Baal HaSulam's Introduction to Zohar

Sefaria · Kabbalah > Baal HaSulam · 168 sections

42.1
The five different worlds (levels) are now explained. They encompass all of spiritual reality extending from [the level of] Ein-Sof, to [the spiritual level of] this world. However, each level has in it, the other five worlds (levels). There are five Sefirot: Keter, Chocmah, Binah, Teferet and Malchut, which have in them five lights (understandings) that are Nefesh, Ruach, Neshama, Chaya and Yechidah, that parallel the five worlds (Yechidah=Keter=Adam Kadmon, Chaya=Chochmah=Atzilut, etc.).
42.2
And besides the five Sefirot: Keter, Chochmah, Binah, Teferet, and Malchut that are in each world, there are also four spiritual categories known as mineral, vegetable, animal and speakers (people). In that the soul of a person is the “speaker” of each world (level), the animal are the angles of that world (level), the vegetable category is called “clothes”, and the mineral is called “rooms”. For the soul of a person is encircled by the five Sefirot, which are encircled by the animal-angles that are encircled by the vegetable-clothes which are encircled by the mineral-rooms. (The soul being the innermost, the rooms are the outermost).
42.3
Representing the idea that the outer circle is there for the benefit of the inner circle. As we have explained, that in our physical world, the mineral, vegetable and animal are all there to serve mankind, but have no value in and of themselves. So too, the first three spiritual levels, mineral, vegetable and animal[desires] have no value in themselves, but are only to serve the “speaker” which is the soul of a person. Therefore, all the other levels clothe the innermost level, which means they benefit the innermost level, the soul of man.
43.1
When a person is born, he immediately acquires [the lowest spiritual level, known as] Nefesh of Holiness. But not the [complete] actual level, but only the “back” of Nefesh, meaning its lowest degree, which due to its being undeveloped, is also known as a “point”. This point being in one’s heart. In other words, in his desire to receive, which manifests itself in a person’s heart.
43.2
You should know this rule: That whatever is found in all of [spiritual] reality, is also established in every world (level), and even in in the smallest fraction that can be measured of that world (level). Just as there are five worlds (levels) in all of [spiritual] reality, being the five Sefirot: Keter, Chochmah, Binah, Teferet and Malchut. So too there are five Sefirot in every level, and also five Sefirot in each component of these levels. We have mentioned, that this world is divided into mineral, vegetable, animal and speaker. These correspond to the four Sefirot, Chochmah, Binah, Teferet and Malchut. In that mineral coincides with Malchut, vegetable with Teferet, animal with Binah, and speaker-people with Chochmah, and the origin [of these four levels] being [the Sefirah of] Keter. But as we had discussed, in each small detail of [spirtual] mineral, vegetable, animal, and speaker, there are four levels to be found. So that in [the level of] speaker there is mineral, vegetable, animal and speaker [desires]. In other words, in one person there is found all four levels, which are four different desires, and in each of them there is a point of the Nefesh of Holiness.
44.1
Before the age of thirteen, there is no revelation of the “point of the heart” (the desire to give). However, after the age of thirteen, when the person engages in Torah and Mitzvot, even without the correct intent, that is, without love and awe, which is the suitable way to serve the King; even without that resolve, still the “point of the heart” begins to increase and reveal itself. For Mitzvot do not need intent, and actions (Mitzvot) even without the right purpose, are capable of refining the will to receive, but only in the lowest mineral stage. For by purifying the mineral level of the desire to receive, the person constructs [within himself] the 613 [spiritual] parts of the will to give, but only the [in the level of] mineral of Nefesh (the lowest level) of Holiness.
44.2
And when a person through his actions, completes all the 613 Mitzvot of that level, whose stage is known as “mineral of Nefesh of Holiness” that is comprised of 284 positive commandments and 365 negative commandments, his Nefesh then attaches to the Sefirah of Malchut in the [general] spiritual level known as the “World of Asiyah”. And all the divisions of that level the mineral, vegetable and the animal, help the person who has gotten to that level, to achieve even greater heights, and to complete that level, and to enlighten that person.
44.3
When that level is complete, the person is ready through exerting more effort in Torah and Mitzvot to achieve the next level, known as Ruach of the Nefesh of Asiyah. As we had mentioned, when a person reaches the highest degree of one level, they are already connected to the lowest degree of the next upper level. This occurs in all the levels, and makes the connection between one level and the next, and provides the possibility of reaching the next level.
45.1
This light of Nefesh is referred to as “the inanimate light of Holiness in the world (level) of Asiyah”, since it is directed towards the mineral desires of receiving. On account of there being mild desires for Holiness at this level, the light that shines, is similar to the mineral-inanimate of the physical world, where general movement is observed but the specifics are not discernible. (The whole earth is rotating, but the individual rocks do not appear to move.) The same concept applies to the spiritual light that one receives at this level, a general understanding is achieved, but the specifics are unknown. And although there are 613 spiritual body parts (of the spiritual person), that are the 613 different nuances of the pleasure received; still the different aspects are not detected, only the broad light (delight) is recognized, but not the details.
46.1
You should realize that although all the Sefirot are Godliness with no difference between the highest [Sefirah] Keter in the world of Adam Kadmon, until the last level of Malchut of Asiyah. Nevertheless there is a big difference in how we perceive them. For the Sefirot are a combination of the lights and the vessels, and although, the lights in the Sefirot are complete Godliness, yet the vessels that are known as Keter, Chochma, Binah, Tiferet and Malchut (KChBTM) that are found in each the lower three levels, whose names are Beriyah, Yetzirah and Asiyah, are not Godliness, but represent covers that hide the light of Ein Sof, and allot an amount that is commensurate with the ability of the receiver to receive based upon the pureness of the receiver (the person).
46.2
From this perspective, although the lights are one, nevertheless, we express these “lights” by their diverse names: Nefesh, Ruach, Neshama, Chaya and Yechidah. For the light modulates itself according to the vessel (desires). Malchut hides the greatest amount of the light of Ein Sof, and the light that it transfers to the receiver is very limited, due to the limited desires (mineral desires) of Holiness that the person has, and that light is called the “Light of Nefesh”. The vessel (desires) in Tiferet are more pure, and transfer higher quality lights. These vessels are known as vegetable vessels, and its light is the “Light of Ruach”. The vessel of Binah has added purity, and transfer even higher quality lights. The vessels are termed animal vessels (desires), and the light is called the “Light of Neshama”. The vessel of Chochma, is purer than the others. This vessel is called speaking, and the light in this vessel is known as the “Light of Chaya”. This light has no boundaries.
47.1
As was mentioned, in the Partzuf (a complete spiritual level) of Nefesh, that one acquired through Torah and Mitzvot, even without the correct intent, [in that level] already is found a point of the next level, the light of Ruach. And when a person exerts effort and performs the Torah and Mitzvot with the correct intent, and moves to purify his desires to reach the next spiritual level, known as the “vegetable” level, he begins to develop the Ruach stage, transforming it from just a point, into a complete level (Partzuf). Because, by virtue of performing the 284 positive Mitzvot with the right intent, and by refraining from the 365 negative Mitzvot, the point expands throughout the spiritual level and encompasses the complete 613 spiritual body. When this is complete, the person has acquired that complete spiritual level, known as the “vegetable” level, also known as the “Tiferet” level, of the Asiyah world. This level corresponds to the “vegetable” level that transmits from Ein-Sof a higher level [of understanding], the Light of Ruach, to the person. And all the distinct parts of the Tiferet level [whose parts are also known as] the mineral, vegetable and animal help the person to acquire this complete spiritual level,
47.2
known as “Vegetable of Holiness”. This is similar to a physical vegetable with its diverse moving parts, so too the spiritual lights at this level, affect the 613 spiritual body in diverse ways, corresponding to its different [spiritual] parts (desires). When this stage is complete, the point of the next higher level becomes manifest, and is called the point of the “Light of Neshama”.
48.1
And through a person’s comprehension of the secrets (deeper meanings) of the Torah and Mitzvot, he purifies the animal desires that are within him. And according to his discernment (of these secrets), he begins to develop the point of [the spiritual level known as] Neshama that envelopes his 248 [spiritual] organs and 365 [spiritual] sinews. When this process is complete, what started as a mere dot becomes a complete Partzuf (a complete spiritual entity), and the person ascends to the Binah level of the world of Asiyah. The desire at this level is extremely pure, immeasurably more than the previous vessels (desires) of Teferet and Malchut, and conveys a very intense light from Ein-Sof, [that is] known as the “Light of Neshama”. And all the specific mineral, vegetable and animal [desires] of this Binah level, in the world of Asiyah, help the individual receive the complete light (understanding) from the Sefirah of Binah.
48.2
This is also called “Animal of Holiness”, since its focus is geared towards the purification of a person’s animal desires (that are stronger than his mineral and vegetable desires). And just as an animal can leave the pack and forge his own particular path, so too at this stage, a person feels how the light affects his 613 distinct [spiritual] body parts, to the degree that each individual [spiritual] part becomes a complete Partzuf. The supremacy of this light (Neshama) as compared to the light of Ruach, is analogous to the superiority that animals have over vegetables and minerals, in our physical world. At this juncture, with the completeness of Binah, a trace of the next level appears, known as the "Light of Chochma”.
49.1
After the individual has already become worthy of a very high light, known as the “Light of Neshama”, whose 613 [spiritual] body parts, illuminate every one of his [spiritual] organs, each specialized organ being a complete [spiritual] whole in itself, he becomes open to the realization of the true [spiritual] reason for each specific Mitzvah. Since each [spiritual] organ highlights the purpose of each Mitzvah, that is associated to that [spiritual] organ; and with the strength of these lights, he purifies the “speaking” desires within him, and transforms them into giving desires. Accordingly, he begins to develop the “Light of Chaya” (or Light of Chochma) from a singular point into a complete Partzuf with 284 spiritual organs and 365 spiritual sinews. When this process is complete he acquires the “Light of Chochma” at the level of Asiyah. This vessel (desire) is limitless in its purity and transfers a very powerful light from Ein-Sof. This light is known as the “Light of Chaya” or the “Light of Neshama of Neshama”. And all the specifics [desires] of the Asiyah world (level), that are mineral vegetable and animal [desires] that are associated with the Sefirah of Chochma, assist the person in procuring the “Light of Chochma” in its fullness.
49.2
This level is known as “Speaker of Holiness”, since it is associated with the purification of the person’s “speaking” desires. The quality of this light as compared to the [spiritual] mineral, vegetable and animal lights, is analogous to the difference between a human and minerals, vegetables and animals of the physical world,
49.3
and the light from Ein-Sof, that is acquired in this Partzuf is called the “Light of Yechida”. (The Light of Chochma is sometimes called “Light of Chaya” and other times “Light of Yechida”).
50.1
However, you should realize that these five lights (understandings) Nefesh, Ruach, Neshama, Chaya and Yichda, (NRNCY) that one attained in the world (level) of Asiyah, are only NRNCY of Nefesh, and do not contain any light of Ruach. For the light of Ruach is only found in the world (level) of Yetzirah. And the light of Neshama only in the world (level) of Beriyah, and the light of Chaya only in the world (level) of Atzilut, and the light of Yechida, only in the world (level) of Adam Kadmon. But as was mentioned previously, whatever is in the broad [understanding], is also revealed in the particular, to the tiniest degree. Therefore, all the levels of NRNCY are also in the Asiyah level, as was explained, but they are only NRNCY of Nefesh. In the same manner, there are NRNCY in the world of Yetzirah, but they are only at the level of Ruach. And there are five levels of NRNCY in the world of Briyah, that are at the level of Neshama, and similar in the world of Atzilut, whose NRNCY are at the level of Chaya, and identical to this, in the world of Adam Kadmon. The difference between the general levels (Asiyah, Beriyah, etc.) are analogous to the difference between NRNCY that are located in [the level of] Asiyah.
51.1
Know, that repentance and purity are not accepted unless they are absolutely permanent, that the person will not return to his “foolishness.” As it is written: “What defines a true penitent, when the One who knows that which is concealed (G-d), testifies that he will not repeat his foolishness.” Emerges then, a person who purifies his mineral desires, acquires the Partzuf of Nefesh of Asiyah, ascends and attains the Sefirah of Malchut of Asiyah, he has merited to secure lasting purity of the mineral desires, and not revert to his foolishness. At that point, he can ascend to the spiritual world (level) of Asiyah, for he has attained similarity of form with that world. However, the other levels [of Asiyah] that are Ruach, Chaya and Yechidah, whose realization is secured by purifying the vegetable, animal and speaking desires, the purification of those desires, does not have to be in a permanent state, and can be achieved without “testimony that he will not return to his foolishness.”
51.2
In that, the world of Asiyah with its five Sefirot: Keter, Chochma, Binah, Tiferet and Malchut, these [itemized levels] are only components of [the general] Malchut level, [and this general Malchut level] is aligned with the purification of the mineral desires. And these five Sefirot are only units within Malchut. And since the individual has purified permanently his mineral desires, he has already acquired similarity of form to the complete Asiyah level. However, since each particular Sefirah of the Asiyah level, receives from levels above it, for example, Tiferet of Asiyah receives [lights] from the world of Yetzirah, which is completely [the level of] Tiferet, whose lights are [known as] Ruach; and the [next] Sefira [that is] Binah of Asiyah, receives [lights] from the world of Beriyah, whose [lights] are the level of Neshama; and the [next] Sefira Chochma of Asiyah receives from the world of Atzilut which is completely Chochmah, whose light is [known by the name] Chaya. Therefore, although the individual has only permanently purified the mineral level, but not the other levels, whose purification is but transient, still he can attain the other levels of Asiyah, but not in a permanent state. For as soon he awakens to receive for himself the other desires, he instantly loses those other lights (Ruach, Neshama, Chaya). And after a person has purified his vegetable desires in an unwavering manner, he is able to rise to the world (level) of Yetzirah in a constant way. He is capable of consistently acquiring all the lights (understanding) of Ruach that are at that level. He is also able to access the [higher] lights of Neshama and Chaya from the Sefirot of Binah and Chochmah of that level. These are classified as Neshama of Ruach and Chaya of Ruach, [he is able to attain these higher levels] even though he has not merited to purify the animal and speaking [level] in a permanent absolute way, but only in a limited way. For he has purified his vegetable desires in a permanent way, and has achieved similarity of form with the level of Yetzirah to the highest degree.
52.1
And after the individual purifies his spiritual vegetable desires on a consistent basis, he rises permanently to the world of Yetzirah and achieves there forevermore the Ruach level. He can also acquire the light of Neshama and [the light of] Chaya from the Sefirot Binah and Chochmah, categorized as the Neshama of Ruach and Chaya of Ruach, even before he has merited to purify his animal and speaking desires in a permanent way. But these lights (Neshama and Chaya) are but fleeting. For once he has purified his vegetable desires permanently, he has attained similarity of form with the world of Yetzirah to its highest degree (and can acquire the light of Ruach permanently, and the lights of Neshama and Chaya in a transient manner).
53.1
After the person purifies his animal desires, and transforms them from selfish desires, into altruistic desires, to the extent that “the One who knows of what is hidden” (G-d), can “testify about the person, that he will not return to his foolishness”. That person has acquired similarity of form with the level of Briyah, and can obtain the light of Neshama on a permanent basis. And through purification of the speaking desires, a person can achieve the Sefira of Chochma, and receive the light of Chaya. However, only for a limited time, since he has only purified that level on a temporary basis.
54.1
And when a person is worthy of purifying also the speaking desires, on a permanent basis, he merits similarity of form with the world of Azilut, and receives the light of Chaya in a permanent way. And when he merits more, he merits the light of Ein-Sof, and the light of Yechida, that is perceived through the light of Chaya.
55.1
It is now clarified about which we have asked (paragraph 41): Why does a person need all the worlds (levels) that were created for him? What need is there for them? But now you know, that it is impossible to give pleasure to God (have a relationship with Him) without the help of these worlds (levels). For the more a person purifies his desires (from selfishness to altruism), the more he perceives the lights and levels of his soul, that are [known by the acronym] NRNCY. And each level that the person apprehends, the lights of that level promote his purification, until he merits to reach the purpose of creation: This being the great pleasure (connection with G-d) that is awaiting him which was the initial thought of creation. As it says in the Zohar: Someone who seeks purity, is helped [on that journey] from Above. And the Zohar asks: In what way are they helped? And answers: “Through [receiving] a holy soul.” Because it is not possible to achieve the desired purification without utilizing all the levels NRNCY of the soul.
56.1
One should realize, that all the levels NRNCY, that were discussed until now, are the five parts that [spiritual] reality is divided into. Each level has within it, five levels of NRNCY. As an example: even the [lowest] level known as the “mineral” level is the “world” of Assiya, is composed of NRNCY, whose specific levels correspond to the general levels of NRNCY. In that, it is not possible to acquire even this lowest level without engaging in the other four parts of this lowest level.
56.2
And there is no individual who can ignore the other levels and not be engaged in them. By performing Torah and Mitzvot with intent, he acquires [the level of] Ruach, and by being involved in the secrets of the Torah, and the reasons of the Mitzvot, he acquires [the level of] Neshamah. For even the smallest “lights” cannot be obtained without these [other levels].
57.1
Accordingly, you can now understand the dryness and darkness that has been created in our generation, which was unheard of in previous generations. Due to the fact that even servants of HaShem have neglected the secrets of Torah. Maimonides has already mentioned a parable on this, and said, that if a row of blind individuals are walking on the road, if they at least have one seeing person among them, they are guaranteed not to fall because of obstacles on the road, since they are following that one individual who can see. But if that individual is missing, there is no doubt that they will stumble on any obstacle on the road, and fall into the abyss. So too in our topic, if at least the servants of HaShem would involve themselves in the “inner Torah”, and attract the light of Ein-Sof, the whole generation would tow after them, and would be assured that they would not falter. But because the servants of HaShem have removed themselves from this wisdom, it is no wonder that the whole generation has floundered because of them. Due to my great pain [when discussing this topic], I cannot continue!
58.1
However, I know the reason. It is, due to the diminution of belief in general, and in particular in our holy sages. Additionally, Kabbalistic books, including the Zohar, are filled with corporeal parables, bringing on the fear, that someone G-d forbid, will stumble [and think] that we are speaking about something physical.
58.2
This brought me to write an adequate explanation on the writings of the Rabbi Isaac Luria, and now on the holy Zohar, which completely removes this fear. For I have explained and proved without a doubt, the spiritual reference to the [physical] parable, that [this spiritual reference] is devoid of any physical resemblance, and is above time and space. This enables those who delve [into my writings], the general public, to study the Zohar, and to “warm” in its holy light.
58.3
I called my explanation “The Ladder”, to signify, that my commentary, its objective, is to be like a ladder. For if one has an attic full of treasure, all that is needed is a ladder to reach this bounty.
58.4
However, the ladder is not a goal in itself, for if one rests on the rungs of the ladder, and doesn’t enter the attic, his purpose is never fulfilled. So too is my explanation of the Zohar, for to explain it in all its depths, is impossible to articulate. Nevertheless, I have made my explanation a guide for all those, who [through my commentary] can rise and probe into the Zohar, for only then is my purpose achieved.
59.1
All those who are “near” to the Zohar, namely, who understand what is written therein, all agree that the holy Zohar was penned by the holy sage Rabbi Shimon bar Yochai. The exceptions being, those who are “far” from this wisdom, who are uncertain, and are inclined because of false acts (who value only the external actions of the Mitzvot) and are opposed to this wisdom, say that the author of the Zohar, was either the kabbalist Moses DiLeon, or one of his contemporaries.
60.1
As for me, from the time that I was worthy to contemplate that which is written in this holy book, it never dawned on me to investigate its author. For the simple reason, that because of the characteristics of this book, it raised within me the greatness of the sage Rabbi Shimon bar Yochai, more than any other holy sages. And if it became clear to me, as a result of a thorough investigation, that the author is someone else, for example Rabbi Moses DeLeon, or another person, then my recognition of the greatness of that person, would be immensely greater than the other holy sages, including Rabbi Shimon bar Yochai.
60.2
However, because of the depths of wisdom in this book, if it became evident to me that one of our forty–eight prophets authored [the book], that would be very pleasing to me, more than ascribing it to our holy sages. And certainly if I discovered that our Teacher Moses received this composition directly from Mt. Sinai, I would be in complete tranquility, for to “him it is fitting, to him it is due.” Now, since I was worthy to compile an explanation that is understandable to all those who wish to study [the Zohar] and grasp to a degree that which is written within it; I no longer feel the need to involve myself in this investigation. All those who are literate in the Zohar, have no doubt that its author must be a sage whose prominence is no less than the holy Rabbi Shimon bar Yochai.
61.1
The following question can be asked: Why was the Zohar not revealed in earlier generations, for without a doubt they (the earlier generations) were on a higher level than those of the later generations. Were they not more worthy than the later generations? And furthermore, why was there no explanation of the Zohar until the time of the Rabbi Isaac Luria (ARI) and not to kabbalists that preceded him? And an even greater question, why was an explanation of the Zohar, and the works of the ARI, not revealed until this generation? Is this generation more qualified?
61.2
The answer: This world that will exist for six thousand years, is similar to one entity, that has three parts, a “head” a “body” and an “end” (three different spiritual levels), known as Chochmah-Binah-Daat (ChBD), Chesed-Gevurah-Tiferet (CGT) Netzach-Hod-Yesod (NHY). As is written, two thousand years of emptiness, two thousand years of Torah, and two thousand years of the days of the messiah (Sanhedrin 97a). For in the first two thousand years known as “head/ChBD” the “lights” were very limited, and were considered as a head without a body (no vessel to absorb the light) these “lights” are of the level of Nefesh, due to the inverse relationship between the “light” and the “vessel” (that receives the light).
61.3
For the rule is, that one’s highest desires-vessels (those desires that are easily relinquished) are constituted first (in a spiritual person), but that the lowest lights also appear first (in these easily relinquished desires). In that when there are only refined-higher (easily relinquished) desires, there is only the light of Nefesh, which is the lowest light (understanding). And that is what is meant two thousand years of emptiness.
61.4
And in the next two thousand years which are CGT of the vessels, there appeared the light of Ruach (higher than Nefesh) which is the level of Torah, this being the two thousand years of Torah. And the last two thousand years are NHY of the vessels, which attract the light of Neshmah, which are the highest lights, and are also known as the days of the messiah.
62.1
This also occurs on an individual basis. For this reason the understanding of the Zohar was hidden until the time of the ARI, who lived in these last two thousand years, and because of his holy soul, was able to reveal some understanding of the Zohar, better than anyone who preceded him.
62.2
But because the ARI passed away in 1572, and the vessels were not completely finalized, only but a scattering of individuals merited to understand his writings, and could not fully explain them to others. However, in our generation, that is closing in on the last phase, the last of the two thousand years, there was given “permission” to reveal his words and the words of the Zohar. In that in our generation, the understanding of the Zohar will be revealed more and more, until the full revelation, all in accordance with the desires of G-d, may He be blessed.
63.1
Accordingly you can understand, the greatness of the earlier generations as compared to the later generations. For the rule is, in all the spiritual worlds and souls, that the more pure [state] is pegged first to the spiritual entity. Therefore, the vessels of Chochmah-Binah-Daat (ChBD) were purified first, and the souls of the first two thousand years were immensely greater [than the latter generations]. In spite of this [greatness] they could not obtain a complete “light”, because there was a lack of the lower levels Chesed-Gevurah-Teferet (CGT), Netzach-Hod-Yesod-Malchut (NHYM), in the world and in each individual.
63.2
And in the next two thousand years were the vessels of CGT were purified in the world and in each individual, these souls were highly purified because the vessels of CGT are close to ChBD. Notwithstanding this, the “lights” were hidden from the souls, by reason of, the absence of the vessels NHYM, from the world and from each individual.
63.3
Accordingly, although the souls of our generation that are the coarsest of all, and are unable to purify themselves even today, still, they are the ones to complete the purity of the individual and the world, and this endeavor will be complete only through them. For now there is a complete spiritual entity, the [spiritual] head (ChBD), the [spiritual] body (CGT) and the [spiritual] end (NHYM). And all the “lights” Nefesh, Ruach and Neshama are able to enter, into the vessel. Therefore, only with the addition of these lower souls can the higher “lights” be revealed, and not sooner.
64.1
In truth, this question is already asked by our sages (Berachot 20a).
64.2
Rav Papa asked Abaye: Why did miracles occur in earlier generations but not in our generation? Is it because they were more learned? But in the generation of Rav Yehuda (an earlier generation), they only studied tractate Nezikin, and we study all tractates, and when Rav Yehuda was learning tractate Uktzin, he said: “This discourse is difficult for me, more than all the teachings of [my teachers] Rav and Shmuel." And we are proficient in thirteen different explanations [of this tractate].
64.3
But when Rav Yehuda took off just one shoe [in preparation to beseech God for rain], it had already started raining (without his prayers). But we fast and pray all day but no one pays us any attention. Abaye answered him: “Those [of the previous generations] were willing to sacrifice their lives for G-d.”
64.4
So although both Rav Papa and Abaye clearly knew that the earlier generations were more distinguished, nevertheless, in terms of the Torah and Divine Science Rav Papa and Abaye were more superior. It is now elucidated, that although the earlier generations were paramount because of the essence of their souls, and were able to receive “lights” from above, still the Divine Science of the Torah, is revealed more and more in the later generations. For the reason that we stated: It is the later generations that complete the full level, and to them specifically, the more complete revelation is imparted, although their essence is decidedly inferior.
65.1
One cannot ask: Why is it then, that we don’t disagree with the earlier Rabbis, pertaining to the actions that the Torah obligates. The idea is, that in regards to the fulfillment of the Mitzvot, the opposite holds true. The earlier generations were more perfect than the latter generations. This is due to the fact that the act of a Mitzva is associated with the holy vessels of the Sefirot, but the secrets of the Torah and the reasons for observing the Mitzvot are allied with the lights of the Sefirot. And you already know, that there is an inverse proportion between the vessels and the light. That in respect to the vessels, the purer vessels are developed first, for that reason the earlier generations were more perfect in their actions than the latter generations. However, concerning the lights, the lesser lights enter [the vessel] first, and for that reason the later generations are more accomplished (since these later generation vessels are associated with higher lights).
66.1
You should know, that in every aspect, there is an external [aspect] and an internal one. In regards to the world at large, the Jewish people, the seeds of Abraham, Isaac and Jacob, are considered internal, while the seventy nations are considered external. Also within the Jewish people, there are those who because of their complete devotion to HaShem are considered internal, and there are those who are external, those that cannot devote their energy to HaShem. Likewise, within the nations of the world, there are those [nations], the internal ones, “the righteous among the nations”, and there are external nations, those nations that are coarse and damaging. Also within the devotees among the Jewish people, those who understand the “soul” of the Torah and its secrets, they are regarded as internal, and there are those who are external, who only promote the actions that the Torah obligates. Likewise, in every individual, there is the Jew [within that person], which is the “point-of-the-heart” (holiness in potential), and the [seventy] nations within that individual, that is his “body”. But even the “nations of the world” within a person [can change] and associate itself with the internal, and will then be considered a “convert”. They are similar to the righteous converts who came to join the Jewish people.
67.1
And if a Jewish person elevates and honors (considers important) his internal self that is the “Israel” within him, more than the “nations of the world” within him, the external. Meaning that most of his efforts are geared in increasing and elevating the internal within, for the sake of his soul; and a limited effort, only that which is necessary to maintain the “nations of the world” within him, those that are for the sake of his body, as it is written (Avot 1st Chapter) “Make your Torah fixed, and limit your work”. Through this [process] he influences the internal and external aspects of the entire world. In that the Jewish people become elevated more and more, and the nations of the world, the external, will realize the importance of the Jewish people.
67.2
However, if G-d forbid the opposite occurs, that a Jewish person, considers important the external, the “nations of the world” within him, over the “Israel” within him, as it is written (Deuteronomy 28:34) “ The stranger among you will ascend above you higher and higher, while you will descend lower and lower”. Meaning the external within you, the “nations of the world” within you, will ascend higher and higher, while the internal within you, the “Israel” within you will descend lower and lower. These actions will cause the nations of the world to ascend higher and higher, and overcome the Jewish nation, and lower them to the ground, and the Jewish nation, the internal aspect of the world will descend lower and lower, G-d forbid.
68.1
Don't be astonished that a single person's actions can influence the ascent or descent of the entire world. For it is an ironclad rule that the total [world] and an individual are equal, they are side by side as two drops of water, and whatever transpires in the total, occurs also in the individual. And more so, it is the individual parts that construct and fashion the total in its entirety; for the total is only revealed as a consequence of the character and caliber of its details.
68.2
Without a doubt, the actions of the individual impact the decline or rise of the entire [world]. This explains that which is written in the Zohar, that by virtue of studying the Zohar and Kabbalah, they (the Jewish people) will merit to leave exile and experience complete redemption. This seemingly [is perplexing, because] what association is there between the study of the Zohar and the redemption of the Jewish people from among the nations?
69.1
However, by virtue of what was explained, it can be completely understood, that the Torah as well, has an internal and external aspect, similar to the entire world. Therefore, one who is occupied in Torah, has likewise these two levels. By concentrating his efforts on the internal facets and secrets of the Torah, he thereby according to his efforts, elevates the internal of the world that is Israel, and boosts Israel above the external of the world, who are nations of the world. And all these nations will acknowledge and perceive the significance of the Jewish nation. As the verse says: (Isaiah 14:2) “The nations will take them and bring them to their place, and [Israel] will rule over them, upon G-d’s land.” And similarly (Isaiah 49:22) “So says the Lord, Behold I will raise my hand toward the nations, and I will lift my banner towards their people, they will carry your children in their arms and your daughters on their shoulders.”
69.2
On the other hand, if G-d forbid, the opposite occurs, that a Jewish person diminishes the value of the internal aspects and secrets of the Torah, which depict the different degrees of the soul, and that also [clarifies] the rationale of the Mitzvot, but [that person]only occupies himself with the external aspect of the Torah that which pertains exclusively to its actions. And even if he occasionally engages in the internal, but only allocates a limited time for it, a time that is “neither day nor night” as if this [study] G-d forbid, was unnecessary. He therefore causes the decline of the Jewish people, who are the internal of the world, and the elevation of the nations of the world over them, who will then cheapen and deride the Jewish people, and consider them extraneous and of no use, G-d forbid.
69.3
In addition to this, they give rise to the external nations, who then overpower the internal nations. Consequently, the harmful nations, those that cause damage and destruction, prevail and rise above the internal nations, those nations that are righteous. They then precipitate all the terrible destruction and carnage that our generation was witness to. You now ascertain, that the salvation of the Jewish people and their importance, depends upon the study of the Zohar and Kabbalah, in that all the destruction and descent of the Jewish people are on account that they abandoned the internal study of the Torah, and reduced its worth lower and lower, and considered it, G-d forbid, as something superfluous.
70.1
And that which is said in Tikunae Zohar (Tikun 30): Arise for the sake of the Holy Presence, for you have an empty heart that does not understand how to acquire Her, although She is in your midst. This is the deeper meaning of what is written (Isaiah 40:6) “A voice says, call!” The voice, that is in the heart of every Jew, calls out for everyone to pray for the elevation of the Holy Presence, [the Holy Presence] that manifests itself through the unification of all Jewish souls.
70.2
(Bringing proof from Job 5:1 “Now call/cry out” that [the word] "call" is synonymous with prayer). However, the Holy Presence says “What shall I call?" Meaning, I do not have the strength to rise from the ground, for “all flesh is grass”, they are all compared to animals that eat grass. Meaning, that they perform the Mitzvot without thought, similar to [the thoughtless actions of] an animal. “And all their kindness is like the blossom of the field” (that is cut off and dries). For all their kindness, they do for themselves, meaning, their intent in performing Mitzvot is only to benefit themselves and not for their Creator.
70.3
And even those whose endeavor is Torah, all their efforts are for themselves, even the commendable among them, those that devote their time in Torah study, are only interested in themselves, without the proper intent of giving benefit to their Creator.
70.4
“At that time”, it is said about that generation, “a spirit will leave and never come back”, this is the spirit of the Messiah, whose mission it is to redeem Israel from all their troubles, until the final redemption. Establishing that which is written (Isaiah 11:9) “for the land will be full with the knowledge of the Lord”, this spirit left, went away, and does not bring light to the world.
70.5
Woe to them, those who cause, the spirit of the Messiah to leave and never return. For they make the Torah “dry” (stale) that is to say without any “moisture” (excitement) to its [true] meaning and understanding. For they limit themselves only to the performance [of the Mitzvot] of the Torah, and do not aspire to understand the wisdom of Kabbalah, to comprehend and perceive the secrets of the Torah and the purpose of the Mitzvot.
70.6
Woe to them, who cause through their actions, impoverishment, war, violence, murder and destruction throughout the world.
71.1
The reason that this [carnage] occurs, is as we had elucidated. For those who are engaged in Torah, snub the internal within them and the internal aspect of the Torah, set it aside, as a matter that is never necessary, and occupy themselves with it, only at a time “that is neither day nor night”. They are akin to the blind who flounder in the dark. They elevate the external within themselves, that is, their selfishness, and consider superior the external aspect of the Torah, over its internal aspect. Through their actions they arouse the external of the world to swamp over its internal aspects, every aspect corresponding to its essence.
71.2
For the external in Israel, those unlearned among them, overpower and nullify the internal, the great rabbinic sages. And also the external nations of the world, those that are the destructive among them, overpower and nullify the internal nations, those nations that are the righteous among them. And likewise, the external of the entire world, who are the nations of the world, overpower and nullify the internal, the Jewish nation. In such a time, all the destructive forces arise and fundamentally desire to eradicate and murder the Jewish people. As is written (Yevamos 63a) “Misfortune comes to the world only on account of Israel”, as was mentioned, that they are the cause of impoverishment, war, violence, murder, and destruction of the entire world.
71.3
And because of our many sins, we were witness, to all that is written in the Tikunae Zohar, not only that, but this “strict justice” (violence, murder, etc.) occurred to the best among us, as is written (Bava Kama 60a) “and it initiates upon the righteous first”. From all the beauty that the Jewish people had in Poland and Lithuania, etc. only a remnant survived, in our Holy Land, and it now becomes incumbent on us survivors, to correct this severely warped situation (not engaging in the internal aspect of the Torah). Each of us, the survivors, should accept upon themselves in all their capacity, to elevate from now on, the internal aspect of the Torah, to accord it its rightful place, above the external aspect of the Torah. As a consequence of this, each one of us will merit to heighten the internal within, the Israel within, magnifying the soul above the external, [above] the nations of the world within him, [meaning above] his spiritual body (the desire to receive).
71.4
This energy will spread throughout the Jewish people, who will come to recognize and acknowledge the prominence of Israel’s sages, to listen and obey them. Moreover, the internal nations of the world, the righteous nations, will resiliently overpower the external among them, the destructive ones. So too, the internal of the entire world, the Jewish people, [their values] in all their glory and majesty will be preferred over the [values of the] other nations.
71.5
At that moment, all the nations will recognize and acknowledge the greatness of Israel. And the following verses (Isaiah 14:2) shall be fulfilled: “And the House of Israel shall inherit them on the land of the Lord”, and (Isaiah 49:22): “they will bring your children in their arms, and your daughters on their shoulders”. This is what is stated in the Zohar Naso, page 124b, “through this book, the Zohar, they (Israel) will be redeemed with compassion”, as was explained. Amen so be His will.

Trans. Baruch Cohen, 2019. Via Sefaria (sefaria.org), Sefaria-Export. Version source: https://www.sefaria.org Licence: CC0. Source.