Kabbalah World Center - "Breaking the Iron Wall"

Breaking the Iron Wall
An Introduction to Ten Sefirot
Rabbi Y. Ashlag (1882-1955)
1) I have found a great need to break down from before me the iron wall which separates us from the wisdom of Kabbalah.
This concealment that started from the time of the destruction of the Second Temple continuing until now weighs very
heavily on us ; it is the source of the pain and grief of all mankind, and has aroused within us a fear least this wisdom will
be completely forgotten. For this reason the author of the "Sulam" wrote his work, "Study of the Ten Emanations", which is
the primary book for a fundamental understanding in Kabbalah.
Whenever I begin to speak to the heart of a person concerning this study, the first question which immediately arises is :
"Why do I need to know about heavenly angels and their names? Can I not fulfill the entire Torah with all its laws and
details without this knowledge? ". Underlying this question is the impression and premise that Kabbalah has no relevance
to our daily lives, and that it is remote and an abstract form of mysticism and magic.
A second basic question also arises: "Haven't our sages already established that one needs to learn the entire revealed
Torah before one learns Kabbalah. Furthermore, who can deceive himself to say that he has already completed the entire
revealed Torah and he is only lacking the hidden Torah?"
And afterwards, the third question: "Already many people have strayed away from the path of Torah because of their
involvement in Kabbalah. Why should I bring problems upon myself? Why should I enter into such danger without any
clear purpose?". (It is conventional to think that those who begin studying the wisdom of Kabbalah automatically become
weakened in Torah because they become overly concerned with intention of the command and disregard the performance
of the command.)
Then they ask a fourth and fundamental question: "All those who are devoted solely to Torah in our days have nothing to
do with this concealed wisdom, and if one asks about Kabbalah he is always told to leave it alone and just study revealed
Torah".
2) All these reasons for people not to learn Kabbalah stem from their lack of understanding in what was the purpose of
creation. Thus they come with such questions as: "What is the meaning of life? What is the reason for my pains and
anguish? What is the purpose of my life?". Despite the fact that throughout history great philosophers have tried to answer
these question, still these very questions bother our minds to this day, and yet leave us humiliated, pained, and without
answers. The general solution given to such questions is that they should be forgotten, and that one should just lose
himself in the natural flow of life. However, the study of Kabbalah is for those who relentlessly ask and seek to find
answers to such questions.
3)But the solution to all these questions is stated clearly in our Torah as it says "Come taste and see that the Creator is
good". Only through an understanding of the Creator, with a closeness, a bonding, and a clinging to Him can a person
come to all that is good, absolutely perfect, and eternal.
Reaching a level when one has a feeling of the Creator it is only possible through emulating Him, that all a person's
impulses and thoughts should be like those of the Creator. This is called, "The fulfillment of Torah and Mitzvot as
commanded". And only then can a person feel that the Creator created everything for his good and for his merit, him in a
life filled with happiness.
4)The Creator himself brings a person to good by giving him pleasure and serenity in this life, which is normally filled with
pain, and emptiness, forcing a person to constantly seek refuge from a life that is harder than death itself.
Where is the freedom of choice for a person? Does it not say in our Torah: "You should choose life". The choice of a person

is exclusively in his ability to control to fix his desires and thoughts, making them similar to the desires and thoughts of the
Creator.
This fixing of a person's thoughts and desires is called purification of the body, because the body is called "will and
thought", so that a person should be entirely involved "to fulfill the Torah and its mitzvot as commanded."This excludes a
devotion that is only for pleasure, it means a devotion that is in order to give pleasure to the Creator, the same way that
Creator wants to give pleasure to a person. This is also what is referred to as "the fulfillment of Torah for its own sake" or
"complete service".
Only through this way that a person doesn't think of himself, but rather only of the Creator does he merit to a life of
fulfillment. Before a person reaches this stage of purity he still thinks primarily of himself ; this is the time when there is a
place for freedom of choice. At this stage, a person has the option to choose from many available paths and methods to
strengthen the purification of his "wills and thoughts" and to protect himself from falling on the way. The Creator
intentionally brings distractions to a person in order that he should overcome them, strengthen himself, and reach a feeling
of completeness and calm.
5)The purification of the body means "the ability (to intend) to receive in order to give", that he thinks not of himself, but
of the good of his Creator, this is called "for the purpose of heaven". This alone is called "the fulfillment of Torah and
mitzvot". This process of purification of the body (desires) is referred to as "we shall do" and the receiving of the perfection
as "we shall understand".
In all of Creation there is only the Creator and his creature, man. "Man" means, the inner man, his "desires and thoughts",
not his physical body. The spiritual world is pure will and desires without physical bodies. In the spiritual world, the will
itself is called the "body" or "the vessel of the soul". The pleasure that fulfills the will is called the "Creator", or "the light"
or "the soul".Other than these two components, there is nothing else existant, in the entire Creation.
The Creator made an egoistic will that wants only to receive pleasure and nothing else.But this egoistic will is very limited,
not able to receive eternal perfection, because at the same time that the will is filled with the light of the pleasure, it
becomes extinguished by the pleasure, and without the desire for pleasure the pleasure is not felt. But without the feeling
of pleasure it is impossible to live, and life becomes like death itself. Therefore a created being always needs to make new
desires in order to fulfill them.
Thus a person is constantly running after pleasure, as it is the light of life. Yet he will never actually grasp pleasure if he
cannot awaken a new desire in order to enliven himself, he will die. Therefore, the desire to receive pleasure in a direct,
egocentric form, such is as known to us, will never render a person real pleasure.
Because the purpose of the Creator was to give pleasure to his creatures, he created within us a will to receive. But in
order to receive the infinite divine pleasure this will to receive needs to be fixed in the following way:
1)That the will shouldn't diminish at the time the pleasure is received.
2)The lacking of pleasure should remain also when the person is filled with pleasure, and that a person should constantly
be able to increase his will and to fulfill it without losing his desire for yet more pleasure.
3)The will should grow so much that a person should be able to receive the greatest pleasures in existence, in a complete
and eternal form, without having to be filled with just momentary pleasures.
However, in order to achieve these levels of pleasure there has to be in the person a lack other than the lack of pleasure.
Therefore the Creator endowed in a person a much greater capability than to just receive pleasure, rather we have the
ability to feel the Creator, the source of all pleasure. From this state of feeling the Creator, the giver of all pleasure, a
person begins to feel shame for only wanting to receive pleasure, until he starts to hate his very own nature and desires a
"a will to give", like that of his Creator.
However since the Creator has no lack and the person has nothing to give the Creator, the person redirects the will for
pleasure that he naturally has in a different form. He will only receive pleasure on the condition that his receiving of the
pleasure also gives pleasure to the Creator. Thereby a person is constantly receiving pleasure and also constantly giving
pleasure.
This form of receiving elevates a person to the level of the Creator, because he becomes a giver, like the Creator. The will

to give that the person acquires is not limited to his ability to receive, because his will to give entirely depends on how
great the Creator is in his eyes. Since the greatness of the Creator has no bounds, a person is always able to increase in
giving to his Creator and also the resultant receiving of pleasures increases, thus :
The receiving of pleasure through his will to receive constantly grows, because without receiving pleasure he cannot give to
his Creator.
He receives pleasure by giving pleasure to his Creator, and this pleasure depends on the greatness of the Creator in his
eyes.
It follows that through fixing his desire to receive for the purpose of giving pleasure to the Creator, he elevates himself
from the level of a person to that of the Creator, and becomes like the Creator Himself. Through this process the complete
purpose of the Creator in creating the world becomes revealed for the whole purpose of the Creation is to bring man to this
state.
The process of transferring from wanting pleasure only for oneself to wanting only to give pleasure to the Creator, is called'
"purification of the body", because in spiritual terms the will means the body. The physical body has no relevance, because
it is only animalistic material, but the will inside the body is called the actual "body". How is a person able to transform his
will to receive if this is his natural state? How is it possible without any outside force other than his desire for pleasure, that
he change his will to receive, the only will found in man?
These questions require for us to understand how the entire world goes through two stages in order to reach its purpose
which is "complete pleasure and eternal knowledge, similar the Creator":
Stage 1-Repairing the will of man.
Stage 2-receiving pleasure, which was the original intention of the Creator.
The stage of repairing the will includes a chain of small reparations. The action of fixing is called "mitzvah". After being
repaired, when the will has become conditioned to receive in order to give pleasure to the creator, a person receives
pleasure called "light" or "Torah". Therefore the stage in which a person fixes his will is called "the way of Torah", and the
stage in which a person receives the pleasure of the purpose of creation is called "a life of pleasure and tranquility" or
"Torah".
On how to fix the body it is written: “Thus is the way of Torah: Bread and salt you should eat, water in measure you should
drink, on the ground you should sleep., a life of affliction you shall live, and in Torah you should labor. If you do this happy
are you and you shall have good. Happy are you in 'this world' and happy are you in the 'world to come' ". From here it is
clear that this world is the stage of "the fixing of the will to receive" and the "world to come" is the receiving of pleasure
with a complete and fixed will.
But from here arise the questions: "What is the difference between Torah and all the other wisdoms like physics,
chemistry, mathematics, and others wisdoms which don't require any afflictions, just some effort, in order to understand
them? Why does Torah require both effort and also afflictions?". The next question is: "Maybe in the world to come" I'll
have good but in this world that I deny myself, how could the Sages say "happy are you in this world""?
6) The purpose of purifying the body is in order that a person should be conditioned not to receive for his own pleasure.
Even in things permissible and necessary to maintain the body like: eating, drinking, and sleeping he should remove
himself from any pleasure until he lives literally a life of pain.
Then, after he has become accustomed to this, there is no longer a desire to receive pleasure left in his body, he is able to
toil in Torah and mitzvot in order to give pleasure to his Creator, and this is called "for it's own sake". And when he reaches
this level he merits to taste a life filled with wealth, filled with good without any blemish of pain, a life that is embedded
with the labor of Torah and mitzvot "for their own sake".
On this it is written "Come taste and see because the Creator is good", this taste is referring to the taste of labor in Torah
and mitzvot "for their own sake", and the seeing refers to see the purpose of creation which is only "to give good to His
creatures ; it is the nature of the God to do good". Then one is happy in the life the Creator gave him, and for him the

creation is worthwhile.
7)From here we see two levels of involvement in Torah and mitzvot:
Level A- "Path of Torah": The period of preparation where a person needs to fix his will to receive, his labor in Torah and
mitzvot is "not for its own sake", rather he still has a mixture of his own pleasures and motives. This stems from the
person still not being able to purify his will and rid himself of the vanities of this world. At this stage he has to "live a
difficult life and labor in Torah".
Level B-"A life of pleasure and tranquility": The stage occurs after he has finished and completed the "way of Torah" and
purified his will to receive, enabling him to fulfill the Torah and mitzvot "for their own sake", in order to give pleasure to
the Creator. Now he has come to the" life of pleasure and tranquility" which is the reason behind creation as His will is to
"bestow good to his creatures". This life of good means the most bountiful life in "this world" and the "world to come".
8) This is the difference between Torah and other wisdoms: In other wisdoms a person doesn't have to fix his will to
receive, effort alone suffices to achieve mastery and success, as with everything in the physical world. The purpose of
other wisdoms is for the knowledge and concepts of that wisdom to be known and understood, as this is the pleasure that
is to be derived from the wisdom. However, to improve and bring good to the life of a person and to bring him to the
completion for which he was created, is to receive perfection and eternal pleasure, this is only possible through fixing his
will to receive.
The purpose of labor in Torah and mitzvot is to prepare a person to be ready to receive all the good which is the intended
by the Creator ; He wants " to give good to His creatures". This good is reserved not only for "the world to come" but also
in this world as well. Therefore a person has to purify his will in order to be able to receive from his Creator in his lifetime.
As long as a person doesn't fix his will to receive in his life in this world, he needs to keep returning to this world, until in
one of his incarnations he fixes his will and accomplishes the purpose of creation.
9)Therefore a bountiful life in this world only comes to one who completed the "path of Torah", who has gone through all
the pains, struggles, and difficulties of this world, which are specific to the "path of Torah". After he has completed this
period of "not for its own sake”, a life of pain and difficulty, he merits to a life of good and bounty in "this world" and the
"world to come".
10) Life in complete perfection was created instantly and included life in this world in it's state of complete Goodness. The
Creator created man in his final eternal state filled with pleasure and perfection from the very beginning. In order however,
that a person should have free will, struggling on his own to reach perfection, the Maker set aside this state of perfection to
be revealed only after a person purifies his will in this world.
11)However the Sages of the Talmud were lenient concerning the level of "the path of Torah" saying that the learning of
the Torah even with no alterior motive alone brings a man to "for its own sake", because the light that is in the Torah fixes
a person. From here we see that they changed the means to reach the purpose of creation to a much easier method.
The sages of the Talmud made it easier to reach the truth, instead of afflictions they gave us another way to purify the
body (will):the light within the Torah", that it has the strength to fix a person and to bring him to learn "for its own sake".
This means that it's enough to study Torah "not for its own sake", and the light that's in the Torah will fix a person, until he
will have a pure will with which he will be able to labor in Torah in order to give pleasure to his Master, to "learn for its own
sake".
12) To learn Torah with ulterior motives means that a person: 1)Believes in the Creator 2)Believes in the Torah 3)Believes
in reward and punishment 4)Labors in the Torah because the Creator commanded to labor in it 5)But he wants in the same
action of studying to bring pleasure to himself as well as to the Creator, that also he will have a reward. Yet if after his
labor it is known to him that he won't receive his reward, he regrets all his toil.
Even after this leniency this the sages permitted to labor in Torah "not for its own sake" in the place of afflictions, only
because by "from learning not for its own sake one comes to learning for its own sake", and excluded any labor for any
other purpose. Because originally before the leniency of the sages of the Talmud it was forbidden to learn "not for its own
sake", rather it was permissible to learn only after one reached the level of "for its own sake".

The sages of the Talmud permitted to labor in the Torah "not for its own sake" only for the purpose of transforming the will
as only for this purpose they made the decree that the Torah itself should be a medium that fixes a person instead of self
denial. Therefore at the time of learning a person is not obligated that his intent should be to understand what is written in
the works of Kabbalah, but rather it should be to merit transforming his will and thoughts. Only when that a person's
intents and thoughts are proper will the light of Torah transform his will. The sages decreed the Torah as a medium only on
the condition that a person has the intent to repair himself at the time of learning, only in this form did they permit to
learn Torah "not for its own sake"!
But if a person still doesn't believe in the Creator and in the Torah and lives with doubts, he will not be able to reach "for
its own sake" through "not for its own sake", because the light of the Torah is only for those who believe. The greatness of
the light of the Torah comes according to one's faith in the Torah. Therefore without faith a person will receive "darkness"
instead of "light". Without faith the only purpose in the Torah is to seek understanding and wisdom. The intellectual
understanding is his pleasure and he has no intention to transform himself or to reach a revelation of the Creator, his real
purpose from birth. In essence he is repulsed from learning the inner Torah. This type of learning brings him only
intelectualities and a desire to display his knowledge in the eyes of others. All these results are called "darkness".
13) Someone who merits perfect faith, is guaranteed that even if he learns Torah "not for its own sake" he will be
enlightened by the light of the Torah. Without first practicing self denial or living a life of abstention, he will merit to come
to Torah "for its own sake”. This results a life of bounty in this world and the next.
Therefore if a person that learns with alterior motives sees that according to the amount he already should have long since
reached the level of "for its own sake", he should to know that it stems from his lack of faith. For him who learns Torah
"not for his own sake", the transformation to "for its own sake" depends on the light that he takes from the Torah, which is
solely dependent on the amount of his faith.
14) A Person’s level of faith is recognizable from his labor in Torah. If he believes with complete faith that the Torah brings
him "life", he wil dedicate all his available time for it.
15) Therefore only a person, who knows that he has merited the proper measure of faith in the Creator and his Torah, can
expect that his labor in Torah "not for its own sake" will become "for its own sake". Only together with this faith the light of
Torah tranfigure him and bring him to the light of the Creator which will change him toward the good.
The lack of faith while one labors in Torah reverses the light to darkness ; the Torah which is the giver of life becomes the
giver of death. Such a scholar masters only the simple understanding of Torah lacking all desire to grasp the inner Torah,
the real light of the Torah. Therefore first and foremost a person must consummate his faith.
16) Therefore if a person labors in Torah because he believes in the reward, while yet combining his own interests along
with his intent to give pleasure to his Maker, the light in the Torah will transfigure him and bring him "to its own sake".
Even though he still isn't able to aim solely for the purpose of the Creator, it still considered that the time he spends
learning fixes him. This is called "learning for the sake of fulfilling the mitzvah of learning Torah".
But if a person toils in Torah "not for the sake of fulfilling the mitzvah of studying Torah", that is to say, not to fix himself,
but rather just to give pleasure to himself so he can be called a "scholar" or a "Rabbi", in order to brag or satisfy his ego,
his Torah becomes a "drug of death". The light in the Torah has been turned to darkness, which is not able to stand the
light of the Torah, its inwardness - the wisdom of Kabbalah.
17) Therefore a person needs to first acquire faith in his Creator and His supervision of reward and punishment, that is,
that the Creator will pay reward, and that his reward will be that he will receive more faith in his maker This should be a
person’s intent, prior to studying ; to merit the light of the Torah and to come to study for "its own sake". There is no
better advice for reaching faith, than to direct his heart and mind during learning toward faith in the Creator.
So if a person sees that he has an evil inclination, which is his desire only to receive, the only solution is learning Torah.
"Learning Torah" means learning for the purpose for which the Torah was given : to make him good. If he's only acquiring
intellectual concepts for his own pleasure, he's not learning Torah, only plain wisdom. The word "Torah" is refers to the
"the inner light in the Torah that brings him to good", which brings him to his Creator, e.g. a revealment of his Creator. It
follows from this that the proper type of study brings a person two things:1) faith and 2) the level of "for its own sake".

18) Every person has the ability to repair himself because the same Creator that made the evil inclination also created the
Torah to fix it. Therefore the Torah has the power to fix the desire that's in a person, the evil inclination. He who labors in
Torah and doesn't succeed in correcting his evil inclination, has been slack and did not put out either the sufficient "amount
of effort" or the "quality of effort".
"The Amount of effort" is determined by the amount of his available time that he spends studying Torah.
"The Quality of effort" is determined by how much of his mind and heart he devotes at the time of his study in order to
merit the light of the Torah, that brings faith to a person ; That he not labor in Torah without any intention to fix himself,
and not that he begins to learn in order to fix himself but at the time of learning removes his mind from this and wants just
to understand the text. The main factor is his quality of effort, because the evil inclination is not opposed to acquiring
wisdom, but when a person has the intent to kill his evil inclination, then his entire nature rises and interferes with him to
prevent him from thinking of fixing himself. Therefore a person has to strengthen mainly his quality of effort.
But only according to the degree that a person feels that his inclination is evil in not allowing him to reach good and
perfection to the degree that he hates his nature which doesn't allow him to reach his Creator, to this degree only will he
be able to repair himself at the time of studying.
19) It is written in the Talmud that he who labors in the revealed Torah five years and doesn't reach the level of "for its
own sake" will never reach it. Therefore if in the beginning it is difficult for a person to labor in the revealed Torah, it is
better that he involves himself in the wisdom of Kabbalah while in the revealed Torah he should only learn the relevant day
to day laws. This is not because its easier to learn the wisdom of Kabbalah than the wisdom of the revealed Torah, but that
through the learning of Kabbalah it's easier to bring out the light of Torah which fixes a person.
20)Why is a person obligated to abandon the learning of the revealed Torah, to learn only relevant day to day laws, and
the rest of the time to be involved only in Kabbalah?
21)The Torah is only attained through "fear of the Creator and "fulfillment of the mitzvot".
22)The purpose of life is to fight the evil inclination. The intermediary to accomplish this is the intent to repair oneself
during learning Torah. Kabbalah books as well as in the revealed Torah, indeed all books of Torah, speak exclusively of the
revelation of the Maker to his creatures. For this reason the Torah is referred to as "the names of the Creator". According
to the level that a person grasps Torah, that is, how the Creator is revealed to him, how the person feels the Creator
before him, on this level he designates Him with a name.
All of scripture was written down by those who understood the Creator. They conveyed their knowledge in different
linguistic styles : the language of Kabbalah, the language of the Torah and the prophets, the language of aggadah
(legends), and language of halachah. But in whatever idiom, they only wrote according to what they grasped in the upper
worlds, that is how they felt the Creator. In this respect there is no difference between any of the styles. This is also the
way that Moses received the Torah. He merited an understanding from the Creator of all the upper worlds, meaning a
complete knowledge of how the Creator is revealed to man and he wrote the Torah from the Creator, and afterwards, all
the different ways of understanding of the Creator put forth our holy books. They were all written by people that grasped
the Creator and wrote what they felt in Torah, in Prophets, in Writings, in aggadah, in Talmud. Together they are called
Torah because they were all written through divine revelation to man.
The revealed Torah on a simple level discusses mundane things like theft, damages, and other monetary laws. It is difficult
to see divine revelation in these things.
Therefore it is difficult to direct one's mind to the Creator and, therefore, to the purpose of his learning, namely, to merit
faith while delving into these laws. Therefore, if after five years of learning the revealed Torah a person hasn't fixed
himself, the Torah itself obligates him to abandon the revealed Torah and instead to toil in the wisdom of Kabbalah. In
Kabbalah it is much easier to extract the light of Torah and to direct his thoughts and heart to the Creator and to the
purpose of his learning. The wisdom of Kabbalah openly and clearly speaks of the actions of the Creator.
23) It is written in the Talmud itself that if a person doesn't reach "for its own sake "within five years of learning Torah the
reason only stems from the lack of intention in his heart, and not from his lack of skill or ability. The Torah doesn't require
skill only proper intentions of the heart. Only according to one's desire to repair himself (not according to his intellect) will

the Torah enlighten him. The sages determined that five years is sufficient time to reach the level of "for its own sake",
therefore a person is obligated to move promptly to the study of Kabbalah in order to succeed in reaching the level of "for
its own sake".
24) Every person is obligated to learn the revealed Torah, in order to know practical laws. This is possible from studying
the short abridged works. Rav Yosef Karo wrote halachah in a shorter fashion in the "Shulchan Aruch" because he studied
Kabbalah with the Kabbalist Ari Za"l, and saw that the process of clarification of halacha doesn't allow us time for the study
of Kabbalah.
25)It follows that a person doesn't need to learn Kabbalah in two instances:
First, if he fulfills the Torah "according to halacha" meaning "for its own sake" in order to give pleasure to the Creator than
he will automatically receive the light of Torah without any need from outside books. Second, if he still hasn't devoted five
years to the study of revealed Torah he still has time to develop the level of for "its own sake".
If however, he learns Torah "not for its own sake" for more than five years, the Talmud itself warns him that he will not
reach the level of "for its own sake". At this point, he must learn Kabbalah, because during the time he's learning Kabbalah
it is easier to bring his heart to the Creator, it will help him to reach spirituality.
26)Therefore the meaning of what is written in the Talmud (that a person must fill himself with revealed Torah), is that
either he's learning for its own sake or he has not completed five years of study. But the holy Ari Za"l writes that in our
times only through the study of Kabbalah is it possible for a person to fix himself and to reach the purpose for which he
was born, and there is no need for studying first five years, rather immediately he should begin studying Kabbalah.
the Creator created the person with a will to receive pleasures. If he uses his will to receive for himself, for his own
pleasure, the Creator hides himself from the person.But if he uses his will to receive in order to give to his Creator, the
Creator reveals Himself to the person.
The will to receive is referred to as a "black spot" because this willl isn't able to receive light or to feel the Creator.
Therefore if a person wants only to receive pleasure in his learning he will not merit to feel the Creator, because the
Creator as far as he is concerned is not existent.According to his level of repairing his will to receive on the condition to
give, this black spot expands and starts receiving into the light, meaning it fills up with a feeling for the Creator. The light
that fills this dark spot is called the "neshama(soul) of man."
The will to receive that enables him to receive the light is called "partzuf" (aspect), meaning "partzuf (aspect)" is the will to
receive, when it's completed with the intention "of receiving in order to give" than it is called "for its own sake"The entire
aspect includes the "head" and the "body". The "head" reveals all the light. In the "body" their is only the receiving of a
portion of that light that the told “aspect” decides it is able to receive in order to give pleasure to the Creator.
All that a person feels in this world and in the world to come is the feeling of the Creator. The difference is that in the
"world to come" he just feels the Maker, who is revealed to man, and in "this world" a person feels the Creator in physical
garments hidden from man. "This world" is called what one feels with his unfixed "will to receive". The "world to come"
refers to after a person has fixed "his will to receive". The wisdom of Kabbalah teaches a person how to achieve revelation
of the Creator to man, and how to pass from a feeling "of this world:" called "faith" to the “world to come" "world to come"
called understanding.
27) When the point of will to receive receives a fixing to receive not for itself but rather in order to give to the Creator, it
expands, that is it attains ten different wills to give in different paths. These ten wills are called "ten sefirot (emanations)".
Therefore in every spiritual partzuf( a will to receive in order to give) there are ten sefirot (emanations): Keter, Chochmah,
Binah, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, and Malchut.. The first three sefirot: Keter, chochmah, and binah
are called the "head of the partzuf". The seven lower sefirot: chesed, gevurah. tiferet, netzach, hod, yesod, and malchut
are called the "body of the partzuf".
All the feelings that a person feels he receives with the same will to receive. But with the will to receive for its own sake, a
person is able to understand only a tiny portion of the existence which he calls "my world".
When a person through his study of Kabbalah decides no longer to use his will to receive, rather to attain and to use only

the will to receive in the condition to give, similar to the Creator, in this measure of fixing his will, he begins to feel the real
existence that surrounds him. This existence is called "revealment of the Creator."
All of Kabbalah teaches a man to reach a feeling of true existence, It discusses the revelation of the Creator to man. Both
in the revealment of the Creator to man, and in Kabbalah there are two parts:
"Hidden Torah"- What is revealed in the first three sefirot: Keter, chochmah, and binah, or in the head of the partzuf. This
portion includes "the maaseh mercavah" (the divine chariot) and "maaseh beraishit" (act of creation) and is permitted only
to be revealed through hints from the master to the student.
Ta'amim of the Torah"- What is revealed in the lower seven sefirot of the face or the body of the face, this is permissible to
learn and is a great mitzvah to reveal it to everyone.
When a person reaches through the study of Kabbalah, his first revelaltion of the Creator, his black spot expands and fills
with an upper light. In his feeling of the Creator, this widening already includes ten sections from the ten sefirot, which are
called sefirot because they give light.
This partzuf that is born through a person's feeling of the Creator is called "neshamah". The lights which are revealed in
the body are called "Ta'amim" or "Ta'amei Torah", of which the reward for a person who receives them has no limit.
The will to receive of the "black spot", is called "the point of this world", in which it a person feels no existence of the
Creator of the world. There are 125 levels of revelation of the Creator, in each of which the will to receive is fixed gradually
until it reaches the proper will which is completely directed towards giving, then the Creator is entirely revealed. The levels
of revealment are called "worlds" . There are five worlds from above to below. Adam Kadmon, Atzilut, Briah, Yetzirah,
Asiyah. In each of them there are five partzufim (pl. of Partzuf), in each partzuf there are five sefirot. So in total there are
125 levels of reperation on the way to receiving a complete fixed will.
The higher head level at the end of the "world of asiah" is already included in "hidden Torah", that is forbidden to reveal,
and the" body" of the world of "atzilut" is included in "ta'amei ha Torah" that is permissible and fitting to reveal
28) Kabbalists reveal only that which is permissible to reveal and hides that which is forbidden to reveal.
A Kabbalist receives a reward for hiding "hidden Torah" from others, and revealing "taamei ha Torah" to others.
30) Therefore in all works of Kabbalah there is no mentioned of "hidden Torah" and all the printed books include only
"taamei ha Torah" which is a great mitzvah to reveal. To the extent that upper lights are revealed to the public, revelation
of the Creator increases in the world. This is called the "coming of Messiah". The "hidden torah" is given over only to
individuals under very strict conditions.
31) Why is the coming of the messiah dependent on the spreading of the wisdom of Kabbalah to the masses?
32)When a person is involved in Torah in order to receive a reward, that is, he anticipates a return for his effort, the fear
and love in his labor of Torah and mitzvot becomes a medium in order to receive that reward. His fear is that he will not
receive a reward ; his love depends on receiving a reward. If he does not receive the reward the love will cease.
If a person conducts himself this way, he's not using the Torah for its purpose, because the Creator gave the Torah as a
medium to fix the evil inclination and to achieve the ultimate purpose of creation.
33)According to what is stated in point 11, it is forbidden to begin studying Torah "not for its own sake" with the intention
of only to receive a reward. It is permissible only to engage in Torah when it's used as a intermediary to reach "for its own
sake" then the light of the Torah can fix him "and return him to good", to be similar to his Creator. Only on this condition is
his activity of "not for its own sake" considered a intermediary and is called an aspect of "the world of asiah of kedushah
(holiness)".
However if his faith is not complete and his involvement in Torah is not for the reason that the Creator has commanded
him, the light of the Torah is not revealed to him, and in place of "light", revelation of the Creator, he receives "darkness",

concealment of the Creator, and he enters the domain of the "klipot (evil husks)".
That is, when a person wants only for his own good, the holiness of the Torah goes over to the side of evil, to the klipot.
34)There are two orot(lights) in the partzuf (face)
Ohr Chassadim (Light of bestowal)- the intention to give to the Creator.
Ohr Chochmah-revelation of the Creator to man.
The condition to merit to spirituality is that a person should bring upon himself the "Ohr Chassadim", which come through
learning Torah “not on the condition to receive a reward”. Through the "Ohr Chassadim" a person brings upon himself the
"Ohr Chochmah, then the power of "moshiach" is revealed to him, that is "moshech" (brings him) from corporeality to
spirituality. Therefore everything depends on his involvement in Torah "for its own sake" which can bring him to the "ohr
chassadim" within which the "ohr chochmah" is enclothed.
35) At the time when one is spiritually exiled that he is still learning Torah "not for its own sake", if he learns with the
intent that his "not for its own sake" he will come "for its own sake", the Creator will help him. Then through the darkness
he can come to a revelation of the Creator through his power of "moshiach", the ability to arouse him to the level of "for its
own sake".
If however the involvement in Torah is "not for its own sake", lacking faith and unable to bring to the level of "for its own
sake", then there won't awaken in a person the desire to know his Creator. Because the purpose of his Torah is only for
himself, he'll be satisfied merely with physicality. Since he isn't interested in learning "for its own sake" the power of
"moshiach" will not be able to effect him, and his learning will remain purely physical. Though the power of "moshiach"
brings a person from corporeality to spirituality, it is only if their learning "not for its own sake" is with intention to reach
"for its own sake".
There are many who learn revealed Torah, and despite that don't succeed in reaching "for its own sake", they still don't
begin learning Kabbalah which can bring them to "for its own sake" which has been stated. The reason they can't come to
Torah "for its own sake" is not because the Torah lacks light which can arouse them to this level, but rather they don't
have the ability to bring this light out of the Torah.
36) The condition that the Ohr Chassadim (light of kindness) will come to the person is only if he studies Torah not in order
to receive a reward, rather only to give pleasure to his Creator. All the time of exile and pain that a person suffers are only
in order to awaken him that he should work to merit to Torah "for its own sake". As soon as he merits this, right away he
will merit "Ohr chesed and ahavah" (light of kindness and hapiness), which will bring him to a complete individual
redemption.
General mankind can reach the level "of for its own sake" only through the study of Kabbalah, because only it is sufficient
to help those of smaller intellect, since all of the layers of the wisdom of Kabbalah, directly describe the Creator. On the
other hand it's much harder to reach this level through revealed Torah, which one can only reach "for it's own sake"
through great toil.
Therefore he who thinks that he's learning Kabbalah to know worlds, sefirot, angels, partzufim,like someone in Torah that
is just learning in order to increase his intellect, is making a very serious mistake. Through the Kabbalah a person reaches
the light that turns a person towards the good, the "Ohr mashiach (the light of messiah)" which brings a person to
spirituality and an inner spiritual redemption.
37)They say that from the study of Kabbalah a person can go crazy and abandon the fulfillment of mitzvot. These things
happened in the past when people took the study of Kabbalah in a physical form, and consequently harbored all types of
strange images in their minds.
Since the works of Kabbalah are filled with spiritual concepts, the one who studies without the right intention imagines in
these spiritual ideas all types of physicality. Consequently many attempted to learn Kabbalah and afterwards abandon it
without success.
Therefore only the proper type of learning of Kabbalah, that is from the writings of the Ari Za"l and from the writings of the
Ashlag, and only through the proper teacher can assure the learner that he will gather the spiritual concepts in the proper,

simple and clear form..
38) Why is the involvement in Torah and complete and proper devotion called Torah "for its own sake" and devotion that
isn't appropriate called "Torah not for its own sake"?If the reason is that a person who learns Torah is obligated to intend
to give pleasure to the Creator, then the proper form of learning should be called "for His sake", instead of "for it's (the
Torah) own sake"?
39) The Torah brings a person to spiritual life called "chayim" (life). If a person doesn't intend to learn Torah "for it's own
sake" for life, and studies "not for it's own sake", this is called death. Therefore Torah which brings a person to spirituality
is called "giver of life", but Torah which doesn't bring a person to spirituality is called the "giver of death".
40) It's written " I have toiled and I have found' believe, I have not toiled and found- don't believe." At first glance it's
difficult to understand this. Toiling means working in order to "acquire" something, where as "finding" implies receiving
without any effort. Than how can it say "I have toiled and I have found"? Because if toil was involved it should have said "I
have toiled and I've acquired" or "I have toiled and have merited" but not "I have toiled and I've found"?
41) It is written that we find the Creator in the Torah ; the Creator hides himself in the Torah.Shouldn’t it be however that
He hides himself in physical things, and reveals himself in the Torah. How is it written that Hashem hides himself
specifically only in Torah? It's also written that the Creator hides himself, such that one must pray for Him to reveal
himself. Why does He hide himself? And why must we ask of Him to reveal himself?
It's only possible to find the Creator in the places where He hides himself. If we say that the Creator only hides Himself in
the Torah, than this is a sign that his place of concealment is only in the Torah.
42) We don't understand the Creator's providence over us. This is the main cause of distance from Him, and causes us to
transgress His Will ; and the cause of all our anguish and our stumbling into intentional or unintentional transgressions. If
we were to remove this cause we would relieve ourselves of these troubles and be able to truly cling to Him with all our
hearts.
43) If the Creator would reveal Himself to us in such a way that who ate something forbidden would immediately choke,
and all who perform a mitzvah would have immediate pleasure, who would even consider transgressing knowing that his
life is at stake? It would be like running into a blazing fire! Who would than abandon the Will of the Creator, that is mitzvot,
rather we would fulfill the Torah quickly and zealously, like a person who's unable to separate himself from a physical
pleasure that has been given to him. . If it were revealed before us the way that the Creator supervises the world we
would all be completely righteous people!
44) It is clear if the providence were to be revealed, we would all be completely righteous people clinging to the Creator
with the greatest of love.
Many try to cling to God and only a few individuals actually succeed. Because the reward of a Mitzvah is not revealed, and
neither is the punishment of one who transgresses. Rather things appear quite the opposite. Therefore understanding the
providence of God is the reason for all the good, and the lack of understanding is what causes all the bad and evil.
45)The feeling of providence comes to a person in two ways:
"concealment" panim (hidden faces)" which is divided into two:
single concealment or
double concealments - that is, concealment within concealment "gilui panim (revealed faces)" divided into two:
(Revelation of) Supervision of reward and punishment
(Revelation of) Eternal providence.
46) When the Creator hides His face a person feels this in the form of pain and difficulty as he has either a single or a
double concealment.

"Panim" of the Creator: When the Creator behaves with "revealed providence". He does good for a person. This is when His
Face is revealed to him. He then knows and understands his Creator, in that He's good and giving good, and recognizes
Him like one who sees a close friend and can immediately identify Him.
48) "Back” of the Creator: When He behaves toward a person with "hidden providence" a person receives pain because
that face of the Creator, which is trustworthy to pay, is hidden from him. This is a person who sees his friend from behind
and he is in doubt if this is actually his friend. There are two types of concealments or hidings "one concealment”: When a
person receives pain and suffering, this means that the Creator is hiding Himself, namely His goodness, and only his
behind is revealed. Than a person has to strengthen himself in faith, to be careful from sin, because it's hard to know the
Creator from behind.
49) "Concealment inside of concealment" or "double concealment": The abundance of pains cause that even the behind of
the Creator doesn't become recognizable to the person, that he doesn't believe that this is the Creator that is angry at him
and is punishing him, rather he attest it to an event or nature. This person comes towards rejection of the providence of
the Creator as the One who rewards and punishes, and this is already called "avodah zorah" idol worship.
50) In "One concealment" a person still believes in the providence over reward and punishment and that all his suffering
comes from that he's not clinging to the Creator.He still sees the Creator, but only from the way of behind, that has
brought him suffering. Therefore it's called "one concealment" meaning concealment of the face of the Creator but not His
behind.
51) From here the two aspects of understanding hidden providence are felt in a person "once concealment" or
"concealment in the midst of concealment".
One concealment or concealment means concealment of "panim" (faces) but revealed "achorayim" (behinds). A person
believes that the Creator causes him his difficulty as a punishment for a sin, even though it's hard for him to always
recognize his Creator from behind, and he comes to as a result to doubts and sins, he is still called a "rasha sheynoh
gamor (not a complete wicked man)". We don't consider him completely wicked since these sins come about as a result of
great suffering, and they are considered unintentional sins, and he still believes in reward and punishment, but since his
pains are so great it causes him to have doubt. The concealment is in this that he doesn't see that the Creator is "good and
gives good", but he believes that the Creator behaves with him with hidden providence.
52) Double concealment: Even the behind of the Creator is hidden from the person, because he doesn't believe in reward
and punishment. Then the sins are written as intentionally and he is considered a complete wicked man, because he thinks
that the Creator doesn't supervise at all which constitutes idol worship. The concealment is so great that he doesn't even
realize that the Creator has providence over the "concealment".
53) All the service in fulfilling the Torah and mitzvot in the path of free will occurs essentially at a time of concealment. A
person at this time must do everything in his power to behave as if there is revealed supervision, to overcome, to choose
to believe, and to choose that the Creator is watching him Since the providence isn't revealed and he sees his Creator as
His face is hidden, like a person who sees his friend from behind that could easily have a doubt if it really is his friend, so
too he may think that what has occurred in his life is from some random circumstance or event, and not from the Creator.
Therefore the choice is always in the hand of a person: to do the will of the Creator or to transgress. Because the suffering
that he receives brings him to doubt the providence of the Creator on him. So a person is found in a state of great difficulty
and struggle to believe in the providence of the Creator. On this period of time it's written: "All that's in your power to do
you should do", meaning specifically in this time when things are hidden a person must overcome his nature to strengthen
his faith to accept that the Creator supervises the entire creation only in the way of "being good and giving good". Because
a person merits to "Face revealment" to see completely clear how the Creator handles the world in the way "of being good
and doing good", only after he has toiled and has done all that's in his power to believe from the position of free will, that
that was the truth even during the period of "behinds". According to the greatness of anguish for a person that he needs to
overcome in order to believe at the time of concealment, that the providence of the Creator is always good. greater is his
reward as the Creator reveals to him His face and all that is good.
"Doubts",-that a person is in doubt if the Creator really handles the world in a good way? This who person has hardships
needs to say to himself that the intention of the Creator in handling the entire world is only in the way of "being good and

giving good" and all of his hardships are only for the good..
54) After the Creator has seen that a person has completed all his labor and all that was in his power to act with his
freewill to strengthen himself in the belief that the Creator controls the creation constantly in a completely good way, than
the Creator helps him and he merits to open attention from the Creator,"Face revealment" This person sees that
everything is run with absolute good, from this he's aroused to great love for the Creator, and than he merits complete
repentance, that he can cling to the Creator with all his heart, and soul, all as a result from his realization of the open
guidance of God.
55) The revealed providence and complete repentance come to a person on two levels:
56) The first level of revealed providence is the complete understanding of reward and punishment.
Not only includes the understanding that all the reward for mitzvot is in the world to come, but also a realization of the
great pleasure one has in doing the mitzvot in this world. Not only does one realize the bitter punishment that comes from
every sin after his death, but also feels the bitter taste of a sin that's done here in this world.
Therefore, the one who merits to open providence certainly cannot sin anymore, similar to one who certainly wouldn't cut
off his limbs and cause himself great suffering. Likewise he will take any opportunity to perform a mitzvah, as would any
normal person partake in a great pleasure that is offered to him.
57) Complete repentance is when the Creator Himself testifies that the person will no longer sin. Because a person cannot
be certain that he won't sin until he merits to an understanding of reward and punishment, meaning the revealed hand of
the Creator. This revealment of the Creator 's ways is, "redemptions of the Creator" or "Testimonies". "Creator's
redemption" refers to the revealing of the Creator to man. And when a person reaches an understanding of reward and
punishment, he is guaranteed that he won't sin further.
58) This repentance is called "repentance from fear". For also the one who returns to his Creator with all his heart and
soul, the guarantee that he won't sin further comes from his feeling of the pain and suffering, that come from his sins.He is
sure he won't sin because he doesn't want to cause to himself great hardship. Therefore his repentance comes only from
fear of sin, and so it is called "repentance from fear".
59) The one who does repentance from fear merits that all his intentional sins become unintentional, since the intentional
sins resulted from the double concealment when the Creator had become completely hidden from the sinner.
However the state of one concealment, when he believed in reward and punishment, but nevertheless from the great
hardships he had at times sinful thoughts, can be compared to one who sees his friend from behind, and is likely to think
that maybe it's not his friend. These sins are also considered unintentional since he didn't believe in reward and
punishment.
60) Therefore after he has merited to repentance from fear to a clear understanding of the system of reward and
punishment, until he is certain that he won't sin, he becomes removed completely from the double concealment. Now he
sees that there is a system of reward and punishment, and it's clear to him that all the hardship and darkness that he
experienced was a punishment for all of his sins.
He sees that in the past he made a bitter mistake that he thought the Maker was not controlling the world and now he sees
that the Creator was always managing the world in the way of "being good and doing good".
Thusly he has uprooted his intentional sins, but not completely as they are considered now unintentional. Similar to the
sins that he did at one concealment which are considered only unintentional, because he fell as a result of confusion and
great hardship which remove a man from he semblance of mind.
61) But from the first concealment he underwent immediately proceeding his repentance, he doesn't repair with his new
repentance. Left over is all the concealment and the unintentional sins that he committed, without any change or fixing,
because than he also believed that all of his suffering came from his sins. So he only merits to fix from the time of his
repentance and onward but not from before.
62) Therefore he's still not called a complete righteous person . Though since he has merited to the revealed face of the
Creator and sees that He is "good and does good" from this time and on he can be referred to as a righteous person, being

he has realized the righteousness of Providence as it is in truth., that the Creator behaves with people in the epitome of
good and completeness, as He is good to both good and bad people.
63) Since he merited to understand revealed providence, that he realizes that the Creator overlooks and takes care of both
good and bad, from this point and on he can be called tzadik. But until he reached this point he was not able to be called
tzadik (Righteous) because he had thoughts against the Creator. But since he had sinned in the past he is called a "tzadik
sheyno gamor" (incomplete righteous person).
64) He is also referred to as a "benoni" one who's in between. Because after he has merited to repentance from fear he
becomes enable through his devotion to merit to repentance from love, that he'll merit to be called "tzadik gamor (a
completely righteous person).
65) It's been explained that the first level of understanding revealed providence-is the realization of reward and
punishment to the extent that the Creator will testify that this person will no longer sin further.This is referred to as
repentance from fear, when the intentional sins become unintentional, and he is then called "tzadik sheyno gamor
(incomplete righteous person)" or "benoni"(person in between).
66) The second level of understanding open providence is the understanding of complete, true, and eternal nature of
providence. The realization that the Creator intimately watches over all his creatures in the aspect of "good and giving
good" than a person is called "tzadik gamor (complete), and this repentance is called "repentance from love", when he
merits that his intentional sin become mitzvot.
There are the four aspects of understanding providence, that a person must path through: The first three aspects :double
concealment, one concealment, the understanding of reward and punishment they are preparations that through them a
person merits to the fourth aspect, an eternal and true understanding.
67) Why is it not enough for a person the third aspect, the knowing of reward and punishment, that a person merits that
the Creator testifies on him that he will no longer sin? Why is he called a "benoni" or "a tzadik sheyno gamor" that these
names indicate that his devotion is not fitting in the eyes of the Creator, and is still found to be lacking in Torah and
mitzvot?
68) How does the Torah command us to love, something which isn't in our control, since love is something that doesn't
help force? But from the fact that a person performs the other 612 mitzvot properly he'll automatically begin to love the
Creator. Therefore it's considered this mitzvah as it is in the hand of man to perform it. Because if he's able to force
himself to perform the other 612 mitzvot, he will than be able to also perform the mitzvah of love.
69) But if there is no medium for which a person to perform the mitzvah of love except through the other 612 mitzvot,
than why should it be numbered as a mitzvah, and not just be considered a byproduct of the other mitzvot?
70) All the tendencies and characteristics in a person that he has to serve someone else are necessary to serve the
Creator. Originally they were implanted in a person soley for the purpose of serving the Creator, which is the meaning and
end of all man.. Rather in the meantime a person has an entire world in order that all these tendencies and natural
characteristics will be opened and completed, as through a person's involvement with society these characteristics become
refined so one can serve the Creator with them. Therefore the existence of mankind is neccesary for the individual as they
are the ones who open and prepare his tendencies and characteristics in order they should be fitting for his spiritual
devotion.
71)Therefore we need to understand the essence of love of the Creator in the context of love between human beings,
which necessarily also the love of the Creator is influenced by these characteristics. There are two types of love between
people which divide into four:
72) Love that depends on something, love stemming from immense good, pleasure, and purpose that he receives from his
friend . In this there are two levels:
Before they knew and loved one another, they had done harm to each other, but they don't want to remember, "because

on all sinners love will cover". Therefore if they want to deprive pleasure from the love each one has to be careful not to
remind the other of his wrong doings.
Or they never did harm to one another and they have nothing to remind each other.
73) Love that is not dependent on anything, that they see each others good points in a way that goes beyond normal
measure which from it cling their souls together with great love that has no end.
It also has two levels:
a) Love that's dependent on something-before that he knew all his ways and action of his friend amongst people. For it is
than tested if the love is absolute, because he sees that the actions of his friend with others causes his friend damage and
problems. which would blemish his entire image of his friend, and ruin their love. Rather he still has not seen his friends
involvement therefore there love is still complete.
b)Love that is not dependent on anything-this love comes from knowing all the ways and actions of his friend, having
checked and found that they are good beyond measure, and far surpass beyond measure from any of his peers, thusly it's
referred to as "an absolute and eternal love".
74) These four characteristics of love that are found between man and his fellow man, exist also between man and his
Creator. Rather that the love between man and his Creator works in a cause and effect manner: That a person merits first
to "a love that depends on something". And after that he merits one type of love in completeness, he will automatically
move to the next level, until he reaches to "eternal love".
75) But how can a person reach the first level of love which comes from the great reward he has received from his
beloved, at a time where there is no reward in this world?
Every person has to go through the two levels of "face concealment" that the face of the Creator, his good side, from which
the "way of good is to bestow good", is hidden from him, therefore he than receives the difficulty and suffering. All his
involvement in Torah and devotion is in the way of freedom of choice takes mainly during the time of the concealment of
the Creator, because then he feels no love to his creator.
If this is the case how does a person reach the second level of love that depends on something? Because in order to reach
this type of love a person needs to see that the beloved does for him great and wonderful things since the past until this
day, and caused him no wrong. All the more so how can he reach the third level or the fourth level?
76) On this it says "your world you'll see in your life and your end in the world to come". Why doesn't it say "your world
you will accept in you life" instead of "you will see"? And why is a person supposed to see his life in the world to come in
this world.?
77) What does this mean that a man sees the world to come in his life? For sure with the physical eyes you see nothing
spiritual! Also the Creator doesn't change the laws of nature, because he already set them and they are very successful to
reach the proper end, in order that a person through them should merit to cling to the Creator. If so how can it be for a
person to see his world in his life?
78) This seeing comes to a person through "you shall open your eyes to Torah". Therefore it is written: "Even if the entire
world will say to you that you are a tzadik, you should be in your eyes like a wicked person.", regard yourself as wicked
person and don't trick yourself by all those in the world who call you a tzadik. Because according to this a person will not
merit even to the level of "Tzadik sheyno gamor (incomplete)".
79) But if a person knows himself in truth that he already fulfilled the entire Torah and all the world realizes this, why is
this not enough, why must he consider himself wicked? This is because he's lacking the level of "open your eyes to the
Torah", to see his world in this life.
80) The four levels of apprehension of the Creator's providence upon man are: Two from the aspects of concealment
panim. And two from the level of revealed panim. Intentionally the first levels was made in hiding that a person shouldn't

see that the Creator bestows good and pleasure, rather he see as if it works in s a different way. This is in order that a
person should have a place for toil and freedom of choice, that from this comes to the Creator great pleasure from the
service of man.
81) However "face concealment" is incompleteness and is only considered a passing stage that from it a person reaches to
the desired completion, but all the reward that a person merits from his toil in Torah and his free will come from the time
of "face concealment " as than a person has difficulty in trying to strengthen himself in faith and fulfillment of the will of
the Creator. All the reward of a person is measured according to the hardship that he suffers from the performance of
mitzvot and Torah at the time of free will.
82) Therefore it is necessary for each person to pass this stage of "face concealment". When he completes it, he merits to
open providence, to a revealment of the face of the Creator, that he feels Him, like He is "good and that he gives good".
Before he reaches this stage of openness of His face, he sees only the behind, and he doesn't see the good that comes
from the Creator. Despite that he believes that the Creator handles that worlds in the way of "good and bestowing good"
it's impossible that he won't come to sin, because a person can't always be in a state of darkness and arise himself to a
level of faith to declare that the Creator is always good and doing good.
It's not in the hand of a person to fulfill all the 613 mitzvot, because the mitzvah of love doesn't come in force or against
his will. Even if a person will force himself to perform the will of the Creator in the other 612 mitzvot this is not the best
situation, because such fear is not lasting as one can always complain to the Creator, that perhaps the time has come to
merit to pleasure kindness.
83) The first level of "revealed faces" which is the understanding of fear and punishment, comes to the person through
"redemption of God", that he merits "to open his eyes in Torah" with complete understanding. And all the mitzvot he
performed through great labor, he now sees the reward for them, that has been placed aside for him in the world to come,
and also the great damage caused by his sins.
84) Even though he still hasn't reached the reward, because in this world there is no reward. Nevertheless it is enough for
him the understanding that from this point on he can feel the great pleasure in performing each mitzvah, because anyone
who is ready to receive a reward 'it is as if he has already received it".
85)Naturally it's understood that open providence will testify from then onwards a clinging to the Torah and mitzvot with all
his heart and soul, and because he feels the pain of the sins, he will run from the sins, like from a fire. Though the fire still
has not reached him, he is quick to run from it, so to does he run from hardship that is on its way.
And even if he hasn't reached the level of "complete tzadik", because he hasn't reached the level of repentance from love,
nevertheless the clinging to Torah bring him slowly to repentance from love where he can perform all the 613 mitzvot with
love and be a "complete tzadik".
86) And why is it written: "Even if the whole world says to you that you are a tzadik, you should be in your own eyes like a
wicked man"? Behold a person know who he is! Why must he search and know "if he is a tzadik gamor (completely
righteous)" Why must he at all be a tzadik gamor? And if he is obligated you be a tzadik gamor, why does it say "he must
always be in his eyes like a wicked person"?
87)Until a person doesn't merit to "opening his eyes to the Torah", with a complete understanding of reward and
punishment, that he doesn't need to believe that he will receive a reward in the world to come, rather he sees and feels
this with his senses, he is not able to trick himself and to consider himself as a tzadik. Because he feels that are lacking
him to two of the must inclusive mitzvot of the Torah: "fear" and "love".
'Fear"-that the Creator testifies that he will no longer sin because of his fear of punishment, when he will merit to a clear
understanding of reward and punishment, which is the first level of gluey ponim (revealed faces) that is reached after
"opening of the eyes in Torah".
"Love"- it is out of the realm of man, because it's dependent on the "understanding of the heart", that is to say in
understanding the Creator, that labor and force don't help in its attainment.
88) Therefore it's written :"even if the whole world says to you that you are a Tzadik". Because the mitzvah of "love " and

:"fear" are given only to the person himself, and there is no one in the world, that is able to determine them and to know
them other than himself. But when other people see him, performing the other 611 mitzvot they assume he has also
fulfilled these two other mizvot of "fear"and "love". But no person can enter into the heart of his fellow man. It's possible to
see charity, kindness, study of Torah, but if the reason behind the mitzvot is love of the Creator, this no person can know.
Because it's possible a man can do few mitzvot and learn little but he does it from love,and the opposite also hold true.
Since the nature of man is to believe what people say of him, he is likely to be mistaken and think that he's already a
tzadik, therefore a person must always consider himself wicked. However he himself is obligated to seek himself to know in
himself, if he is a tzadik gamor, meaning he has already merited to love and fear, if he already feels that there is reward
and punishment for his actions in this world? Only to the extent that he feels this he's not called a wicked person!
89) Now it's understood how a person can reach the first level of love, even though he will not in his life receive a reward
for a mitzvah, rather only in the world to come.
To see, to know, and to feel clearly the reward for a mitzvah, that will come in the future in the world to come, a person
must realize in his lifetime through his understanding in Torah. Because than at least he has "a love that depends on
something", that he loves the Creator because he feels in this world the future reward that he's going to receive in the
world to come. This is the first level of leaving the concealment panim to come to giluey panim when he feels the reward of
the miztvot and the loss caused by sins, in a way that the Creator testifies on him that he will no longer sin. At this level
He gives him to feel the great pleasure that he will have in reward for his mitzvot and the pain that will come if he sins.
Though a person feeling what will be his portion in the world to come, than he is certain, that as according to how far he
breaks away from this world from its pain and he chases after pleasure, so he shall run after Torah and mitzvot, and run
away from sin.
90) Now he labors in the keeping of Torah and mitzvot amidst a love that depends on something that come to him from
knowledge of the reward to be received in the world to come, "because all those that are standing to receive it is as if they
have received". Afterwards a person moves and merits to the second level of "Face revealment" that one realizes the
control of the Creator over the world in an eternal and true way that He" is good and does good" to both good and bad as
he merits to a "love that isn't dependent on anything", that he loves the Creator even though he receives nothing, then his
intentional sins become merits to him. From this point and onwards he is referred to a a "tzadik gamor"(a complete tzadik)
because he's able to fulfill the entire Torah out of fear and love. and he is called "gamor"(complete) because he has the
613 mitzvot in completeness.
91) Also the one who merits to the third aspect of providence, in the providence of reward and punishment, and the
Creator has already testified on him that he won't sin anymore, despite all this he is still called a "tzadik sheyno gamor",
because he is still lacking one mitzvah, the mitzvah of love, and one isn't complete until he has all the 613 mitzvot.
92)From here it's understood why the Torah obligates us to the mitzvah of love, despite that love is something that is felt
in the heart, if a person toils he can reach the mitzvah of love. That is why it says from "not for it's own sake" .lacking
love, you can reach "for its own sake", meaning love.
93) It's written that if a person says to you "I have toiled and I've not found"-not to believe. "I have not toiled and I've
found"-not to believe. "I have toiled and I have found" -to believe. Why does it say "I have toiled and I have found"? Does
not toiling imply acquiring something and finding implies receiving something without toil and understanding? It should
have said, "I have toiled and I have acquired".
"I have toiled and I have found", implies that a person finds the revealment of the Creator only through toil in Torah. The
"toiling" is in Torah, and the "finding" is in the revealment of the Creator's providence, that this is something else entirely
different? Therefore it's not written "'I have toiled and I have merited" or "I have toiled and I have aquired'-believe", the
intention is on something extra, the revealment of the face of the Creator and his providence. From the lackings of a
person he thinks that the world should be managed in a different way. Therefore after he merits to the revealment of the
Creator he sees that the Creator always managed the world in a good way, until he can't imagine how it could be any
better. Than he has no doubt that the Creator is "good and gives good".
94) Therefore it is written: "I have not toiled and I have found don't believe", that from this it's possible to think, that

anyone who seeks the Creator right away finds him, that in order to find the Creator one must not toil. Therefore they
warn that toil is essential, so it is written: "I have not toiled and I have not labored" -don't believe.
95) The Torah is called life like that is written: "See I have placed before you today life and good-choose life", "they are life
to those who go out".Because the Creator is the source of life and good therefore the life comes to those who cling to Him;
those who toil and find the light of the face of the Creator in the Torah, that they merit to "open your eyes to Torah" to
understand the true way that the Creator guides the world which is only to give good.
At the time that a person realizes there can be no better way of running the world, than it's called that he merited to the
"light of the living king".
96) A person who has merited to this is not able to separate from the fulfillment's of mitzvot, like a person who cannot
separate from a great pleasure that has come to his hands. And likewise he runes from sin, like from a fire. And upon him
it says, "You are a clinging to the Creator your God while living on this very day", because the love of the Creator comes
upon him like a natural love. He is like a branch connected to its root, that the life comes to him without interruption from
its source, and for this the Torah is called "life".
Without toil a person is not able to find the Creator, to reveal His face? Why someone who seeks the Creator finds him
without toil? Someone who clings to the Creator merits to life, clinging means that man becomes similar to the Creator in
the form of a bestowal, that just as the Creator gives to man, so to a man gives to the Creator.
At the time that a person has intention for the good of the Creator, he feels the taste of Torah and mitzvot, from the power
of this that he wants to do good for the Creator. Than he merits to a revealment of the Creator called reward and
punishment. Reward this is the pleasure that he feels at the time he intends to do the mitzvah, for the sake of heaven.
This that he can give pleasure to the Creator for him is greater than all the pleasures of this world. And he feels pain at the
time he cannot perform mitzvot.
To reach this level is only possible through a revealment from above called the "light of the face of the living king" this light
that comes from above is called, "for its own sake", like that's written, "The one who comes to purify they help him with a
new soul", in a new soul called, "the light of the living king", automatically all his intention is for the sake of heaven, for
the good of the Creator, that his pleasure is from this that he gives pleasure to the Creator, and his pains are from the
times that he cannot give pleasure to the Creator.
Therefore he can no loner sin, because if he doesn't have intention for the good of his Creator, he loses his soul that he has
received, and he returns to being a simple man. But when he thinks for the good of his Creator, he feels all this pleasure.
It comes out from this that toiling in Torah means that through the Torah a person reaches to cling to the Creator that he
directs all his action to the Creator, than he merits to "the light of the living King". And than he has a natural love, like the
love a person has for food and sleep. Natural love comes to a person because he is connected to the Creator and he
receives from it "the light of the living King".
97)Therefore the person who labors in Torah has to be "for its own sake", in order that he shall merit from it "life". For this
matter the Torah was given as it says, "And you shall choose life". Therefore a person perforce at the time he is learning
Torah must put his mind and heart to it and toil in it to find it the "light of the living king", meaning a clear comprehension
of revealed providence, that is called "the inner light"". And every person has this ability! It is thus written "from darkness
he will find me"," I have toiled and have not found"- don't believe, that there is nothing lacking to a person except for
effort. Therefore all who engage in Torah "for its own sake" it becomes for him a "giver of life"- only that he should place
his heart and mind to finding life. So when one studies Kabbalah the effort that he needs to give is to reach a clinging with
the Creator, to merit to life
98) Therefore it is in our hands to reach the mitzvah of love. For it is in the hands of any person to toil in Torah, and till he
reaches a revealment of providence, that he sees that the Creator only desires to help and do good for him, like that it
says "I have toiled and I have found-believe". When a person reaches this realization of providence automatically he
receives love for his Maker,, and he no longer needs to toil and to force himself, because this love is naturally aroused
within him.
99) It says, "all who study Torah not for its own sake, his Torah becomes a giver of death", that the Creator specifically

hides himself in the Torah. Generally, one thinks that the Creator hides himself in the trappings of this mundane physical
world, that they are outside of Torah, and not Torah itself, and only in Torah is his place of revealment. The question is
asked "Why does the Creator hide himself and want that we should seek and find him? Why doesn't the Creator reveal
himself to man? Why was it necessary for him to hide in the beginning?".
100) the Creator hid himself in order that a person should seek His revealment. There are two types of concealment
panim, one concealment or a double concealment. the Creator doesn't want to remain in a state of concealment from a
person rather he hid himself intentionally with the purpose that a person should try to reveal His face and find Him,
because the person can only merit to the "light of the living King" from a state of darkness, the entire concealment serves
as a preparation for the revealment.
If a person needs something he is embarrassed by "free bread".Likewise if the Creator would give to a person only good
and pleasure, a person would fell embarrassment.In order that a person should receive all the pleasure without
embarrassment, the Creator hides himself., that a person shouldn't see that the Creator behaves with him in a good way.
This is also in order that he'll fix his ways so that he can act completely for the good of Creator and not for his own
purposes. Than all the pleasures that he will receive from the Creator will be with the understanding that the Creator wants
that he should receive this pleasure and that the Creator Himself take pleasure when a person receives from Him good..
When a person reaches this level the good and the pleasure in this world become revealed to him.
Concealment was made in order that a person should search out why he doesn't feel the good and the pleasure. After
searching it will be made known to him the reason for the concealment, that his intentions were not for the Creator, than
he will do good deeds, subsequently the Creator will be revealed to him.After this revealment he doesn't have to suffer any
embarrassment, since he now serves the Creator without ulterior motives.
101)Therefore the Creator hides himself in the Torah so that even someone who is involved in Torah and good deeds has a
hard time judging the Creator favorably, since according to his estimation he's not fitting for the hardships that he suffers,
even worse he see that those who are much less devoted than him don't suffer like to his extent.
Therefore the entire time that a person is involved in Torah and good deeds and doesn't merit to revealed providence, the
Torah itself hides the Creator from him. Thusly it is written that the Creator hides himself in the Torah. It comes out from
this that someone who doesn't learn doesn't suffer so much, but a person who learns a great deal does suffer. Not only
does he suffer but he blames the Creator for the pain that comes on him since he is found in a greater concealment.
But all the suffering that a person has from the Torah they are all announcements that the Creator himself is calling him,
through that it wakens him to get ready, to hurry, and to give the amount of effort that is asked of him, in order to merit
him to a revealment of the Creator, as this is what the Creator desires.
From here it follows he who learns more feels more the concealment, and sees to a lesser extent that the Creator manages
the world. Because if the Creator manages the world in the way of "good and giving good" why does he do good for others
and not for him? Why doesn't he feel the revealed face of the Creator? Why does it seem to him the one who learns less
has an easier situation?
The one who learns properly realizes all these pains are in order that he should learn more and to teach him that he really
isn't intending to do good for the Creator. After he understands this he will be able to open his eyes to Torah and to open
providence, as he will see then that the Creator manges the world in a way that is good for everyone.
102) "All who learn Torah not for its own sake the Torah becomes a giver of death". Because not only will he not go out
from the concealment to revealment, since he has no intentions of reaching this level, but also the Torah he learns just
adds to the concealment. This is the aspect of death since he is uprooted from his root completely, meaning that he isn't
able to believe that the Creator controls the world. All this Torah that he has learned, which is the aspect of death, came as
result of his not learning for the Creator, but at the time that he'll have the proper intention, he too will merit to revealed
faces that will bring him true good and pleasure.
103) Therefore there is "hidden Torah" and "revealed Torah". "Hidden Torah" has its name because the Creator hides
himself in the Torah. The "revealed Torah" is called that the Creator reveals himself in the Torah. The first level is hidden
Torah, that in the beginning a person learns Torah while the Creator is still hidden within it. Afterwards one learns the
revealed Torah, meaning the Creator already becomes revealed. Therefore the kabbalists say as it is also written in the
prayer book of the Gaon of Vilna; "The Torah begins in secret and ends with simplicity", that a person toils in the beginning
in the hidden Torah, that is secret, and he merits through it to revealed Torah, which is the simple meaning.

104) How is it possible to merit to the first level of love, love that's dependent on something, which is based upon a
realization of the Creator's benevolence, if there is no reward for mitzvot in this world. However through the opening of
one's eyes to Torah a person can feel this reward immediately in this world, he can also feel the general encompassing
good which was part of the first thought of Creation to "to give pleasure to his creatures". This person can grasp in the
present the reward that is to be received in the future, and from this great good that he now grasps, there is revealed
between him and the Creator a new wonderful love, that comes to him constantly without any physical barrier.
105)All those pains that a person suffered at the time of concealment when he didn't feel the Creator properly, rather he
just had faith in him, even though he doesn't want to remember those pains as it states on "on all sins love covers"
nevertheless they prevent him from reaching the level of love because as soon as he recalls them they ruin his love. How is
it possible to reach the next level of love where he will always feel that the Creator has done for him constantly wonders
and never anything bad?
106) It is written, "the one who repents from love his deliberate sins become like mitzvot", that the Creator forgives him
for his sins and turns them into merit for him.
107) After one has merited to such a level of divine light, that all his sins that he transgressed in the past, even deliberate,
become like mitzvot, he is happy over all the pains that he has gone through at the time of concealment, because
according to the difficulty and pain that he suffered at the time of concealment, to that extent he merits divine revealment.
And all the suffering and confusion that brought him to go against his religion, as he had fallen into unintentional sins of
the first concealment (concealment)or intentional of the second concealment- are switched and have become now the
cause and the preparation to the fulfillment of mitzvot, to receive from them eternal reward, as all the pain becomes
happiness, and all the evil good.
108)This is similar to a trustworthy slave, that his master loved. Once his master traveled away and he left someone in his
place that out of hate gave the slave five lashings.When the master returned the slave told him how he had been
beaten,the master called the one who had beaten him and commanded him to give to the slave five gold coins. the slave
returned to his house and cried that he received five lashings and no more.
109) So to when a person reaches the stage for his sins to be forgiven and even become mitzvot, he reaches the next level
of love where the beloved never caused any harm to his lover, instead he was constantly doing for him good. As now he is
similar to one who had suffered no pains, since the Creator has paid him back for all his suffering in the from of mitzvot.
Therefore the forgiving of sins is an integral of repentance from love.
When a person wants to do an action not on the condition to receive a reward, the body, meaning the will, begins to rebel,
it brings a person to think against doing such an action, as the body doesn't feel in such actions any purpose. Through
these types of bothersome claims of the body forms in a person a person a will to be relieved of such claims, and when
these questions join to their fullest form, than comes to a person light from above, that brings him to repentance. Than all
those things that caused this light, namely all the questions and bothersome claims that were like deliberate sins become
like mitzvot.Because without these questions it wouldn't' implant in a man a need to receive the light of love, that will
return him to his Creator. Therefore it is written at the time of the complete reparation, when the light of repentance from
love will be revealed, all the sins will become mitzvot.
110)But how does a person merit to come with the Creator to these two levels of "love that is not dependent on anything?
It is written. "Always a person should see himself as if he is half guilty and half innocent. Because the world is judged after
the majority and the individual is judge after the majority (of his actions), if he does one mitzvah-happy is he, that he
tilted himself and the world to the side of merit. If he transgressed one sin-he tilted himself and the world to the side of
guilt". How is it that one sin of the individual causes the loss of all good from him and the entire world?
111) How is it the one who performs one mitzvah tilts himself to the side of merit as he's only judged after the majority of
his actions ?
112) How can a person only see himself as half guilty? How is it possible that he tilts himself and the entire world to the
side of guilt? Certainly this is talking about a real situation and not just an imaginary case.

113)Is it possible that there was no one in all the generations that did one mitzvah and titled the entire world to the side of
merit? We see that the world acts in this from, that there is no separation between the generations . Certainly there is in
each generation people who did at least one mitzvah there entire life. Than how is it possible they didn't tilt the entire
generation to the side of merit? Why don't we see any difference in the world?
Rather its talking about a person who imagines himself to be completely righteous and considers himself complete,
because through "opening the eyes in Torah", he merits to the first level of love, that the Creator has already testified on
him that he won't sin further.
And he's obligated to know that he's to consider himself a "benoni" which means half innocent and half guilty, because he's
still lacking one of the 613 mitzvot, the mitzvah of love. Because the testimony of the Creator that he won't sin further, is
only from the standpoint from his understanding of the great loss that results from sin, that this is considered "fear of sin",
and is referred to as "repentance from fear".
114) The repentance from fear only fixes a person from the time of repentance and onward. All the suffering he went
through before he merited to divine revealment, remains as it was, without any fixing. So to the sins that he committed
that they aren't completely fixed remain at the level of unintentional sins.
Why is a person considered half guilty, and half innocent if he's lacking only one mitzvah of love? Because there are two
times: the time before his repentance and the time after his repentance. "Half guilty and half innocent" means that since
he's fulfills the Torah from repentance of out of fear, he is half innocent, from the time of repentance and onwards it will be
for him only merit. However the time from before the repentance he is still considered "guilty".
115)Since he is lacking one mitzvah he is obligated to see himself as "half innocent and half guilty", since in repentance
from fear he doesn't fix his past. But it's found from the time of repentance and onward he is completely on the side of
merit as it's certain that he will no longer sin. However it's not relevant the number of years he had before his repentance,
since he doesn't know how many more years he will live after his repentance, meaning how many years there are in the
second half. Rather the time before the repentance is called the first half, and the time after the repentance is called the
second half.
116) If he does this "one mitzvah" that he's lacking from the 613, "happy is he that he has tilted himself to the side of
merit". Because the one who merits to love from repentance transforms his intentional transgressions to mitzvot, than all
the pain he underwent before the repentance changes to complete pleasure, till the point that he regrets that he didn't
suffer more. This is called "tilting to the side of merit", that all his emotions with the deliberate and unintentional, become
for him merit. This transformation that the scale cup was filled with guilt and becomes transferred to be completely filled
with merit is called "tilting"
117) But all the while that a person is a "benoni" and hasn't merited to that one mitzvah that is lacking to him from the
613 mitzvot, he shouldn't believe in himself nor should he rely on the testimony of the Creator because he still can possibly
come to sin. Therefore it's upon him to think that if he transgresses one time, he will tilt himself to the side of guilt, and he
lose all his level of understanding in Torah and all the revealments that the Creator has given him, and he will return to the
aspect of hidden face.. It follows that he will bring himself to the side of guilt, and hence lose all his merit and all his good
even from his positive side.
But if a person is found on the level of "repentance from fear", that the Creator testified on him that he won't sin further,
how is it possible that he can do one transgression? Until a person reaches repentance from love he can still sin.
118-119) It's possible to merit to the fourth level of repentance only when a person knows how the Creator acts and
behaves with all of Creation. . Therefore this great merit that he tilts himself to the side of merit, isn't enough to merit to
complete love, because he still has not grasped the greatness of the Creator as " good and bestowing good to both good
and bad", rather he has reached an understanding of the providence of the Creator towards him personally only . Until he
knows all of the Beloved's involvement's with others, his love is still not eternal, therefore he is obligated to bring the
entire world to the side of good, that constantly with everybody the Creator acts only in complete good and purity. . Only
then is the true eternal love revealed that can no longer be blemished.
120) This level a man reaches when he merits to divine revealment and to repentance from fear. But how can a man say

that the Creator acts only for the good of the entire world, when they the entire world has still not reached the level of
repentance and to the feeling of the Creator as "good and giving good" One would be inclined to think that only a person
who has never sinned reaches the level of "tzadik gamor(complete)" someone who always never sinned or transgressed.
But someone that fell to sins and deliberate transgressions, already isn't fitting to merit the title "tzadik gamor".
This is not the case, because after one has repented from fear, that he merits to the 612 mitzvot and is called a "benoni",
meaning he is half innocent and half guilty, that he leaves the category of "benoni", if he would only add one mitzvah, the
mitzvah of love, it's considered already that he by majority is on the side of merit and has tilted to the side of merit. Than
even if he has many deliberate transgressions, they all become transferred to merit, consequently he become similar to
one whom has never sinned, and he can be considered a "tzadik gamor", because the sins before the repentance no longer
have any significance, since they have been switched to the side of merit.
It comes out from this that the "majority" doesn't mean more than half, because if that were the case through one's
transgression he would still be called "wicked", rather in order to tilt to "the majority" it's dependent on the mitzvah of
love, than all his deeds will be good and will all be mitzvot.
121)Therefore if the individual does "one mitzvah" that is lacking to him "he tilts the himself and the entire world to the
side of merit", that he merits to elevate himself in understanding and it is revealed to him, meaning he sees, feels and
understands that the entire world's end will be to reach repentance from love, that also to the rest of the world will be
revealed the same providence as they'll also be tilted to the side of merit. That just like he himself understood the
wondrous providence, that the Creator manages the world in complete perfection,, so to he merits to see how in the future
the entire world will come to repentance from love and to recieve pleasures from the Creator, as the Creator is good and
bestows good to everyone.
Despite that most people in the world have not yet reached repentance from fear, however if a person comes to
understand the world to the side of merit, a level that the world will truly come to in the future, this is similar to "your
world you will see in your life", like the one who repents from fear, who reacts and enjoys from it, because "the one who is
standing to receive it is as if he has already received."
Therefore in respect to this man he has reached the repentance of the entire world, it's considered already for him as if
everyone has reached the side of merit and have repented from love, that every person has tilted the side of guilt to the
side of merit.It's sufficient for him to know the actions of the Creator with all the people of the world, because now he truly
knows the ways of the Creator’s Providence with everyone from the aspect of revealment, that the Creator "is good and
does good to those who are bad and those who are good". Since he knows this he merits to the fourth aspect of
repentance from love, to eternal love.
But even though that he already succeeded also to tilt the entire world to the side of merit, he should not believe in
himself, because if he stumbles and transgresses one time, he will lose all his understanding and good immediately..
122) It is written : "At the time that the community suffers difficulty a person shouldn't say I'll go to my home, I'll eat and
drink, because tomorrow we shall die. Until here is the level of benonim. (those in between)".
But in regards to wicked it is written: "'Come let us drink wine and get drunk on wine, also tomorrow we shall do the
same.'Afterwards it is written, 'The tzadik is lost. And no one takes to heart why the Tzadik was taken away'. Rather the
one who suffers with the public will merit to see the comforting of the public."
123)Why is a person obligated to suffer along with the community?
124) In the study of Torah in the way of Kabbalah, in the way of truth, the entire teaching refers to one man. Hence the
terms "benoni", "wicked", "tzadik", are not in different people, rather all three are found in each person.
When a person finds himself on a state of being hidden from the Creator before he repents from fear, and he doesn't see
how the Creator runs the world in a good way he is also considered "wicked".
When a person merits to repent from fear, he's considered a "benoni". Before his repentance he has transgressions and

therefore he is "half guilty". After his repentance he has only mitzvot therefore he is called "half innocent".
If he merits to repentance from eternal love, that he sees thy the Creator runs the world as "good and doing good" with
compassion on each person, than he sees the "tkidkus (righteousness)" of the Creator and he loves Him, he is than
considered a "Tzadik gamor(complete).
125) It is impossible to reach eternal love without first seeing the unrevealed face of the Creator that in the future all will
merit to see. To realize that the entire world need to understands how the Creator treats in way of "good and bestowing
good". Although in the present this is not revealed in actuality in the world, but a person must understand in the present
time how this will be revealed in the future to the entire world, through this he tilts the entire world to the side of merit,
because the revealed providence switches all the anguish in the concealment to pleasure until a person regrets that he
didn't suffer even more. For every bit of pain he receives great pleasure, than one understands why he had to suffer so
much.
But when he tilts himself to the side of merit, he remembers all the pain he had at the time of concealment and this pain
becomes now for him pleasure . But when he comes to tilt the entire world to merit how is he to know of all of the suffering
of the world.?
Therefore when he's able to tilt them to merit, he has to feel the suffering and guilt of the world as if it were his own pains
and guilt. Than when he still manage to tilt himself to the side of merit, he brings also the entire world to the side of merit,
than he can truly be called a "tzadik gamor".
126) When he merits to "your world you should see in your life" and he sees all the reward, waiting for him in the world to
come, he becomes filled with happiness until he wants to claim already from the world to come that's waiting for him after
he passes away.
However there still remain the unintentional sins, because the one who repents from fear, his intentional sins are turned to
unintentional, since he still can't suffer with the community having not reached the level of repentance from love, which
only can transfer his sins to merit. As far as his unintentional; sin, in this world there is no atonement, so how can he still
rejoice over his place in the world to come?
127)The level of "benoni" is only from the time of repentance from fear and onward. But from the time of concealment,
when he had complaint on the Creator, that he wasn't treated fairly, fro that period he definitely doesn't want to die,
because for that period he has no portion on the world to come. Therefore the attribute of "benoni" that in it he rejoices
tomorrow we shall die" and merit the world to come, but still the aspect of "wicked", within him still has no portion in the
world to come, as he has no fixing except through repentance from love.
128) The aspect of "tzadik gamor", that in it he needs to merit, is lost from him, because the "benoni" won't suffer along
with the community, and therefore he cannot merit to repentance from love, that switches the intentional sins to merits
and the bad to pleasure. And all the unintentional sins and harm, that he suffered before he repented from fear, still stands
from him at the aspect of "wicked", the one who feels harm from the providence of the Creator. Hence because of these
negative things he cannot merit to be a "tzadik gamor" For someone who doesn't suffer with the community, doesn't merit
to see in the appeasement of the community, because he didn't suffer their pains, he cannot tilt them to merit and see
their appeasement, and hence cannot be considered a "tzadik".
So when one suffers with the community he merits to see the appeasement of the community, that he's able to reach
repentance from love, to eternal repentance, since he can bring himself to the side of merit. And he's also able to bring the
entire world to the side of merit, in this that he sees in the present, how all the hardships, that the world suffers from the
Creator, before the repentance, will eventually turn into a great light after the final repentance, and this is only possible for
him to understand since he knows their sins and realizes their grief and embitterment.
"righteous", "benoni", and "wicked ones" they are all in a person at one from three times: before repentance he is
considered "wicked", after repentance from fear "benoni", and after repentance from love " righteous ".
129)Therefore every person has to pass through these three attributes, wicked, bennoni, and tzadik since no one is born a
tzadik rather these attributes come from the level of understanding one has of the Creator. A wicked person or a righteous

person can only be measured according to his level of understanding of the Creator's providence and control of the world.
For the measure that a person want to reach that's where he'll arrive. The one who understands providence as if the
Creator is hidden, that he doesn't see the good in how the Creator treats him and manages the world, has complaints
against Him that he doesn't relieve what he needs, and He thinks that the Creator doesn't behave with him
compassionately and he cannot be happy. This person is considered wicked, since he thinks in his heart that the Creator
behaves with him in a wicked fashion., he himself is considered "wicked". Where as someone who learns a little and prays
a little, but is happy and in his heart he feels the way of the Creator are righteous, this person can be considered a
"righteous".
A person that doesn't believe in the Creator, has no complaints against him, is consider a "an incomplete wicked person"
from the aspect of one Concealment or "completely wicked" from the aspect of two concealments. But a person who
believes in the Creator, and has complaints that the Creator doesn't give to him what is due, he is called wicked since he
doesn't think that the Creator acts fairly with him. In order for a person not to have complaints against the Creator and will
be able to say that the Creator is righteous, a person needs to find advice for his soul which can bring him to be happiness.
According to this person's feeling that the world is run not in a fair way, as a result of his suffering he likewise thinks that
this holds true also for the rest of the world. Such a person who only sees the concealment of the Creator's conduct is
called "wicked".
The status of "wicked" of a person completely depends on the feelings of the heart and not what that's uttered by his
mouth, because the limbs and feelings don't know how to lie. The feeling of happiness means that a person says "It should
only be that my life should be so good as this all the time!"
If a person feels pain, despite that he sees the righteousness of the providence and he says with his mouth and he thinks
that the hardships are atonement for his sins or any other explanations, this doesn't matter, because the heart knows how
to fool, he either feels good or he doesn't! Though he says and thinks that he accepts the providence, he has not truly
accepted it so just as bitter as he rely feels now he will feel all his life, so to he is called "wicked", as in his heart he makes
wicked his Creator.
Therefore, he who is found on the level of understanding of the concealment of the Creator, tilts himself and the entire
world to the side of guilt, in this that he thinks all are treated like him by the Creator in a negative type of providence.
130) The one who merits to understand and to feel the providence of revealment on its first level, called "repentance from
fear", is considered "benoni", because his feelings are divided into two parts called "two sides of the scale":
1) The one who merits to revealment of "your world you will see in your life", understands from that time and onwards the
goodness of the conduct of the Creator, from this he's in the side of merit. From this that a person accepts the Creator's
conductance and truly says that He is righteous, he automatically can also be called "righteous".
2) All the suffering implanted in his emotions from the time before his repentance, is considered the side of guilt, because
he blamed the Creator and was not able to say, that the Creator is righteous, since he felt negative from the Creator
through his physical hardships, like the state of lack of money or sickness, spiritual pains, therefore he has now still a side
of guilt.
Since he has these two sides one opposite the other, from the time until the repentance the side of guilt, and from the time
of repentance the side of merit therefore he is called a "benoni".
131) The one who merits the second level of divine revealment, to repentance from love, that the unintentional sins
become like merit, tilt "the side of guilt" to the "side of merit", because all the pain, that he had now becomes pleasure. So
he is called "tzadik" as he realizes the righteousness of the Creator.
132) The level of "benoni" can be revealed to a person at the time when the providence remains hidden from a person,
that through working on faith in reward and punishment the light of trust in the Creator becomes revealed, that he
receives many times a great awakening from above and he merits to a certain amount and to a certain time of revealment
of the Creator, to the level of "benoni", that he feels from this time and onwards he will be a "tzadik" and will unify with the

Creator. But he cannot remain on this level constantly since he hasn't reached yet repentance from fear.
133) Free-will is possible only in the times of concealment, that a person wants to become close to his Creator, he receives
distractions, rejections and thoughts that it's not worth it to devote himself to spirituality.
But also after he merits to revealment of the Creator their still remains the matter of labor in Torah. On the contrary, the
main devotion that is fitting for a person in Torah and mitzvot begins after he has merited to repentance from love,
because only then is it possible to devote himself to Torah and mitzvot with love and fear like that is commanded, because
than he begins to pass over many of the levels of the ladder, that stands on the ground and reaches to the heavens, these
devotions enable him to the will of the Creator, that there should remain in him the original thought of Creation, "in order
to give pleasure to his creatures", according to His good and wide arm.
134) The spiritual law says that there is no revealment, except in a place of concealment. Just like a seed doesn't appear
except in the place where it was planted and grew. So to spiritual matters spring from the concealment after it has been
fixed, only as a result of the same concealment can light become revealed, as the revealed light was first entrapped in this
concealment.
135) It's written: "The entire Torah is completely the names of the Creator." But in the Torah there are many things harsh
and unpleasant things, like names of wicked people, prohibitions, impurity, curses, and anger. How can it be that all these
thing are names of the Creator?
136) Our approach is to reach from the incomplete to the complete. But the Creator brings to us all the revealments from
the complete to the incomplete: First it's created then descends the completeness, it descends through a series of
constrictions through levels, until it reaches the last level, the most constricted, befitting our physical world, than it
becomes revealed to us here in this world.
137) When the Torah left the Creator it was in a state of complete perfection, since the Torah and the Creator are one, this
is called the Torah of "atzilut"(next to the Creator proximity).
But in the Torah of this world it's good features are not at all recognizable until the point that a person can learn the entire
scroll of the Torah and still not feel that there is a Creator at all, to him the Torah and the Creator are two separate
entities. Even though it is written, "For they (words of Torah) are our life and the length of our days", someone who learns
"not for its own sake", although he may be a great scholar and careful in mitzvot according to all the stringency's,
nevertheless the Torah has become for fim "a giver of death". This is because the Torah lowers itself and descends through
a series of constrictions in the way of levels in many constrictions, until it was given at Sinai, than it was written like it
appears to our eyes here in this world, en clothed in rough clothing of this physical world, like:theft, murder, however
when the Torah left the Creator it went out in complete perfection.
138) Although the distance between the clothing of the Torah in this world to the clothing of the Torah in the world of
atzilut remains great. But the Torah itself, meaning the light that's hidden within the clothing has no change whatsoever.
There are many levels without count in the worlds of atzilut, briah, Yetzirah, and asiyah and this world. In every world
there are different dressings to the Torah. For example, in this world there are physical clothes, like eating and drinking
that in them there are foods which are permissible and those which are forbidden. There are clothes like silver, that on
them there is a prohibition of stealing. Clothes of of respect and power, in all clothes the Torah is dressed, but the Torah
itself is the light of the Creator, the Creator merely dressed Himself within the Torah in all these clothes.
The rough clothes of the Torah of our world of asiyah also bare no difference in respect to the light that is dressed within
them. In respect to the final reparation they have much greater importance than the clothes of the upper worlds, because
the concealment when a person doesn't feel the Creator, is exactly the reason and purpose for the revealment of the
Creator. So just as the concealment is greater, after the final fixing, the revealment will also be greater. Hence all the
rough clothings that the Torah has in this world don't take away from its light, on the contrary it leads to a greater
revealment of the light.
139) Because the concealment is great this allows more for our egoism to grow, but after the final fixing a greater light will
be revealed.Therefore the pure dressings of the upper worlds, reveal lights smaller than the rough dressings of this world.
140) There really is no difference between the Torah of atzilut than that of this world, also in the Torah of this world the
light of the Creator is enclosed, rather the distinguishment is only in the clothing, since the clothing of the Torah in this

world has to be physical they hide the Creator more.
But also in the time of one concealment or double concealment the Creator still remains hidden in the Torah, rather he's
enclothed in even more rough clothing. But when a person merits to repentance from love, there are no clothes that hide
the Creator, than the Torah and the Creator are revealed to man in their eternal unity.
141) Says the Creator: If only you would abandon me and stop fasting, because all such labor is in vain and without
purpose, because I'm not found in any place other than the Torah. Therefore only my Torah you shall keep because "the
light that within it brings a person to good". Because the one who wants and is interested in finding a revealment of the
Creator, upon him is to seek the Creator only in the Torah, because "the light that's within it returns a person to the good".
142) The Torah is divided into four aspects that surround all of existence: Three aspects have relevance to this world and
they are called; "world", "year", and "soul". The fourth aspect, that it sustains the other three including all their behavior
and events that surround them.
143) The outer trappings of existence: The heavens, the galaxies, the earth and the days that are written in the Torah are
referred to as "world".
The innerness of existence: The man, the animal, the beast, the bird, that are brought in the Torah, are called "soul".
The unwinding of existence throughout the generations in a cause and effect manner: Like the descent from Adam the first
man until the exile from Egypt till the conquering of Israel, all occur in the form of a father who represents the cause for
his son, the effect, this process is referred to as "year", since time in spirituality is measured through cause and effect.
All ways of the sustainment of existence whether from outer trapping or inner dimensions to all ways of behavior and
events discussed in the Torah are referred to as "sustainment of existence"
144) The worlds of Atzilut, Briah, and Asiyah descend and go out from each other in the form of a stamp and its imprint, all
that's found carved in the stamp has to come out in the imprint. Therefore "world, year. and soul" all came out from the
world of "atzilut", and there forms are imprinted and revealed in the world of briah, and so on from briah to Yetzirah,and
from yetirah to asiyah, until they are revealed in this world.
It comes out that all the many details which are revealed to our eyes, and all the novelties that come into are world daily
had to be first revealed in the world of atzilut. And from there they descend in a chain like way and be come revealed in
this world. Therefore everything comes from above the only difference that exist is the physicality.
145)From the enclothing of Torah in the three aspects of existence: World, year, soul and their material existences in this
world, we find that the Creator hides in great secrecy behind the physical clothing of the Torah which describe impure,
prohibited, and revolting things.
The enclothement of the Torah in the aspect of world, year, and soul and their existences in the upper worlds atzilut, briah,
yezirah, is called the "wisdom of Kabbalah".
146) The wisdom of Kabbalah is revealed Torah! Still while a person has a understanding of providence on the level of
concealment, that the aspect of the Creator's good and bestowal of good are not revealed to him, as he still feels unhappy,
because the Creator hides in the Torah, this is considered that a person is involved in revealed Torah. The Torah is
revealed and the Creator is hidden, and he doesn't see the Creator from the Torah since he is unable to receive the light
from the Torah from the world of yetzira until it becomes revealed in this world.
When a person merits to revealment of the Creator's goodness, than he starts to learn the wisdom of Kabbalah, because
the clothing of the revealed Torah becomes more spiritual to him, and transfers his Torah, that was a Torah of asiyah,
which means revealed actions and a hidden Creator, to a Torah of yetzira that is referred to as the "wisdom of Kabbalah".
The Creator that was hidden becomes revealed in the Torah, as the person feels that the Torah and Creator are one.
Even when one reaches the Torah of atzilut, the letters from asiyah don't become switched, rather those same dressings of
the Torah like murder, prohibited, and permissible that are all physical enclothments, become finer in respect to the person
and become finer more spiritual enclothments, as he feels the Creator through all the letters of the Torah. the Creator, who
is enclothed in the Torah of atzilut, becomes one with the cloak of the Torah So when a person merits to revealment of the
Creator than he becomes more enlightened by those same letters of the revealed Torah "being good and bestowing good",

that's called "divine revealment" or "holy spirit".
147) The revealed Torah itself becomes hidden, that it's called "the wisdom of Kabbalah": When a person was in the stage
of concealment, perforce the clothing of the Torah also hid the Creator and he didn't feel that the Creator treated him any
better than the rest of the world. Since he would feel voids in his life he couldn't truly thank the Creator for treating him in
His true way of"being good and bestowing good"., consequently he had fallen to sins both deliberate and unintentional,
hence he remained entrapped by his punishment and the rough clothing of the Torah, that even though the concepts of
prohibition, and impurity are holy names, but because of the concealment he couldn't feel their holiness.
However when he merits to revealed providence and repentance from love, meaning his deliberate sins become merit for
him, as he becomes stripped from the rough and bitter clothing, which are sins that he committed, as those same sins now
become enclothed, in a dressing of light, and mitzvot, and merits from the world of atzilut, or briah. These clothes no
longer cover the Creator, rather, on the contrary reveal him.
The physical clothing, that initially represented "sins" now becomes mitzvot, as they have been removed theses clothes of
asiyah, and have become replaced by the clothing of atzilut or briah. This new revealment of the Creator, that has become
revealed to him, is called the "wisdom of Kabbalah" so Letters of the Torah like "isur(forbidden)", "paroh", "eisav ha
rasha(the wicked Eisav), all become holy names, as his sins become merits.
There is no difference between the Torah of atzilut and the Torah of this world, meaning between Kabbalah and revealed
Torah, rather the only difference is the one who studies it. Two people could be learning the same Torah, even the same
halacha, whereas to one it represents the Torah of Kabbalah and atzilut, and to the other it simply represents revealed
Torah from asiyah!
Before one repents he's buried in concealment, he doesn't feel the Creator and all of his deeds cover the Creator. But after
he repents, than in those same letters of Torah in the revealed Torah the Creator becomes revealed, than this Torah is
called "hidden Torah" or "wisdom of Kabbalah".
148)Therefore in the sidur of the Vilna Gaon, in the blessing over the Torah, it's written : "And we shall be all us knowers
of your name.", that we will be from the knowers of the names of the Creator, "and learning Your Torah for its own sake".
The "Siach Yitzchak" asks in his work on the sidur that first a man should learn Torah "for its own sake", and only
afterwards merit to know the names of the Creator, that are called "secrets of the Torah" or "hidden Torah". However there
are four levels of Torah: pshot (simple), remez (hint, riddle) drosh (moral teachings or laws derived from verses), and sod
(secrets, Kabbalah) the common acronym for the four levels is "Pardes", according to the world's understanding there's no
set order from pshot to sod, rather they start in sod, that's referred to "as knowing your name" only afterwards do they
understand the true pshot.
Therefore he writes that they start the Torah in sod, in the revealed Torah of this world of asiyah, that is the aspect of
being hidden, that the Creator hides himself there completely. The sod is that the creator is hidden, that they don't see
Him, don't hear Him, and don't feel Him, despite the fact that He fills the entire existence with His presence.
Afterwards they continue to the Torah of remez, that the Creator is reveals himself in hints to a person, as he's revealed
more in the Torah of Yetzirah, than he comes to "drush", which arouses within him to seek (as drush literally means to
seek) out the Creator, until he merits to "pshot" which is the Torah of atzilut, that's called "pshot", because it's stripped of
all its dressings (as pshot also means strip) that hide the Creator, than the person feels the Creator and the purpose of
Creation, which is to "bestow good to his creatures".
149)There are four worlds of holiness: atzilut, briah, Yetzirah, and asiyah and there are four corresponding worlds on the
side of the klipot (evil husks)
150) The one who understands double concealment, feels that in the providence of the Creator good has become mixed
with bad, and is not even recognizable.
The one who understands one concealment, he feels that the providence is mostly bad, mostly painful to him. Both these
levels of understanding are called the world of "asiyah". Therefore the world of asiyah is called "mostly bad", and the
minority of good that it does have is mixed with evil until a person can no longer differentiate.

The one who understands the first level of revealment, which corresponds to the first level of love that's dependent on
something, called "repentance from fear", feels the providence as "half good and half bad", and therefore is titled
"benoni".This level of providence that's half and half is referred to as "yetzira".
At the time that a person merits to this revealment of the face of the Creator, than he feels the Creator gives only pleasure
to everyone and he feels the bitter taste of sin and the sweet taste of mitzvah. Automatically, he fears sin, lest he feel bad
and become harmed, and therefore this level is called "repentance from fear". He perforce fulfills the Torah and mitzvot,
because the pleasure he derives drives him, and therefore this level is also called "love that depends on something", that
he loves the Creator because of the great pleasures he receives. There are two aspect on this level:
1) It can be compared to two lovers that in the past they had claims against one another, and afterwards they started to
do good one to each other, and from this sprouted great love. In the time that a person merits to repentance from fear, he
feels only pleasure from the Torah and mitzvot. However before he merited to repentance, he still hadn't felt how the
Creator acted with him in a positive manner and he felt no pleasure in Torah and mitzvot, on the contrary he always had
complaints against the Creator. From here the time was divided into "half good and half bad". Half bad refers to the time
before the repentance that he's called "half guilty", and half good refers to the time afterwards that he takes pleasure from
the Creator hence he reaches the side of merit. Since he's composed half of good and half of bad, therefore he's referred to
as a "benoni".
When a person merits to a soul from the world of Yetzirah, than he merits to repentance from fear. It's possible to say that
when a person merits to repentance from fear, this can be called he receives a soul from the world of yetzira which there
it's "half good and half bad".
2)Similar to two lovers that always loved one another and never had complaints against each other.
The one who reaches the second level of love that's dependent on something, that although it's dependent it doesn't
engender any bad, he feels providence as "mostly good"- because the benoni merits to one mitzvah and he tilts himself to
the side of merit. At the time a person merits to repentance from love, then all his deliberate sins become merit. It's hence
found, that all bad thoughts, that he had at the time of concealment, and sins that came as a result now become merit as
all receives a fixing. This is similar to two friends that although never saw one another, but actually always loved one
another.
The one who reaches the third level of love, which is the first aspect of love that isn't dependent on anything, he feels
providence on the level of "a minimum amount of bad, that's not recognizable", although he's tilted himself to the side of
merit he still hasn't tilted the entire world to merit, hence he has a minimum of bad, and therefore this love isn't eternal.
However this minimum isn't recognizable, because he feels no evil or harm, even in respect to others. He still has not
looked at the world and in the meantime he feels that the Creator behaves with him with complete perfection. However it
is possible if he looks at the world, that he won't see that the Creator's acts kind with the rest of the world, consequently
this will spoil his love and decrease the greatness of the Creator in his eyes.
These two aspects of love, the second and the third, are from the world of "briah". At the time a person merits to these
two aspects of love, he receives a soul from the world of briah. Therefore the world of briah is called "mostly good, with a
minimal portion that's bad which isn't really recognizable".
Through repentance from love he fixes also the time from before the repentance as it becomes good, but because of the
small fraction of bad it still can only be called "mostly good" and not "completely good".
The one who reaches the fourth level of love feels "love that's not dependent on any thing", that it's eternal. Because after
a person tilts the entire world to the side of merit his love is absolute and eternal. It's no longer possible for any covering
or concealment because at this level everything becomes revealed, as he already knows all the actions of the Creator with
all His creatures in the aspect of true providence, with the true revealing of "the one who is good and bestows good to both
those who are good and those who are bad". And this is the aspect of the world of atzilut that there is no evil.
When a person sees that the Creator manages the world in a completely good and perfect fashion, and tilts the entire
world to the side of merit this is called a revealment, that there is no doubt to a person, that the Creator made the world in

order just to bestow good.
151) The four worlds: atzilut, briah, Yetzirah, and asiyah of the klipa (evil husk) are arranged opposite these four worlds
that are found in holiness, because for every world that exists in holiness, it has a counterpart in klipa. The worlds of klipa
are built from the weakness of holiness:
The world of asiyah, of klipah,-the power of one concealment and the power of the double concealment, that controls a
person, that's found in the world of "asiyah", in order to cause him to tilt to the side of guilt . The world of asiyah is
"mostly bad and minimally good", because than the two aspects of concealment panim, that because of them a person
doesn't feel the good of the Creator, as they are call "mostly bad", cause a person to think that the Creator needs to act
with him in a different fashion, other than how He acts with him in the present, and he doesn't really accept the "good and
doing good" that's intrinsic in the Creator's guidance, as the little bit of good that he has virtually no significance in the
world of asiyah.. The klipah, that's opposite the world of asiyah, always awakens a person, in the time of one concealment
or two concealments, to speak against the providence. The service of the klipah is to bring man to think that the Creator
doesn't act in a good and fair way with His world.
The world of Yetzirah of klipa -this is the side of guilt. that's properly not fixed in the world of Yetzirah. This represents the
the power over the "benoni" who's found in the world of Yetzirah. The first aspect of revealment is called "half good and
half evil", because from the time of repentance and onwards a person feels that the providence of the Creator is good.,
however there still remains the time from before he repented when he felt bad and complained against the providence. As
a result of these two feelings, from before the revealment and after he's called a "benoni".
The world of Yetzirah of holiness is when a person feels the revealment, the problem is that he still hasn't fixed his past.
Therefore the klipa has a grip on this weakness that's in this holiness and says to a person:"now you are a "tzadik" but
what was your status in the past? Thusly the klipa mentions his past, in order to bring him down from his devotion, in this
way he'll also come tell him that the Creator doesn't treat him fairly.
The world of briah of klipah-represents the power to nullify the love that 's dependent on something, meaning to nullify the
thing on which the love is dependent. Although the briah of holiness means that a person has already tilted himself to the
side of merit and repented from love as all of his sins have become merits. He also already sees that the Creator treats the
world fairly, therefore he's happy, and found to be in a state of complete holiness, however since his love depends on
something he still is not complete, because if that factor on which his love is dependent becomes nullified so to will his
love.Therefore the klipah tries to nullify that factor, in order that the love won't be complete, so it says, " the Creator gave
you good, therefore you are a tzadik, what would be if the Creator will do for you the oppposite?"
The world of atzilut of klipah-this represents the bit of evil that exists in briah, and isn't recognizable. That even though the
third aspect of love is true love from the power of grasping that He " is good and bestows good to both those who are bad
and good", that it's the level of atzilut of holiness, with all this, since he has not merited to tilt the entire world to the side
of merit, the klipah has the power to destroy the love, from the power of the providence that's on others.
The klipah against atzilut is found in briah. The small amount of bad that's in briah comes from this that a person doesn't
see that the Creator guides the world on the side of merit. However this amount of bad is not recognizable, since a person
doesn't think to see how the Creator runs the rest of the world, therefore he doesn't see the bad situation that they are
found in. However, it's possible that if he did place his heart to the world, he would argue that world is treated fairly and
deny their difficulty. The klipa that's against the world of atzilut tries to arouse that little bit of bad and to show that the
Creator runs the world to the side of guilt and doesn't act with others as "the one who is good and bestows good."
152)Therefore the world of atzilut of klipa stands against the world of briah and not against the world of atzilut. This klipa
is considered of atzilut, because when it's overcome one reaches atzilut, and there klipot have no existence whatsoever.
Because in the world of atzilut of holiness, there one finds only the fourth level of love, at that point the klipot have no
control, since he has already tilted the entire world to merit, and he knows that all the actions of the Creator also in His
providence on all the creatures comes from His name "The One who is good and bestows good to both those who are good
and those who are bad."
Rather in the world of briah, that from there stems the third aspect, that he still has not tilted the entire world to merit,
there is another place for the klipot to take hold. Rather these klipot are the atzilut of klipot, as they are against the third

level of love, that is "love that's not dependent on anything", that this love represents the aspect of atzilut.
153) It comes out that the four worlds atzilut, briah, Yetzirah, and asiyah of klipot correspond to the same four worlds of
holiness. For each lacking that exists in each world, there exists against it the klipa of that world. Hence when the holiness
becomes complete, without lacking, the klipa become nullified.
Holiness means what a person has refined all of his wills, that all his actions will be "for the sake of heaven", meaning for
the purpose of the Creator Then it follows that divine influence will flow in abundance to down below and bring light to all
the worlds. The lacking of holiness represents the desires that a person can't refine from within him and bring in its place
holiness these wills remain outside of holiness controlled by the klipa, or controlled by his own egoism. At the time all is
refined to holiness, and he becomes complete, then the complete fixing will occur, the fixing of all the wills of a person.
154)Most of those who wrote works in Kabbalah intended in these books for those who already merited divine revealment,
to repentance from love, and to all lofty understandings. But, if they already reached such high understandings, that they
already know everything on their own, than why should they learn from others?
However this is similar to someone who's involved in revealed Torah that he has no knowledge of activities in the aspect of
world, year, and soul that's in this world, that he doesn't know in the events of people and their behavior to themselves
and others, nor does he know about animals, beasts, or birds of this world.. Would you think such a person could be able
to understand the Torah? A man needs to know that all that's found in the world: what is money, what is respect, what is
an animal- it's even written that the Sanhedrin (the high court of 72 at the time of the Temple) had to know even matters
of black magic in order to know who is a magician.
The matter is, that even though a person reaches even to understanding on the level of atzilut, he still only knows what
that's relevant to his own soul. He still needs to know all the three levels: world, year, and soul with all their events and
behavior to the minutes detail, in order that he should be able to understand the matters of Torah relevant to that world.
And these matters with all there details are explained in the Zohar and other true works of Kabbalah, that every true
Kabbalist has to engage in them constantly.
155) If all the works of Kabbalah were written only for those people that already have a deep understanding of the Creator,
why do the Kabbalists obligate every person to learn Kabbalah? Because in Kabbalah one can find a wonderful special aide,
that even though he doesn't understand what he's learning, from his desire and will to understand what is being learned,
he arouses upon himself the spiritual surrounding lights.
Every person is guaranteed that in the end he will reach awesome levels of understanding, that the Creator thought in the
beginning of creation to give pleasure to his creatures. He that doesn't merit in this incarnation, he will merit in the next
incarnation, in the one after that, until he manages to complete the first thought of the Creator.
All the while that a person doesn't reach his completion, those lights, that are to be revealed in the future to him, those
same lights that surround him remaining standing and waiting until he frees himself from his egoistic wills until they will
become unclothed these same lights in his refined wills.
But when a person studies Kabbalah, he mentions names of holy lights. An since these lights will in the future fill his soul,
despite that his soul is still lacking refined wills, the lights still enlighten them to a certain extent. Rather they enlighten
without being enclothed in the soul, since the wills are still unrefined the souls cannot receive these lights. But the
enlightenment that he receives from these lights from outside, time after time, when he studies Kabbalah, brings upon him
the strength to fix these wills.. So the light that one arouses at the time he studies Kabbalah brings him to reach
completion.
There are two types of light:
a)ohr pinimi (inner light) that a person understands, feels, grasps, and sees the light
b)ohr maki f(outer, surrounding light)- that a person doesn't receive inwardly, rather he feels a ray from outside, which
surrounds him, that he feels the good. waiting for him in the future.
156) But a strict condition in the time of studying Kabbalah is not to lower concepts to a level of mundaneness and
physicality, that by doing so one transgresses "don't make for you any form or picture". This prohibition stops one from

eceiving harm instead of benefit, therefore the kabbalists warned only to learn from the sources, which are:
Book of the Zohar, with the commentary of the "Sulam"
Books of the holy Ariz'l with commentaries of Rav Yehuda Ha Levi Ashlag
Books by Rav Yehuda HaLevi Ashlag author of the ":Sulam".
Books of Rav Baruch Shalom Ha Levi Ashlag, RB"S
and also from the mouth of a Rav, who recieved from this chain of kabbbalah, because only in this way can the student be
saved from phsyicality.
The matter is, that only by watching the strict conditions, a person can reach his purpose, to connect with the Creator.
That outside of a person exists only an upper strength and it's forbidden that there's anything else outside of man. Also the
upper strength and also all the worlds, with all that's found within them exists only within the person. And all what a
person feels is no more than the feeling of the Creator. The feeling of the Creator in the present is called "this world". To
change this feeling a person can only do through learning the books, that speak about inner ideas, and describe only what
happens in his midst. Therefore there are only three sources reliable to the reaching of the proper spiritual experience.
But when a person reads these books, he needs to think that its talking about him and what happens within him. And these
things that he still doesn't feel nevertheless exist within him now, because everything until the final state of the "complete
reparation", is known already in man, only it's upon him to reveal them.
Therefore a person must not imagine to himself any picture or strange body, that exists outside of him, rather his entire
effort of thought must be to be centered in man, to find the point of meeting between him and the Creator. The meeting
with the Creator happens only in the midst of a person, between the point of his "I", malchut, to between his "Creator",
Keter. In every level the malchut rises its light of return until Keter, in this same measure he feels the Creator. Every time
he goes up a level;, meaning he fixes a little bit more of his traits in respect to the Creator, and according to the similarity
of the traits, and the wills to the Creator, the person feels the Creator in greater measure and more closely.
Therefore in the time of reading the works of Kabbalah, a person is obligated to concentrate all his thoughts and to look
within himself, to search what occurs within him, in the midst of knowledge that all is sustained within him, from the
Creator until him creature. in order that he can merit that his learning, becomes a medium for spiritual growth.
Therefore, we, the group of "Bnei (sons of) Baruch", feel that's our obligation to organize essays and teachings for
beginners, in order to convey the ideas precisely. Since in Kabbalah there have been an abundance of new works without
any guidelines or validity of merit, there today is a great need to distinguish for a person, that he will not stumble from
t
hese works, in order he will merit in his life to "I have labored and I have found" the face of the Creator.