A
Speech
for
the
Completion
of
The
Zohar
(Given
to
celebrate
the
completion
of
the
publication
of
the
Sulam
[ladder]
commentary
on
The
Book
of
Zohar)
It
is
known
that
the
desired
purpose
from
the
work
in
Torah
and
Mitzvot
[commandments]
is
to
adhere
to
the
Creator,
as
it
is
written,
“and
to
adhere
to
Him.”
We
should
understand
what
Dvekut
[adhesion]
with
the
Creator
means,
since
the
thought
has
no
perception
of
Him
whatsoever.
Indeed,
our
sages
have
discussed
this
question
before
me,
asking
about
the
verse,
“and
to
adhere
to
Him”:
“How
can
one
adhere
to
Him?
After
all,
He
is
a
consuming
fire.”
And
they
replied,
“Adhere
unto
His
qualities:
As
He
is
merciful,
so
you
are
merciful;
as
he
is
compassionate,
so
you
are
compassionate.”
This
is
perplexing;
how
did
our
sages
drift
from
the
literal
text?
After
all,
it
is
explicitly
written,
“and
to
adhere
to
Him.”
Had
the
meaning
been
to
adhere
to
His
qualities,
it
would
have
to
be
written,
“adhere
to
His
ways,”
so
why
does
it
say,
“and
to
adhere
to
Him”?
The
thing
is
that
in
corporeality,
which
takes
up
space,
we
understand
Dvekut
as
proximity
of
place,
and
we
understand
separation
as
remoteness
of
place.
But
in
spirituality,
which
does
not
occupy
any
space,
Dvekut
and
separation
do
not
mean
proximity
or
remoteness
of
place,
since
they
do
not
occupy
any
space.
Rather,
we
understand
Dvekut
as
equivalence
of
form
between
two
spirituals,
and
we
understand
separation
as
disparity
of
form
between
two
spirituals.
As
the
axe
cuts
and
separates
a
corporeal
object
into
two,
by
removing
the
parts
from
one
another,
disparity
of
form
distinguishes
the
spiritual
and
divides
it
in
two.
If
the
disparity
of
form
between
them
is
small,
we
say
that
they
are
a
little
far
from
one
another.
If
the
disparity
of
form
is
great,
we
say
that
they
are
very
far
from
one
another.
If
they
are
of
opposite
forms,
we
say
that
they
are
as
far
from
each
other
as
two
extremes.
For
example,
when
two
people
hate
each
other,
it
is
said
about
them
that
they
are
as
separated
from
one
another
as
the
east
from
the
west.
And
if
they
love
each
other,
it
is
said
about
them
that
they
are
as
attached
to
one
another
as
a
single
body.
This
does
not
concern
nearness
or
remoteness
of
location.
Rather,
it
is
about
equivalence
of
form
or
disparity
of
form.
This
is
so
because
when
people
love
each
other,
it
is
because
there
is
equivalence
of
form
between
them.
Because
one
loves
everything
that
one’s
friend
loves,
and
hates
all
that
one’s
friend
hates,
they
are
attached
to
one
another
and
love
one
another.
However,
if
there
is
any
disparity
of
form
between
them,
and
one
loves
something
even
though
one’s
friend
hates
that
thing,
they
are
hateful
of
each
other
and
remote
from
one
another
to
the
extent
of
their
disparity
of
form.
And
if
they
are
opposite
so
that
everything
that
one
loves,
one’s
friend
hates,
it
is
said
about
them
that
they
are
as
remote
and
as
separate
as
the
east
from
the
west.
You
find
that
disparity
of
form
in
spirituality
acts
like
the
axe
that
separates
in
corporeality.
Similarly,
the
measure
of
remoteness
of
location
and
the
measure
of
the
separation
in
them
depends
on
the
measure
of
disparity
of
form
between
them.
Also,
the
measure
of
Dvekut
between
them
depends
on
the
measure
of
equivalence
of
form
between
them.
Now
we
understand
how
right
our
sages
were
when
they
interpreted
the
verse,
“and
to
adhere
to
Him,”
as
Dvekut
with
His
qualities—“As
He
is
merciful,
so
you
are
merciful;
as
He
is
compassionate,
so
you
are
compassionate.”
They
did
not
deflect
the
text
from
the
literal
meaning.
Quite
the
contrary,
they
interpreted
the
text
precisely
according
to
its
literal
meaning,
since
spiritual
Dvekut
can
only
be
depicted
as
equivalence
of
form.
Hence,
by
equalizing
our
form
with
the
form
of
His
qualities,
we
become
attached
to
Him.
This
is
why
they
said,
“as
He
is
merciful.”
In
other
words,
all
His
actions
are
to
bestow
and
benefit
others,
and
not
at
all
for
His
own
benefit,
since
He
has
no
deficiencies
that
require
complementing.
And
also,
He
has
no
one
from
whom
to
receive.
Similarly,
all
your
actions
will
be
to
bestow
and
to
benefit
others.
Thus,
you
will
equalize
your
form
with
the
form
of
the
qualities
of
the
Creator,
and
this
is
spiritual
Dvekut.
There
is
a
discernment
of
“mind”
and
a
discernment
of
“heart”
in
the
above-mentioned
equivalence
of
form.
The
engagement
in
Torah
and
Mitzvot
in
order
to
bestow
contentment
upon
one’s
Maker
is
equivalence
of
form
in
the
mind.
This
is
because
the
Creator
does
not
think
of
Himself—whether
He
exists
or
whether
He
watches
over
His
creations,
and
other
such
doubts.
Similarly,
one
who
wishes
to
achieve
equivalence
of
form
must
not
think
of
these
things,
as
well,
when
it
is
clear
to
him
that
the
Creator
does
not
think
of
them,
since
there
is
no
greater
disparity
of
form
than
that.
Hence,
anyone
who
thinks
of
such
matters
is
certainly
separated
from
Him
and
will
never
achieve
equivalence
of
form.
This
is
what
our
sages
said,
“Let
all
your
actions
be
for
the
sake
of
the
Creator,”
that
is,
Dvekut
with
the
Creator.
Do
not
do
anything
that
does
not
yield
this
goal
of
Dvekut.
This
means
that
all
your
actions
will
be
to
bestow
and
to
benefit
your
fellow
person.
At
that
time,
you
will
achieve
equivalence
of
form
with
the
Creator—as
all
His
actions
are
to
bestow
and
to
benefit
others,
so
you,
all
your
actions
will
be
only
to
bestow
and
to
benefit
others.
This
is
the
complete
Dvekut.
We
could
ask
about
it,
“How
can
one’s
every
action
be
to
benefit
others?
After
all,
one
must
work
to
sustain
oneself
and
one’s
family.”
The
answer
is
that
those
deeds
that
one
does
out
of
necessity,
to
receive
one’s
bare
necessities
for
sustenance,
that
necessity
is
neither
praised
nor
condemned.
This
is
not
considered
doing
something
for
oneself
whatsoever.
Anyone
who
delves
into
the
heart
of
things
will
certainly
be
surprised
at
how
one
can
achieve
complete
equivalence
of
form,
so
all
one’s
actions
will
be
to
give
to
others,
while
man’s
very
essence
is
only
to
receive
for
oneself.
By
nature,
we
are
unable
to
do
even
the
smallest
thing
to
benefit
others.
Instead,
when
we
give
to
others,
we
are
compelled
to
expect
that
in
the
end,
we
will
receive
a
worthwhile
reward.
If
one
as
much
as
doubts
the
reward,
one
will
refrain
from
acting.
Thus,
how
can
one’s
every
action
be
only
to
bestow
upon
others
and
not
at
all
for
oneself?
Indeed,
I
admit
that
this
is
a
very
difficult
thing.
One
cannot
change
the
nature
of
one’s
own
creation,
which
is
only
to
receive
for
oneself,
much
less
invert
one’s
nature
from
one
extreme
to
the
other,
meaning
not
to
receive
anything
for
oneself,
but
rather
act
only
to
bestow.
Yet,
this
is
why
the
Creator
gave
us
Torah
and
Mitzvot,
which
we
were
commanded
to
do
only
in
order
to
bestow
contentment
upon
the
Creator.
Had
it
not
been
for
the
engagement
in
Torah
and
Mitzvot
Lishma
[for
Her
sake],
to
bring
contentment
to
the
Creator
with
them,
and
not
to
benefit
ourselves,
there
would
have
been
no
tactic
in
the
world
that
could
help
us
invert
our
nature.
Now
you
can
understand
the
rigorousness
of
engaging
in
Torah
and
Mitzvot
Lishma.
If
one’s
intention
in
the
Torah
and
Mitzvot
is
not
to
benefit
the
Creator,
but
to
benefit
oneself,
not
only
will
the
nature
of
the
will
to
receive
in
him
not
be
inverted,
but
rather,
the
will
to
receive
in
him
will
be
much
more
than
what
he
was
given
by
the
nature
of
his
creation,
as
I
explained
in
the
introduction
to
the
Sulam
commentary
in
the
first
volume,
see
there
Items
30-31.
But
what
are
the
virtues
of
one
who
has
been
rewarded
with
Dvekut
with
the
Creator?
They
are
not
specified
anywhere,
except
in
subtle
intimations.
Yet,
to
clarify
the
matters
in
my
essay,
I
must
disclose
a
little,
as
much
as
necessary.
I
will
explain
the
matters
through
an
allegory.
The
body
with
its
organs
are
one.
The
whole
of
the
body
exchanges
thoughts
and
sensations
with
each
of
its
organs.
For
example,
if
the
whole
body
thinks
that
a
certain
organ
should
serve
it
and
please
it,
this
organ
immediately
knows
that
thought
and
provides
the
contemplated
pleasure.
Also,
if
an
organ
thinks
and
feels
that
the
place
it
is
in
is
narrow,
the
rest
of
the
body
immediately
knows
that
thought
and
sensation
and
moves
it
to
a
comfortable
place.
However,
should
an
organ
be
cut
off
from
the
body,
they
become
two
separate
entities;
the
rest
of
the
body
no
longer
knows
the
needs
of
the
separated
organ,
and
the
organ
no
longer
knows
the
thoughts
of
the
body,
to
serve
it
and
to
benefit
it.
But
if
a
physician
came
and
reconnected
the
organ
to
the
body
as
before,
the
organ
would
once
again
know
the
thoughts
and
needs
of
the
rest
of
the
body,
and
the
rest
of
the
body
would
once
again
know
the
needs
of
the
organ.
According
to
this
allegory,
we
can
understand
the
merit
of
one
who
has
been
rewarded
with
Dvekut
with
the
Creator.
I
have
already
demonstrated
(in
the
“Introduction
to
the
Book
of
Zohar,”
Item
9,
and
in
my
commentary
on
the
Idra
Zuta)
that
the
soul
is
an
illumination
that
extends
from
His
self.
This
illumination
has
been
separated
from
the
Creator
by
the
Creator’s
clothing
it
with
a
will
to
receive.
This
is
so
because
the
thought
of
creation,
to
do
good
to
His
creations,
created
in
each
soul
a
desire
to
receive
pleasure.
Thus,
this
disparity
of
form
of
the
will
to
receive
separated
that
illumination
from
His
self
and
turned
it
into
a
separate
part
from
Him.
See
there
in
the
source,
since
this
is
not
the
place
to
elaborate
on
this.
It
follows
that
each
soul
was
included
in
His
self
prior
to
its
creation.
But
with
creation,
meaning
along
with
the
nature
of
the
desire
to
receive
pleasure
that
has
been
instilled
in
it,
it
acquired
disparity
of
form
and
was
separated
from
the
Creator,
whose
only
wish
is
to
bestow.
This
is
so
because,
as
we
have
explained
above,
disparity
of
form
separates
in
spirituality
as
the
axe
does
in
corporeality.
Thus,
now
the
soul
is
completely
similar
to
the
allegory
about
the
organ
that
was
cut
off
and
separated
from
body.
Even
though
prior
to
the
separation,
they—the
organ
and
the
whole
body—were
one
and
exchanged
thoughts
and
sensations
with
one
another,
after
the
organ
has
been
cut
off
from
the
body
they
have
become
two
entities.
Now
one
does
not
know
the
other’s
thoughts
or
needs.
It
is
even
more
so
after
the
soul
is
dressed
in
a
body
of
this
world:
All
the
connections
it
had
prior
to
the
separation
from
His
self
have
stopped,
and
they
are
like
two
separate
entities.
Now
we
can
easily
understand
the
merit
of
one
who
has
been
rewarded
with
adhering
to
Him
once
more,
meaning
rewarded
with
equivalence
of
form
with
the
Creator
by
inverting
the
will
to
receive
imprinted
in
him
through
the
power
in
Torah
and
Mitzvot.
This
was
the
very
thing
that
separated
him
from
His
self.
He
turned
it
into
a
desire
to
bestow,
and
all
of
one’s
actions
are
only
to
bestow
and
to
benefit
others,
as
he
has
equalized
his
form
with
the
Maker.
It
follows
that
he
is
just
like
the
organ
that
was
once
cut
off
from
the
body
and
has
reconnected
to
the
body:
It
knows
the
thoughts
of
the
rest
of
the
body
once
again,
just
as
it
did
prior
to
the
separation
from
the
body.
So
is
the
soul:
After
it
has
acquired
equivalence
with
Him,
it
knows
His
thoughts
once
more,
as
it
knew
prior
to
the
separation
from
Him
due
to
the
will
to
receive’s
disparity
of
form.
Then
the
verse,
“Know
the
God
of
your
father,”
comes
true
in
him,
as
then
he
is
rewarded
with
complete
knowledge,
which
is
Godly
knowledge,
and
he
is
rewarded
with
all
the
secrets
of
the
Torah,
as
His
thoughts
are
the
secrets
of
the
Torah.
This
is
the
meaning
of
what
Rabbi
Meir
said:
“Anyone
who
learns
Torah
Lishma
is
granted
many
things.
The
secrets
and
flavors
of
Torah
are
revealed
to
him,
and
he
becomes
like
an
ever-flowing
spring.”
As
we
have
said,
through
engagement
in
Torah
Lishma,
meaning
by
aiming
to
bring
contentment
to
his
Maker
through
his
engagement
in
the
Torah,
and
not
at
all
for
his
own
benefit,
he
is
guaranteed
to
cling
to
the
Creator.
This
means
that
he
will
achieve
equivalence
of
form,
and
all
his
actions
will
be
to
benefit
others
and
not
himself
at
all,
just
like
the
Creator,
whose
every
action
is
only
to
bestow
and
to
benefit
others.
By
this,
one
returns
to
Dvekut
with
the
Creator
as
was
the
soul
prior
to
its
creation.
Hence,
he
is
granted
many
things
and
is
rewarded
with
the
secrets
and
the
flavors
of
the
Torah.
Because
he
has
reconnected
with
the
Creator,
he
knows
once
more
the
thoughts
of
the
Creator
like
the
allegory
about
the
organ
that
has
been
reattached
to
the
body.
The
thoughts
of
the
Creator
are
called
“secrets
and
flavors
of
the
Torah.”
Thus,
one
who
learns
Torah
Lishma
is
rewarded
with
the
secrets
and
flavors
of
Torah
being
revealed
to
him,
and
he
becomes
like
an
ever-flowing
spring
due
to
the
removal
of
the
partitions
that
separated
him
from
the
Creator,
so
he
has
become
one
with
Him
again,
as
before
one
was
created.
Indeed,
the
whole
Torah,
revealed
and
concealed,
is
the
thoughts
of
the
Creator,
without
any
difference.
Yet,
it
is
like
a
person
drowning
in
the
river,
whose
friend
throws
him
a
rope
to
save
him.
If
the
drowning
person
catches
the
rope
in
its
near
part,
his
friend
can
save
him
and
pull
him
out
of
the
river.
So
is
the
Torah:
Being
entirely
the
thoughts
of
the
Creator,
it
is
like
a
rope
that
the
Creator
throws
to
people
to
save
them
and
pull
them
out
of
the
Klipot
[shells].
The
end
of
the
rope,
which
is
near
to
all
the
people,
is
the
revealed
Torah,
which
requires
no
intention
or
thought.
Moreover,
even
when
there
is
a
faulty
thought
in
the
Mitzvot,
the
Creator
still
accepts
it,
as
it
is
written,
“One
must
always
engage
in
Torah
and
Mitzvot
Lo
Lishma
[not
for
Her
sake],
since
from
Lo
Lishma
he
will
come
to
Lishma
[for
Her
sake].”
Hence,
the
Torah
and
Mitzvot
are
the
end
of
the
rope,
and
there
is
not
a
person
in
the
world
who
cannot
grip
it.
If
one
tightly
grips
it,
meaning
is
rewarded
with
engaging
in
Torah
and
Mitzvot
Lishma,
to
bring
contentment
to
one’s
Maker
and
not
to
oneself,
the
Torah
and
Mitzvot
lead
one
to
equivalence
of
form
with
the
Creator.
This
is
the
meaning
of
“and
to
adhere
to
Him.”
At
that
time,
one
will
be
rewarded
with
attaining
all
the
thoughts
of
the
Creator,
called
“secrets
of
the
Torah”
and
“flavors
of
the
Torah,”
which
are
the
rest
of
the
rope.
However,
one
is
awarded
it
only
after
one
has
achieved
complete
Dvekut.
The
reason
we
compare
the
Creator’s
thoughts,
meaning
the
secrets
of
the
Torah
and
the
flavors
of
the
Torah,
to
a
rope
is
that
there
are
many
degrees
in
the
equivalence
of
form
with
the
Creator.
Hence,
there
are
many
degrees
in
the
rope
in
attaining
the
secrets
of
the
Torah.
One’s
measure
of
attainment
of
the
secrets
of
the
Torah,
of
knowing
His
thoughts,
is
as
the
measure
of
equivalence
of
form
with
the
Creator.
Overall,
there
are
five
degrees:
Nefesh,
Ruach,
Neshama,
Haya,
Yechida,
each
of
which
consists
of
all
of
them.
Also,
each
contains
five
degrees,
and
each
of
those
contains
at
least
twenty-five
degrees.
They
are
also
called
“worlds,”
as
our
sages
said,
“The
Creator
is
destined
to
grant
each
righteous
310
worlds.”
The
reason
why
the
degrees
of
attaining
Him
are
called
“worlds”
is
that
the
name
Olam
[world]
has
two
meanings:
-
All
those
who
come
into
that
world
have
the
same
sensation,
and
everything
that
one
sees,
hears,
and
feels,
all
those
who
come
into
that
world
see,
hear,
and
feel,
as
well.
-
All
those
who
come
into
that
“hidden”
world
cannot
know
or
attain
anything
in
another
world.
These
two
degrees
are
also
found
in
attainment:
-
Anyone
who
has
been
rewarded
with
a
certain
degree
knows
and
attains
in
it
everything
that
those
who
came
to
that
degree
attained
in
all
the
generations
that
were
and
that
will
be.
He
has
common
attainment
with
them
as
though
they
are
in
the
same
world.
-
All
who
come
to
that
degree
will
not
be
able
to
know
or
attain
what
exists
in
another
degree.
It
is
like
this
world:
They
cannot
know
anything
of
what
exists
in
the
world
of
truth.
This
is
why
the
degrees
are
called
“worlds.”
For
this
reason,
those
with
attainment
can
compose
books
and
put
their
attainments
in
writing
in
intimations
and
allegories.
They
will
be
understood
by
all
who
have
been
rewarded
with
the
degrees
that
the
books
describe,
and
they
have
common
attainment
with
them.
But
those
who
have
not
been
rewarded
with
the
full
measure
of
the
degree
as
the
authors
will
not
be
able
to
understand
their
intimations.
It
is
even
more
so
with
those
who
have
not
been
rewarded
with
any
attainment;
they
will
not
understand
a
thing
about
them
since
they
have
no
common
attainments.
We
have
already
said
that
the
complete
Dvekut
and
complete
attainment
is
divided
into
125
degrees
overall.
Accordingly,
prior
to
the
days
of
the
Messiah,
it
is
impossible
to
be
granted
all
125
degrees.
And
there
are
two
differences
between
the
generation
of
the
Messiah
and
all
other
generations:
-
Only
in
the
generation
of
the
Messiah
is
it
possible
to
attain
all
125
degrees,
and
in
no
other
generation.
-
Throughout
the
generations,
those
who
ascended
and
were
rewarded
with
Dvekut
were
few,
as
our
sages
wrote
about
the
verse,
“I
have
found
one
person
in
a
thousand,
where
a
thousand
enter
the
room,
and
one
comes
out
to
the
light,”
meaning
to
Dvekut
and
attainment.
But
in
the
generation
of
the
Messiah,
each
and
every
one
can
be
rewarded
with
Dvekut
and
attainment,
as
it
was
said,
“For
the
earth
will
be
full
of
the
knowledge
of
the
Lord,”
“And
they
will
teach
no
more
every
man
his
neighbor
and
every
man
his
brother,
saying,
‘Know
the
Lord,’
for
they
will
all
know
Me,
from
the
least
of
them
to
the
greatest
of
them.”
An
exception
is
Rashbi
and
his
generation,
the
authors
of
The
Zohar,
who
were
granted
all
125
degrees
in
completeness,
even
though
it
was
prior
to
the
days
of
the
Messiah.
It
was
said
about
him
and
his
disciples:
“A
sage
is
preferable
to
a
prophet.”
Hence,
we
often
find
in
The
Zohar
that
there
will
be
none
like
the
generation
of
Rashbi
until
the
generation
of
the
Messiah
King.
This
is
why
his
composition
made
such
a
great
impression
in
the
world,
since
the
secrets
of
the
Torah
in
it
occupy
the
level
of
all
125
degrees.
This
is
why
it
is
said
in
The
Zohar
that
The
Book
of
Zohar
will
be
revealed
only
at
the
End
of
Days,
the
days
of
the
Messiah.
This
is
so
because
we
have
already
said
that
if
the
degrees
of
the
examiners
are
not
at
the
full
measure
of
the
degree
of
the
author,
they
will
not
understand
his
intimations
since
they
do
not
have
a
common
attainment.
Since
the
degree
of
the
authors
of
The
Zohar
is
at
the
full
level
of
the
125
degrees,
they
cannot
be
attained
prior
to
the
days
of
the
Messiah.
It
follows
that
there
will
be
no
common
attainment
with
the
authors
of
The
Zohar
in
the
generations
preceding
the
days
of
the
Messiah.
Hence,
The
Zohar
could
not
be
revealed
in
the
generations
before
the
generation
of
the
Messiah.
This
is
a
clear
proof
that
our
generation
has
come
to
the
days
of
the
Messiah.
We
can
see
that
all
the
interpretations
of
The
Book
of
Zohar
before
ours
did
not
clarify
as
much
as
ten
percent
of
the
difficult
places
in
The
Zohar.
Even
in
the
little
they
did
clarify,
their
words
are
almost
as
abstruse
as
the
words
of
The
Zohar
itself.
But
in
our
generation,
we
have
been
rewarded
with
the
Sulam
[Ladder]
commentary,
which
is
a
complete
interpretation
of
all
the
words
of
The
Zohar.
Moreover,
not
only
does
it
not
leave
an
unclear
matter
in
the
whole
of
The
Zohar
without
interpreting
it,
the
clarifications
are
based
on
a
straightforward
analysis,
which
any
intermediate
examiner
can
understand.
And
since
The
Zohar
appeared
in
our
generation,
it
is
a
clear
proof
that
we
are
already
in
the
days
of
the
Messiah,
at
the
outset
of
that
generation
of
which
it
was
said,
“for
the
earth
will
be
full
of
the
knowledge
of
the
Lord.”
We
should
know
that
spiritual
matters
are
not
like
corporeal
matters,
where
giving
and
receiving
come
as
one.
In
spirituality,
the
time
of
giving
and
the
time
of
receiving
are
separate.
This
is
because
first
it
was
given
from
the
Creator
to
the
receiver,
and
in
this
giving,
He
only
gives
him
a
chance
to
receive.
However,
he
has
not
received
anything
until
he
is
properly
sanctified
and
purified,
and
then
one
is
rewarded
with
receiving
it.
Thus,
it
may
take
a
long
time
between
the
time
of
giving
and
the
time
of
receiving.
Accordingly,
saying
that
this
generation
has
already
come
to
the
verse,
“for
the
earth
will
be
full
of
the
knowledge
of
the
Lord,”
refers
only
to
the
giving.
Yet,
we
have
not
yet
come
to
a
state
of
reception.
When
we
are
purified,
sanctified,
studied,
and
exerted
in
the
desired
amount,
the
time
of
reception
will
arrive
and
the
verse,
“for
the
earth
will
be
full
of
the
knowledge
of
the
Lord,”
will
come
true
in
us.
Also,
it
is
known
that
redemption
and
the
complete
attainment
are
intertwined.
The
proof
is
that
anyone
who
is
drawn
to
the
secrets
of
the
Torah
is
also
drawn
to
the
land
of
Israel.
This
is
why
we
were
promised,
“for
the
earth
will
be
full
of
the
knowledge
of
the
Lord,”
only
at
the
End
of
Days,
during
the
time
of
redemption.
Thus,
as
we
have
not
yet
been
rewarded
with
a
time
of
reception
in
the
complete
attainment,
but
only
with
a
time
of
giving,
by
which
we
have
been
given
a
chance
to
achieve
complete
attainment,
so
it
is
with
redemption.
We
have
been
rewarded
with
it
only
in
the
form
of
giving.
The
fact
of
the
matter
is
that
the
Creator
delivered
our
holy
land
from
the
foreigners
and
has
given
it
back
to
us,
yet
we
have
not
received
the
land
into
our
own
authority,
since
the
time
of
reception
has
not
yet
come,
as
we
explained
concerning
the
complete
attainment.
Thus,
He
has
given
but
we
have
not
received,
since
we
have
no
economic
independence,
and
there
is
no
political
independence
without
economic
independence.
Moreover,
there
is
no
redemption
of
the
body
without
redemption
of
the
soul.
As
long
as
the
majority
of
the
people
are
captive
in
the
foreign
cultures
of
the
nations
and
are
incapable
of
Israel’s
religion
and
culture,
the
bodies,
too,
will
be
captive
under
the
alien
forces.
In
this
respect,
the
land
is
still
in
the
hands
of
foreigners.
The
proof
is
that
no
one
is
excited
about
the
redemption,
as
it
should
have
been
with
redemption
after
two
millennia.
Not
only
are
those
in
the
Diaspora
not
inclined
to
come
to
us
and
delight
in
the
redemption,
but
a
large
portion
of
those
that
have
been
redeemed
and
are
already
dwelling
among
us
are
anxiously
waiting
to
get
rid
of
this
redemption
and
return
to
the
countries
from
which
they
came.
Thus,
even
though
the
Creator
has
delivered
the
land
from
the
hands
of
the
nations
and
has
given
it
to
us,
we
have
not
received
it
and
we
are
not
enjoying
it.
But
with
this
giving,
the
Creator
has
given
us
an
opportunity
for
redemption,
to
be
purified
and
sanctified
and
assume
the
work
of
the
Creator
in
Torah
and
Mitzvot
Lishma.
At
that
time,
the
Temple
will
be
built
and
we
will
receive
the
land
into
our
own
authority.
Then
we
will
experience
and
feel
the
joy
of
redemption.
But
as
long
as
we
have
not
come
to
this,
nothing
will
change.
There
is
no
difference
between
the
current
manners
of
the
land
and
the
way
it
was
while
still
under
the
hands
of
foreigners,
in
law,
in
economy,
and
in
the
work
of
the
Creator.
Thus,
all
we
have
is
an
opportunity
for
redemption.
It
follows
that
our
generation
is
the
generation
of
the
days
of
the
Messiah.
This
is
why
we
have
been
granted
the
redemption
of
our
holy
land
from
the
hands
of
the
foreigners.
We
have
also
been
rewarded
with
the
revelation
of
The
Book
of
Zohar,
which
is
the
beginning
of
the
realization
of
the
verse,
“For
the
earth
will
be
full
of
the
knowledge
of
the
Lord.”
“And
they
will
teach
no
more…
for
they
will
all
know
Me,
from
the
least
of
them
unto
the
greatest
of
them.”
Yet,
with
those
two,
we
have
only
been
rewarded
with
giving
from
the
Creator,
but
we
have
not
received
anything
into
our
own
hands.
Instead,
we
have
been
given
a
chance
to
begin
with
the
work
of
the
Creator,
to
engage
in
Torah
and
Mitzvot
Lishma.
Then
we
will
be
granted
the
great
success
that
is
promised
to
the
generation
of
the
Messiah,
which
all
the
generations
before
us
did
not
know.
And
then
we
will
be
rewarded
with
the
time
of
reception
of
both
the
complete
attainment
and
the
complete
redemption.
Thus,
we
have
thoroughly
explained
our
sages’
reply
to
the
question,
“How
is
it
possible
to
adhere
to
Him?
which
they
said
means
‘adhere
to
His
qualities.’”
This
is
true
for
two
reasons:
1)
Spiritual
Dvekut
is
not
in
proximity
of
place,
but
in
equivalence
of
form.
2)
Since
the
soul
was
separated
from
His
self
only
because
of
the
will
to
receive,
which
the
Creator
had
imprinted
in
it,
once
He
separated
the
will
to
receive
from
it,
it
naturally
returned
to
the
previous
Dvekut
with
His
self.
However,
all
this
is
in
theory.
In
fact,
they
have
not
answered
anything
with
the
explanation
of
adhering
to
His
qualities,
which
means
to
separate
the
will
to
receive,
imprinted
in
the
nature
of
creation,
and
arriving
at
the
desire
to
bestow—the
opposite
of
its
nature.
What
we
explained,
that
one
who
is
drowning
in
the
river
should
grip
the
rope
firmly,
and
before
he
engages
in
Torah
and
Mitzvot
Lishma
in
a
way
that
he
will
not
return
to
folly,
it
is
not
considered
gripping
the
rope
firmly,
the
question
returns:
Where
will
one
find
motivation
to
wholeheartedly
exert
solely
to
bring
contentment
to
one’s
Maker?
After
all,
one
cannot
make
a
single
movement
without
any
benefit
for
himself,
like
a
machine
cannot
work
without
fuel.
If
there
is
no
self-benefit,
but
only
contentment
to
his
Maker,
he
will
have
no
fuel
for
work.
The
answer
is
that
anyone
who
sufficiently
attains
His
greatness,
the
bestowal
he
bestows
upon
Him
is
inverted
into
reception,
as
it
is
written
in
Masechet
Kidushin
(p
7a):
With
an
important
person,
when
the
woman
gives
him
money,
it
is
regarded
for
her
as
reception,
and
she
is
sanctified.
So
it
is
with
the
Creator:
If
one
achieves
His
greatness,
there
is
no
greater
reception
than
contentment
to
one’s
Maker.
This
is
sufficient
fuel
to
toil
and
wholeheartedly
exert
to
bring
contentment
to
Him.
But
clearly,
as
long
as
one
has
not
sufficiently
attained
His
greatness,
he
will
not
regard
giving
contentment
to
the
Creator
as
reception
enough
for
him
to
give
one’s
heart
and
soul
to
the
Creator.
Therefore,
each
time
he
truly
aims
only
to
bring
contentment
to
his
Maker
and
not
to
himself,
he
will
immediately
lose
the
strength
to
work,
as
he
will
be
like
a
machine
without
fuel,
since
one
cannot
move
a
limb
without
drawing
some
benefit
to
oneself.
It
is
even
more
so
with
such
great
labor
as
giving
one’s
heart
and
soul,
as
dictated
in
the
Torah.
Undoubtedly,
he
will
not
be
able
to
do
so
without
drawing
some
reception
of
pleasure
for
himself.
Indeed,
obtaining
His
greatness
in
a
measure
that
bestowal
becomes
reception,
as
mentioned
concerning
an
important
person,
is
not
at
all
difficult.
Everyone
knows
the
greatness
of
the
Creator,
who
created
everything
and
consumes
everything,
without
a
beginning
and
without
an
end,
and
whose
sublimity
is
endless.
Yet,
the
difficulty
in
that
is
that
the
measure
of
the
greatness
does
not
depend
on
the
individual,
but
on
the
environment.
For
example,
even
if
one
is
filled
with
virtues
but
the
environment
does
not
appreciate
him
as
such,
he
will
always
be
low-spirited
and
will
not
be
able
to
take
pride
in
his
virtues,
although
he
has
no
doubt
that
they
are
true.
And
conversely,
a
person
with
no
merit
at
all,
but
the
environment
respects
him
as
though
he
is
virtuous,
that
person
will
be
filled
with
pride,
since
the
measure
of
importance
and
greatness
is
given
entirely
to
the
environment.
When
a
person
sees
that
the
environment
slights
His
work
and
does
not
properly
appreciate
His
greatness,
he
cannot
overcome
the
environment.
Thus,
he
cannot
obtain
His
greatness,
and
becomes
negligent
during
his
work,
like
them.
Since
he
does
not
have
the
basis
for
obtaining
His
greatness,
he
will
obviously
not
be
able
to
work
in
order
to
bring
contentment
to
his
Maker
and
not
to
himself,
for
he
will
have
no
motivation
to
exert,
and
“if
you
did
not
labor
and
find,
do
not
believe.”
The
only
advice
for
this
is
either
to
work
for
oneself
or
not
to
work
at
all,
since
bestowing
contentment
upon
his
Maker
will
not
be
for
him
tantamount
to
reception.
Now
you
can
understand
the
verse,
“In
the
multitude
of
people
is
the
king’s
glory,”
since
the
measure
of
the
greatness
comes
from
the
environment
under
two
conditions:
-
The
extent
of
the
appreciation
of
the
environment.
-
The
size
of
the
environment.
Thus,
“In
the
multitude
of
people
is
the
king’s
glory.”
Because
of
the
great
difficulty
in
the
matter,
our
sages
advised
us:
“Make
for
yourself
a
rav
[teacher/great
person]
and
buy
yourself
a
friend.”
This
means
that
one
should
choose
for
oneself
an
important
and
renowned
person
to
be
his
rav,
and
from
him
he
will
be
able
to
come
to
engaging
in
Torah
and
Mitzvot
in
order
to
bring
contentment
to
his
Maker.
This
is
so
because
there
are
two
extenuations
concerning
one’s
rav:
-
Since
he
is
an
important
person,
the
student
can
bestow
contentment
upon
him,
based
on
the
sublimity
of
his
rav,
since
bestowal
becomes
as
reception
for
him.
This
is
a
natural
fuel,
so
one
can
always
increase
his
acts
of
bestowal.
Once
a
person
grows
accustomed
to
engaging
in
bestowal
upon
the
rav,
he
can
transfer
it
to
engaging
in
Torah
and
Mitzvot
Lishma
toward
the
Creator,
too,
since
habit
becomes
a
second
nature.
-
Equivalence
of
form
with
the
Creator
does
not
help
if
it
is
not
forever,
“Until
He
who
knows
the
mysteries
will
testify
that
he
will
not
return
to
folly.”
This
is
not
so
with
equivalence
of
form
with
his
rav.
Since
the
rav
is
in
this
world,
within
time,
equivalence
of
form
with
him
helps
even
if
it
is
only
temporary
and
he
later
turns
sour
again.
Thus,
every
time
one
equalizes
one’s
form
with
one’s
rav,
he
adheres
to
him
for
a
time.
As
a
result,
he
obtains
the
knowledge
and
thoughts
of
the
rav,
according
to
his
measure
of
Dvekut,
as
we
explained
in
the
allegory
about
the
organ
that
has
been
cut
off
from
the
body
and
was
reunited
with
it.
For
this
reason,
the
student
can
use
his
rav’s
attainment
of
the
Creator’s
greatness,
which
inverts
bestowal
into
reception
and
sufficient
fuel
to
give
one’s
heart
and
soul.
At
that
time,
the
student,
too,
will
be
able
to
engage
in
Torah
and
Mitzvot
Lishma
with
his
very
heart
and
soul,
which
is
the
remedy
that
yields
eternal
Dvekut
with
the
Creator.
Now
you
can
understand
what
our
sages
said
(Berachot
7b):
“Serving
in
the
Torah
is
greater
than
learning
it,
as
it
is
said,
‘Elisha
the
son
of
Shaphat
is
here,
who
poured
water
on
Elijah’s
hands.’
It
did
not
say
‘learned,’
but
‘poured.’”
This
is
perplexing;
how
can
simple
acts
be
greater
than
studying
the
wisdom
and
the
knowledge?
But
according
to
the
above,
we
thoroughly
understand
that
serving
the
rav
with
one’s
body
and
soul
in
order
to
bring
contentment
to
his
rav
brings
him
to
Dvekut
with
his
rav,
meaning
to
equivalence
of
form.
By
this
he
receives
the
thoughts
and
knowledge
of
the
rav
by
way
of
“mouth-to-mouth,”
which
is
Dvekut
of
spirit
with
spirit.
In
this
way,
he
is
rewarded
with
obtaining
His
greatness
sufficiently
to
turn
bestowal
into
reception,
to
become
sufficient
fuel
for
devotion,
until
he
is
rewarded
with
Dvekut
with
the
Creator.
This
is
not
so
concerning
learning
Torah
with
his
rav,
as
this
must
be
for
his
own
benefit
and
does
not
yield
Dvekut.
It
is
considered
“from
mouth
to
ear.”
Thus,
serving
brings
the
student
the
rav’s
thoughts,
and
the
learning—only
the
rav’s
words.
Thus,
the
merit
of
serving
is
greater
than
the
merit
of
learning
as
the
importance
of
the
rav’s
thoughts
compared
to
the
rav’s
words,
and
as
the
importance
of
“mouth-to-mouth”
compared
to
“from
mouth
to
ear.”
However,
all
this
is
true
if
the
service
is
in
order
to
bestow
contentment
upon
his
rav.
Yet,
if
the
service
is
to
benefit
himself,
such
service
cannot
bring
him
to
Dvekut
with
his
rav,
so
learning
with
the
rav
is
certainly
more
important
than
serving
him.
Yet,
as
we
have
said
concerning
obtaining
His
greatness,
an
environment
that
does
not
properly
appreciate
Him
weakens
the
individual
and
prevents
him
from
obtaining
His
greatness.
This
is
certainly
true
concerning
one’s
rav,
as
well.
An
environment
that
does
not
properly
appreciate
the
rav
prevents
the
student
from
being
able
to
properly
obtain
the
greatness
of
his
rav.
For
this
reason,
our
sages
said,
“Make
for
yourself
a
rav
and
buy
yourself
a
friend.”
This
means
that
one
can
make
a
new
environment
for
oneself.
This
environment
will
help
him
obtain
the
greatness
of
his
rav
through
love
of
friends
who
appreciate
his
rav.
Through
the
friends’
discussing
the
greatness
of
the
rav,
each
of
them
receives
the
sensation
of
his
greatness.
Thus,
bestowal
upon
his
rav
becomes
reception
and
sufficient
motivation
to
an
extent
that
will
bring
one
to
engage
in
Torah
and
Mitzvot
Lishma.
It
was
said
about
this,
“The
Torah
is
acquired
by
forty-eight
virtues,
by
serving
of
sages,
and
by
meticulousness
of
friends.”
This
is
so
because
besides
serving
the
rav,
one
needs
the
meticulousness
of
friends,
as
well,
meaning
the
friends’
influence,
so
they
will
influence
him
so
he
obtains
the
greatness
of
his
rav.
This
is
so
because
obtaining
the
greatness
depends
entirely
on
the
environment,
and
a
single
person
cannot
do
a
thing
about
it
whatsoever.
Yet,
there
are
two
conditions
to
obtaining
the
greatness:
-
Always
listen
and
accept
the
appreciation
of
the
environment
to
the
extent
of
their
greatness.
-
The
environment
should
be
great,
as
it
is
written,
“In
the
multitude
of
people
is
the
king's
glory.”
To
receive
the
first
condition,
each
student
must
feel
that
he
is
the
smallest
among
all
the
friends.
In
that
state,
he
will
be
able
to
receive
the
appreciation
of
the
greatness
from
everyone,
since
the
great
cannot
receive
from
a
smaller
one,
much
less
be
impressed
by
his
words.
Rather,
only
the
small
is
impressed
by
the
appreciation
of
the
great.
For
the
second
condition,
each
student
must
extol
the
virtues
of
each
friend
and
cherish
him
as
though
he
were
the
greatest
in
the
generation.
Then
the
environment
will
influence
him
as
though
it
were
a
great
environment,
as
it
should
be,
since
quality
is
more
important
than
quantity.