Perception of Reality, 18/08/2017

117) Baal HaSulam Introduction to The Study of the Ten Sefirot (80-82)

The reason for the concealment of the face from the people has been explained: it is deliberately to give people room for labor and engage in His work in Torah and Mitzvot out of choice. This is because this increases the contentment of the Creator from their work in His Torah and Mitzvot more than His contentment from His angels above, who have no choice and whose work is coerced.

Despite the above praise for concealment of face, it is still not considered wholeness, but only as “transition.” This is the place from which the longed-for wholeness is attained.

This means that any reward for a Mitzva that is prepared for a person is acquired only through one’s labor in Torah and good deeds during the concealment of the face, when he engages out of “choice.” This is so because then one feels sorrow out of his strengthening in His faith, in keeping His will. And one’s whole reward is measured only according to the pain he suffers from keeping the Torah and the Mitzva, as it is written, “The reward is according to the pain.”

Hence, every person must experience that transit period of concealment of the face. When he completes it, he is rewarded with open Providence, meaning the revelation of the face.

162) Rabash Vol 2, Article 37 (1989) What is, “A Path that Begins with Thorns and Ends in a Plain”, in the Work
We understand what is the way that starts with thorns and end with a plain, in the work, and this is because the work of God has two paths:

1) For self benefit.

2) For the Creator’s benefit.

The path of self benefit is called “begins in the plain”, since the body does not oppose it too much since the body believes in reward and punishment, hence it agrees to work, even though he labors in the work, nevertheless he looks at the reward and therefore one’s work is called that “it begins in the plain”. Meaning that the body understands that this path is within reason, because it is for his own benefit.

“But its end is thorns”, meaning that afterward one sees that he is unable to feel the Creator as good and benevolent, as it is written (Introduction to the Book of Zohar, page 138) “As long as the receivers have not reached perfection, to receive the fulness of his benevolence that he planned for us at the beginning of creation, the governess must be by the path of good and evil, reward and punishment, since our vessels of reception are still soiled by self reception, because we use our vessels of reception opposite to what they were created for, and thus we necessarily feel by the actions of governess that they are for us”.

Hence “its end is thorns”, the meaning of “thorns” is that this path brings us pain, namely that after all that one invested in Torah and mitzvot he does not feel the governess of the Creator in aspect good and benevolent.

This matter is the cause of the reward and punishment in the work, for the person, meaning that the governess of the Creator is in aspect good and evil, from which the reward and punishment is drawn, as it is written in the Sulam “therefore, when one feels bad, to the same degree of his faults the governess rests on him and the worker departs from him, which is the greatest punishment in the world. Hence one’s feeling his governess by good and evil carries with it the feeling of reward and punishment. That is, one makes an effort not to be separated from his faith by tasting the bad in the governess, which is his reward. But if God forbid he does not make an effort, he receives his punishment by separating from the faith of the Creator.”

171. Baal HaSulam Shamati 72. “Confidence Is the Clothing for the Light”

Confidence is the clothing for the Light, called “life.” This is because there is a rule that there is no Light without a Kli (vessel). It follows that the Light, called “Light of life,” cannot clothe, but must dress in some Kli. The Kli where the Light of life is clothed is usually called “confidence.” It means that he sees that he can do every difficult thing.

Thus, the Light is felt and recognized in the Kli of confidence. Because of that, one’s life is measured by the measure of confidence that appears there. One can measure the magnitude of vitality in oneself according to the confidence in himself.

For this reason, one can see in oneself that as long as his level of vitality is high the confidence shines on every single thing, and he sees nothing that can obstruct him with what he wants. This is because the Light of life, which is a force from Above, shines on him and he can work with superhuman powers, since the Upper Light is not limited like corporeal forces.

However, when the Light of life leaves him, which is considered that he has descended from his previous level of vitality, then he becomes clever and inquisitive. He begins to calculate the profitability of everything, is it worthwhile to do it or not. And he becomes temperate, and not lively and sizzling as before he began to decline in his level of vitality.

However, one does not have the wisdom to say that all this cleverness and wit with which he now thinks of everything are because he’d lost the spirit of life he had then. Instead, he thinks that now he has become smart, not as he was before he’d lost the Light of life. Rather, then he was reckless and careless.

However, he should know that all the wisdom that he has now acquired came to him because he has lost the spirit of life that he had had before. Before, he measured all the acts with the Light of life that the Creator gave him. But now that he is in decline the evil inclination has the power to come to him with all their “just arguments.”

The counsel for it is that one should say that now he cannot speak to his body and argue with it. Rather, he should say, “Now I am dead and I am awaiting the revival of the dead.” Then he must begin to work above reason, meaning say to his body, “Everything you say is true, and I have nothing rational to answer you. However, I hope that I will begin to work anew. Now I take upon myself Torah and Mitzvot, and now I am becoming a proselyte, and our sages said, ‘a proselyte who has converted is like an newborn infant.’ Now I await the salvation of the Creator; He will certainly help me and I will come once more into the path of holiness. And when I have power in holiness, then I will have what to answer you. But in the meantime I must go above reason for I am still without the mind of holiness. Hence, you can win with your intellect and there is nothing I can do but believe in our sages who said that I should keep Torah and Mitzvot with faith above reason. I must certainly believe that by the power of faith we will be helped from Above, as our sages said, ‘He who comes to purify is aided.’”

165) Rabash, Vol 3, Article 27. "Three Lines – 1"
There are two lines and there is a dispute between them, meaning that each wants to cancel the other, and from this we get three options:
1. One cancels the other.
2. Each one wants to cancel but is unable, thus they remain in dispute.
3. They make peace between them.
Here the right is called perfection, namely, that one depicts for himself that he is the most perfect and happiest person in the world, because he calculates for himself that he is just a simple man, no better than the rest of the people, except that the Creator chose him to serve the king, And even though this service is not permanent, but only once a month or once a week. In any case, when one sees that not too many people serve the king even once in a lifetime, one receives nourishment from it, and because he has life (nourishment), one is able to engage in Torah and mitzvot with joy and increase in good deeds.
However, in order to ascend the degrees, one must also walk in the left line, which is behinat Chochma, where there is already scrutiny of the thoughts and actions, if they truly are to serve the king, meaning to bring contentment to one’s Maker or to oneself. Then the left was to cancel the right, namely to walk precisely in criticism, not allowing one to do anything good, It follows that “one’s knowledge is greater than his actions”.
One should mainly walk in the middle line, namely to do good deeds and feel like a whole man, serving the king. And one must believe that everything that he does brings contentment to the Creator. Along with this, one should have time to walk in the left line, meaning with a critical spirit, though the left must yield to the right, meaning that he walks in the left not because he wants behinat left line, but only to improve the right, which means that even though one has all the criticism and all the knowledge, nevertheless he walks in behinat above reason, namely in behinat ‘right’, called the aspect of faith).
This is called the middle line that decides between the two lines, leaning toward the right. And this is called the aspect of Achoraim (posterior). Through this unification, one is afterward rewarded with behinat HaPanim (face, interior) of the degree, and then Chochma is clothed in Chasadim. This causes the zivug (mating) of ZON above in the aspect of PBP (Panim bePanim - face to face).

156) Rabash, Vol. 2, Art. 24 (1991) ‘What is ”One Must Give Birth to a Son And a Daughter" In The Work.

Work above reason must be based on unconditional surrender, meaning that one must take upon himself the service of the kingdom of heaven above reason. Therefore he must say "I want to serve Hashem even though I have no idea what it means and I don't get any pleasure from it, yet I am willing to work with all my strength, as I would if I was going to receive something from it and enjoyed it, and I am willing to work unconditionally. "

Then one is ready to go forward, and there is no situation that he can fall down from, because he took upon himself to work even when he is at his lowest state, flat with the ground, meaning that he could not be any lower.

That means that when one decides that he wants to work in this manner of 'dust' and he even enjoys the taste of dust, he acknowledges that it is extremely important to him when he is able to do something good for the creator, no matter how he feels. And he says that this dust tasting work, meaning when the body laughs at it, he informs his body that this work is in fact called "raising divinity from the dust".

Therefore, even though the body has a taste in the work, it is the taste of dust and one says that it is holiness and he does not measure how much he felt and tasted the work, rather, he believes that the creator indeed enjoyed his work, since it was not mixed at all with the will to receive, in fact, there was nothing for him to receive, no taste nor feeling, except the taste of dust. Hence, he believes that this work is holy and he rejoices in it.

169) Baal HaSulam. Shamati 23. “You That Love the Lord, Hate Evil”

In the verse, “O ye that love the Lord, hate evil; He preserveth the souls of His saints; He delivered them out of the hand of the wicked,” he interprets that it is not enough to love the Creator, and to want to be awarded adhesion with the Creator. One should also hate evil.

The matter of hatred is expressed by hating the evil, called “the will to receive.” And one sees that one has no artifice to be rid of it, and at the same time one does not want to accept the situation. And one feels the losses that the evil causes him, and also sees the truth that one cannot annul the evil by himself, since it is a natural force by the Creator, who has imprinted the will to receive in man.

In that state, the verse tells us what one can do, meaning hate evil. And by that the Creator will keep him from that evil, as it is written, “He preserveth the souls of His saints.” What is preservation? “He delivered them out of the hand of the wicked.” In that state one is already a successful person, since he has some contact with the Creator, be it the tiniest connection.

In fact, the matter of evil remains and serves as an Achoraim (Posterior) to the Partzuf. But this is only by one’s correction: through sincere hatred of evil, it is corrected into a form of Achoraim. The hatred comes because if one wants to obtain adhesion with the Creator, then there is a conduct among friends: if two people come to realize that each hates what one’s friend hates, and loves what and whom one’s friend loves, then they come into a perpetual bonding, as a stake that will never fall.

Hence, since the Creator loves to bestow, the lower ones should also adapt to want only to bestow. The Creator also hates to be a receiver, as He is completely whole and does not need a thing. Thus, man, too, must hate the matter of reception for oneself.

It follows from all the above, that one must bitterly hate the will to receive, for all the ruins in the world come only from the will to receive. And through the hatred, one corrects it and surrenders under the Kedusha (Sanctity).

170) Baal HaSulam. Shamati 24. Out of the Hand of the Wicked

It is written, “O ye that love the Lord, hate evil; He preserveth the souls of His saints; He delivered them out of the hand of the wicked.” He asks, what is the connection between “hate evil” and “He delivered them out of the hand of the wicked?”

In order to understand that, we must first bring the words of our sages, “The world was not created, but either for complete righteous, or for complete evil.” He asks, is it worthwhile creating the world for complete evil, but not worthwhile for incomplete righteous?

He replies: from the perspective of the Creator, nothing has two meanings in the world. It is only from the perspective of the receivers, meaning according to the sensation of the receivers. This means that either the receivers feel a good taste in the world, or they feel a terribly bitter taste in the world.

This is because with every act that they do, they calculate it in advance when they do it, since no act is done purposelessly. Either they want to better their present state or to harm someone. But small things are not worthy of a purposeful operator.

Hence, those who accept the modes of conduct of the Creator in the world, determine it as good or bad depending on how they feel: whether it is good or bad. Because of that “you that love the Lord,” who understand that the purpose of creation was to do good to His creatures, in order for them to come to feel it, they understand that it is received precisely by Dvekut (Adhesion) and nearing the Creator.

Thus, if they feel any remoteness from the Creator, they call it “bad.” In that state, one considers oneself evil, since an intermediary state is unreal. In other words, either one feels the existence of the Creator and His Providence, or one imagines that “The earth is given into the hand of the wicked.”

Since one feels about oneself that he is a man of truth, meaning that he cannot deceive himself and say that he feels when he does not feel, hence, he immediately begins to cry to the Creator to have mercy on him and deliver him from the net of the Sitra Achra and all the alien thoughts. Because one is crying earnestly, the Creator hears his prayer. (And perhaps this is the meaning of “The Lord is nigh unto all them that call upon Him in truth.”) At that time “He delivered them out of the hand of the wicked.”

As long as one does not feel one’s true self, meaning the measure of one’s evil to a sufficient amount to awaken one to cry to the Creator out of the affliction that one feels with one’s recognition of evil, one is still unworthy of redemption. This is because one has not yet found the Kli(Vessel) to the hearing of the prayer, called “from the bottom of the heart.”

This is so because one still thinks that there is some good in him, meaning he does not descend to the bottom of the heart. In the bottom of the heart one thinks that he still has some good, and he does not notice with what love and fear he relates to the Torah and the Mitzvot, and this is why he does not see the truth.

164) Rabash. Vol 2, Article 4 (1989) What is, Flood of Water, in the Work
One should know to be rewarded with behinat Bina and this is a big job until one reaches this state, meaning that he will be satisfied with little, in his feeling and in his reason, and be happy with what he has. This one can be always in perfection because he is content with his share.

What can one do when he sees that he is unable to overcome the will to receive? Then, he ought to pray to the Lord, that the Lord will help him, so that he will be able to do the work with his eyes closed, and will not need anything, but rather, that he will be able to do everything for the sake of heaven. And even though the body is against it, he must subdue himself and annul himself unconditionally before Hashem. And precisely because he is unable to overcome his body, he asks the creator to help him overcome his war with his nature, because he understands his state of lowness. Therefore he asks the creator to have mercy on him, because he is worse than the others, who are able to work for the creator… and he is ashamed of himself seeing how low he is, and that’s why he asks that Hashem will have mercy on him and deliver him from the control of the evil inclination… but he does not ask to receive more knowledge and understanding of the greatness of the creator, and thus he will have the ability to exit the evil inclination.

And although it may be true, yet he does not want to tell the creator that he would like to present some conditions to the creator, and only then he will annul himself to him, but he agrees to remain in smallness of mind and smallness of feeling, not less than he has now. But since he does not have power to overcome, he asks Hashem to give him power to overcome, and not more knowledge, understanding and feeling.

Since all the advice one gives to the Holy One, blessed be He, appear as though he is placing conditions to Hashem, like some smart and important person, and this is Hutzpa (audacity) for a person to place conditions to the creator, saying if, for instance, you will give me flavor in the work then I will be able to work for you, otherwise I won’t be able to. Rather, one should say, I want to annul and surrender without any conditions, only that you give me power so that I will truly be able to exit self love, and love Hashem “With all your heart”.

135) Baal HaSulam. Shamati 121. She Is Like Merchant-Ships

This is the meaning of “that man doth not live by bread only, but by everything that proceedeth out of the mouth of the Lord.” This means that the life of Kedusha (Sanctity) within one does not come specifically from drawing closer, from entrances, that is, admissions into Kedusha, but also from the exits, from the removals. This is so because through the dressing of the Sitra Achra in one’s body, and its claims, “She is all mine,” with a just argument, one is awarded permanent faith by overcoming these states.

This means that one should unite everything with the Creator, that is, that even the exits stem from Him. And when he is rewarded, he sees that both the exits and the entrances were all from Him.

This forces one to be humble, since now he sees that the Creator does everything, the exits as well as the entrances. And this is the meaning of what is said about Moses, that he was humble and patient—that one must tolerate the lowness. Thus, in each degree one should hold on to the lowness. And the minute he loses the lowness, he immediately loses all the degrees of “Moses” that he had already achieved.

This is the meaning of patience. Lowliness exists in everyone; but not every person feels that lowliness is a good thing. Thus, one does not want to suffer. However, Moses tolerated the humility, which is why he was called “humble,” since the lowness made him glad.

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