Kabbalah World Center - "Breaking the Iron Wall"

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,