The
Creator
and
Israel
Went
into
Exile
Article
No.
27,
1986
It
is
written
in
The
Zohar,
BeHukotai
[In
My
Statutes]
(item
49),
about
the
verse,
“And
I,
too,
will
torment
you
seven
times
for
your
sins”:
“Come
and
see,
the
Creator’s
sublime
love
for
Israel
is
like
a
king
who
had
an
only
son
who
sinned
before
the
king.
One
day,
he
sinned
before
the
king.
The
king
said,
‘All
those
days
I
have
been
striking
you
but
you
did
not
receive.
Henceforth,
see
what
I
will
do
to
you.
If
I
expel
you
from
the
land,
bears
might
charge
you
in
the
field,
or
wild
wolves
or
murderers
could
obliterate
you
from
the
world.
What
should
I
do?
Instead,
you
and
I
will
go
out
of
the
land.’
Thus,
I,
too,
as
it
is
written,
meaning
that
you
and
I
will
leave
the
land,
meaning
go
into
exile,
‘And
I
will
chastise
you’
to
go
into
exile.
And
if
you
say
that
I
will
leave
you,
I,
too,
am
with
you.”
We
should
understand
the
meaning
of
the
exit
of
the
people
of
Israel
from
the
land
abroad,
which
is
called
“exile
among
the
nations.”
What
does
it
mean
in
the
work?
That
is,
what
is
regarded
as
“land”
and
what
is
regarded
as
“exit
from
the
land”?
Also,
what
does
it
mean
that
when
one
sins
he
is
punished
with
exile,
to
be
among
the
nations
of
the
world?
How
does
it
help,
and
what
benefit
does
it
yield
in
the
ways
of
the
work?
That
is,
what
is
the
correction
in
going
out
to
exile
to
be
under
the
rule
of
the
nations
of
the
world?
We
should
also
understand
how
it
can
be
said
that
the
Creator,
too,
leaves
the
land
with
the
people
of
Israel
into
exile,
since
“the
whole
earth
is
full
of
His
glory,”
and
it
is
written,
“His
kingship
rules
over
all.”
He
even
sustains
the
Klipot
[shells/peels],
so
how
can
it
be
said
that
He
will
go
out
to
exile
with
the
people
of
Israel
as
though
He
is
not
in
the
land?
To
understand
the
above
in
the
work,
we
first
need
to
know
what
is
the
land
of
Israel,
what
is
abroad,
and
why
exiting
from
the
land
abroad
is
regarded
as
exile
among
the
nations.
We
should
also
understand
that
exile
is
a
correction
for
sins.
That
is,
by
suffering
the
exile,
the
torments
of
the
exile
will
make
them
repent,
and
then
it
will
be
possible
to
bring
them
back
to
the
land.
But
it
is
written,
“And
they
mingled
with
the
nations
and
learned
their
works,”
so
what
torments
of
exile
are
they
feeling,
which
can
be
a
cause
for
them
to
repent
and
return
to
the
land?
That
is,
what
can
he
know
about
what
is
good
in
the
land
of
Israel
so
as
to
crave
it,
and
this
land
will
be
a
reason
that
will
compel
him
to
repent
for
the
love
of
the
land?
It
is
known
that
land
is
called
Malchut,
and
the
“holy
Shechina
[Divinity],
and
“the
assembly
of
Israel,”
which
is
the
inclusion
of
all
the
souls.
This
means
that
she
must
receive
the
delight
and
pleasure
that
was
in
the
thought
of
creation
to
do
good
to
His
creations,
meaning
that
the
souls
will
receive
delight
and
pleasure.
The
order
of
cascading
was
from
the
world
of
Ein
Sof
[no
end/infinity]
to
the
world
of
Tzimtzum
[restriction],
and
then
to
the
line
on
which
the
five
Partzufim
[plural
of
Partzuf]
of
AK
are
clothed,
then
the
five
Partzufim
of
Atzilut.
Afterwards,
Malchut
de
Atzilut
emanated
the
three
worlds
BYA,
and
then
Adam
HaRishon
was
created,
and
the
externality
of
his
body,
which
is
similar
to
the
current
material
body,
was
made
from
Bina
de
Malchut
de
Assiya,
as
it
is
written
in
The
Study
of
the
Ten
Sefirot
(Part
16,
p
1912,
item
43),
“Afterwards
he
had
NRN
from
BYA
and
then
NRN
from
Atzilut.”
It
therefore
follows
that
Eretz
[land/earth]
is
called
Malchut
de
[of]
Atzilut,
and
it
is
written
about
the
world
of
Atzilut,
“Evil
will
not
dwell
with
you,”
meaning
that
there
is
no
evil
there
at
all,
but
only
in
BYA
are
there
scrutinies
of
good
and
evil.
Rather,
there
the
delight
and
pleasure
that
He
contemplated
giving
to
the
souls
are
revealed.
It
is
as
our
sages
said
about
the
verse,
“‘In
the
beginning
God
created’:
there
is
no
beginning
but
Israel,
for
everything
is
for
Israel,
meaning
for
the
souls
of
Israel.”
After
Adam
HaRishon
sinned
with
the
tree
of
knowledge,
he
was
expelled
from
Atzilut
and
descended
to
BYA.
Then
he
began
to
repent
and
correct
what
he
had
sinned.
By
this
he
reentered
the
Garden
of
Eden,
meaning
Atzilut.
The
correction
was
that
he
was
expelled
from
the
Garden
of
Eden,
as
it
is
written
(Genesis,
3:22),
“And
the
Lord
said,
‘And
now,
he
might
stretch
out
his
hand
and
take
also
from
the
tree
of
life,
and
eat,
and
live
forever.’
And
the
Lord
God
sent
him
out
from
the
Garden
of
Eden,
to
till
the
ground
from
which
he
was
taken.”
Baal
HaSulam
explained
the
fear
for
which
he
was
expelled
from
the
Garden
of
Eden,
as
is
written,
“He
might
stretch
out
his
hand
and
take
also
from
the
tree
of
life,
and
eat,
and
live
forever.”
He
said
that
since
the
man
sinned
with
the
tree
of
knowledge,
if
a
person
is
punished,
meaning
suffers
from
the
punishment
that
he
was
given,
this
suffering
causes
him
to
repent
and
correct
the
flaw
that
he
had
caused.
But
if
he
is
not
punished
and
does
not
feel
suffering
from
the
sin
he
had
committed,
he
will
certainly
not
understand
that
he
should
repent
for
it.
It
is
as
The
Zohar
writes
(“Introduction
of
the
Book
of
Zohar,”
item
192),
“Rabbi
Shimon
wept
and
said,
‘Woe
if
I
say,
woe
if
I
do
not
say.
If
I
say,
the
wicked
will
know
how
to
serve
their
master.’”
He
interprets
in
the
Sulam
[commentary
on
The
Zohar]
as
follows,
“By
this
he
implies
that
he
could
not
reveal
his
words
in
full
in
this
place
so
as
not
to
harm
the
wicked.
This
is
because
here
he
came
to
disclose
how
to
cling
to
the
tree
of
life,
and
never
touch
the
tree
of
death,
and
only
those
who
have
already
corrected
the
discernment
of
the
tree
of
knowledge
of
good
and
evil
are
worthy
of
it.
But
the
wicked,
who
have
yet
to
correct
the
sin
of
the
tree
of
knowledge
of
good
and
evil,
must
not
know
it,
for
they
must
first
toil
in
all
the
labors
until
they
correct
the
sin
of
the
tree
of
knowledge.
You
will
also
find
this
in
the
verse,
‘Lest
he
reached
out
his
hand
and
took
also
from
the
tree
of
life
and
ate,
and
lived
forever’
(Genesis,
3).
After
Adam
sinned
with
the
tree
of
knowledge,
he
was
expelled
from
the
Garden
of
Eden
for
fear
that
he
would
cling
to
the
tree
of
life
and
live
forever,
and
the
flaw
he
had
caused
in
the
tree
of
knowledge
would
forever
remain
uncorrected.”
It
therefore
follows
that
when
taking
a
person
out
from
the
land,
meaning
from
the
kingdom
of
heaven
he
had,
since
he
cannot
feel
the
importance
of
spirituality
that
he
had
prior
to
being
taken
out
from
the
kingdom
of
heaven,
and
he
goes
to
exile,
as
it
is
written,
“And
they
mingled
with
the
nations
and
learned
their
works,”
this
is
regarded
as
falling
under
the
enslavement
of
idol
worshippers.
That
is,
all
the
lusts
that
exist
in
the
nations
of
the
world
govern
Israel,
who
have
been
exiled.
At
that
time
they
have
no
connection
to
spirituality,
except
what
they
are
used
to
keeping
out
of
habit.
This
they
observe,
but
beyond
them
it
does
not
occur
to
them
that
they
have
anything
to
correct.
It
follows
that
we
should
make
two
discernments
concerning
the
exile:
1)
They
are
exiled
under
the
governance
of
the
nations.
The
mind
and
intellect
that
they
had
while
in
the
land,
when
they
were
in
the
kingdom
of
heaven
and
thought
all
day
about
how
to
exit
self-love
and
achieve
the
love
of
the
Creator,
when
they
sinned
and
went
to
exile,
we
can
interpret
this
in
the
work
of
the
individual,
as
it
is
known
that
the
general
and
the
particular
are
the
same.
This
means
that
if
a
person
sins
while
being
in
the
land,
meaning
if
he
receives
some
illumination
from
above
and
uses
it
for
his
own
benefit,
meaning
says,
“Now
that
I
have
some
flavor
in
Torah
and
Mitzvot
[commandments],
I
don’t
need
faith
above
reason.”
This
is
called
a
“sin”
because
he
has
blemished
the
faith
above
reason.
For
this
reason,
he
is
expelled
from
the
land
and
falls
under
the
governance
of
the
lusts
of
the
nations
of
the
world.
Once
he
is
in
exile,
he
promptly
suffers
forgetfulness,
and
does
not
remember
that
he
was
ever
in
the
land,
that
he
was
in
a
state
of
“kingdom
of
heaven”
and
thought
only
about
how
to
achieve
Dvekut
[adhesion]
with
the
Creator.
He
wants
to
continue
this
way
his
whole
life,
meaning
to
care
only
about
satisfying
the
needs
that
the
body
demands
for
its
own
benefit,
and
does
not
care
about
anything.
After
some
time,
and
each
one
has
a
different
calculation
with
Him
(meaning
that
when
a
person
is
judged
above,
each
one
has
his
own
calculation
as
to
how
long
he
should
be
kept
in
exile
until
he
receives
an
awakening
from
above),
and
he
receives
an
awakening
from
above
and
begins
to
feel
that
he
is
in
exile,
and
begins
to
remind
himself
that
he
has
fallen
from
a
high
roof
to
a
deep
pit.
That
is,
when
he
was
in
the
land,
he
remembers
that
he
looked
at
the
whole
world
as
redundant
and
always
thought,
“Why
did
the
Creator
create
the
wicked
in
the
world?
What
joy
or
benefit
can
these
wicked
bring
to
the
Creator?”
Instead,
now
he
looks
at
himself,
that
he
is
in
exile,
and
what
can
he
give
to
the
Creator
so
as
to
bring
contentment
above?
He
begins
to
feel
the
suffering
that
he
has
descended
from
man
to
beast,
meaning
sees
that
now
he
desires
beastly
lusts,
which
he
did
not
have
prior
to
being
expelled
from
the
land.
Now
he
begins
to
crave
the
Creator,
that
He
will
bring
him
closer
and
admit
him
once
again
into
the
land,
and
out
of
beastly
lusts,
and
give
him
pleasures
from
nourishments
fit
for
man,
meaning
from
acts
of
bestowal,
and
not
that
his
nourishment
will
be
from
food
for
beasts.
It
is
as
our
sages
said
(Peshachim,
118),
“When
the
Creator
told
Adam
HaRishon,
‘Thorns
and
thistles
it
shall
grow
for
you,’
his
eyes
teared.
He
said,
‘Will
I
and
my
ass
eat
from
the
same
crib?’
Once
He
had
told
him,
‘By
the
sweat
of
your
brow
you
will
eat
bread,’
his
mind
was
immediately
eased.”
This
sounds
as
though
the
Creator
gave
him
the
knowledge
when
He
said,
“Thorns
and
thistles
it
shall
grow
for
you.”
Before
the
Creator
had
told
him
that,
he
did
not
see
that
his
nourishment
was
only
thorns
and
thistles,
which
is
only
animal
food.
We
can
interpret
that
the
awakening
from
above
came
to
him
and
reminded
him
what
he
had
had
before
the
sin,
what
high
degrees
he
had
had,
and
with
the
exit
from
the
Garden
of
Eden
it
is
as
though
he
has
forgotten
everything.
This
is
regarded
as
the
Creator
speaking
to
him,
meaning
that
he
received
an
awakening
from
above
from
the
Creator,
and
then
he
remembered
what
he
had
had.
At
that
time
he
began
to
feel
the
suffering
from
being
expelled
from
the
Garden
of
Eden,
and
began
to
cry
about
being
on
the
same
degree
as
a
beast.
That
is,
his
nourishment
is
only
that
which
pertains
to
self-love,
which
is
called
“food
for
beast.”
This
is
the
meaning
of
“His
eyes
teared
and
he
said,
‘I
and
my
ass
from
the
same
crib?’”
That
is,
eating,
that
which
nourishes
him,
will
be
similar
to
that
of
a
beast,
where
he
can
elicit
joy
only
out
of
matters
that
pertain
to
self-love.
However,
when
He
told
him,
“By
the
sweat
of
your
brow
you
will
eat
bread,”
his
mind
was
immediately
eased.
RASHI
interprets
“By
the
sweat
of
your
brow”
to
mean
after
you
have
had
much
toil
in
it.
We
should
interpret
the
meaning
of
“toil.”
According
to
what
we
learn,
if
one
has
already
come
to
feel
that
he
is
at
a
degree
that
is
similar
to
a
beast,
it
means
that
the
sensation
should
also
be
to
the
extent
that
brings
to
suffering,
that
he
will
shed
tears
over
his
lowly
and
poor
state,
as
our
sages
said,
“His
eyes
teared.”
Therefore,
the
suffering
he
feels
at
being
similar
to
a
beast
gives
him
the
strength
to
want
to
make
great
efforts
to
exit
self-love—which
is
regarded
as
a
beast—and
be
rewarded
with
man’s
food.
That
is,
that
now
he
can
enjoy
acts
of
bestowal.
It
therefore
follows
that
we
should
make
two
discernments
regarding
the
above
exile:
1)
He
is
in
exile
but
does
not
know
he
is
in
exile.
Rather,
he
is
happy
as
he
is.
Instead,
he
is
searching
for
quantity,
meaning
more
money,
more
respect,
etc.
However,
he
has
already
forgotten
that
he
was
once
at
a
human
degree,
called
“land,”
which
is
the
kingdom
of
heaven.
It
does
not
even
occur
to
him
that
he
should
change
his
sustenance.
Rather,
he
does
not
think
that
the
nourishments
he
receives
in
vessels
of
self-love,
called
“animal
food,”
need
replacing,
meaning
to
have
thoughts
of
giving.
It
follows
that
he
does
not
want
to
change
the
source
of
provision,
where
he
is
being
fed
with
only
that
which
comes
into
vessels
of
self-love.
Rather,
he
wants
to
replace
the
matters
that
come
in
vessels
of
self-love.
For
example,
he
would
like
to
change
his
apartment
because
he
no
longer
enjoys
the
one
he
lives
in
and
wants
a
different
apartment,
since
a
new
apartment
is
something
he
can
enjoy.
Also,
he
changes
the
furniture
because
he
cannot
enjoy
the
ones
he
has.
By
having
new
furniture
his
will
to
receive
will
have
something
to
enjoy.
2)
However,
he
does
not
want
to
change
his
source
of
provision,
meaning
to
say
that
his
provision
should
come
from
a
source
that
gives
only
to
the
vessels
of
bestowal.
This
he,
God
forbid,
does
not
contemplate,
as
it
is
known
that
the
receiver
cannot
understand
how
can
there
be
provision
from
giving.
The
giver
is
to
the
contrary.
When
he
sees
that
he
is
engaging
in
reception
he
is
ashamed
of
himself
for
doing
something
he
regards
as
lowly.
But
in
truth,
we
must
change
the
source
of
nourishment.
There
is
nourishment
that
pours
into
vessels
of
self-love,
and
this
nourishment
comes
from
the
Klipot
[shells/peels],
and
there
is
nourishment
that
comes
into
the
vessels
of
bestowal,
and
this
one
comes
from
the
worlds
of
Kedusha
[holiness/sanctity].
Therefore,
according
to
the
two
above
discernments
in
exile,
the
question
is,
“Who
causes
one
to
feel
that
he
is
in
exile,
by
which
he
suffers
because
he
wants
to
exit
the
exile,
as
was
said
about
the
exile
in
Egypt,
‘And
the
children
of
Israel
sighed
from
the
work,
and
they
cried
out,
and
their
cry
rose
up
to
God
from
the
work’”?
We
have
to
say
that
this
awakening
came
from
the
Creator,
so
they
would
not
stay
in
exile,
in
a
state
of
oblivion,
so
the
Creator
sends
the
awakening.
It
therefore
follows
that
they
feel
that
there
is
spirituality,
but
that
the
spirituality
is
in
a
state
of
lowliness
and
their
heart
aches
over
the
fact
that
the
Shechina
is
in
exile,
and
why
spirituality
has
the
taste
of
dust.
That
is,
when
they
want
to
work
in
order
to
bestow,
they
cannot
appreciate
this
work
as
they
should
feel,
that
now
he
is
doing
the
holy
work,
and
not
the
work
of
people
who
are
similar
to
beasts.
But
the
matter
is
to
the
contrary:
When
he
works
to
man’s
benefit,
he
feels
good
taste
in
the
work.
But
when
he
does
the
work
of
the
Creator,
he
does
not
feel
any
taste.
That
is,
the
same
act
that
he
does,
if
he
sees
that
his
will
to
receive
has
something
to
receive,
that
the
reward
illuminates
for
him
during
the
work,
and
this
is
why
he
feels
good
taste,
if
he
replaces
the
intention
during
the
work
and
says
that
he
is
doing
this
work
not
in
order
to
receive
reward,
he
promptly
feels
his
weakness,
that
he
cannot
make
an
effort,
and
the
work
begins
to
slow
down
right
away.
According
to
the
above,
it
follows
that
the
Creator
seemingly
comes
to
him
and
tells
him,
“Look
at
the
lowly
state
you
are
in.
You
are
just
like
a
beast.”
Then
he
begins
to
suffer
that
he
does
not
have
any
feelings
of
human
beings.
It
pains
him
and
he
feels
the
suffering
and
pain
of
being
in
exile
under
the
rule
of
the
nations
of
the
world.
That
is,
now
he
feels
that
he
has
evil
lusts,
suitable
for
the
seventy
nations.
But
before
this
revelation
came
to
him,
so
as
to
feel
his
lowliness,
he
lived
in
a
world
that
was
all
good,
meaning
that
it
did
not
cause
him
any
deficiency
that
he
was
in
a
state
of
lowliness.
He
did
not
feel
that
it
was
lowliness,
but
rather
that
he
was
behaving
like
everyone
else,
whose
only
aspirations
are
lust,
respect,
and
money.
But
now
that
the
revelation
has
come
to
him
from
the
Creator,
that
he
will
see
that
he
is
like
a
beast
and
not
like
a
man,
he
suffers,
since
he
would
be
happy
if
he
could
come
out
of
the
exile.
But
since
he
is
in
exile,
he
sees
that
he
does
not
see
a
way
out
of
the
exile.
It
follows
that
these
torments
are
causing
him
instability.
That
is,
he
does
not
know
what
to
do.
On
the
one
hand,
now
he
sees
that
he
is
feeling
the
truth,
meaning
the
kind
of
people
to
whom
he
belongs,
since
there
are
people
who
belong
to
beastliness,
and
there
are
people
who
belong
to
people.
And
if
we
want
to
be
more
precise,
we
should
discern
three
kinds:
1)
people
who
have
nothing
to
do
with
Judaism,
2)
people
who
engage
in
Torah
and
Mitzvot,
but
in
order
to
receive
reward,
3)
people
who
work
not
in
order
to
receive
reward.
It
follows
that
on
the
one
hand,
now
he
can
be
very
happy
that
he
sees
the
truth,
meaning
which
type
of
people
he
is
with,
and
which
degree
he
should
strive
to
achieve.
But
at
the
same
time
he
is
feeling
pain
and
suffering
at
seeing
how
far
he
is
from
Dvekut
[adhesion]
with
the
Creator.
That
is,
he
sees
that
he
cannot
do
anything
for
the
Creator,
and
that
all
that
he
does
is
because
he
wants
to
receive
reward
for
his
actions,
but
with
respect
to
the
desire
to
bestow,
he
does
not
see
that
he
will
be
able
to
come
out
of
them
by
himself.
It
follows
that
he
is
craving
the
state
when
he
belonged
to
the
second
type,
when
he
had
strength
to
work
because
the
reward
illuminated
for
him,
and
in
his
mind
he
was
in
a
state
that
is
close
to
the
Creator.
He
would
always
speak
to
the
Creator
and
ask
Him
for
reward
for
his
work.
He
felt
complete,
and
that
he
did
not
need
a
thing
because
he
was
certain
of
the
reward,
since
he
was
keeping
the
commandments
of
the
Creator.
And
the
Creator
certainly
sees
that
not
many
people
desire
to
keep
His
commandments,
but
he
is
exerting
to
keep
His
commandments,
so
the
Creator
will
certainly
favor
him
and
give
him
a
great
reward
for
it.
Naturally,
after
such
a
calculation,
a
person
feels
that
he
is
high
in
the
sky
among
the
clouds
and
looking
at
the
whole
world,
for
undoubtedly,
the
world
exists
through
their
Torah,
as
our
sages
said,
“The
world
cannot
stand
without
Torah”
(Midrash
Tanchuma,
Ki
Tavo).
It
follows
that
then
he
was
truly
among
the
happiest
people
in
the
world.
But
now
that
he
has
emerged
from
the
second
state,
the
Creator
has
illuminated
the
truth
for
him,
that
the
work
of
the
Creator
is
primarily
to
bestow
contentment
upon
the
Creator
and
not
for
one’s
own
benefit,
and
he
sees
how
far
he
is
from
the
truth,
and
feels
the
opposite.
That
is,
where
he
thought
that
if
instead
of
Lo
Lishma
[not
for
Her
sake]
I
had
a
good
feeling,
that
I
am
fine
with
the
Creator,
meaning
that
I
am
trying
to
obey
Him
as
much
as
possible,
and
I
am
regarded
as
a
“servant
of
the
Creator,”
and
all
the
reward
that
the
Creator
has
promised
us
is
surely
ready
for
me,
so
what
else
do
I
need?
It
is
even
more
so
when
I
begin
to
advance
in
order
to
bestow.
I
will
promptly
be
elevated.
However,
this
is
not
so.
Rather,
now
that
he
has
come
to
feel
the
truth,
that
the
main
thing
is
to
work
to
benefit
of
the
Creator,
and
he
should
be
happy
that,
thank
God,
he
has
gotten
on
the
real
track
that
leads
to
nearness
to
the
Creator,
so
he
should
have
been
constantly
elated
and
say,
“Thank
God,
I
see
that
the
Creator
has
mercy
on
me
and
does
not
let
me
labor
in
vain.
Rather,
all
my
labor
will
now
be
in
order
to
achieve
the
goal,
called
‘Dvekut
with
the
Creator.’”
However,
he
feels
that
his
state
is
the
opposite,
meaning
that
he
does
not
have
the
same
joy
he
had
while
working
in
order
to
receive
reward.
It
is
so
because
he
sees
that
now
he
has
no
support
from
this
body,
since
now
he
is
telling
his
body,
“Know
that
from
this
day
forth
I
will
not
give
you
any
profits
in
the
work,
for
now
I
am
not
working
for
my
own
benefit.
Rather,
I
want
to
work
only
to
benefit
the
Creator.”
Then
the
body
does
not
agree
to
give
strength
to
work.
It
follows
that
now
he
is
in
a
state
of
lowliness.
However,
before
the
revelation
of
the
truth
has
come
to
him,
he
was
always
elated,
seeing
how
each
day
he
was
adding
in
deeds
and
the
reward
was
guaranteed.
But
now
is
the
real
time
when
he
can
give
an
honest
prayer
to
the
Creator
to
take
him
out
of
exile,
since
before
he
has
received
the
revelation
from
above—that
he
is
in
exile,
controlled
by
the
nations
of
the
world,
called
“will
to
receive
in
order
to
receive.”
Thus,
he
had
no
deficiency
that
the
Creator
could
fill,
meaning
to
lead
him
out
of
exile.
It
therefore
follows
that
the
Creator
has
given
him
the
Kli
[vessel],
meaning
the
deficiency,
and
then
He
has
given
him
the
light,
and
both
the
light
and
the
Kli
come
from
above.
By
this
we
can
interpret
what
we
asked
about
what
the
holy
Zohar
says
to
Israel
when
they
had
sinned,
“The
Creator
said,
‘And
I
will
chastise
you,
to
go
into
exile.
And
if
you
say
that
I
will
leave
you,
I,
too,
am
with
you.’”
We
asked,
“How
could
it
be
that
the
Creator
came
out
from
the
land
abroad,
to
exile,
since
‘the
whole
earth
is
full
of
His
glory,’
so
how
can
it
be
said
that
He
is
going
out?”
We
also
asked,
“What
the
punishment
of
going
to
exile
adds
to
us,
since
everything
the
Creator
does,
He
does
only
for
man’s
favor,
so
what
does
man
gain
by
going
to
exile
under
the
rule
of
the
nations
of
the
world?”
According
to
what
we
explained
above,
it
follows
that
saying,
“The
whole
earth
is
full
of
His
glory,”
comes
to
teach
us
that
from
the
perspective
of
the
Creator
there
are
no
changes
in
the
world.
Rather,
it
is
as
it
is
written,
“You
are
before
the
world
was
created,
and
You
are
after
the
world
was
created.”
Thus,
all
the
changes
are
from
the
perspective
of
the
qualification
of
the
receivers.
That
is,
to
the
extent
that
they
can
attribute
their
work
only
to
bestow
upon
the
Creator,
to
that
extent
the
Tzimtzum
[restriction]
is
removed,
and
the
light
that
is
hidden
for
the
lower
ones
is
revealed,
and
by
this
the
lower
ones
receive
the
delight
and
pleasure.
This
is
regarded
as
the
people
of
Israel
being
in
the
land,
when
we
feel
that
the
Creator
is
the
land
of
Israel.
That
is,
since
the
people
of
Israel
is
in
the
land
of
Israel,
the
Creator
is
named
after
the
action
of
providing
Himself
to
the
creatures
so
they
will
recognize
and
know
Him
when
they
are
fit
for
it.
If
they
sin
and
may
blemish,
meaning
receive
upper
abundance
and
pass
it
on
to
the
Klipot,
which
are
self-love,
then
He
must
be
“taken
out”
from
the
land
of
Israel,
meaning
that
the
Tzimtzum
rises
once
more
and
the
light
departs.
This
is
regarded
as
leaving
the
land,
which
is
the
place
of
the
kingdom
of
heaven,
called
Shechina,
and
going
out
to
exile
under
the
rule
of
the
nations
of
the
world.
The
correction
of
going
out
to
exile
is
1)
that
first,
they
will
not
spoil
the
abundance.
2)
By
being
in
exile,
the
Creator
does
not
leave
them
in
exile,
as
we
explained
above
that
sometimes
a
person
is
in
exile
but
does
not
know
that
it
is
exile,
that
one
must
run
from
that
place,
meaning
from
the
state
where
he
is
and
receives
nourishment,
as
that
place
is
called
“self-love.”
Rather,
it
is
to
the
contrary,
he
suffers
only
because
he
cannot
satisfy
what
the
nations
of
the
world
require
of
him,
since
they
control
him,
meaning
he
cannot
satisfy
all
the
pertaining
to
self-love.
This
is
why
the
holy
Zohar
says,
“If
I
expel
you
from
the
land,
bears
might
charge
you
in
the
field,
or
wild
wolves
or
murderers
could
obliterate
you
from
the
world.”
That
is,
they
will
remove
you
completely
from
the
spiritual
world
and
you
will
remain
only
in
the
corporeal
world,
called
“self-love.”
Therefore,
in
order
not
to
be
lost
in
the
exile,
the
Creator,
too,
goes
out
to
exile
with
them.
That
is,
He
appears
to
them
in
a
form
of
exile.
That
is,
the
Creator
is
called
“His
name,”
after
the
work
He
does.
Since
now
He
gives
them
exile,
meaning
that
they
feel
they
are
in
exile,
this
is
regarded
as
the
Creator
being
out
in
exile
with
them.
He
gives
them
the
sensation
of
exile
so
they
will
not
be
lost
in
the
exile
altogether
by
not
feeling
that
they
have
been
expelled
from
the
land
and
that
now
they
are
under
the
rule
of
the
nations
of
the
world.
Now
we
will
understand
what
we
asked,
“What
is
the
correction
of
being
expelled
from
the
land?”
1)
That
they
will
not
spoil
what
they
have
attained.
This
is
regarded
as
knowing
his
Master
and
intending
to
rebel.
It
means
that
he
knows
his
Master
but
cannot
be
in
a
state
of
only
to
bestow.
2)
By
being
in
exile
they
will
feel
the
need
to
be
only
in
a
state
of
bestowal,
by
which
they
will
be
rewarded
with
Dvekut
with
the
Creator.
Thus,
the
suffering
of
exile
will
reform
them.
And
we
should
interpret
what
we
asked,
“What
does
it
mean
that
the
Creator
went
out
to
exile?”
that
since
the
Creator
is
giving
them
the
taste
of
exile,
it
is
considered
that
the
Creator
has
come
out
from
the
good
and
pleasant
land,
giving
them,
which
is
to
their
benefit.