Kabbalah World Center - "Breaking the Iron Wall"

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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,
Page 1 and 2: Breaking the Iron Wall An Introduct
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Page 5 and 6: The sages of the Talmud permitted t
Page 7: the Torah enlighten him. The sages
Page 11 and 12: "Panim" of the Creator: When the Cr
Page 13 and 14: he has realized the righteousness o
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Page 19 and 20: 104) How is it possible to merit to
Page 21 and 22: that the Creator acts only for the
Page 23 and 24: person can only be measured accordi
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Page 27 and 28: The one who understands the first l
Page 29 and 30: level of love, that is "love that's

Kabbalah World Center - "Breaking the Iron Wall"

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