The Center of The Ten - Selected Passages From the Sources (2019)
1.
Baal
Ha’Sulam.
Letter
2
The
most
important
matter
is
called
“love”,
which
is
the
spiritual
connection
between
Israel
and
their
Father
in
heaven,
as
it
is
written,
“And
You
shall
bring
us,
Our
King,
to
Your
great
Name
Selah,
in
truth
and
love”,
and
as
it
is
written,
“Who
chooses
His
people,
Israel,
with
love”.
This
is
the
beginning
of
salvation
and
the
end
of
correction,
when
the
Creator
reveals
to
His
creations
-
which
He
has
created
-
all
the
love
that
was
previously
hidden
in
His
heart.
2. Maor VaShemesh, Haazinu
The whole purpose of creation was that bestowal would come down only through an awakening from below and raising of MAN that the assembly of Israel awakens. When they raise MAN, by this all the words ascend and add passion to adhere to their root. This is the main joy of the Creator, when Israel cleanse themselves from the depths of corporeality and yearn to adhere to their Creator.
3.
Rabash.
Letter
76
It
is
known
that
“The
whole
earth
is
full
of
His
glory.”
This
is
what
every
person
should
believe,
as
it
is
written,
“I
fill
the
heaven
and
the
earth.”
However,
the
Creator
has
made
a
concealment
so
that
we
cannot
see
Him
so
as
to
have
room
for
choice,
and
then
there
is
room
for
faith—to
believe
that
the
Creator
“fills
all
the
worlds
and
encompasses
all
the
worlds.”
And
after
a
person
engages
in
Torah
and
Mitzvot
and
keeps
the
commandment
of
choice,
the
Creator
reveals
Himself
to
him,
and
then
he
sees
that
the
Creator
is
the
ruler
of
the
world.
Thus,
at
that
time
a
person
makes
the
king
who
will
rule
over
him.
That
is,
a
person
feels
that
the
Creator
is
the
ruler
of
the
world,
and
this
is
regarded
as
a
person
making
the
Creator
king
over
him.
As
long
as
one
has
not
come
to
such
a
feeling,
the
Creator’s
kingship
is
concealed.
This
is
why
we
say,
“On
that
day,
the
Lord
will
be
one
and
His
name,
‘One.’”
That
is,
the
glory
of
His
kingship
will
appear
over
us.
This
is
the
whole
correction
we
must
do
in
this
world,
and
by
that
we
extend
abundance
in
the
world,
for
all
the
bestowals
from
above
are
drawn
by
engaging
in
Torah
and
Mitzvot
with
the
aim
to
extend
His
kingship
on
us.
4.
Baal
Hasulam.
Article
557.
Concerning
Ohr
Hozer
[reflected
light]
Why
not
everyone
has
the
sensation
of
Godliness,
since
it
is
written,
“I
fill
the
heaven
and
the
earth,”
and
“The
whole
earth
is
full
of
His
glory,”
and
yet
we
do
not
feel
anything.
The
answer
is
that
where
there
is
no
clothing
called
Ohr
Hozer,
the
upper
light
is
regarded
as
nonexistent
from
the
perspective
of
the
emanated
being,
and
because
the
whole
meaning
of
the
Ohr
Hozer
is
that
he
receives
only
according
to
the
intention
to
bestow,
as
long
as
one
has
not
emerged
from
self-reception,
he
does
not
have
this
Ohr
Hozer.
Thus,
although
“The
whole
earth
is
full
of
His
glory,”
it
is
regarded
as
nonexistent
from
the
perspective
of
the
lower
one.
It
follows
that
the
only
thing
that
one
must
do
in
order
to
achieve
the
goal
is
to
focus
all
of
one’s
work
on
one
point:
to
be
able
to
dedicate
all
of
one’s
free
time
for
the
sake
of
the
Creator.
This
is
the
meaning
of
“Everything
is
in
the
hand
of
heaven
but
the
fear
of
heaven.”
This
means
that
the
Creator
gives
everything.
The
upper
lights
are
already
prepared
for
a
person,
as
in
“More
than
the
calf
wants
to
suckle,
the
cow
wants
to
nurse,”
and
all
we
need
is
a
Kli
[vessel].
After
the
Tzimtzum
[restriction],
this
Kli
is
called
Masach
and
Ohr
Hozer,
and
this
is
what
connects
the
upper
with
the
lower.
That
is,
through
it,
the
lower
one
connects
to
the
upper
one.
When
this
connector
does
not
exist,
the
lower
one
cannot
see
the
upper
one,
and
the
upper
one
is
regarded
as
nonexistent
from
the
perspective
of
the
lower
one.
Hence,
to
the
extent
that
one
begins
to
work
for
the
sake
of
the
Creator,
to
that
extent
he
acquires
connection
with
the
upper
light.
And
by
the
measure
of
his
connection,
so
is
the
measure
of
his
attainment.
5.
Rabash.
Notes.
Article
940.
The
Point
in
the
Heart
It
is
written,
“And
let
them
make
Me
a
Temple
and
I
will
dwell
within
them.”
This
pertains
to
the
point
in
the
heart,
which
should
be
a
Temple
where
the
light
of
the
Creator
dwells,
as
it
is
written,
“And
I
will
dwell
within
them.”
Hence,
one
should
try
to
build
his
structure
of
Kedusha
[holiness],
and
the
structure
should
be
able
to
contain
the
upper
abundance
called
“abundance
poured
from
the
Giver
to
the
receiver.”
However,
according
to
the
rule,
there
must
be
equivalence
of
form
between
the
Giver
and
the
receiver
so
the
receiver,
too,
must
have
the
aim
to
bestow
like
the
Giver.
This
is
called
“action,”
as
it
is
written,
“Let
them
make
Me
a
Temple,”
where
the
acting
applies
to
the
Kli
[vessel]
and
not
the
light,
since
the
light
pertains
to
the
Creator
and
only
the
action
pertains
to
the
creatures.
6. Baal Hasulam. A Speech for the Completion of The Zohar
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.
7.
Baal
HaSulam.
Shamati
36.
What
Are
the
Three
Bodies
in
Man
One
must
think
only
of
the
inner
body,
for
it
is
a
clothing
for
the
soul
of
Kedusha.
That
is,
one
should
think
thoughts
that
are
after
one’s
skin.
This
means
that
after
the
body’s
skin
is
called
“outside
one’s
body,”
meaning
outside
one’s
own
benefit,
but
only
thoughts
of
benefiting
others.
This
is
called
“outside
one’s
skin”...
When
one
persists
with
thoughts
that
are
after
one’s
skin,
he
will
be
rewarded
with
what
is
written,
“And
after
my
skin
they
broke
this,
and
from
my
flesh
shall
I
see
God”
(Job
19,
26).
“This”
is
the
Shechina
[Divinity],
and
she
stands
after
one’s
skin.
“Broke”
means
that
it
has
been
corrected
to
be
a
pillar
“after
my
skin.”
At
that
time,
one
is
awarded
“and
from
my
flesh
shall
I
see
God.”
It
means
that
Kedusha
comes
and
clothes
the
interior
of
the
body
specifically
when
one
agrees
to
work
outside
one’s
skin,
meaning
without
any
clothing.
8.
Baal
Hasulam.
Shamati
42.
What
Is
the
Acronym
Elul
in
the
Work
It
is
written,
“Annul
your
will
before
His
will,”
meaning
annul
the
will
to
receive
in
you
before
the
desire
to
bestow,
which
is
the
will
of
the
Creator.
This
means
that
one
will
revoke
self-love
before
the
love
of
the
Creator.
This
is
called
“annulling
oneself
before
the
Creator,”
and
it
is
called
Dvekut
[adhesion].
Subsequently,
the
Creator
can
shine
inside
your
will
to
receive
because
it
is
now
corrected
in
the
form
of
receiving
in
order
to
bestow.
This
is
the
meaning
of
“so
that
He
will
annul
His
will
before
your
will.”
It
means
that
the
Creator
annuls
His
will,
meaning
the
Tzimtzum
that
was
because
of
the
disparity
of
form.
Now,
however,
when
there
is
already
equivalence
of
form,
hence
now
there
is
expansion
of
the
light
into
the
desire
of
the
lower
one,
which
has
been
corrected
in
order
to
bestow,
for
this
is
the
purpose
of
creation,
to
do
good
to
His
creations,
and
now
it
can
be
carried
out.
Now
we
can
interpret
the
verse,
“I
am
my
beloved’s.”
It
means
that
by
the
“I”
annulling
my
will
to
receive
before
the
Creator
in
the
form
of
all
to
bestow,
it
obtains
“and
my
beloved
is
mine.”
It
means
that
My
beloved,
who
is
the
Creator,
“is
mine,”
He
imparts
me
the
delight
and
pleasure
found
in
the
thought
of
creation.
9.
Rabash.
Notes.
Article
128.
Exalt
the
Lord
Our
God
“Exalt
the
Lord
our
God
and
bow
before
His
holy
mountain,
for
the
Lord
our
God
is
holy.”
“Exalt”
means
that
if
one
wants
to
know
the
exaltedness
and
greatness
of
the
Creator,
we
can
obtain
this
only
through
Dvekut
[adhesion]
and
equivalence
of
form.
Thus,
what
is
“equivalence
of
form”
and
how
does
one
achieve
equivalence
of
form?
“Bow
before
His
holy
mountain.”
Bowing
means
surrendering.
It
is
when
one
lowers
his
reason
and
says
that
what
the
reason
understands
or
does
not
understand,
I
annul
and
subjugate
it.
Before
which
quality
do
I
subjugate
it?
Before
“His
holy
mountain.”
Har
[mountain]
means
Hirhurim
[reflections],
meaning
thoughts.
“His
holy,”
for
“holy”
means
separated
from
the
matter.
This
means
that
he
removes
himself
from
the
desire
of
reception.
“Bow”
means
submitting
the
body,
even
though
it
disagrees,
and
taking
upon
oneself
only
thoughts
of
Kedusha
[holiness].
This
is
the
meaning
“Bow
before
His
holy
mountain.”
Why
must
we
submit
ourselves
to
thoughts
of
Kedusha,
meaning
retire
from
receiving
in
order
to
receive?
It
is
because
“The
Lord
our
God
is
holy,”
for
the
Creator
only
bestows.
For
this
reason,
one
must
be
in
equivalence
of
form
with
the
Creator,
and
by
this
we
can
obtain
the
exaltedness
of
the
Creator.
Afterward,
we
can
achieve
the
attainment
of
the
exaltedness
of
the
Lord
our
God.
10.
Baal
Hasulam.
Shamati
57.
Will
Bring
Him
as
a
Burnt
Offering
to
His
Will
We
must
evoke
a
desire
from
above
to
administer
below.
It
is
not
enough
that
we
have
a
desire,
but
there
has
to
be
a
good
will
on
the
part
of
the
Giver,
too.
Even
though
above
there
is
a
general
desire
to
do
good
to
His
creations,
He
still
waits
for
our
desire
to
awaken
His
desire.
In
other
words,
if
we
are
unable
to
evoke
His
desire,
it
is
a
sign
that
the
desire
on
the
part
of
the
receiver
is
still
incomplete.
12. Degel Machaneh Ephraim, VaEtchanan
“The Lord is one and Israel are one”; hence, they are adhered to the Creator, since it befits the One to cling to the one. And when is this? It is when Israel are bundled and attached together in complete unity. At that time, they are regarded as one, and the Creator is upon them, for He is one.
But when their hearts divide and they are apart from one another, they cannot be adhered to the One and the Creator is not on them. Rather, another God is on them. This is implied in the verse, “And you who are adhered,” meaning when you are adhered and united with each other, “You are alive every one of you.” When they are in one unity. Then it befits the One to cling to the one, and the one Creator is upon them.
13.
Rabash.
A
Congregation
Is
No
Less
than
Ten
Our
sages
said
(Sanhedrin,
39),
“In
every
ten
there
is
Shechina.”
It
is
known
that
Malchut
is
called
“tenth.”
It
is
also
known
that
the
receiving
Kli
is
also
called
“the
Sefira
Malchut,”
who
is
the
tenth
Sefira,
receiving
the
upper
abundance.
She
is
called
“will
to
receive,”
and
all
the
creatures
extend
only
from
her.
For
this
reason,
a
congregation
is
no
less
than
ten,
since
all
the
corporeal
branches
extend
from
the
upper
roots.
Therefore,
according
to
the
rule,
“There
is
no
light
that
does
not
have
ten
Sefirot,”
in
corporeality,
something
is
not
considered
a
congregation
that
can
be
regarded
as
important
unless
there
are
ten
men
there,
such
as
the
upper
degrees.
14.
Rabash.
What
Does
the
Rule
"Love
Thy
Friend
as
Thyself"
Give
Us
“A
sacred
audience,”
we
are
referring
to
a
number
of
individuals
who
have
gathered
and
formed
a
unit.
Afterwards,
a
head
is
appointed
to
the
audience,
etc.,
and
this
is
called
a
Minian
[ten/quorum]
or
a
“congregation.”
At
least
ten
people
must
be
present,
and
then
it
is
possible
to
say
Kedusha
(a
specific
part
of
a
Jewish
prayer)
at
the
service.
The
Zohar
says
about
it:
“Wherever
there
are
ten,
the
Shechina
[Divinity]
dwells.”
This
means
that
in
a
place
where
there
are
ten
men,
there
is
a
place
for
the
dwelling
of
the
Shechina.
15.
Rabash.
Article
1
-
Part
2
(1984)
“Purpose
of
Society
-
2”
Since
man
is
created
with
a
Kli
called
“self-love,”
where
one
does
not
see
that
an
act
will
yield
self-benefit,
one
has
no
motivation
to
make
even
the
slightest
motion.
And
without
annulling
self-love,
it
is
impossible
to
achieve
Dvekut
[adhesion)]
with
the
Creator,
meaning
equivalence
of
form.
And
since
it
is
against
our
nature,
we
need
a
society
that
will
form
a
great
force
so
we
can
work
together
on
annulling
the
will
to
receive,
called
“evil,”
as
it
hinders
the
achievement
of
the
goal
for
which
man
was
created.
For
this
reason,
society
must
consist
of
individuals
who
unanimously
agree
that
they
must
achieve
it.
Then,
all
the
individuals
become
one
great
force
that
can
fight
against
itself,
since
everyone
is
integrated
in
everyone
else.
Thus,
each
person
is
founded
on
a
great
desire
to
achieve
the
goal.
To
be
integrated
in
one
another,
each
person
should
annul
himself
before
the
others.
This
is
done
by
each
seeing
the
friends’
merits
and
not
their
faults.
But
one
who
thinks
that
he
is
a
little
higher
than
his
friends
can
no
longer
unite
with
them.
16.
Rabash,
Vol
1,
Article
8,
Make
for
yourself
a
Rav
and
Buy
Yourself
a
Friend
-
2,
1985
Those
people
agreed
to
unite
into
a
single
group
that
engages
in
love
of
friends
is
that
each
of
them
feels
that
they
have
one
desire
that
can
unite
all
their
views,
so
as
to
receive
the
strength
of
love
of
others.
There
is
a
famous
maxim
by
our
sages,
“As
their
faces
differ,
their
views
differ.”
Thus,
those
who
agreed
among
them
to
unite
into
a
group
understood
that
there
isn’t
such
a
great
distance
between
them
in
the
sense
that
they
recognize
the
necessity
to
work
in
love
of
others.
Therefore,
each
of
them
will
be
able
to
make
concessions
in
favor
of
the
others,
and
they
can
unite
around
that.
17. Maor VaShemesh, Ekev
It is known that in every ten there is Shechina [Divinity], and this is a complete level. In a complete level, there are head, hands, legs, and heels. It follows that when every person regards himself as nothing in society, then he regards himself as a heel compared to the society, while they are the head, the body, and the higher organs. When each one thinks of himself in this way, they make the gates of abundance and every lushness in the world open up to them. And the most important is that righteous who can best grasp a discernment that is more “null” than all of them. Through him, all the abundance flows.
18. Rabash. Article 6 (1984) Love of Friends - 2
Several individuals must come together with the desire to abandon self-love, but without the sufficient force and appreciation for bestowal to become independent, without help from the outside. Now, if these individuals annul before one another, since each of them has at least potential love of the Creator, though they cannot actually keep it, then by each joining the society and annulling oneself before it, they become one body. For example, if there are ten people in that body, it has ten times more power than a single person does. However, there is a condition: When they gather, each of them should think that he has now come for the purpose of annulling self-love. It means that he will not consider how to satisfy his will to receive now, but will think as much as possible only of the love of others. This is the only way to acquire the desire and the need to acquire a new quality, called “the will to bestow.” And from love of friends one can reach love of the Creator, meaning wanting to give contentment to the Creator.
19. Avodat Israel [The Work of Israel], Portion Shlach
Our sages said, “Dispersion is good for the wicked and gathering is good for the righteous.” This is according to what the ARI said, that in the worlds of Igulim [circles], one Igul [circle] does not touch another, and there the breaking happened until it was corrected in the world of Yosher [straightness]. The meaning of the matter and the allegory is that the mind of the Igulim is that it is as one who surrounds and encircles himself, and becomes separated from his Maker. It seems to him that he will lead himself by his own will, and he is haughty and says, “I will rule,” and this was the shattering. Likewise, among the righteous, the heart of each one is haughty, saying “I will rule,” which is why they are in the world of separation and cannot connect, like the circles, as we can evidently see, for they cannot sit together. To them, dispersion is good. Conversely, although each of the righteous serves his Creator in a different style, they all aim at the same thing—their father in Heaven. They gather and assemble one by one, as one man with one heart, and each one diminishes himself and glorifies the work for the sake of the Creator, who gives him the strength and intelligence by which to serve Him. Hence, one will not be arrogant toward his friend, and they are in the world of straightness and unite with one another.
20. Maor VaShemesh, VaYechi
The essence of the assembly is for everyone to be in one unity and for all to seek but one purpose: to find the Creator. In every ten there is the Shechina [Divinity]. Clearly, if there are more than ten then there is more revelation of the Shechina. Thus, each one should assemble with his friend and come to him to hear from him a word about the work of the Creator, and how to find the Creator. He should annul before his friend, and his friend should do the same toward him, and so should everyone do. Then, when the assembly is with this intention, then “More than the calf wants to suckle, the cow wants to nurse,” and the Creator approaches them and He is with them, and great mercies and good and revealed kindness will be extended over the assembly of Israel.
21.
Rabash.
Letter
42
It
is
written,
“And
the
people
encamped,
as
one
man
with
one
heart.”
This
means
that
they
all
had
one
goal,
which
is
to
benefit
the
Creator.
It
follows…
We
should
understand
how
they
could
be
as
one
man
with
one
heart,
since
we
know
what
our
sages
said,
“As
their
faces
are
not
similar
to
one
another,
their
views
are
not
similar
to
one
another,”
so
how
could
they
be
as
one
man
with
one
heart?
Answer:
If
we
are
saying
that
each
one
cares
for
himself,
it
is
impossible
to
be
as
one
man,
since
they
are
not
similar
to
one
another.
However,
if
they
all
annul
their
selves
and
worry
only
about
the
benefit
of
the
Creator,
they
have
no
individual
views,
since
the
individuals
have
all
been
canceled
and
have
entered
the
single
authority.
22.
Baal
Hasulam.
Shamati
19.
“What
Is
“The
Creator
Hates
the
Bodies,”
in
the
Work?”
It
follows
that
the
importance
of
the
work
is
precisely
when
one
comes
to
a
state
of
zero,
when
one
sees
that
he
annuls
his
whole
existence
and
being,
for
then
the
will
to
receive
has
no
power.
Only
then
does
one
enter
the
Kedusha.
23. Rabash. Letter 65
A person must decide that he wants the Creator to give him a desire to completely annul before Him, meaning not leave any desire under his own authority, but that all the desires in him will be only to give glory to the Creator. Once he decides on complete annulment, he asks the Creator to help him execute it. This means that although in the mind and the desire he sees that the body disagrees with him annulling all his desires before the Creator instead of for his own sake, he should pray to the Creator to help him want to annul before Him with all the desires, leaving no desire for himself. This is called a “complete prayer,” meaning that he wishes that the Creator will give him a complete desire without any compromises to himself, and he asks of the Creator to help him always be with his righteousness.
24.
Baal
Hasulam.
Introduction
to
the
Book
of
Zohar.
Item
13
By
the
very
thought
to
create
the
souls,
His
thought
completed
everything,
for
He
does
not
need
an
act,
as
do
we.
Instantaneously,
all
the
souls
and
worlds
that
were
destined
to
be
created
emerged
filled
with
all
the
delight
and
pleasure
and
the
gentleness
that
He
had
planned
for
them,
in
the
final
perfection
that
the
souls
were
destined
to
receive
at
the
end
of
correction,
after
the
will
to
receive
in
the
souls
has
been
fully
corrected
and
has
turned
into
pure
bestowal,
in
complete
equivalence
of
form
with
the
Emanator.
This
is
so
because
in
His
eternalness,
past,
present,
and
future
are
as
one.
The
future
is
as
the
present,
and
there
is
no
such
thing
as
time
in
Him.
by
the
very
thought
to
create
the
souls,
His
thought
completed
everything,
for
He
does
not
need
an
act,
as
do
we.
Instantaneously,
all
the
souls
and
worlds
that
were
destined
to
be
created
emerged
filled
with
all
the
delight
and
pleasure
and
the
gentleness
that
He
had
planned
for
them,
in
the
final
perfection
that
the
souls
were
destined
to
receive
at
the
end
of
correction,
after
the
will
to
receive
in
the
souls
has
been
fully
corrected
and
has
turned
into
pure
bestowal,
in
complete
equivalence
of
form
with
the
Emanator.
This
is
so
because
in
His
eternalness,
past,
present,
and
future
are
as
one.
The
future
is
as
the
present,
and
there
is
no
such
thing
as
time
in
Him.
Hence,
there
was
never
an
issue
of
a
corrupted
will
to
receive
in
its
separated
state
in
Ein
Sof.
On
the
contrary,
that
equivalence
of
form,
destined
to
be
revealed
at
the
end
of
correction,
appeared
instantly
in
His
eternalness.
Our
sages
said
about
this:
“Before
the
world
was
created,
there
were
He
is
one
and
His
name
One,”
for
the
separated
form
in
the
will
to
receive
had
not
been
revealed
in
the
reality
of
the
souls
that
emerged
in
the
thought
of
creation.
Rather,
they
were
adhered
to
Him
in
equivalence
of
form
by
way
of
“He
is
one
and
His
name
One.”
25.
Baal
Hasulam.
Letter
25
One
who
repents
from
love
is
rewarded
with
complete
Dvekut
[adhesion],
meaning
the
highest
degree,
and
one
who
is
ready
for
sins
is
in
the
netherworld.
These
are
the
farthest
two
points
in
this
entire
reality.
It
would
seem
that
we
should
be
meticulous
with
the
word
“repentance,”
which
should
have
been
called
“wholeness,”
except
it
is
to
show
that
everything
is
preordained,
and
each
and
every
soul
is
already
established
in
all
its
light,
goodness,
and
eternity.
But
for
the
bread
of
shame,
the
soul
went
out
in
restrictions
until
it
clothed
in
the
murky
body,
and
only
through
it
does
it
return
to
its
root
prior
to
the
Tzimtzum
[restriction],
with
its
reward
in
its
hand
from
all
the
terrible
move
it
had
made.
The
overall
reward
is
the
real
Dvekut,
meaning
that
she
[the
soul]
got
rid
of
the
bread
of
shame
because
her
vessel
of
reception
has
become
a
vessel
of
bestowal
and
her
form
is
equal
to
her
Maker,
and
I
have
often
spoken
to
you
about
that.
By
this
you
will
see
that
if
the
descent
is
for
the
purpose
of
ascending,
it
is
regarded
as
an
ascent
and
not
as
a
descent.
Indeed,
the
descent
itself
is
the
ascent
as
the
letters
of
the
prayer
themselves
are
filled
with
abundance,
and
with
a
short
prayer,
the
abundance
is
small
for
lack
of
letters.
26.
Rabash
-
Notes.
Article
645.
By
Your
Actions,
We
Know
You
It
is
written,
“The
whole
earth
is
full
of
His
glory,”
as
it
is
written
in
The
Zohar,
“There
is
no
place
vacant
of
Him.”
Yet,
we
do
not
feel
it
for
our
lack
of
tools
of
sensation.
We
can
see
that
with
a
radio
receiver,
which
receives
all
the
signals
in
the
world,
the
receiver
does
not
create
the
sounds.
Rather,
the
sound
exists
in
the
world,
but
before
we
had
the
receiving
device,
we
did
not
detect
the
sounds
although
they
did
exist
in
reality.
Likewise,
we
can
understand
that
“There
is
no
place
vacant
of
Him,”
but
we
need
a
receiving
device.
That
receiving
device
is
called
Dvekut
[adhesion]
and
“equivalence
of
form,”
which
is
a
desire
to
bestow.
When
we
have
this
machine,
we
will
immediately
feel
that
there
is
no
place
vacant
of
Him,
but
rather
“The
whole
earth
is
full
of
His
glory.”
27.
Rabash
-
Notes.
Article
557.
Concerning
Ohr
Hozer
[reflected
light]
The
upper
lights
are
already
prepared
for
a
person,
as
in
“More
than
the
calf
wants
to
suckle,
the
cow
wants
to
nurse,”
and
all
we
need
is
a
Kli
[vessel].
After
the
Tzimtzum
[restriction],
this
Kli
is
called
Masach
and
Ohr
Hozer,
and
this
is
what
connects
the
upper
with
the
lower.
That
is,
through
it,
the
lower
one
connects
to
the
upper
one.
When
this
connector
does
not
exist,
the
lower
one
cannot
see
the
upper
one,
and
the
upper
one
is
regarded
as
nonexistent
from
the
perspective
of
the
lower
one.
Hence,
to
the
extent
that
one
begins
to
work
for
the
sake
of
the
Creator,
to
that
extent
he
acquires
connection
with
the
upper
light.
And
by
the
measure
of
his
connection,
so
is
the
measure
of
his
attainment.
28.
Baal
Hasulam.
Shamati
54.
The
Purpose
of
the
Work
–
1
The
will
to
receive
is
also
incorporated
in
the
desire
to
bestow
of
the
lower
one
(but
the
will
to
receive
can
be
used
with
corrections),
or
else
there
is
no
connection
between
the
giver
and
the
receiver.
This
is
because
it
is
impossible
that
one
will
give
and
the
other
will
give
nothing
in
return,
yet
there
will
be
a
state
of
partnership.
Only
when
both
show
love
to
one
another
is
there
a
connection
and
friendship
between
them.
But
if
one
shows
love
and
the
other
shows
no
response,
such
a
love
is
unreal
and
has
no
right
to
exist.
Our
sages
stated
about
the
verse,
“and
say
unto
Zion:
‘You
are
My
people’”
(Isaiah
51),
do
not
say
Ami
[My
people],
but
Imi
[with
Me],1
“to
be
My
partner”
(Zohar
Beresheet
p
5),
meaning
that
the
creatures
are
in
partnership
with
the
Creator.
It
follows
that
when
the
lower
one
wants
to
bestow
upon
the
Creator,
the
lower
one,
too,
should
receive
from
the
Creator.
This
is
called
partnership,
when
the
lower
one
gives,
and
the
upper
one
gives,
too.
29.
Baal
Hasulam.
Shamati
57.
Will
Bring
Him
as
a
Burnt
Offering
to
His
Will
We
must
evoke
a
desire
from
above
to
administer
below.
It
is
not
enough
that
we
have
a
desire,
but
there
has
to
be
a
good
will
on
the
part
of
the
Giver,
too.
Even
though
above
there
is
a
general
desire
to
do
good
to
His
creations,
He
still
waits
for
our
desire
to
awaken
His
desire.
In
other
words,
if
we
are
unable
to
evoke
His
desire,
it
is
a
sign
that
the
desire
on
the
part
of
the
receiver
is
still
incomplete.
30.
Baal
Hasulam.
Shamati
42.
What
Is
the
Acronym
Elul
in
the
Work
It
is
written,
“Annul
your
will
before
His
will,”
meaning
annul
the
will
to
receive
in
you
before
the
desire
to
bestow,
which
is
the
will
of
the
Creator.
This
means
that
one
will
revoke
self-love
before
the
love
of
the
Creator.
This
is
called
“annulling
oneself
before
the
Creator,”
and
it
is
called
Dvekut
[adhesion].
Subsequently,
the
Creator
can
shine
inside
your
will
to
receive
because
it
is
now
corrected
in
the
form
of
receiving
in
order
to
bestow.
This
is
the
meaning
of
“so
that
He
will
annul
His
will
before
your
will.”
It
means
that
the
Creator
annuls
His
will,
meaning
the
Tzimtzum
that
was
because
of
the
disparity
of
form.
Now,
however,
when
there
is
already
equivalence
of
form,
hence
now
there
is
expansion
of
the
light
into
the
desire
of
the
lower
one,
which
has
been
corrected
in
order
to
bestow,
for
this
is
the
purpose
of
creation,
to
do
good
to
His
creations,
and
now
it
can
be
carried
out.
Now
we
can
interpret
the
verse,
“I
am
my
beloved’s.”
It
means
that
by
the
“I”
annulling
my
will
to
receive
before
the
Creator
in
the
form
of
all
to
bestow,
it
obtains
“and
my
beloved
is
mine.”
It
means
that
My
beloved,
who
is
the
Creator,
“is
mine,”
He
imparts
me
the
delight
and
pleasure
found
in
the
thought
of
creation.
Thus,
what
was
hidden
and
restricted
before
has
now
become
disclosure
of
the
face,
since
now
the
purpose
of
creation
has
been
revealed—to
do
good
to
His
creations.
31.
Rabash
-
Notes.
Article
777.
A
Prayer
for
the
Exile
of
the
Shechinah
From
the
perspective
of
the
worlds,
there
are
two
states:
the
state
of
the
first
nine,
regarded
as
vessels
of
bestowal,
and
Malchut,
which
is
regarded
as
a
Kli
[vessel]
for
reception,
from
whom
the
Klipot
[shells/peels]
nurse.
In
spirituality,
one
does
not
mix
with
the
other.
For
this
reason,
there
is
the
discernment
of
time
for
man,
where
until
age
thirteen
he
is
under
the
governance
of
the
Klipot,
and
from
age
thirteen
onward
he
begins
to
obtain
the
first
nine.
At
that
time,
because
he
consists
of
Malchut
of
reception,
he
can
correct
her
so
it
will
be
reception
in
order
to
bestow,
and
then
the
verse,
“The
darkness
will
shine
as
light”
will
come
true.
This
means
that
Malchut
is
called
“reception
and
knowing.”
At
that
time,
he
inverts
his
Kelim.
Conversely,
if
he
consisted
only
of
the
first
nine,
he
would
not
be
able
to
correct
anything.
This
is
why
we
need
the
work
of
the
lower
ones.
This
is
the
meaning
of
the
Creator
craving
the
prayer
of
the
righteous,
meaning
those
who
pray
and
want
to
be
righteous,
meaning
ask
the
Creator
to
help
them
invert
the
quality
of
Malchut
to
the
quality
of
the
upper
nine.
32.
Rabash.
Article
36
(1990)
What
Is,
“The
Children
of
Esau
and
Ishmael
Did
Not
Want
to
Receive
the
Torah,”
in
the
Work
Man’s
work
is
to
obtain
a
lack
and
a
need
that
the
Creator
will
give
him
a
desire
to
bestow
instead
of
the
desire
to
receive
that
He
has
given
him
upon
creation,
for
by
this
he
will
be
rewarded
with
Dvekut
with
the
Creator.
Hence,
although
he
asks
for
a
different
desire
than
the
one
that
the
Creator
gave
him,
the
Creator
wants
this.
Baal
HaSulam
said
about
this
that
the
Creator
said,
“My
sons
defeated
Me,”
in
that
they
want
a
different
desire
than
the
one
that
the
Creator
gave
them,
meaning
that
they
demand
of
the
Creator
to
give
them
a
different
desire
from
the
one
He
originally
gave
them.
Yet,
the
will
to
receive
that
the
Creator
gave,
which
is
called
“existence
from
absence,”
is
the
axis
of
the
whole
of
creation.
However,
the
will
to
receive
must
undergo
correction,
which
is
called
“the
correction
of
creation.”
That
is,
creation
is
called
“will
to
receive
for
oneself,”
and
on
it,
an
intention
to
bestow
is
placed.
It
follows
that
in
the
end,
the
will
to
receive
remains,
but
has
acquired
a
correction
of
the
aim
to
bestow.
33.
Rabash.
Article
1
(1984)
Purpose
of
Society
-
2
Since
man
is
created
with
a
Kli
called
“self-love,”
where
one
does
not
see
that
an
act
will
yield
self-benefit,
one
has
no
motivation
to
make
even
the
slightest
motion.
And
without
annulling
self-love,
it
is
impossible
to
achieve
Dvekut
[adhesion)]
with
the
Creator,
meaning
equivalence
of
form.
And
since
it
is
against
our
nature,
we
need
a
society
that
will
form
a
great
force
so
we
can
work
together
on
annulling
the
will
to
receive,
called
“evil,”
as
it
hinders
the
achievement
of
the
goal
for
which
man
was
created.
For
this
reason,
society
must
consist
of
individuals
who
unanimously
agree
that
they
must
achieve
it.
Then,
all
the
individuals
become
one
great
force
that
can
fight
against
itself,
since
everyone
is
integrated
in
everyone
else.
Thus,
each
person
is
founded
on
a
great
desire
to
achieve
the
goal.
To
be
integrated
in
one
another,
each
person
should
annul
himself
before
the
others.
This
is
done
by
each
seeing
the
friends’
merits
and
not
their
faults.
But
one
who
thinks
that
he
is
a
little
higher
than
his
friends
can
no
longer
unite
with
them.
34.
Rabash.
Article
8
(1985)
Make
for
Yourself
a
Rav
and
Buy
Yourself
a
Friend
-
2
Those
people
agreed
to
unite
into
a
single
group
that
engages
in
love
of
friends
is
that
each
of
them
feels
that
they
have
one
desire
that
can
unite
all
their
views,
so
as
to
receive
the
strength
of
love
of
others.
There
is
a
famous
maxim
by
our
sages,
“As
their
faces
differ,
their
views
differ.”
Thus,
those
who
agreed
among
them
to
unite
into
a
group
understood
that
there
isn’t
such
a
great
distance
between
them
in
the
sense
that
they
recognize
the
necessity
to
work
in
love
of
others.
Therefore,
each
of
them
will
be
able
to
make
concessions
in
favor
of
the
others,
and
they
can
unite
around
that.
35. Rabash. Article 17, part 1 (1984) Concerning the Importance of Friends
How can one consider one’s friend greater than himself when he can see that his own merits are greater than his friend’s, that he is more talented and has better natural qualities? There are two ways to understand this:
He is going with faith above reason: once he has chosen him as a friend, he appreciates him above reason.
This is more natural—within reason. If he has decided to accept the other as a friend, and works on himself to love him, then it is natural with love to see only good things. And even though there are bad things in one’s friend, he cannot see them, as it is written, “love covers all transgressions.”
36.
Rabash.
Article
21
(1986)
Concerning
Above
Reason
The
same
can
be
obtained
by
adhesion
of
friends—new
qualities
by
which
they
will
be
qualified
to
achieve
Dvekut
with
the
Creator.
And
all
this
can
be
said
while
he
sees
the
merits
of
the
friends.
At
that
time,
it
is
relevant
to
say
that
he
should
learn
from
their
actions.
But
when
he
sees
that
he
is
better
qualified
than
they
are,
there
is
nothing
he
can
receive
from
the
friends.
This
is
why
they
said
that
when
the
evil
inclination
comes
and
shows
him
the
lowliness
of
the
friends,
he
should
go
above
reason.
But
certainly,
it
would
be
better
and
more
successful
if
he
could
see
within
reason
that
the
friends
are
at
a
higher
degree
than
his
own.
With
that
we
can
understand
the
prayer
that
Rabbi
Elimelech
had
written
for
us,
“Let
our
hearts
see
the
virtues
of
our
friends,
and
not
their
faults.”
37.
Rabash.
Article
30
(1988)
What
to
look
for
in
the
Assembly
of
Friends
Love
of
friends
that
is
built
on
the
basis
of
love
of
others,
by
which
they
can
achieve
the
love
of
the
Creator,
is
the
opposite
of
what
is
normally
considered
love
of
friends.
In
other
words,
love
of
others
does
not
mean
that
the
friends
will
love
me.
Rather,
it
is
I
who
must
love
the
friends.
For
this
reason,
it
makes
no
difference
if
the
friend
is
slandering
him
and
must
certainly
hate
him.
Instead,
a
person
who
wishes
to
acquire
love
of
others
needs
the
correction
of
loving
the
other.
Therefore,
when
a
person
makes
the
effort
and
judges
him
favorably,
it
is
a
Segula
[remedy/power/virtue],
where
by
the
toil
that
a
person
makes,
which
is
called
“an
awakening
from
below,”
he
is
given
strength
from
above
to
be
able
to
love
all
the
friends
without
exception.
38.
Rabash.
Article
30
(1988)
“What
to
look
for
in
the
Assembly
of
Friends”
A
person
should
make
an
effort
to
obtain
love
of
others.
And
this
is
called
“labor,”
since
he
must
exert
above
reason.
Reasonably
thinking,
“How
is
it
possible
to
judge
another
favorably
when
his
reason
shows
him
his
friend’s
true
face,
that
he
hates
him?”
What
can
he
tell
the
body
about
that?
Why
should
he
submit
himself
before
his
friend?
The
answer
is
that
he
wishes
to
achieve
Dvekut
[adhesion]
with
the
Creator,
called
“equivalence
of
form,”
meaning
to
not
think
of
his
own
benefit.
Thus,
why
is
subduing
a
difficult
thing?
The
reason
is
that
he
must
revoke
his
own
worth,
and
the
whole
of
the
life
that
he
wishes
to
live
will
be
only
with
the
consideration
of
his
ability
to
work
for
others’
benefit,
beginning
with
love
of
others,
between
man
and
man,
through
the
love
of
the
Creator.
Moreover,
here
is
a
place
where
he
can
say
that
anything
that
he
does
is
without
any
self-interest,
since
by
reason,
the
friends
are
the
ones
who
should
love
him,
but
he
overcomes
his
reason,
goes
above
reason,
and
says,
“It
is
not
worth
living
for
myself.”
39.
Rabash.
Article
22
(1985)
The
Whole
of
the
Torah
Is
One
Holy
Name
We
must
always
consider
the
goal,
which
is
to
“do
good
to
His
creations.”
If
the
evil
inclination
comes
to
a
person
and
asks
him
all
of
Pharaoh’s
questions,
he
should
not
reply
with
lame
excuses,
but
say,
“Now,
with
your
questions,
I
can
begin
with
the
work
of
bestowal.”
This
means
that
we
should
not
say
about
the
questions
of
the
evil
inclination
that
it
came
to
us
in
order
to
lower
us
from
our
degree.
On
the
contrary,
now
it
is
giving
us
a
place
to
work,
by
which
we
will
ascend
on
the
degrees
of
wholeness.
40.
Rabash.
Article
22
(1985)
The
Whole
of
the
Torah
Is
One
Holy
Name
Any
overcoming
in
the
work
is
called
“walking
in
the
work
of
the
Creator,”
since
each
penny
joins
into
a
great
amount.”
That
is,
all
the
times
we
overcome
accumulate
to
a
certain
measure
required
to
become
a
Kli
for
the
reception
of
the
abundance.
Overcoming
means
taking
a
part
of
a
vessel
of
reception
and
adding
it
to
the
vessels
of
bestowal.
It
is
like
the
Masach
[screen],
which
we
must
put
on
the
Aviut[thickness/will
to
receive].
It
follows
that
if
one
has
no
will
to
receive,
one
has
nothing
on
which
to
place
a
Masach.
For
this
reason,
when
the
evil
inclination
brings
us
foreign
thoughts,
this
is
the
time
to
take
these
thoughts
and
raise
them
above
reason.
This
is
something
one
can
do
with
everything
one’s
soul
desires.
He
should
not
say
that
now
he
has
received
rejection
from
the
work.
Rather,
he
should
say
that
he
was
given
thoughts
and
desires
from
above
so
as
to
have
room
to
admit
them
into
Kedusha[holiness].
41.
Rabash.
Notes.
Article
572.
The
order
of
one’s
work
in
Torah
and
Mitzvot
[commandments]
when
he
wants
to
work
for
the
sake
of
the
Creator
is
that
one
must
fight
and
defeat
the
evil
inclination.
That
is,
it
is
human
nature
to
toil
when
there
is
self-benefit.
But
when
he
sees
that
no
self-benefit
will
emerge
from
this
work,
he
cannot
work.
Instead,
he
complains
and
asks,
“What
is
this
work
for
you?”
meaning
what
will
you
gain
from
exerting?
When
a
person
overcomes
it
and
says
that
he
wants
to
work
against
nature
and
bestow
upon
the
Creator,
the
evil
inclination
comes
with
a
different
argument,
asking
the
question
of
wicked
Pharaoh,
“Who
is
the
Lord
that
I
should
obey
His
voice?”
It
is
possible
to
work
for
the
sake
of
others
only
where
I
know
that
the
other
receives
the
labor.
However,
when
he
has
two
labors,
1)
He
must
overcome
and
go
against
nature,
and
work
not
for
his
own
benefit
but
for
the
benefit
of
others,
for
the
sake
of
the
Creator.
2)
He
must
believe
that
the
Creator
receives
his
labor.
These
two
questions
are
the
main
ones
in
the
argument
of
the
wicked
one...
It
is
possible
to
overcome
these
questions
only
by
the
power
of
faith,
which
is
above
reason.
One
must
reply
to
the
wicked
one
that
from
the
perspective
of
the
intellect,
it
makes
sense
to
ask
what
he
is
asking.
But
above
the
intellect,
in
faith,
when
he
believes
in
the
words
of
the
sages,
this
is
the
only
way
that
is
for
the
sake
of
the
Creator.
That
is,
when
one
gives
all
his
energy
and
efforts
for
the
sake
of
the
Creator,
this
is
his
only
purpose,
and
the
world
was
created
for
this
purpose,
as
our
sages
said,
“The
whole
world
was
created
only
for
this”
(Berachot
6b),
meaning
for
the
fear
of
heaven.
Hence,
when
he
answers
the
wicked
that
he
is
going
above
reason,
which
is
against
the
intellect,
the
intellect
can
no
longer
ask
any
questions
because
all
the
questions
are
within
reason,
whereas
above
the
intellect
there
is
no
place
for
questions.
42.
Rabash.
Article
6
(1989)
What
Is
Above
Reason
in
the
Work
In
the
work,
“faith
above
reason”
means
we
must
believe
although
the
mind
does
not
see
that
this
is
so,
and
it
has
several
proofs
that
it
is
not
as
he
wants
to
believe.
This
is
called
“faith
above
reason,”
meaning
he
says
that
he
believes
as
though
he
sees
it
within
reason.
This
is
called
“faith
above
reason”
in
the
work.
In
other
words,
it
is
a
lot
of
work
for
a
person
to
take
this
upon
himself;
it
is
against
reason.
This
means
that
the
body
does
not
agree
to
this,
yet
he
accepts
it
nonetheless
as
though
it
were
within
reason.
Such
faith
requires
help
from
the
Creator.
For
this
reason,
for
such
faith,
a
person
needs
to
pray
that
He
will
give
him
the
power
to
be
similar
to
Him
as
though
he
had
attained
it
within
reason.
In
other
words,
a
person
should
not
pray
to
the
Creator
to
help
him
understand
everything
within
reason.
Instead,
he
should
pray
to
the
Creator
to
give
him
the
strength
to
assume
faith
above
reason
as
though
it
were
within
reason.
43.
Rabash.
Notes.
Article
68.
The
Order
of
the
Work
When
one
believes
in
the
delight
and
pleasure
that
exists
in
above
reason,
he
comes
to
consciously
feel,
to
know
the
evil
within
him.
That
is,
he
believes
that
the
Creator
imparts
such
delight
and
pleasure,
and
although
he
sees
all
the
good
above
reason,
he
achieves
recognition.
That
is,
he
feels
in
all
the
organs
the
power
of
the
evil
that
is
found
in
receiving
for
oneself,
which
prevents
him
from
receiving
the
abundance.
It
follows
that
faith
above
reason
causes
him
to
feel
his
enemy
within
reason—who
obstructs
him
from
reaching
the
good.
This
is
his
standard.
That
is,
to
the
extent
that
he
believes
in
the
delight
and
pleasure
above
reason,
to
that
extent
he
can
come
to
feel
the
recognition
of
evil.
Later,
sensing
the
bad
yields
the
sensation
of
delight
and
pleasure,
since
the
recognition
of
evil
in
the
sensation
of
the
organs
causes
him
to
correct
the
bad.
This
is
done
primarily
through
prayer,
when
he
asks
the
Creator
to
give
everything
in
bestowal,
called
Dvekut
[adhesion].
Through
these
Kelim
[vessels],
the
goal
will
be
revealed
in
open
Providence,
meaning
that
there
will
be
no
need
for
the
concealment
because
there
will
already
be
Kelim
that
are
able
to
receive.
44.
Baal
Hasulam.
Shamati
19.
What
Is
“The
Creator
Hates
the
Bodies,”
in
the
Work
One
must
not
be
angry
when
he
has
work
with
the
will
to
receive,
that
it
obstructs
him
in
the
work.
One
would
certainly
be
more
satisfied
if
the
will
to
receive
were
absent
from
the
body,
meaning
that
it
would
not
bring
its
questions
to
a
person,
obstructing
him
in
the
work
of
observing
Torah
and
Mitzvot
[commandments].
However,
one
should
believe
that
the
obstructions
of
the
will
to
receive
in
the
work
come
to
him
from
above.
One
is
given
the
force
to
discover
the
will
to
receive
from
above
because
there
is
room
for
work
precisely
when
the
will
to
receive
awakens.
Then
one
has
close
contact
with
the
Creator
to
help
him
turn
the
will
to
receive
to
work
in
order
to
bestow.
One
must
believe
that
from
this
extends
contentment
to
the
Creator,
from
his
praying
to
Him
to
draw
him
near
in
the
manner
of
Dvekut
[adhesion],
called
“equivalence
of
form,”
discerned
as
the
annulment
of
the
will
to
receive,
so
it
is
in
order
to
bestow.
The
Creator
says
about
this,
“My
sons
defeated
Me.”
That
is,
I
gave
you
the
will
to
receive,
and
you
ask
Me
to
give
you
a
desire
to
bestow
instead.
45.
Rabash.
Article
502.
“If
Man
Wins,
the
Creator
Is
Happy”
The
intention
of
the
Emanator
is
for
the
lower
ones
to
receive
pleasure.
Yet,
man
uses
the
Torah
in
the
opposite
manner,
wanting
the
Creator
to
receive
pleasure.
He
receives
this
power
from
the
Torah,
from
that
spice.
It
follows
that
he
is
fighting
with
the
Creator,
meaning
that
the
Creator
wants
man
to
receive
pleasure,
and
man
wants
the
Creator
to
receive
pleasure.
Thus,
he
uses
the
Torah
in
the
opposite
direction
from
the
seller.
It
was
said
about
this
that
the
Creator
says,
“My
sons
defeated
Me.”
That
is,
they
fight
against
the
will
to
receive
that
the
Creator
imprinted
in
their
hearts,
where
if
the
man
wins,
the
Creator
is
happy.
46.
Rabash.
Records.
Article
5.
The
Meaning
of
Sins
Becoming
as
Merits
Similar
to
a
flame
that
is
tied
to
the
wick.
The
foreign
thought
is
considered
the
wick,
which
wants
to
install
a
flaw
in
his
work.
That
is,
the
foreign
thought
makes
him
think
that
from
the
perspective
of
the
mind
and
reason,
he
has
nothing
to
do
in
His
work.
And
when
he
gets
the
foreign
thought,
he
says
that
he
does
not
want
to
make
any
excuses,
but
everything
that
the
reason
says
is
correct
except
he
is
walking
on
the
path
of
faith,
which
is
above
reason.
It
follows
that
the
flame
of
faith
is
tied
to
the
wick
of
the
foreign
thought.
Thus,
only
now
can
he
observe
the
Mitzva
of
faith
properly.
It
follows
that
the
questions
have
become
to
him
as
merits,
since
otherwise
he
would
not
be
able
to
accept
any
merits
from
faith.
This
is
called
“rejoicing
in
suffering.”
Although
he
suffers
from
the
foreign
thoughts
that
afflict
him
and
cause
him
to
slander
and
gossip
and
speak
badly
about
His
work,
he
is
nonetheless
happy
about
it
for
only
now,
at
such
a
time,
he
can
observe
in
a
manner
of
faith
above
reason.
This
is
called
“the
joy
of
Mitzva.”
47.
Baal
Hasulam.
Shamati
33.
The
Lots
on
Yom
Kippurim
and
with
Haman
What
appears
to
one
as
things
that
contradict
the
guidance
of
“The
Good
Who
Does
Good”
is
only
to
compel
one
to
draw
the
upper
light
on
the
contradictions,
when
wanting
to
prevail
over
the
contradictions.
Otherwise,
one
cannot
prevail.
This
is
called
“the
exaltedness
of
the
Creator,”
which
one
extends
when
having
the
contradictions,
called
Dinim
[judgments].
This
means
that
the
contradictions
can
be
annulled
if
one
wants
to
overcome
them,
only
if
he
extends
the
exaltedness
of
the
Creator.
You
find
that
these
Dinim
cause
the
drawing
of
the
exaltedness
of
the
Creator.
This
is
the
meaning
of
what
is
written,
“and
cast
his
mantle
upon
him.”
It
means
that
afterward
he
attributed
the
whole
mantle
of
hair
to
Him,
to
the
Creator.
That
is,
now
he
saw
that
the
Creator
gave
him
this
mantle
deliberately,
in
order
to
draw
the
upper
light
on
them.
However,
one
can
only
see
this
later,
after
one
has
been
granted
the
light
that
rests
on
these
contradictions
and
Dinim
that
he
had
had
in
the
beginning.
This
is
so
because
he
sees
that
without
the
hair,
meaning
the
descents,
there
would
not
be
a
place
for
the
upper
light
to
be
there,
as
there
is
no
light
without
a
Kli
[vessel].
For
this
reason,
he
sees
that
all
the
exaltedness
of
the
Creator
he
had
obtained
was
because
of
the
Se’arot
and
the
contradictions
he
had
had.
This
is
the
meaning
of
“The
Lord
on
high
is
mighty.”
It
means
that
the
exaltedness
of
the
Creator
is
awarded
through
the
Aderet
48.
Baal
Hasulam.
Shamati
13.
A
Pomegranate
There
is
emptiness
only
in
a
place
where
there
is
no
existence,
as
in
“The
earth
hangs
on
nothing.”
You
find
that
what
is
the
measure
of
the
filling
of
the
empty
place?
The
answer
is,
according
to
one’s
elevation
of
oneself
above
reason.
This
means
that
the
emptiness
should
be
filled
with
exaltedness,
meaning
with
above
reason,
and
to
ask
of
the
Creator
to
give
him
that
strength.
This
will
mean
that
all
the
emptiness
was
created,
meaning
it
comes
to
a
person
to
feel
this
way—that
he
is
empty—only
in
order
to
fill
it
with
the
Romemut
of
the
Creator.
In
other
words,
one
is
to
take
everything
above
reason.
This
is
the
meaning
of
the
verse,
“God
has
made
it
that
He
will
be
feared.”
This
means
that
these
thoughts
of
emptiness
come
to
a
person
in
order
for
one
to
have
a
need
to
take
upon
himself
faith
above
reason.
And
for
this
we
need
the
help
of
the
Creator.
It
follows
that
at
that
time,
one
must
ask
the
Creator
to
give
him
the
power
to
believe
above
reason.
It
turns
out
that
it
is
precisely
then
that
one
needs
the
Creator
to
help
him,
since
the
exterior
mind
lets
him
understand
the
opposite.
Hence,
at
that
time,
one
has
no
other
choice
but
to
ask
the
Creator
to
help
him.
It
is
said
about
this,
“One’s
desire
overcomes
him
every
day;
and
were
it
not
for
the
Creator,
he
would
not
overcome
it.”
49.
Baal
Hasulam.
Shamati
14.
What
Is
the
Exaltedness
of
the
Creator
The
Romemut
[exaltedness/sublimity]
of
the
Creator
means
that
one
should
ask
the
Creator
for
the
strength
to
go
above
reason.
This
means
that
there
are
two
interpretations
to
the
Romemut
of
the
Creator:
1.
To
not
be
filled
with
knowledge,
which
is
intellect
with
which
one
can
answer
one’s
questions.
Rather,
he
wants
the
Creator
to
answer
his
questions.
It
is
called
Romemut
because
all
the
wisdom
comes
from
above
and
not
from
man,
meaning
that
man
can
answer
his
own
questions.
Anything
that
one
can
answer
is
regarded
as
answering
everything
with
the
external
mind.
This
means
that
the
will
to
receive
understands
that
it
is
worthwhile
to
observe
Torah
and
Mitzvot
[commandments].
However,
if
the
above
reason
compels
one
to
work,
it
is
called
“against
the
opinion
of
the
will
to
receive.”
2
The
greatness
of
the
Creator
means
that
one
becomes
needy
of
the
Creator
to
grant
his
wishes.
Therefore:
1.
One
should
go
above
reason.
Then
one
sees
that
he
is
empty
and
becomes
needy
of
the
Creator.
2.
Only
the
Creator
can
give
him
the
strength
to
be
able
to
go
above
reason.
In
other
words,
what
the
Creator
gives
is
called
“The
Romemut
of
the
Creator.”