
the
attribute
of
medium.
But
what
does
it
say
about
the
attribute
of
wicked?
‘Come
you,
I
will
fetch
wine
and
we
will
fill
ourselves
with
strong
drink,
and
tomorrow
shall
be
as
this
day.’
What
does
it
say
after
that?
‘The
righteous
perishes
and
no
one
notices,
for
because
of
the
evil,
the
righteous
perished.’
Instead,
when
one
grieves
with
the
public,
one
is
rewarded
with
seeing
the
comfort
of
the
public.”
123)
These
words
seem
completely
irrelevant.
He
wishes
to
bring
evidence
from
the
text,
that
one
must
suffer
with
the
public.
Hence,
why
should
we
divide
and
separate
the
attribute
of
medium
from
attribute
of
wicked?
Furthermore,
what
is
the
precision
that
it
makes
regarding
the
attribute
of
medium
and
the
attribute
of
wicked?
Why
does
it
not
say,
“medium”
and
“wicked,”
why
do
I
need
the
attributes?
Also,
where
does
it
imply
that
the
writing
speaks
of
an
iniquity
when
one
does
not
suffer
with
the
public?
Still
more,
we
do
not
see
any
punishment
in
the
attribute
of
wicked,
but
in
what
is
written,
“The
righteous
perishes
and
no
one
notices.”
If
the
wicked
sins,
what
did
the
righteous
do
that
he
should
be
punished,
and
why
would
the
wicked
mind
if
the
righteous
is
taken
away?
124)
Indeed,
know
that
these
attributes,
“medium,”
“wicked,”
and
“righteous,”
mentioned
in
this
Braita,
are
not
in
separate
people.
Rather,
all
three
are
within
every
single
person
in
the
world.
These
three
attributes
are
discernible
in
every
person.
During
one’s
concealment
of
the
face,
before
one
attains
repentance
from
fear,
he
is
discerned
as
being
in
the
attribute
of
wicked.
Afterward,
if
one
is
granted
repentance
from
fear,
he
is
discerned
as
being
in
the
attribute
of
medium.
Then,
if
one
is
granted
repentance
from
love,
too,
in
its
fourth
discernment,
meaning
eternal
love,
he
is
considered
a
“complete
righteous.”
Hence,
they
did
not
say
merely
medium
and
righteous,
but
the
attribute
of
medium
and
the
attribute
of
wicked.
125)
We
should
also
remember
that
it
is
impossible
to
be
rewarded
with
the
above
fourth
discernment
of
love
without
first
achieving
the
revelation
of
the
face,
which
is
destined
to
come
to
the
entire
world.
This
gives
one
strength
to
sentence
the
entire
world
to
the
side
of
merit,
as
Rabbi
Elazar,
son
of
Rabbi
Shimon
says.
We
have
already
learned
that
the
matter
of
the
disclosure
of
the
face
will
inevitably
turn
every
grief
and
sadness
that
came
during
the
concealment
of
the
face
into
wondrous
pleasures,
until
one
regrets
having
suffered
so
little,
as
was
explained
above.
Hence,
we
must
ask,
“When
one
sentences
oneself
to
the
side
of
merit,
he
certainly
remembers
all
the
grief
and
pains
he
had
during
the
concealment
of
the
face.”
This
is
why
it
is
possible
that
they
will
all
be
turned
into
wondrous
pleasures
for
him,
as
said
above.
But
when
he
sentences
the
whole
world
to
the
side
of
merit,
how
does
he
know
the
measure
of
grief
and
pain
that
all
the
people
in
the
world
suffer,
so
as
to
understand
how
they
are
sentenced
to
the
side
of
merit
in
the
same
manner
we
explained
regarding
one’s
own
sentencing?
To
avoid
having
the
side
of
merit
of
the
entire
world
lacking,
when
one
is
qualified
to
sentence
them
to
the
side
of
merit,
one
has
no
other
tactic
but
to
always
suffer
with
the
troubles
of
the
public,
just
as
he
suffers
with
his
own
troubles.
Then
the
side
of
fault
of
the
entire
world
will
be
ready
within
him,
like
his
own
side
of
fault.
Thus,
if
he
is
granted
sentencing
himself
to
the
side
of
merit,
he
will
be
able
to
sentence
the
entire
world
to
the
side
of
merit,
too,
and
will
attain
being
“a
complete
righteous.”
126)
From
what
is
explained,
we
properly
understand
the
words
of
the
Braita,
that
if
one
does
not
suffer
with
the
public,
then
even
when
he
is
granted
repentance
from
fear,
which
is
the
attribute
of
medium,
the
writing
says
about
him
and
speaks
in
his
favor,
“And
behold
joy
and
gladness.”
This
means
that
one
who
has
been
granted
the
blessing,
“You
will
see
your
world
in
your
life,”
and
sees
the
whole
reward
for
his
Mitzva,
which
is
prepared
for
the
next
world,
is
certainly
“filled
with
joy
and
gladness.”
And
he
tells
himself,
“slaying
oxen
and
killing
sheep,
eating
meat
and
drinking
wine—Let
us
eat
and
drink,
for
tomorrow
we
will
die!”
In
other
words,
he
is
filled
with
great
joy
because
of
his
guaranteed
reward
in
the
next
world.
This
is
why
he
says
so
gladly,
“for
tomorrow
we
will
die,”
and
I
will
collect
my
complete
next
world’s
life
after
I
die.
Yet,
what
does
it
write
after
this?
“And
the
Lord
of
hosts
revealed
Himself
in
my
ears:
Surely
this
iniquity
will
not
be
atoned
by
you
until
you
die.”
This
means
that
the
text
rebukes
him
for
the
mistakes
in
his
hand,
for
we
learned
that
the
sins
of
one
who
repents
from
fear
become
mere
mistakes.
Hence,
since
he
did
not
suffer
with
the
public
and
cannot
attain
repentance
from
love,
at
which
time
the
sins
become
merits
for
him,
it
is
necessary
that
his
mistakes
will
never
be
atoned
during
his
life.
Thus,
how
can
he
rejoice
in
his
life
in
the
next
world?
This
is
why
it
is
written,
“Surely
this
iniquity
will
not
be
atoned
by
you,”
meaning
the
mistakes,
“until
you
die,”
meaning
before
he
dies.
Thus,
he
is
devoid
of
atonement.
127)
The
Braita
also
says
that
this
is
the
“attribute
of
medium,”
meaning
that
this
text
speaks
of
a
time
when
one
has
repented
from
fear
onward.
At
that
time,
one
is
considered
“medium.”
Yet,
what
does
it
write
about
the
“attribute
of
wicked”?
That
is,
what
shall
become
of
the
time
when
he
was
in
concealment
of
the
face,
which
was
then
called
“attribute
of
wicked”?
We
learned
that
repentance
from
fear
does
not
correct
one’s
past
before
he
has
repented.
Hence,
the
Braita
brings
another
verse:
“Come
you,
I
will
fetch
wine,
and
we
will
fill
ourselves
with
strong
drink,
and
tomorrow
shall
be
as
this
day.”
This
means
that
those
days
and
years
that
have
passed
since
the
time
of
concealment
of
the
face,
which
he
has
not
corrected,
called
“attribute
of
wicked,”
they
do
not
want
him
to
die
since
they
have
no
part
in
the
next
world
after
the
death,
as
they
are
the
attribute
of
the
wicked.
Therefore,
at
a
time
when
the
attribute
of
medium
in
him
is
glad
and
rejoicing,
“for
tomorrow
we
shall
die”
and
will
be
rewarded
with
the
life
of
the
next
world,
at
the
same
time,
the
attribute
of
wicked
in
him
does
not
say
so.
It
rather
says,
“and
tomorrow
shall
be
as
this
day,”
meaning
it
wishes
to
live
and
be
happy
in
this
world
forever,
for
it
still
has
no
part
in
the
next
world,
since
he
has
not
corrected
it,
as
it
is
corrected
only
by
repentance
from
love.
128)
The
Braita
ends,
“What
does
it
say
after
that?
‘The
righteous
perishes.’”
That
is,
the
attribute
of
complete
righteous,
which
that
person
should
merit,
is
lost
from
him.
“And
no
one
notices
…
for
because
of
the
evil,
the
righteous
perished.”
This
means
that
because
that
medium
did
not
suffer
with
the
public,
he
cannot
attain
repentance
from
love,
which
inverts
sins
to
merits
and
evils
to
wondrous
pleasures.
Instead,
all
the
mistakes
and
the
evil
he
had
suffered
before
he
acquired
repentance
from
fear
still
stand
in
the
attribute
of
wicked,
who
feel
harm
from
His
Providence.
And
because
of
these
harms
that
they
still
feel,
he
cannot
be
awarded
being
complete
righteous.
The
writing
says,
“and
no
one
notices,”
meaning
that
that
person
does
not
notice
“because
of
the
evil.”
In
other
words,
because
of
the
harm
that
one
still
feels
in
His
Providence
from
the
past,
“the
righteous
perishes,”
meaning
he
lost
the
attribute
of
righteous.
And
he
will
die
and
pass
away
from
the
world
as
mere
medium.
All
this
concerns
he
who
does
not
suffer
with
the
public
and
is
not
awarded
seeing
the
comfort
of
the
public,
for
he
will
not
be
able
to
sentence
them
to
the
side
of
merit
and
see
their
consolation.
Hence,
he
will
never
attain
the
attribute
of
righteous.
129)
From
all
the
aforementioned,
we
have
come
to
know
that
there
is
no
woman-born
person
who
will
not
experience
the
three
above
attributes:
the
attribute
of
wicked,
attribute
of
medium,
and
attribute
of
righteous.
They
are
called
Midot
[attributes]
since
they
extend
from
the
Midah
[measure]
of
their
attainment
of
His
Providence.
Our
sages
said,
“One
is
allotted
to
the
extent
that
he
allots”
(Sutah
8).
Those
who
attain
His
Providence
in
concealment
of
the
face
are
considered
wicked
or
incomplete
wicked,
from
the
perspective
of
the
single
concealment,
or
complete
wicked,
from
the
perspective
of
the
double
concealment.
Because
they
feel
and
think
that
the
world
is
conducted
in
bad
guidance,
it
is
as
though
they
condemn
themselves,
since
they
receive
torments
and
pains
from
His
Providence
and
feel
only
bad
all
day
long.
And
they
condemn
the
most
by
thinking
that
all
the
people
in
the
world
are
watched
over
like
them,
in
bad
guidance.
Hence,
those
who
attain
Providence
from
the
perspective
of
concealment
of
the
face
are
called
“wicked,”
since
that
name
appears
in
them
out
of
the
depth
of
their
sensation.
It
depends
on
the
understanding
of
the
heart,
and
the
words
or
the
thought
that
justifies
His
Providence
do
not
matter
at
all
when
it
opposes
the
sensation
of
every
organ
and
sense,
which
cannot
force
themselves
to
lie,
as
it
does.
Hence,
they
who
are
in
this
measure
of
attainment
of
Providence
are
considered
to
have
sentenced
themselves
and
the
whole
world
to
the
side
of
fault,
as
it
is
written
in
the
words
of
Rabbi
Elazar,
son
of
Rabbi
Shimon.
This
is
because
they
imagine
that
all
the
people
in
the
world
are
watched
over
in
bad
guidance,
like
them,
as
would
befit
His
name,
“The
Good
who
does
good
to
the
good
and
to
the
bad.”
130)
Those
who
are
granted
the
sensation
of
His
Providence
in
the
form
of
the
first
degree
of
disclosure
of
the
face,
called
“repentance
from
fear,”
are
considered
medium,
since
their
feelings
divide
into
two
parts,
called
“two
pans
of
the
scales.”
Now
that
they
have
achieved
the
disclosure
of
the
face,
by
way
of
“You
will
see
your
world
in
your
life,”
at
the
very
least
they
have
attained
His
good
Providence
as
befits
His
name,
The
Good.
Hence,
they
have
the
side
of
merit.
Yet,
all
the
sorrow
and
the
bitter
torments
that
were
thoroughly
imprinted
in
their
feelings
by
all
the
days
and
years
they
received
Providence
of
concealed
face,
from
the
past,
before
they
were
awarded
the
above
repentance,
all
those
remain
and
are
called
“the
side
of
fault.”
And
since
they
have
these
two
pans
standing
one
opposite
the
other,
in
a
way
that
the
side
of
fault
is
set
from
the
moment
of
their
repentance
and
before,
and
the
side
of
merit
is
set
and
guaranteed
to
them
from
the
moment
of
repentance
onward,
the
time
of
repentance
stands
“between”
the
merit
and
the
sin.
This
is
why
they
are
called
“medium.”
131)
And
the
ones
who
merit
the
disclosure
of
the
face
in
the
second
degree,
called
“repentance
from
love,”
when
sins
become
as
merits
to
them,
are
considered
to
have
sentenced
the
above
side
of
fault
to
the
side
of
merit.
This
means
that
all
the
sorrow
and
affliction
engraved
in
their
bones
while
being
under
the
Providence
of
concealment
of
the
face
have
now
been
inverted
and
sentenced
to
the
side
of
merit,
since
every
sorrow
and
grief
has
now
been
turned
into
a
wonderful,
endless
pleasure.
Now
they
are
called
“righteous,”
for
they
justify
His
Providence.
132)
We
must
know
that
the
above
attribute
of
medium
applies
even
when
one
is
under
Providence
of
concealment
of
the
face.
By
great
exertion
in
faith
in
reward
and
punishment,
a
light
of
great
confidence
in
the
Creator
appears
to
them.
For
a
time,
they
are
granted
a
degree
of
disclosure
of
His
face
in
the
attribute
of
medium.
But
the
drawback
is
that
they
cannot
remain
in
their
degrees
permanently,
since
standing
permanently
in
a
degree
is
possible
only
through
repentance
from
fear.
133)
We
should
also
know
that
what
we
said,
that
there
is
choice
only
when
there
is
concealment
of
the
face,
does
not
mean
that
after
one
has
attained
Providence
of
revealed
face,
one
has
no
further
labor
or
exertion
in
the
practice
of
Torah
and
Mitzvot.
On
the
contrary,
the
proper
work
in
Torah
and
Mitzvot
begins
primarily
after
one
has
been
awarded
repentance
from
love.
Only
then
is
it
possible
to
engage
in
Torah
and
Mitzvot
with
love
and
fear
as
we
are
commanded,
and
“The
world
was
created
only
for
the
complete
righteous”
(Berachot
61).
It
is
like
a
king
who
wished
to
select
for
himself
the
most
loyal
of
his
subjects
in
the
country
and
bring
them
to
work
inside
his
palace.
What
did
he
do?
He
issued
a
decree
that
anyone
who
wished,
young
or
old,
would
come
to
his
palace
to
engage
in
the
works
inside
his
palace.
However,
he
appointed
many
of
his
servants
to
guard
the
palace
gate
and
all
the
roads
leading
to
it,
and
ordered
them
to
cunningly
deflect
all
those
nearing
his
palace
and
divert
them
from
the
way
that
leads
to
the
palace.
Naturally,
all
the
people
in
the
country
began
to
run
to
the
king’s
palace.
But
the
diligent
guards
cunningly
rejected
them.
Many
of
them
overpowered
them
and
came
near
the
palace
gate,
but
the
guards
at
the
gate
were
the
most
diligent,
and
if
someone
approached
the
gate,
they
diverted
him
and
turned
him
away
with
great
craftiness
until
one
despaired
and
returned
as
he
had
come.
And
so
they
came
and
went,
and
regained
strength,
and
came
and
went
again,
and
so
on
and
so
forth
for
several
days
and
years
until
they
grew
weary
of
trying.
Only
the
mighty
ones
among
them,
whose
patience
endured,
defeated
the
guards
and
opened
the
gate.
And
they
were
instantly
awarded
seeing
the
king’s
face,
who
appointed
each
of
them
in
his
right
place.
Of
course,
from
that
moment
on,
they
had
no
further
dealings
with
those
guards,
who
diverted
and
mislead
them
and
made
their
lives
bitter
for
several
days
and
years,
running
back
and
forth
around
the
gate.
This
is
because
they
have
been
rewarded
with
working
and
serving
before
the
glory
of
the
king’s
face
inside
his
palace.
So
it
is
with
the
work
of
the
complete
righteous.
The
choice
applied
during
the
concealment
of
the
face
certainly
does
not
apply
once
they
open
the
door
to
attain
open
Providence.
However,
they
begin
their
work
primarily
from
the
revealing
of
the
face.
At
that
time,
they
begin
to
climb
up
the
many
rungs
in
the
ladder
set
up
on
the
earth,
and
whose
top
reaches
the
heaven,
as
it
is
written,
“The
righteous
shall
go
from
strength
to
strength.”
It
is
as
our
sages
say,
“Each
and
every
righteous
is
burned
by
the
canopy
of
his
friend.”
These
works
qualify
them
for
the
will
of
the
Creator,
to
realize
His
thought
of
creation
in
them,
which
is
to
“delight
His
creatures”
according
to
His
good
and
generous
hand.
134)
You
should
know
this
law,
that
there
is
disclosure
only
in
a
place
where
there
was
concealment.
This
is
similar
to
matters
of
this
world
where
the
absence
precedes
the
existence,
since
the
growth
of
wheat
appears
only
where
it
was
sown
and
rotted.
It
is
the
same
with
higher
matters,
where
concealment
and
disclosure
relate
to
each
other
as
the
wick
to
the
light
that
catches
it.
This
is
because
any
concealment,
once
it
is
corrected,
is
a
reason
for
disclosure
of
the
light
related
to
that
kind
of
concealment,
and
the
light
that
appears
clings
to
it
like
light
to
a
wick.
Remember
this
on
all
your
ways.
135)
Now
you
can
understand
what
our
sages
said,
that
the
whole
Torah
is
the
names
of
the
Creator.
This
seems
puzzling,
as
there
are
many
indecencies,
such
as
names
of
wicked—Pharaoh,
Balaam,
etc.,
prohibition,
Tuma’a
[impurity],
cruel
curses
in
the
two
admonitions,
and
so
on.
Thus,
how
can
we
understand
that
all
these
are
names
of
the
Creator?
136)
To
understand
this,
we
must
know
that
our
ways
are
not
His
ways.
Our
way
is
to
come
from
the
imperfect
to
perfection.
In
His
way,
all
the
revelations
come
to
us
from
perfection
to
the
imperfect.
First,
complete
perfection
emanates
and
emerges
from
Him.
This
perfection
descends
from
His
face
and
hangs
down
restriction
by
restriction,
through
several
degrees,
until
it
comes
to
the
last,
most
restricted
phase,
suitable
for
our
material
world.
And
then
the
matter
appears
to
us
here
in
this
world.
137)
From
the
above-said
you
will
learn
that
the
Torah,
whose
height
is
endless,
did
not
emanate
or
emerge
from
Him
as
it
appears
to
us
here
in
this
world,
since
it
is
known
that
“The
Torah
and
the
Creator
are
one,”
and
this
is
not
at
all
apparent
in
the
Torah
of
this
world.
Moreover,
one
who
engages
in
it
Lo
Lishma,
his
Torah
becomes
a
potion
of
death
for
him.
Rather,
when
it
was
first
emanated
from
Him,
it
was
emanated
and
emerged
in
utter
perfection,
meaning
in
the
actual
form
of
“The
Torah
and
the
Creator
are
one.”
This
is
called
“The
Torah
of
Atzilut,”
in
the
introduction
to
Tikkuney
Zohar,
p
3,
that
“He,
His
Life,
and
His
Self
are
one.”
Afterward,
it
descended
from
His
face
and
was
gradually
restricted
through
many
restrictions,
until
it
was
given
at
Sinai,
when
it
was
written
as
it
is
before
us
here
in
this
world,
clothed
in
the
crass
dresses
of
the
material
world.
138)
Yet,
you
should
know
that
the
distance
between
the
dresses
of
the
Torah
in
this
world
and
the
dresses
of
the
Torah
in
the
world
of
Atzilut
is
immeasurable.
Nevertheless,
the
Torah
itself,
meaning
the
light
within
the
dresses,
is
not
changed
at
all
between
the
Torah
of
Atzilut
and
the
Torah
of
this
world.
This
is
the
meaning
of
the
verse,
“I
the
Lord
do
not
change”
(Malachi
3:6).
Moreover,
these
crass
dresses
in
our
Torah
of
Assiya
are
not
at
all
of
inferior
value
compared
to
the
light
that
is
clothed
in
it.
Rather,
their
importance
is
much
greater,
with
respect
to
the
end
of
their
correction,
than
all
its
pure
dresses
in
the
upper
worlds.
This
is
so
because
the
concealment
is
the
reason
for
the
disclosure.
After
its
correction,
during
the
disclosure,
the
concealment
is
to
the
disclosure
as
a
wick
is
to
the
light
that
grips
it.
The
greater
the
concealment,
the
greater
light
will
cling
to
it
when
it
is
corrected.
Thus,
all
these
crass
dresses
in
which
the
Torah
is
clothed
in
this
world,
their
value
is
not
at
all
inferior
to
the
light
that
clothes
it,
but
quite
the
contrary.
139)
This
is
Moses’
triumph
over
the
angels
with
his
argument,
“Is
there
envy
among
you?
Is
there
evil
inclination
among
you?”
(Shabbat
89).
That
is,
the
greater
concealment
discloses
a
greater
light.
He
showed
them
that
in
the
pure
clothes
that
the
Torah
clothes
in,
in
the
world
of
the
angels,
the
greater
lights
cannot
appear
through
them
the
way
it
can
in
dresses
of
this
world.
140)
We
thus
learn
that
there
is
no
change
whatsoever
from
the
Torah
de
Atzilut,
where
“The
Torah
and
the
Creator
are
one”
through
the
Torah
in
this
world.
The
only
difference
is
in
the
dresses,
since
the
dresses
of
this
world
conceal
the
Creator
and
hide
Him.
Know
that
because
of
His
clothing
in
the
Torah,
it
is
called
“teaching.”
It
tells
you
that
even
during
the
concealment
of
the
face,
and
even
during
the
double
concealment,
the
Creator
is
present
and
clothed
in
the
Torah,
since
He
is
Moreh
[Teacher]
and
she
is
Torah,
but
the
crass
clothes
of
the
Torah
before
our
eyes
are
as
wings
that
cover
and
hide
the
Teacher
who
is
clothed
and
hides
in
them.
However,
when
one
is
granted
the
revelation
of
the
face
in
repentance
from
love
in
its
fourth
discernment,
it
is
said
about
him,
“Your
Teacher
shall
no
longer
hide
Himself,
and
your
eyes
shall
see
your
Teacher”
(Isaiah
30:20).
From
then
on,
the
clothes
of
the
Torah
no
longer
hide
and
conceal
the
Teacher,
and
one
discovers
for
all
time
that
“The
Torah
and
the
Creator
are
one.”
141)
Now
you
can
understand
the
words
of
our
sages
about
the
words,
“Leave
Me
and
keep
My
law.”
They
interpreted,
“I
wish
that
they
left
Me
and
kept
My
Torah—the
light
in
it
reforms
them”
(Jerusalem
Talmud,
Hagigah,
Chapter
1,
Halacha
7).
This
is
perplexing.
They
mean
that
they
were
fasting
and
tormenting
to
find
the
revelation
of
His
face,
as
it
is
written,
“They
desire
the
nearness
of
God”
(Isaiah
58:2).
Yet,
the
text
tells
them
in
the
name
of
the
Creator,
“I
wish
you
would
leave
Me,
for
all
your
labor
is
in
vain
and
futile,
for
I
am
nowhere
but
in
the
Torah.
Hence,
keep
the
Torah
and
look
for
Me
there,
the
light
in
it
will
reform
you,
and
you
will
find
Me,”
as
it
is
written,
“Those
who
seek
Me
shall
find
Me.”
142)
Now
we
can
somewhat
clarify
the
essence
of
the
wisdom
of
Kabbalah,
enough
for
a
reliable
perception
in
the
quality
of
that
wisdom.
Thus,
one
will
not
deceive
oneself
with
false
imaginations,
as
the
masses
imagine.
You
should
know
that
the
Torah
divides
into
four
discernments,
which
encompass
the
whole
of
reality.
Three
discernments
are
discerned
in
the
general
reality
of
this
world.
They
are
called
“world,”
“year,”
“soul.”
The
fourth
discernment
is
the
conduct
of
existence
of
the
above
three
parts
of
reality,
their
nourishment,
conducts,
and
all
their
incidents.
143)
That
is,
1)
the
outer
part
of
reality,
like
the
sky
and
the
firmaments,
the
earth
and
the
seas,
etc.,
that
are
written
in
the
Torah,
all
these
are
called
“world.”
2)
The
inner
part
of
reality—man
and
beast,
animals
and
all
kinds
of
fowl,
etc.,
which
are
brought
in
the
Torah
and
exists
in
the
above
places,
called
“outer
part,”
are
called
“soul.”
3)
The
evolution
of
reality
through
the
generations
is
called
“cause
and
consequence.”
For
example,
in
the
evolution
of
the
heads
of
the
generations
from
Adam
HaRishon
through
Joshua
and
Caleb,
who
came
to
the
land,
which
are
brought
in
the
Torah,
the
father
is
considered
the
“cause”
of
the
son,
who
is
“caused”
by
him.
This
evolution
of
the
details
of
reality
by
way
of
the
above
cause
and
consequence
is
called
“year.”
4)
All
the
conducts
of
the
existence
of
reality,
external
and
internal,
in
their
every
incident
and
conduct
brought
in
the
Torah,
are
called
“the
existence
of
reality.”
144)
Know
that
when
the
four
worlds
called
in
the
wisdom
of
Kabbalah,
Atzilut,
Beria,
Yetzira,
and
Assiya,
cascaded
and
emerged,
they
emerged
from
one
another
like
a
seal
and
imprint.
This
means
that
as
anything
that
is
written
in
the
seal
necessarily
appears
in
what
is
imprinted
from
it,
no
more
and
no
less,
so
it
was
in
the
cascading
of
the
worlds.
Thus,
all
four
discernments—world,
year,
soul—and
their
modes
of
existence,
which
were
in
the
world
of
Atzilut,
emerged,
were
imprinted,
and
manifested
in
their
image
in
the
world
of
Beria,
as
well.
It
is
the
same
from
the
world
of
Beria
to
the
world
of
Yetzira,
down
to
the
world
of
Assiya.
Thus,
all
three
discernments
in
the
reality
before
us,
called
“world,
year,
soul,”
with
all
their
modes
of
existence,
which
are
set
before
our
eyes
here
in
this
world,
extended
and
appeared
here
from
the
world
of
Yetzira,
and
in
Yetzira
from
the
one
above
it.
In
this
manner,
the
source
of
the
numerous
details
before
us
is
in
the
world
of
Atzilut.
Moreover,
even
the
innovations
that
appear
in
this
world
today,
each
novelty
must
first
appear
above,
in
the
world
of
Atzilut.
From
there,
it
hangs
down
and
appears
to
us
in
this
world.
This
is
the
meaning
of
what
our
sages
said,
“You
have
not
a
blade
of
grass
below
that
does
not
have
a
fortune
and
a
guard
above,
which
strike
it
and
tell
it:
‘Grow!’”
(Beresheet
Rabba,
Chapter
10).
This
is
the
meaning
of
the
words,
“One
does
not
move
one’s
finger
below,
before
one
is
declared
above”
(Hulin,
p
7b).
145)
Know
that
because
of
the
clothing
of
the
Torah
in
the
three
discernments
of
reality,
“world,”
“year,”
“soul,”
and
their
existence
in
this
material
world,
produce
the
prohibitions,
Tuma’a,
and
blemish
found
in
the
revealed
Torah.
It
has
been
explained
above
that
the
Creator
is
clothed
in
it
by
way
of
“The
Torah
and
the
Creator
are
one,”
but
in
great
concealment
because
these
material
dresses
are
the
wings
that
cover
and
hide
Him.
However,
the
clothing
of
the
Torah
in
the
form
of
the
pure
“world,”
“year,”
“soul,”
and
their
existence
in
the
three
upper
worlds,
called
Atzilut,
Beria,
Yetzira,
are
generally
named
“the
wisdom
of
Kabbalah.”
146)
Thus,
the
wisdom
of
Kabbalah
and
the
revealed
Torah
are
one
and
the
same.
Yet,
while
a
person
receives
from
a
Providence
of
concealment
of
the
face,
and
the
Creator
hides
in
the
Torah,
it
is
considered
that
he
is
practicing
the
revealed
Torah.
In
other
words,
he
is
incapable
of
receiving
any
illumination
from
the
Torah
of
Yetzira,
not
to
mention
from
above
Yetzira.
And
when
one
is
granted
the
revelation
of
the
face,
he
begins
to
engage
in
the
wisdom
of
Kabbalah,
since
the
dresses
of
the
revealed
Torah
themselves
were
purified
for
him
and
his
Torah
became
the
Torah
of
Yetzira,
called
“the
wisdom
of
Kabbalah.”
Even
for
one
who
is
granted
the
Torah
of
Atzilut,
it
does
not
mean
that
the
letters
of
the
Torah
have
changed
for
him.
Rather,
the
very
same
dresses
of
the
revealed
Torah
have
purified
for
him
and
became
very
pure
clothes.
They
have
become
like
the
verse,
“Your
Teacher
shall
no
longer
hide
Himself,
and
your
eyes
shall
see
your
Teacher.”
At
that
time,
they
become
as
“He,
His
life,
and
His
self
are
one.”
147)
To
make
the
matter
somewhat
clearer,
I
will
give
you
an
example.
For
example:
While
one
was
in
concealment
of
the
face,
the
letters
and
the
dresses
of
the
Torah
necessarily
hid
the
Creator.
Hence,
he
failed,
due
to
the
sins
and
the
mistakes
he
had
committed.
At
that
time,
he
was
placed
under
the
punishment
of
the
crass
dresses
in
the
Torah,
which
are
impurity,
prohibition,
and
blemish.
However,
when
one
is
rewarded
with
open
Providence
and
repentance
from
love,
when
his
sins
become
as
merits,
all
the
sins
and
the
mistakes
he
had
failed
in
while
being
under
the
concealment
of
the
face
have
now
shed
their
crass
and
very
bitter
clothes,
and
have
clothed
in
the
garments
of
light,
Mitzva,
and
merits.
This
is
so
because
the
same
crass
clothes
have
turned
to
merits.
Now
they
are
as
clothes
that
extend
from
the
world
of
Atzilut
or
Beria,
and
they
do
not
cover
or
hide
the
Teacher.
On
the
contrary,
“Your
eyes
shall
see
your
Teacher.”
Thus,
there
is
no
difference
whatsoever
between
the
Torah
of
Atzilut
and
the
Torah
in
this
world,
between
the
wisdom
of
Kabbalah
and
the
revealed
Torah.
Rather,
the
only
difference
is
in
the
person
who
engages
in
the
Torah.
Two
may
study
the
Torah
in
the
same
portion
and
the
same
words,
but
to
one,
this
Torah
will
be
as
the
wisdom
of
Kabbalah
and
the
Torah
of
Atzilut,
while
to
the
other,
it
will
be
the
Torah
of
Assiya,
the
revealed.
148)
Now
you
will
understand
the
truth
in
the
words
of
the
Vilna
Gaon
in
the
prayer
book,
in
the
blessing
for
the
Torah.
He
wrote
that
the
Torah
begins
with
Sod
[secret],
meaning
the
revealed
Torah
of
Assiya,
which
is
considered
hidden,
since
the
Creator
is
completely
hidden
there.
Afterward,
in
Remez
[intimation],
meaning
that
He
is
more
revealed
in
the
Torah
of
Yetzira.
Finally,
one
attains
the
Peshat
[literal],
which
is
the
Torah
of
Atzilut.
It
is
called
Peshat
for
it
is
Mufshat
[stripped]
of
all
the
clothes
that
conceal
the
Creator.
149)
Once
we
have
reached
thus
far,
we
can
provide
some
idea
and
insight
into
the
four
worlds,
known
in
the
wisdom
of
Kabbalah
by
the
names
Atzilut,
Beria,
Yetzira,
Assiya
of
Kedusha
[holiness],
and
the
four
worlds
ABYA
of
Klipot,
arranged
one
opposite
the
other,
opposite
the
ABYA
of
Kedusha.
You
will
understand
all
this
from
the
above
explanation
of
the
four
discernments
of
attainment
of
His
Providence,
and
the
four
degrees
of
love.
First,
we
shall
explain
the
four
worlds
ABYA
of
Kedusha,
and
we
shall
start
from
the
bottom,
from
the
world
of
Assiya.
150)
We
have
already
explained
the
first
two
discernments
of
Providence
of
concealment
of
the
face.
You
should
know
that
both
are
considered
the
world
of
Assiya.
This
is
why
it
is
written
in
the
book
Tree
of
Life
(Gate
48,
Chapter
3),
that
the
world
of
Assiya
is
mostly
bad,
and
even
the
little
bit
of
good
contained
in
it
is
mixed
with
bad
and
is
unrecognizable.
Interpretation:
From
the
perspective
of
the
first
concealment,
it
follows
that
it
is
mostly
bad,
meaning
the
torments
and
pains
that
those
who
receive
this
Providence
feel.
And
from
the
perspective
of
the
double
concealment,
the
good
is
mixed
with
the
bad,
as
well,
and
the
good
is
completely
indiscernible.
The
first
discernment
of
revelation
of
the
face
is
the
discernment
of
the
world
of
Yetzira.
This
is
why
it
is
written
in
Tree
of
Life
(Gate
48,
Chapter
3)
that
the
world
of
Yetzira
is
half
good
and
half
bad.
This
means
that
he
who
attains
the
first
discernment
of
revelation
of
the
face,
which
is
the
first
form
of
conditional
love,
considered
a
mere
“repentance
from
fear,”
is
called
“medium,”
and
he
is
half
guilty
and
half
innocent.
The
second
discernment
of
love
is
also
conditional,
but
there
is
no
trace
of
any
harm
or
detriment
between
them.
Also,
the
third
discernment
of
love
is
the
first
discernment
of
unconditional
love.
Both
are
regarded
as
the
world
of
Beria.
Hence,
it
is
written
in
Tree
of
Life
(Gate
48,
Chapter
3)
that
the
world
of
Beria
is
mostly
good
and
only
its
minority
is
bad,
and
that
minority
of
bad
is
indiscernible.
This
means
that
since
the
medium
is
awarded
one
Mitzva,
he
sentences
himself
to
the
side
of
merit,
and
for
this
reason,
he
is
considered
“mostly
good,”
meaning
the
second
discernment
of
love.
The
minute,
indiscernible
evil
that
exits
in
Beria
extends
from
the
third
discernment
of
love,
which
is
unconditional.
Also,
he
has
already
sentenced
himself
to
the
side
of
merit,
but
he
has
not
yet
sentenced
the
whole
world.
Hence,
a
minority
in
him
is
bad
since
this
love
is
not
yet
considered
eternal.
However,
this
minority
is
indiscernible
because
he
still
did
not
feel
any
harm
or
detriment,
even
toward
others.
The
fourth
discernment
of
love,
the
unconditional
love,
which
is
also
eternal,
is
considered
the
world
of
Atzilut.
This
is
the
meaning
of
what
is
written
in
Tree
of
Life,
that
in
the
world
of
Atzilut
there
is
no
evil
whatsoever,
and
there,
“evil
will
not
dwell
with
You.”
This
is
because
after
one
has
sentenced
the
entire
world
to
the
side
of
merit,
too,
love
is
eternal,
complete,
and
no
concealment
or
cover
will
ever
be
conceived,
since
there
is
the
place
of
the
absolute
revelation
of
the
face,
as
it
is
written,
“Your
Teacher
shall
no
longer
hide
Himself,
and
your
eyes
shall
see
your
Teacher.”
This
is
because
now
he
knows
all
of
the
Creator’s
dealings
with
all
the
people,
as
true
Providence
that
appears
from
His
name,
“The
Good
who
does
good
to
the
good
and
to
the
bad.”
151)
Now
you
can
also
understand
the
discernment
of
the
four
worlds
ABYA
of
Klipa,
set
up
opposite
the
ABYA
of
Kedusha,
as
in
“God
has
made
one
opposite
the
other.”
This
is
because
the
Merkava
[chariot/structure]
of
the
Klipot
of
Assiya
comes
from
the
discernment
of
the
concealed
face
in
both
its
degrees.
That
Merkava
dominates
in
order
to
make
man
sentence
everything
to
the
side
of
fault.
And
the
world
of
Yetzira
of
Klipa
catches
in
its
hands
the
side
of
fault,
which
is
not
corrected
in
the
world
of
Yetzira
of
Kedusha.
By
this
they
dominate
the
medium,
which
receive
from
the
world
of
Yetzira,
by
way
of
“God
has
made
one
opposite
the
other.”
The
world
of
Beria
of
Klipa
has
the
same
power
to
cancel
the
conditional
love,
meaning
to
cancel
only
the
thing
that
love
hangs
on,
meaning
the
imperfection
in
the
love
of
the
second
discernment.
And
the
world
of
Atzilut
of
Klipa
is
what
captures
in
its
hand
that
minority
of
evil
whose
existence
in
Beria
is
not
apparent,
due
to
the
third
discernment
of
love.
Even
though
it
is
true
love,
by
the
force
of
the
Good
who
does
good
to
the
good
and
to
the
bad,
regarded
as
Atzilut
of
Kedusha,
still,
because
he
has
not
been
awarded
sentencing
the
whole
world
to
the
side
of
merit,
the
Klipa
has
the
strength
to
fail
the
love
with
regard
to
Providence
over
others.
152)
This
is
the
meaning
of
what
is
written
in
Tree
of
Life,
that
the
world
of
Atzilut
of
the
Klipot
stands
opposite
the
world
of
Beria,
and
not
opposite
from
Atzilut.
This
is
so
because
only
the
fourth
discernment
of
love
extends
from
the
world
of
Atzilut
of
Kedusha.
Hence,
there
is
no
dominion
to
the
Klipot
there
at
all,
since
he
has
already
sentenced
the
whole
world
to
the
side
of
merit
and
knows
all
the
dealings
of
the
Creator
in
His
Providence
on
people,
too,
from
the
Providence
of
His
name,
“The
Good
who
does
good
to
the
good
and
to
the
bad.”
However,
in
the
world
of
Beria,
from
which
extends
the
third
discernment,
there
is
still
no
sentencing
of
the
whole
world.
Therefore,
there
is
still
a
hold
for
the
Klipot.
Yet,
these
Klipot
are
considered
the
Atzilut
of
the
Klipa,
since
they
are
opposite
the
third
discernment,
the
unconditional
love,
and
this
love
is
considered
Atzilut.
153)
Now
we
have
thoroughly
explained
the
four
worlds
ABYA
of
Kedusha
and
the
Klipot,
which
are
the
“vis-à-vis”
of
each
and
every
world.
They
are
considered
the
deficiency
that
exists
in
their
corresponding
world
in
Kedusha,
and
they
are
the
ones
named
“the
four
worlds
ABYA
of
Klipot.”
154)
These
words
suffice
for
any
observer
to
feel
the
essence
of
the
wisdom
of
Kabbalah
to
some
degree.
You
should
know
that
the
majority
of
authors
of
books
of
Kabbalah
intended
their
books
only
to
such
readers
who
have
already
attained
a
disclosure
of
the
face
and
all
the
sublime
attainments.
We
should
not
ask,
“If
they
have
already
been
awarded
attainments
then
they
know
everything
through
their
own
attainment,
so
why
then
would
they
still
need
to
delve
in
books
of
Kabbalah
by
others?”
However,
it
is
not
wise
to
ask
that
question.
It
is
like
one
who
engages
in
the
literal
Torah
but
has
no
knowledge
of
the
conducts
of
this
world
with
respect
to
the
“world,
year,
soul”
of
this
world,
and
does
not
know
people’s
behavior
and
their
conducts
with
themselves
and
with
others.
And
he
also
does
not
know
the
beasts
and
the
animals
and
birds
in
this
world.
Would
you
even
consider
that
such
a
person
would
be
able
to
understand
even
a
single
issue
in
the
Torah
correctly?
He
would
invert
the
issues
in
the
Torah
from
good
to
bad
and
from
bad
to
good,
and
he
would
not
find
his
hands
or
legs
in
anything.
So
is
the
matter
before
us:
Even
if
one
has
been
awarded
attainment,
and
even
at
the
level
of
the
Torah
of
Atzilut,
he
will
still
not
perceive
more
than
relates
to
his
own
soul.
Yet,
one
must
know
all
three
discernments,
“world,
year,
soul,”
in
their
every
incident
and
conduct
in
full
consciousness,
to
be
able
to
understand
the
issues
in
the
Torah
that
relate
to
that
world.
These
issues
are
explained
in
The
Book
of
Zohar
and
the
genuine
books
of
Kabbalah
with
all
their
details
and
intricacies.
Thus,
every
sage
and
one
who
understands
with
his
own
mind
must
contemplate
them
day
and
night.
155)
Therefore,
we
must
ask,
Why
then
did
the
Kabbalists
obligate
every
person
to
study
the
wisdom
of
Kabbalah?
Indeed,
there
is
a
great
thing
about
it,
which
should
be
publicized:
There
is
a
wonderful,
invaluable
remedy
to
those
who
engage
in
the
wisdom
of
Kabbalah.
Although
they
do
not
understand
what
they
are
learning,
through
the
yearning
and
the
great
desire
to
understand
what
they
are
learning,
they
awaken
upon
themselves
the
lights
that
surround
their
souls.
This
means
that
every
person
from
Israel
is
guaranteed
to
finally
attain
all
the
wonderful
attainments
with
which
the
Creator
contemplated
in
the
thought
of
creation
to
delight
every
creature.
And
one
who
has
not
been
awarded
in
this
life
will
be
granted
in
the
next
life,
etc.,
until
one
is
awarded
completing
His
thought,
which
He
had
planned
for
him,
as
it
is
written
in
The
Zohar.
And
while
one
has
not
attained
perfection,
the
lights
that
are
destined
to
reach
him
are
considered
surrounding
lights.
This
means
that
they
stand
ready
for
him
but
are
waiting
for
him
to
purify
his
vessels
of
reception,
and
then
these
lights
will
clothe
the
able
vessels.
Hence,
even
when
he
does
not
have
the
vessels,
when
he
engages
in
this
wisdom,
mentioning
the
names
of
the
lights
and
the
vessels
related
to
his
soul,
they
immediately
illuminate
upon
him
to
a
certain
extent.
However,
they
illuminate
for
him
without
clothing
the
interior
of
his
soul,
for
lack
of
vessels
able
to
receive
them.
Yet,
the
illumination
one
receives
time
after
time
during
the
engagement
draws
upon
him
grace
from
above,
and
imparts
him
with
abundance
of
sanctity
and
purity,
which
bring
him
much
closer
to
achieving
his
wholeness.
156)
Yet,
there
is
a
strict
condition
during
the
engagement
in
this
wisdom
not
to
materialize
the
matters
with
imaginary
and
corporeal
issues.
This
is
because
thus
they
breach,
“You
shall
not
make
unto
you
a
statue
or
any
image.”
In
that
event,
one
is
rather
harmed
instead
of
receiving
benefit.
Therefore,
our
sages
cautioned
to
study
the
wisdom
only
after
forty
years,
or
from
a
rav,
and
other
such
warnings.
All
this
is
for
the
above
reason.
For
this
reason,
I
prepared
the
commentaries
Panim
Meirot
and
Panim
Masbirot
on
Tree
of
Life
in
order
to
rescue
the
readers
from
any
materialization.
However,
after
the
first
four
parts
of
these
commentaries
were
printed
and
circulated
among
the
students,
I
saw
that
my
explanation
was
not
as
clear
as
I
had
thought,
and
all
the
great
effort
I
had
made
to
explain
and
elaborate
in
order
to
make
the
matters
understood
with
ease
was
almost
completely
futile.
This
happened
since
the
readers
do
not
feel
the
grave
necessity
to
delve
into
the
meaning
of
each
and
every
word
before
them
and
repeat
it
several
times
until
they
remember
it
well
wherever
that
word
appears
throughout
the
book.
And
by
forgetting
a
word,
they
become
confused
about
the
matters
since
the
subtlety
of
the
matter
causes
the
lack
of
interpretation
of
one
word
to
blur
the
whole
matter
for
them.
In
order
to
correct
this,
I
began
to
write
the
“explanation
of
the
words”
according
to
the
alphabet,
relating
to
all
the
words
appearing
in
the
books
of
Kabbalah
and
that
require
explanation.
On
one
hand,
I
collected
the
commentaries
of
the
ARI
and
the
rest
of
the
first
Kabbalists
concerning
all
that
they
said
about
that
word.
On
the
other
hand,
I
explained
the
essence
from
all
those
interpretations
and
compiled
a
solid
definition
to
explain
that
word
in
a
way
that
suffices
for
the
reader
to
understand
it
in
each
and
every
place
he
meets
that
word
in
all
the
real
books
of
Kabbalah,
from
the
first
to
the
last.
This
is
what
I
did
with
all
the
words
used
in
the
wisdom
of
Kabbalah.
I
have
already
printed
the
words
beginning
with
the
letter
Aleph
[A],
and
some
from
the
letter
Bet
[B],
but
only
on
one
side.
This
is
already
close
to
one
thousand
pages.
Alas,
for
lack
of
money,
I
stopped
the
work
in
its
beginning
and
for
nearly
a
year
now
I
have
not
continued
this
important
work,
and
the
Creator
knows
if
I
will
ever
come
to
it,
for
there
are
many
expenses
and
at
the
moment,
no
support.
For
this
reason,
I
have
taken
on
a
different
path,
as
in
“Better
a
sparrow
in
the
hand…”
and
this
is
the
book
Talmud
Eser
Sefirot
[The
Study
of
the
Ten
Sefirot]
related
to
the
ARI.
There
I
collect
from
the
books
of
the
ARI—and
especially
from
his
book
Tree
of
Life—all
the
principal
essays
concerning
the
explanation
of
the
ten
Sefirot.
I
positioned
them
at
the
top
of
each
page
and
made
a
broad
explanation
about
it
called
Ohr
Pnimi
[Inner
Light],
and
another
explanation
called
Histaklut
Pnimit
[Inward
Observation].
These
explain
each
word
and
issue
presented
in
the
words
of
the
ARI
at
the
top
of
the
page
as
simply
and
as
easily
as
I
could.
I
divided
the
book
into
sixteen
parts
so
that
each
part
will
be
a
specific
lesson
about
a
specific
topic
in
the
ten
Sefirot.
The
Ohr
Pnimi
mainly
clarifies
the
words
of
the
ARI
presented
in
that
lesson,
and
the
Histaklut
Pnimit
mainly
clarifies
the
matter
in
general.
On
top
of
them,
I
set
up
a
Table
of
Questions
and
a
Table
of
Answers
for
all
the
words
and
matters
presented
in
that
part.
Once
the
reader
finishes
that
part,
he
should
test
himself
to
see
if
he
can
answer
correctly
every
question
presented
in
the
Table
of
Questions.
After
he
answers,
he
should
look
at
the
answer
relating
to
that
question
in
the
Table
of
Answers,
to
see
if
he
has
answered
correctly.
Even
if
he
can
answer
the
questions
well
by
memory,
he
should
repeat
the
questions
many
times
until
it
is
as
though
they
are
placed
in
a
box.
At
that
time,
he
will
remember
every
word
when
he
needs
it,
or
at
least
he
will
remember
its
place
in
order
to
look
for
it,
“and
the
will
of
God
will
succeed
through
him.”
The
Order
of
Learning
Begin
with
learning
the
Panim
[anterior/face],
meaning
the
words
of
the
ARI
which
are
printed
at
the
top
of
the
pages,
through
the
end
of
the
book.
Even
though
you
will
not
understand,
repeat
them
several
times,
as
in
“First
learn,
then
understand.”
Afterward,
learn
the
commentary
Ohr
Pnimi,
and
exert
in
it
in
a
manner
that
you
can
learn
and
thoroughly
understand
the
Panim
even
without
the
help
of
the
commentary.
Afterward,
study
the
commentary
Histaklut
Pnimit
until
you
understand
and
remember
all
of
it.
After
all
this,
test
yourself
with
the
Table
of
Questions.
Once
you
answered
a
question,
look
in
the
answer
that
pertains
to
that
question.
Do
so
with
each
and
every
question;
learn
and
memorize
them
and
repeat
them
several
times
until
you
remember
them
well,
as
though
they
are
placed
in
a
box,
since
in
each
and
every
word
in
the
third
part,
we
must
remember
well
the
whole
of
the
first
two
parts,
without
missing
even
a
tiny
meaning.
The
worst
of
all
is
that
the
reader
will
not
feel
what
he
has
forgotten.
Rather,
either
matters
have
become
unclear
to
him
or
he
adopts
a
wrong
interpretation
of
the
matter
because
he
has
forgotten.
Naturally,
one
mistake
leads
to
ten
mistakes
until
he
comes
to
complete
misunderstanding
and
will
have
to
stop
learning
altogether.
The
Author