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Evolutionary Kabbalah

Evolutionary Kabbalah articulates the shocking the realization of the interior science of Hebrew wisdom that all of reality is evolving. The realization of Evolutionary Kabbalah is that - that from what we might call a non-dual perspective there is no separation between the divine and all of reality. This means that all levels of reality, from matter to body to mind to spirit, - the divine and the manifest, matter life and the depth of the self reflective human mind are co-evolving all the time. Moreover, in Evolutionary Kabbalah a key emergent tenet is that the human being is one of the pivoting points causing evolution to reach forward, becoming ever more good, true, loving, unique, conscious, and beautiful. The human beingโ€™s awareness of his/her role in the process of evolution is the divine principle of evolution becoming conscious of itself. Not only, however, does each human being participate in the process of divine evolutionโ€•that is to say, the evolution of all of realityโ€•every human being participates uniquely in that evolution. There is some particular Tikkun - fixing, vocation, calling, or mission that devolves upon every human being. This calling, at a particular moment in history, is irreducibly unique and it can only be responded to and fulfilled, by one specific unique person. And every human being is called. If one human being is missing, if one human being does not respond to her call, then there is a dimension of divinity that remains un-evolved. This is the great teaching of Evolutionary Kabbalah, which through the mystery schools of Italy and Europe shaped the renaissance and the entire course of human and world history. These sources however were ultimately lost, as the dogmas, not of science but of reductionist scientism swept Europe and the Americas and their implications spread around the world. It is now a moment of meta crisis, we are poised between utopia and dystopia, we face potential existential and catastrophic risk even as we have the capacity to create the most beautiful world that we also knew was possible. At this moment the depth structure of these crucial sources needs to be evolved - reclaimed, reanimated, and rearticulated, in the context of the emergence of a new story of value, which generates new human and a new humanity, Homo amor, the fulfillment of Homo sapiens. These core sources on Evolutionary Kabbalah, a termed coined by Dr. Marc Gafni, were translated and published in a source book as the basis of the dialogues between Andrew Cohen and Marc Gafni in December of 2005. Dr. Gafni gave teachings on these sources in Israel between December 2005 and April 2006. The two texts below on Evolutionary Kabbalah, from Abraham Kuk, together with seventeen other major texts is being integrated and unfolded in the new story of value- called CosmoErotic Humanism, a story of value in in response to the meta crisis, being unfolded by Dr. Marc Gafni, Dr, Zachary Stien and colleagues at the Center for World Philosophy and Religion. One of the source strands that Gafni and Stien are integrating into CosmoErotic Humanism what might be called Evolutionary Spirituality emerging from the context of Evolutionary Kabbalah, into CosmoErotic humanism. In parallel Gafni and Cohne intend to publish a separate work on Evolutionary Spirituality itself. Source One in Kuk: R. Abraham Isaac HaCohen Kuk: Lights of Holiness, Vol. 2, pp. 532,533

Two Types of Perfection

by R. Kuk

We perceive there to be two types of Perfection in absolute divine Perfection: One type of Perfection is so great and complete that no additional evolution is relevant to it. If, however, there were no possibility of additional evolving whatsoever, this in and of itself would be an imperfection. For Perfection that is constantly waxing greater has great advantage and is pleasurable, and is uplifting, For we yearn for it exceedingly, proceeding from strength to strength. Divine Perfection can therefore not be lacking the dimension of perfecting which is the evolving process of perfecting and unfolding power This is why divinity has the ability to be creative, to instigate limitless cosmic be-ing and becoming, proceeding through all its levels and stages and growing. It therefore follows that the essential divine soul of being, that which gives it life, is its constant ascending. That is its divine foundation, which calls it to be and to evolve. The more science bases itself on evolution, the more it approaches the highest divine enlightenment, and the more it touches the most sublime of visions. For the entirety of being cannot be judged by its partial relativity, that is to say, by means of the relation between one part and another, for this will not lead us to its true nature. In truth, its primary inner law is the general relation of its entirety and all of its parts to divine wholeness. This is the most eminent of all, and the most worthy principle upon which to understand the foundation of all of reality. Source Two: Abraham Kuk: R. Abraham Isaac HaCohen Kuk: Lights of Holiness, Vol. 2, pp. 537 Teaching on Evolution The theory of evolution, which is presently conquering the world, is aligned with the most profound secrets of the Kabbalah, more than any other philosophical theories. Evolution, which proceeds on an ascending trajectory, provides an optimistic base for the world, for how is it possible to despair when one sees that everything is evolving and ascending? And when we penetrate the very center of the principle of ascending evolution, we discover that it is the divine principle which is enlightened with absolute clarity. For it is Infinity in realization which realized itself through bringing infinity from infinite potentiality to infinite actuality {infinitely} Evolution enlightens all dimensions of reality, all of Godโ€™s manifestations. All of reality evolves and ascends, as is evident in its parts, and this ascension is general as well as particular. It rises to the highest peaks of absolute good. It is self-evident that good and the whole are interrelated, and reality is prepared to attain this quality, in which the All absorbs all of the good in all its parts. This is the general ascending, in which all particular parts participate. No spark is lost from the binding of unity, all are ready for the Great Feast. To attain this goal the spirit must aspire to sublime divine passion, which is formed by faith-inspired work with God. Link to Dialogue with Craig Hamilton on Principles of Evolutionary Spirituality, Link to Teaching of Marc Gafni on Evolutionary Kabbalah Link to Articles on Evolutionary Kabbalah In all of the source below, the hebrew text comes first followed by a number, 1 or 2 etc with an English translation of the original Hebrew or Aramaic source.

1. ืกืคืจ ื“ื‘ืจื™ื ืคืจืง ื›ื•(ื™ื–) ืึถืช ื™ึฐื”ึนื•ึธื” ื”ึถืึฑืžึทืจึฐืชึธึผ ื”ึทื™ึผื•ึนื ืœึดื”ึฐื™ื•ึนืช ืœึฐืšึธ ืœึตืืœึนื”ึดื™ื ื•ึฐืœึธืœึถื›ึถืช ื‘ึดึผื“ึฐืจึธื›ึธื™ื• ื•ึฐืœึดืฉึฐืืžึนืจ ื—ึปืงึธึผื™ื• ื•ึผืžึดืฆึฐื•ึนืชึธื™ื• ื•ึผืžึดืฉึฐืืคึธึผื˜ึธื™ื• ื•ึฐืœึดืฉึฐืืžึนืขึท ื‘ึฐึผืงึนืœื•ึน: (ื™ื—) ื•ึทื™ื”ึนื•ึธื” ื”ึถืึฑืžึดื™ืจึฐืšึธ ื”ึทื™ึผื•ึนื ืœึดื”ึฐื™ื•ึนืช ืœื•ึน ืœึฐืขึทื ืกึฐื’ึปืœึธึผื” ื›ึทึผืึฒืฉึถืืจ ื“ึดึผื‘ึถึผืจ ืœึธืšึฐ ื•ึฐืœึดืฉึฐืืžึนืจ ื›ึธึผืœ ืžึดืฆึฐื•ึนืชึธื™ื•:

1. Deuteronomy 26:17-18
This day you have avowed the Lord to be your God, promising to go in His ways and to obey His rules and commandments, and to hearken to His voice. And this day the Lord has avowed you to be His very own people, as He has promised you, and to obey His commandments.

2. ื‘ืจื›ื•ืช ื“ืฃ ื– ืข"ื ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืžืฉื•ื ืจื‘ื™ ื™ื•ืกื™ ืžื ื™ืŸ ืฉื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืžืชืคืœืœ ืฉื ืืžืจ ื•ื”ื‘ื™ืื•ืชื™ื ืืœ ื”ืจ ืงื“ืฉื™ ื•ืฉืžื—ืชื™ื ื‘ื‘ื™ืช ืชืคืœืชื™ ืชืคืœืชื ืœื ื ืืžืจ ืืœื ืชืคืœืชื™ ืžื›ืืŸ ืฉื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืžืชืคืœืœ ืžืื™ ืžืฆืœื™ ืืžืจ ืจื‘ ื–ื•ื˜ืจื ื‘ืจ ื˜ื•ื‘ื™ื” ืืžืจ ืจื‘ ื™ื”ื™ ืจืฆื•ืŸ ืžืœืคื ื™ ืฉื™ื›ื‘ืฉื• ืจื—ืžื™ ืืช ื›ืขืกื™ ื•ื™ื’ื•ืœื• ืจื—ืžื™ ืขืœ ืžื“ื•ืชื™ ื•ืืชื ื”ื’ ืขื ื‘ื ื™ ื‘ืžื“ืช ืจื—ืžื™ื ื•ืื›ื ืก ืœื”ื ืœืคื ื™ื ืžืฉื•ืจืช ื”ื“ื™ืŸืชื ื™ื ืืžืจ ืจื‘ื™ ื™ืฉืžืขืืœ ื‘ืŸ ืืœื™ืฉืข ืคืขื ืื—ืช ื ื›ื ืกืชื™ ืœื”ืงื˜ื™ืจ ืงื˜ื•ืจืช ืœืคื ื™ ื•ืœืคื ื™ื ื•ืจืื™ืชื™ ืื›ืชืจื™ืืœ ื™ื” ื”' ืฆื‘ืื•ืช ืฉื”ื•ื ื™ื•ืฉื‘ ืขืœ ื›ืกื ืจื ื•ื ืฉื ื•ืืžืจ ืœื™ ื™ืฉืžืขืืœ ื‘ื ื™ ื‘ืจื›ื ื™ ืืžืจืชื™ ืœื• ื™ื”ื™ ืจืฆื•ืŸ ืžืœืคื ื™ืš ืฉื™ื›ื‘ืฉื• ืจื—ืžื™ืš ืืช ื›ืขืกืš ื•ื™ื’ื•ืœื• ืจื—ืžื™ืš ืขืœ ืžื“ื•ืชื™ืš ื•ืชืชื ื”ื’ ืขื ื‘ื ื™ืš ื‘ืžื“ืช ื”ืจื—ืžื™ื ื•ืชื›ื ืก ืœื”ื ืœืคื ื™ื ืžืฉื•ืจืช ื”ื“ื™ืŸ ื•ื ืขื ืข ืœื™ ื‘ืจืืฉื• ื•ืงื ืžืฉืžืข ืœืŸ ืฉืœื ืชื”ื ื‘ืจื›ืช ื”ื“ื™ื•ื˜ ืงืœื” ื‘ืขื™ื ื™ืš


2. Berahot 7a
Rabbi Yohanan said in the name of Rabbi Yossi: How do we know that God prays? As it says, โ€œAnd I will bring them to My holy mountain and will cause them to rejoice at My prayer house.โ€ It does not say, โ€œtheirโ€ prayer house, but rather โ€œMyโ€ [prayer house]. From this we may infer that God prays. What does He pray? Rav Zutra the son of Tuvia said: [God prays:] โ€œMay it be My will before Me that My compassion overcomes My anger, and that My compassion prevails over My other attributes, and that I act towards My children with compassion, and that I go beyond strict justice on their behalf.โ€ We also learned: Rabbi Ishmael the son of Elisha said: โ€œI once entered into the innermost chamber {that is, the Holy of Holies) to offer up incense, and I saw Akatriel Yah the Lord God of Hosts sitting on a high and exalted throneโ€. He said to me, โ€œIshmael my son, Bless meโ€. I said to him, โ€œMay it be Your will that Your compassion overcomes Your anger and that Your compassion prevails over Your other attributes, and that You act towards Your children with compassion, and that You go beyond strict justice on their behalfโ€. And He nodded to me with His head, which teaches us that one should never underestimate the blessing of a simple person.

3. ืžื“ืจืฉ ืจื‘ื” ื‘ืžื“ื‘ืจ ืคืจืฉื” ื™ื’ ืคืกืงื” ื•ื‘ื™ื•ื ื”ืจืืฉื•ืŸ ืืžืจ ืจ' ืฉืžื•ืืœ ื‘ืจ ืื‘ื ืžื”ื• ื‘ื™ื•ื ื”ืจืืฉื•ืŸ ืžืŸ ื”ื™ื•ื ื”ืจืืฉื•ืŸ ืฉื‘ืจื ื”ืงื‘"ื” ืืช ื”ืขื•ืœื ื ืชืื•ื” ืœื“ื•ืจ ืขื ื‘ืจื™ื•ืชื™ื• ื‘ืชื—ืชื•ื ื™ื


3. Midrash Rabba Numbers 13:6
โ€œOn the first dayโ€ โ€“ Rabbi Shmuel said: What is meant by โ€œthe first dayโ€? Since the first day that God created the world, He desired to dwell with His creatures in the terrestrial world,โ€

4. ืžื“ืจืฉ ืจื‘ื” ื‘ืจืืฉื™ืช ืคืจืฉื” ืœ ืคืกืงื” ื™ื•ืœืžื” ืื‘ืจื”ื ื“ื•ืžื” ืœืื•ื”ื‘ื• ืฉืœ ืžืœืš ืฉืจืื” ืืช ื”ืžืœืš ืžื”ืœืš ื‘ืžื‘ื•ืื•ืช ื”ืืคืœื™ื ื”ืฆื™ืฅ ืื•ื”ื‘ื• ื•ื”ืชื—ื™ืœ ืžืื™ืจ ืขืœื™ื• ื“ืจืš ื”ื—ืœื•ืŸ ื”ืฆื™ืฅ ื”ืžืœืš ื•ืจืื” ืื•ืชื• ืืžืจ ืœื• ืขื“ ืฉืืชื” ืžืื™ืจ ืœื™ ื“ืจืš ื—ืœื•ืŸ ื‘ื ื•ื”ืื™ืจ ืœืคื ื™

4. Midrash Rabba Bereshit 39:10
To what can Abraham be compared? To the friend of a king who saw the king walking through dark alleys. His friend looked out, and began shining light on the kng through the window. The king looked and saw him. He (the king) said to him: โ€œRather than shining a light on me through the window, come here and hold a light before me.โ€

5. ืžื“ืจืฉ ืจื‘ื” ื‘ืจืืฉื™ืช ืคืจืฉื” ืกื˜ ืคืกืงื” ื’ื"ืจ ื™ื•ื—ื ืŸ ื”ืจืฉืขื™ื ืžืชืงื™ื™ืžื™ืŸ ืขืœ ืืœื”ื™ื”ื (ื‘ืจืืฉื™ืช ืžื) ื•ืคืจืขื” ื—ื•ืœื ื•ื”ื ื” ืขื•ืžื“ ืขืœ ื”ื™ืื•ืจ ืื‘ืœ ื”ืฆื“ื™ืงื™ื ืืœื”ื™ื”ื ืžืชืงื™ื™ื ืขืœื™ื”ื ืฉื ืืžืจ ื•ื”ื ื” ื”' ื ืฆื‘ ืขืœื™ื• ื•ื™ืืžืจ ืื ื™ ื”' ืืœื”ื™ ืื‘ืจื”ื:


5. Midrash Rabba Bereshit 69:3
Rabbi Yohanan said: The wicked rely on their godsโ€ฆbut the God of the righteous relies on them.

6. ืกืคืจื™ ืคืจืฉืช ื‘ืจื›ื” ืคื™ืกืงื ื”ื›ื™ื•ืฆื ื‘ื• ืืชื” ืื•ืžืจ ื™ืฉืขื™ื” ืžื’ ื•ืืชื ืขื“ื™ ื ืื ื”' ื•ืื ื™ ืืœ ื›ืฉืืชื ืขื“ื™ ืื ื™ ืืœ ื•ื›ืฉืื™ืŸ ืืชื ืขื“ื™ ืื™ืŸ ืื ื™ ืืœ


6. Sifri VeZot Haberacha
It is written in Isaiah 43: โ€œand you are My witnesses, says the Lord, and I am God.โ€ When you are My witnesses, I am God. And when you are not My witnesses, I am not God.

7. ืื™ื›ื” ืจื‘ืชื™ ืคืจืฉื” ื' ืคืกืงื” ืœ"ื’ืจ' ืขื–ืจื™ื” ื‘ืฉื ืจ' ื™ื”ื•ื“ื” ื‘ืจ' ืกื™ืžื•ืŸ ืืžืจ ื‘ื–ืžืŸ ืฉื™ืฉืจืืœ ืขื•ืฉื™ืŸ ืจืฆื•ื ื• ืฉืœ ืžืงื•ื ืžื•ืกื™ืคื™ืŸ ื›ื— ื‘ื’ื‘ื•ืจื” ืฉืœ ืžืขืœื” ื›ืžื“"ื (ืชื”ืœื™ื ืก') ื‘ืืœื”ื™ื ื ืขืฉื” ื—ื™ืœ ื•ื‘ื–ืžืŸ ืฉืื™ืŸ ื™ืฉืจืืœ ืขื•ืฉื™ืŸ ืจืฆื•ื ื• ืฉืœ ืžืงื•ื ื›ื‘ื™ื›ื•ืœ ืžืชื™ืฉื™ืŸ ื›ื— ื’ื“ื•ืœ ืฉืœ ืžืขืœื” ื“ื›ืชื™ื‘ (ื“ื‘ืจื™ื ืœ"ื‘) ืฆื•ืจ ื™ืœื“ืš


7. Eicha Rabati, parsha 1, section 33
Rabbi Azarya said in the name of Rabbi Yehuda the son of Rabbi Simon: When Israel performs Godโ€™s will, they add strength to the heavenly power, as it is written (Psalms 60) โ€œWe will cause God to be strong.โ€ When, however, Israel is not performing Godโ€™s will, they, as it would be, weaken the great heavenly strength, as it is written (Deuteronomy 32): โ€œYou have weakened the Rock that bore you.โ€

10. ื–ื•ื”ืจ ื—ืœืง ื‘' ืœ"ื‘ ืข"ื‘ื•ื›ื“ ืœื ืืฉืชื›ื—ื• ืขื•ื‘ื“ื™ืŸ ื“ื™ืฉืจืืœ ื›ื“ืงื ื™ืื•ืช, ื›ื‘ื™ื›ื•"ืœ ืื™ื ื•ืŸ ืžืžื ืŸ ืฉืœื™ื—ืŸ ื›ื“ ื‘ืขืืŸ ืœืงื™ื™ืžื ืขืœ ืื™ื ื•ืŸ ืขื•ื‘ื“ื™ืŸ ื“ื™ืฉืจืืœ,-- ืขืœ ื™ื”ื•"ื” ื•ื“ืื™ ืงื™ื™ืžื™ืŸ.

ื“ื”ื ื›ื“ ื™ืฉืจืืœ ืขื‘ื“ื™ืŸ ืขื•ื‘ื“ื™ืŸ ื“ืœื ื›ืฉืจืŸ, ื›ื‘ื™ื›ื•"ืœ ืžืชื™ืฉื™ืŸ ื—ื™ืœื ื“ืงื•ื“ืฉื ื‘ืจื™ืš ื”ื•ื, ื•ื›ื“ ืขื‘ื“ื™ืŸ ืขื•ื‘ื“ื™ืŸ ื“ื›ืฉืจืŸ, ื™ื”ื‘ื™ืŸ ืชื•ืงืคื ื•ื—ื™ืœื ืœืงื•ื“ืฉื ื‘ืจื™ืš ื”ื•ื, ื•ืขืœ ื“ื ื›ืชื™ื‘ (ืชื”ืœื™ื ืกื— ืœื”) ืชื ื• ืขื– ืœืืœื”ื™"ื, ื‘ืžื” ื‘ืขื•ื‘ื“ื™ืŸ ื“ื›ืฉืจืŸ
10. Zohar, Volume 2, 32b
For when Israel does deeds that are not proper, they, as it would be, weaken Godโ€™s strength. And when they perform proper deeds, they give power and strength to God, concerning which it is written, (Psalms 68:35), โ€œGive strength to Godโ€. How? By proper deeds.

11. ื–ื•ื”ืจ ื—ืœืง ื’' ืงืœ"ื” ืข"ื‘ื•ื›ื•ืœื”ื• ืœื ืืชืงื™ื™ืžื• ืขื“ ื“ืจื™ืฉื ื—ื•ื•ืจื ืขืชื™ืงื ื“ืขืชื™ืงื™ืŸ ืืชืชืงื™ืŸ

ื›ื“ ืืชืชืงืŸ-- ืชืงื™ืŸ ื›ืœ ืชืงื•ื ื™ืŸ ื“ืœืชืชื ืชืงื™ืŸ ื›ืœ ืชืงื•ื ื™ืŸ ื“ืขืœืื™ืŸ ื•ืชืชืื™ืŸ ืžื›ืืŸ ืื•ืœื™ืคื ื --ื›ืœ ืจื™ืฉื ื“ืขืžื ื“ืœื ืืชืชืงืŸ ื”ื•ื ื‘ืงื“ืžื™ืชื ืœื™ืช ืขืžื ืžืชืชืงื ื. ื•ืื™ ืื™ื”ื• ืžืชืชืงืŸ ื›ืœื”ื• ืžืชืชืงื ืŸ ื•ืื™ ืื™ื”ื• ืœื ืžืชืชืงืŸ ื‘ืงื“ืžื™ืชื ืœื ื™ื›ืœื™ืŸ ืขืžื ืœืืชืชืงื ื ืžื ืœืŸ. ืžืขืชื™ืง ื™ื•ืžื™ืŸ. ื“ืขื“ ืœื ืืชืชืงืŸ ื”ื•ื ื‘ืชืงื•ื ื•ื™ ืœื ืืชืชืงื ื• ื›ืœ ืื™ื ื•ืŸ ื“ื‘ืขื• ืœืืชืชืงื ื ื•ื›ืœื”ื• ืขืœืžื™ืŸ ืืชื—ืจื‘ื•
11. ืชืจื’ื•ื ืœืขื‘ืจื™ืช: ื•ื›ื•ืœื (ื›ืœ ื”ืขื•ืœืžื•ืช ืฉื ื‘ืจืื• ืœืคื ื™ ื”ืขื•ืœื ื”ื–ื”) ืœื ื”ืชืงื™ื™ืžื• ืขื“ ืฉื”ืจืืฉ ื”ืœื‘ืŸ, ื”ืงื“ื•ื ืฉื‘ืงื“ื•ืžื™ื, ื”ืชืงื™ืŸ ืืช ืขืฆืžื• ื›ืืฉืจ ื”ื•ื ื”ืชืงื™ืŸ ืืช ืขืฆืžื•, ื”ื•ื ืชื™ืงืŸ ืืช ื›ืœ ื”ืชื™ืงื•ื ื™ื ืฉืœืžื˜ื” ื”ื•ื ืชื™ืงืŸ ืืช ื›ืœ ื”ืชื™ืงื•ื ื™ื ืฉืœ ื”ืขืœื™ื•ื ื™ื ื•ื”ืชื—ืชื•ื ื™ื ืžื›ืืŸ ืœืžื“ื ื• โ€“ ื›ืœ ืจืืฉ ืขื ืฉืœื ืžืชืงืŸ ืืช ืขืฆืžื• ื‘ืชื—ื™ืœื” ื”ืขื ืื™ื ื• ื ืชืงืŸ ื•ืื ื”ื•ื ื ืชืงืŸ, ื›ื•ืœื ื ืชืงื ื™ื ื•ืื ื”ื•ื ืœื ืžืชืงื™ืŸ ืืช ืขืฆืžื• ื‘ื”ืชื—ืœื”, ื”ืขื ืœื ื™ื›ื•ืœ ืœืชืงืŸ ืืช ืขืฆืžื• ืžืื™ืคื” ืœื ื•? ืžืขืชื™ืง ื™ืžื™ื, ื›ื™ ืขื“ ืฉื”ื•ื ืžืชืงื™ืŸ ืืช ืขืฆืžื• ื‘ืชื™ืงื•ื ื™ื•, ื›ืœ ืืœื• ื”ื–ืงื•ืงื™ื ืœืชื™ืงื•ืŸ ืœื ื™ื›ื•ืœื™ื ืœื”ืชืงืŸ ื•ื›ืœ ื”ืขื•ืœืžื•ืช ื ื—ืจื‘ื• 11. Zohar Volume 3 135b
None of them (the worlds that were created before this world) could exist Until the White Head, the Most Ancient of all Ancients, evolved Himself When He evolved Himself, He brought about the evolution of all those below He evolved all the evolutions of those above and those below From this we learn โ€“ Any head of a people that does not first evolve Himself His people will not evolve And if He evolves, they all will evolve And if He does not first evolve Himself, the people cannot evolve themselves. Where do we know this from? From the Ancient of Days, for until He evolved Himself in all His potentials, All those in need of evolution could not evolve And all the worlds were destroyed

12. ืขื‘ื•ื“ืช ื”ืงื•ื“ืฉ ื—ืœืง ื' ืคืจืง ื›"ื–ื›ื‘ืจ ื›ืชื‘ืชื™ ื‘ืคืชื™ื—ืช ืกืคืจ ื–ื”, ื›ื™ ื”ืขื‘ื•ื“ื” ืฆื•ืจืš ื’ื‘ื•ื” ืœื ืฆื•ืจืš ื”ื“ื™ื•ื˜ ื‘ืœื‘ื“, ื•ื”ื•ื›ื—ืชื™ ื›ืŸ, ืžืจืžื–ื™ ื”ืจื‘ื” ืžืงืจืื•ืช ื•ืžื“ื‘ืจื™ ืจื–"ืœ ืขื ืฉื”ื™ื ืงื‘ืœื” ื‘ื™ื“ ื‘ืขืœื™ ื”ืขื‘ื•ื“ื” ืื™ืฉ ืžืคื™ ืื™ืฉ ืฉื”ื“ื‘ืจ ื›ืŸ, ื•ืœื–ื” ื”ื™ื” ื›ื•ื— ื•ื—ื™ืœ ื‘ื™ื“ ื”ื—ืกื™ื“ื™ื ื•ืื ืฉื™ ืžืขืฉื” ืœื”ืžืฉื™ืš ื”ืจืฆื•ืŸ ืžื”ืขืœื™ื•ื ื™ื ืืœ ื”ืชื—ืชื•ื ื™ื ื‘ืขื‘ื•ื“ืชื ื•ื‘ืžืขืฉื™ื”ื ื”ื˜ื•ื‘ื™ื, ื•ื”ื•ื ืขืฉื™ื™ืช ื”ื˜ื•ื‘ ื•ื”ื™ืฉืจ ื‘ืขื™ื ื™ ื™ื™, ื›ื™ ื”ื ื” ื”ืขืœื™ื•ื ื™ื ื™ืชืขื•ืจืจื• ื‘ื”ืชืขื•ืจืจื•ืช ื”ืชื—ืชื•ื ื™ื, ื•ืœื›ืŸ ื”ื—ืกื™ื“ ื”ืขื•ื‘ื“ ืขืœ ื”ื›ื•ื•ื ื” ื”ืจืื•ื™ื” ื›ืืœื• ืขื•ื–ืจ ืืช ื”ืฉื ื”ืžื™ื•ื—ื“ ื‘ืคืขื•ืœืชื•, ื•ื›ืžื• ืฉื›ืชื•ื‘ ืจื•ื›ื‘ ืฉืžื™ื ื‘ืขื–ืจืš.

ื•ืืžืจื• ื‘ืžื“ืจืฉื• ืฉืœ ืจื‘ื™ ื ื—ื•ื ื™ื ื‘ืŸ ื”ืงื ื” ื‘ื–ื” ื”ืœืฉื•ืŸ, ื•ื‘ืžื” ืžืชื—ืกื“ ืขื ืงื•ื ื• ื‘ืชืœืžื•ื“ ืชื•ืจื”, ืฉื›ืœ ื”ืœื•ืžื“ ืชื•ืจื” ื’ื•ืžืœ ื—ืกื“ ืœืงื•ื ื•, ื“ื›ืชื™ื‘ ืจื•ื›ื‘ ืฉืžื™ื ื‘ืขื–ืจืš ื•ื‘ื’ืื•ืชื• ืฉื—ืงื™ื. ื”ื•ื•ื™ ืื•ืžืจ: ื›ืฉืื“ื ืœื•ืžื“ ืชื•ืจื” ืœืฉืžื” ืื– ืืชื” ืขื•ื–ืจ ืœื™, ื•ืื ื™ ืจื•ื›ื‘ ืฉืžื™ื ื•ืื– ื‘ื’ืื•ืชื• ืฉื—ืงื™ื ืขื“ ื›ืืŸ. ื”ื ื” ื™ืชื‘ืืจ ืžื–ื” ื›ื™ ื”ืขื‘ื•ื“ื” ืฆื•ืจืš ื’ื“ื•ืœ ื‘ื” ื™ืชืขื•ืจืจื• ื”ืขืœื™ื•ื ื™ื ื•ื™ืขื–ืจื• ื‘ืคืขื•ืœืชื ื•ื”ื•ื ืชื™ืงื•ืŸ ื”ื›ื‘ื•ื“, ื•ืืžืจื• ื‘ืคืจืง ืจื‘ื™ ืขืงื™ื‘ื ื”ื™ื” ืœืš ืœืขื–ืจื ื™, ื•ื‘ืฉื•ื—ืจ ื˜ื•ื‘ ืืžืจื• ื•ืžืฆื™ื•ืŸ ื™ืกืขื“ืš, ืžืœืžื“ ืฉื”ื›ื•ืœ ืฆืจื™ื›ื™ื ืกื™ื•ืข ืขื“ ื›ืืŸ. ื•ื‘ืกื™ื•ืข ื•ืขื–ืจ ื”ืชื—ืชื•ื ื™ื ืžืชื™ื™ื—ื“ื™ื ื”ืฉื ื™ ื“ื•ื“ื™ื ื•ืžืชื—ื‘ืจื™ื ื‘ื ืฉื™ืงื”, ื•ื”ื•ื ื™ื™ื—ื•ื“ ื”ืฉื ื”ื’ื“ื•ืœ, ื•ื–ื” ื˜ืขื ื”ืขื‘ื•ื“ื•ืช.
12. Avodat Hakodesh, Section One, Chapter 27
I previously wrote, in the introduction to this book, that service is a divine need, not merely a human need. And I proved this, based on many allusions in the Bible and words of the rabbis, although in fact, this is a tradition that was transmitted orally by the Masters of the Work from generation to generation. The pious and the people of action therefore had the power to draw Desire-Need from above to below through their service and right behavior, which is to do what is good and straight in Godโ€™s eyes. For the Upper Levels are aroused by the Lower Levels, and therefore, the pious one, who is working with proper intention, is seemingly helping the Unique Name with Its work, as it says, โ€œHe rides the heavens with your help (Deut. 33:26). And in the Midrash of R, Nehunya ben Haqanah (Sefer Habahir) it says the following: โ€œAnd how does he do kindness with his Master? By the study of Torah, for whosoever studies the Torah is doing kindness towards his/her Maker, as it is written (ibid) โ€˜And by His pride, the heavensโ€™, meaning, that when a person studies the Torah for its own sake, then you help Me, And I ride the heavensโ€ฆ.โ€ We see from this that service is a divine need, through which the Higher Levels are aroused, and are helped with their activities, which is the fixing of the Glory. As the rabbis said โ€œYou should have helped Meโ€ (See endnote to page 26).. as it says in the Midrash Shohair Tov, โ€œโ€™Your help comes from Zionโ€™ โ€“ this teaches us that everyone needs help.โ€ Through the support and help of the lower worlds, the two lovers are one and embrace with kisses, which is the Unification of the Great Name, and the reason for the work.

13. ืขื‘ื•ื“ืช ื”ืงื•ื“ืฉ ื—ืœืง ื' ืคืจืง ื™"ื—ื•ืœืคื™ ืฉื‘ื ื”ื—ืคืฅ ื•ื”ืจืฆื•ืŸ ืœื‘ื—ื•ืจ ืื•ืžื” ืื—ืช ืชื”ื™ื” ื—ื‘ืœ ื•ื ื—ืœื” ืœืฉืžื• ื”ื’ื“ื•ืœ, ื•ืจืื” ืฉืื

ืชื”ื™ื” ื”ืื•ืžื” ื”ื”ื™ื ื›ืฉืืจ ื”ืื•ืžื•ืช ืฉืื™ืŸ ืœื• ื™ืชื‘ืจืš ืฉื•ื ืฉื™ืชื•ืฃ ื‘ื”ื... ืœื›ืŸ ืงื‘ืข ื‘ืžืคืชื— ื”ื”ื•ื ืฉืœืฉืœืช, ื•ื”ื•ื ืฉืœืฉืœืช ื”ื™ื™ื—ื•ื“ ืกื•ื“ ื”ืืฆื™ืœื•ืช ืฉื ืฉืชืœืฉืœื• ืžืฉื, ื•ื”ื ื—ืœืงื• ืžื™ื•ื—ื“ื™ื ืœื•, ื•ื”ื•ื ื”ืฉื ื”ื’ื“ื•ืœ ื”ืžื™ื•ื—ื“ ืฉื”ื•ื ืžืฉื•ืชืฃ ื‘ื”ื ื•ื‘ื• ื”ื ื—ื™ื™ื, ื•ืœื ื™ืื‘ื“ื• ื•ืœื ื™ื™ื˜ืžืขื• ื‘ื™ืŸ ื”ืื•ืžื•ืช, ื›ื™ ื‘ื• ื”ื ืžืฆื•ื™ื ื™ืŸ ื•ื ื›ืจื™ื, ื›ื™ ื”ื ื—ืœืง ื™ื™ ื•ื ื—ืœืชื•, ืืฉืจ ื‘ืจืจ ื•ื”ื‘ื“ื™ืœ ืœื•, ื›ืœ ืจื•ืื™ื”ื ื™ื›ื™ืจื•ื ื›ื™ ื”ื ื–ืจืข ื‘ื™ืจืš ื™ื™. ื•ืœื–ื” ืืžืจ ื•ื”ื›ืจื™ืชื• ืืช ืฉืžื ื• ื•ืžื” ืชืขืฉื” ืœืฉืžืš ื”ื’ื“ื•ืœ ื›ื‘ื™ื›ื•ืœ ืฉืื™ืŸ ื”ืฉื ืฉืœื ืืœื ื‘ื”ื, ื•ืœื–ื” ืื™-ืืคืฉืจ ื‘ื”ื ื”ื—ื™ืœื•ืฃ ื•ืœื ื”ื›ื™ืœื™ื•ืŸ, ื›ื™ ื”ื ืฆื•ืจืš ื’ื‘ื•ื” ื•ื”ื’ื‘ื•ื” ืฆื•ืจื›ื, ื›ื™ ืœื•ืœื™ ืฉืฉืžื• ืžืฉื•ืชืฃ ื‘ื”ื ื”ื™ื• ืื•ื‘ื“ื™ื. ืืฉืจื™ ื”ืขื ืฉื›ื›ื” ืœื•, ืืฉืจื™ ื”ืขื ืฉื™ื™ ืืœื•ื”ื™ื•. 13. Avodat Hakodesh Section One. Chapter 18
And since He desired to chose one nation to be part of His great name, and He saw that that people should not be as all the other peoples, which He has no partnership withโ€ฆHe therefore made a key for that chain, which is the chain of Unity, according to the mystery of Atzilut that is linked to it. And since they [that people] are His special portion, and He is the Great Name, as He is partner to them and they live in Him, they will never be lost or assimilated amongst the peoples, for they are recognized and identified through Him, for they are Godโ€™s portion and His inheritance, that He chose for Himself; all that see them will recognize that they are seed blessed of God. It therefore says, โ€œAnd if you cut off our names, what will You do with Your great name?โ€ (Joshua 7:9) โ€“ as the Name is complete only through them, which is why they can never be destroyed or made extinct, for they are a divine need and the Divine needs themโ€ฆ. Happy is the people in this situation, Happy is the people who God is their Lord.

14. ืฉืขืจ ืžืืžืจื™ ืจืฉื‘"ื™ โ€“ ืคื™ืจื•ืฉ ืกืคืจื ื“ืฆื ื™ืขื•ืชื (ืœืืจ"ื™ ืขืฆืžื•)ืื‘ืœ ื”ืขื ื™ืŸ ื”ื•ื ื›ื™ ื–"ื ื‘ื• ื“ื™ื ื™ืŸ ื•ืจื—ืžื™ื

ื•ื›ืืฉืจ ื™ื—ื˜ืื• ื‘ืขื•ืœื ื”ืชื—ืชื•ืŸ ื™ืขืœื” ืงื•ืœื ืœืื–ื ื• ื•ื™ืชืžืœื ื“ื™ื ื™ืŸ ื•ื”ื•ืคืš ืคื ื™ื• ืžืขืชื™ืง ื™ื•ืžื™ืŸ ื•ื›ืืฉืจ ื™ื’ื™ืข ื”ืงื•ืœ ื‘ืื–ื ื• ื›ื™ ืฉื‘ื• ื‘ืชืฉื•ื‘ื” ื™ืชืงืŸ ืขืฆืžื• ื–"ื ืœืงื‘ืœ ื"ื ื•ื”ืจื—ืžื™ื ื’ื•ื‘ืจื™ื ื ืžืฆื ื›ื™ ื”ืชื™ืงื•ืŸ ื•ื”ืงืœืงื•ืœ ืชืœื•ื™ ื‘ื–"ื ื›ื™ ื›ืืฉืจ ื™ืชืงืŸ ืขืฆืžื• ื–"ื ื•ื–ื” ืขืœ ื™ื“ื™ ืงื•ืœ ืฆืขืงืช ื”ืชื—ืชื•ื ื™ื ื›ื™ ืฉื‘ื• ืžื“ืจื›ื ื”ืจืขื” ื™ืื™ืจ ืืœื™ื• ื"ื ื•ื™ืกืชื›ืœ ื‘ื• ื‘ืขื™ืŸ ื˜ื•ื‘ื” ื•ื™ืชื‘ื˜ืœื• ื”ื“ื™ื ื™ืŸ ื•ื”ื”ืคืš ื—"ื• ื‘ื”ืคืš ื•ื ืžืฆื ืฉื”ืชืคืœื•ืช ื•ื”ืฆืขืงื•ืช ืขื“ื™ื• ื™ื‘ืื• ื•ื”ื•ื ืžืชืชืงืŸ ืขืœ ื™ื“ื ืœืงื‘ืœ ืฉืคืข ืžื"ื ืื‘ืœ ื"ื ืœื ืžืฉืชื ื™ ื•ืœื ืืฉืชื ื™ ื›ืœืœ ื•ื ืžืฆื ืฉืื–ืŸ ื"ื ืœืฆื•ืจืš ื–"ื ื”ื™ื ืœืฉืžื•ืข ืงื•ืœื• ื•ืœื”ืื™ืจ ืืœื™ื• ื•ืœืคื™ื›ืš ืื™ืŸ ืจืื•ื™ ืœื”ื™ื•ืช ืขืœื™ื”ื ืฉื™ืขืจ ื›ืœืœ ื•ื ืฉืžืข ืงื•ืœื•. ื•ื–ื”ื• ืกื•ื“ ืฉื”ืงื‘"ื” ืžืชืคืœืœ ื•ื–ื” ื ืขืœื ืžืื•ื“ ืขืžื•ืง ืขืžื•ืง ืžื™ ื™ืžืฆืื ื•
14. Shaโ€™ar Maaโ€™marei Rashbi โ€“ Commentary on the Book of Concealment
The crux of the matter is that Zeir Anpin (the Small Faces, the immanent aspect of the Godhead) is comprised of both Judgment and Compassion. When the lower world sins, their cry reaches His ear, and He is permeated with Judgment, and He turns His face away from Atiq Yomin (the Ancient of Days, the transcendent aspect of the Godhead). And when the voice of Return reaches His ear, then Zeir Anpin realigns Himself to face Arich Anpin (the Long Face, used here synonymously with the term Atiq Yomin), and then Compassion prevails We therefore see that both the Healing and the Disintegration are dependant upon Zeir Anpin, for when Zeir Anpin heals Himself โ€“ which happens thanks to the sound of the cry of the lower levels, who returned from their evil ways โ€“ then Arich Anpin will enlighten Him, and gaze at Him with a good eye And the Judgment will be abrogated. And the opposite, heaven forefend, is also true. We therefore see that prayers and cries reach Him And He is healed through them so as to receive the flux from Arich Anpin But Arich Anpin does not change and will not change ever Therefore, the ear of Arich Anpin is for the sake of Zeir Anpin, to hear His voice and to enlighten Himโ€ฆ This is the secret meaning of what it says, that God prays. And this is the most concealed of mysteries, the deepest of the deep, who can fathom it?

15. ืฉืขืจ ื”ื›ื•ื•ื ื•ืช โ€“ ืฉืขืจ ืง"ืฉ ื“ืจื•ืฉ ื•'ืืžื ื ื”ืจื•ื— ื•ื”ื ืคืฉ ื”ื ื‘ื ื™ื ื’ืžื•ืจื™ื ืฉืœ ืช"ืช ื•ืžืœื›ื•ืช ื•ื›ื ื’ื“ื ื ืืžืจ ื‘ื ื™ื ืืชื ืœื”' ืืœื”ื™ื›ื ืฉื”ื ื‘ื‘ื—ื™' ื”ืจื•ื— ื•ื”ื ืคืฉ ื•ื”ื ื” ืขืชื” ืื ื—ื ื• ื‘ื–ื•ื•ื’ ื”ืขืœื™ื•ืŸ ื“ืื•"ื ื•ื›ื•ื ืชื™ื ื• ืขืชื” ืœื”ืขืœื•ืช ืž"ืŸ ืืœื™ื”ื ืžืŸ ื‘ื ื™ื”ื ืฉื”ื ื–ื•"ืŸ ื•ื’ื ื ืฉืžื•ืช ื”ืฆื“ื™ืงื™ื ื•ื›ืœ ืืœื• ืฆืจื™ื›ื™ื ืœื”ืขืœื•ืช ืž"ืŸ ืœืื™ืžื ืขื™ืœืื”. ื•ื”ื ื” ื”ื›ืชื•ื‘ ืื•ืžืจ ืชื ื• ืขื•ื– ืœืืœื”ื™ื ืขืœ ื™ืฉืจืืœ ื’ืื•ืชื• ืคื™' ื›ื‘ื™ื›ื•ืœ ื”ืฉื™"ืช ืฆืจื™ืš ืขื–ืจ ื•ืกื™ื•ืข ื•ื›ื— ืžืŸ ืžืขืฉื” ื™ืฉืจืืœ ื”ืชื—ืชื•ื ื™ื ื•ื”ื ื” ื”ืžืœื›ื•ืช ื ืงืจื ืกื•ื›ืช ื“ื•ื“ ื”ื ื•ืคืœืช ื›ื™ ื‘ืขื•ื ื•ืชื™ื ื• ื ืคืœื” ืข"ื™ ืžืขืฉื™ื ื• ื”ืจืขื™ื ื•ื›ืŸ ื›ืืฉืจ ืจื•ืฆื” ืœืขืœื•ืช ืฆืจื™ืš ืฉื™ื”ื™ื” ืข"ื™ ื–ื›ื™ื•ืชื™ื ื• ื•ืžืขืฉื™ื ื• ื”ื˜ื•ื‘ื™ื ื›ื™ ืขื•ื ื•ืชื™ื ื• ืžืคื™ืœื™ื ืื•ืชื” ื›ื‘ื™ื›ื•ืœ ื•ื–ื›ื™ื•ืชื™ื ื• ืžืขืœื™ื ืื•ืชื” ื•ื"ื› ืขืชื” ื"ื ืœื” ืœืขืœื•ืช ืื ืœื ื™ื”ื™ื” ื‘ื ื• ืฆื“ื™ืงื™ื ื’ืžื•ืจื™ื ืืฉืจ ื ืฉืžื•ืชื™ื”ื ืงื“ื•ืฉื•ืช ื•ื˜ื”ื•ืจื•ืช ืฉื™ืฉ ืœื”ื ื›ื— ืœืขืœื•ืช ืขื“ ืžืงื•ื ืื™ืžื ื•ืข"ื™ ืชืขืœื” ื”ืžืœื›ื•ืช ื›ื ื–' ื‘ืชื™ืงื•ื ื™ื ื›ื™ ื™ืฉืจืืœ ื ืง' ื’ื“ืคื™ืŸ ื“ืฉื›ื™ื ืชื ืœื”ืขืœื•ืชื” ืœืžืขืœื” ื•ืœื˜ืขื ื–ื” ื”ื’ืœื•ืช ืžืชืขื›ื‘ ื•ืžืชืืจืš ื›ื™ ืื™ืŸ ื‘ื ื• ืžื™ ืฉื™ื•ื›ืœ ืœืขืœื•ืช ื‘ืžื“ืจื’ื” ื”ื–ื• ื›ื™ ืื ื™ื”ื™ื” ื‘ื™ื ื™ื ื• ืžื™ ืฉื™ื•ื›ืœ ืœืขืœื•ืช ืฉื ื ืฉืžืชื• ื”ื™ื” ืžืขืœื” ื’ื ืืช ื”ืžืœ' ื•ื”ื™ื” ื”ื–ื•ื•ื’ ื ืขืฉื” ื›ืชื™ืงื•ื ื• ื•ื”ื™ืชื” ืžืชืžื”ืจืช ืงืฅ ื”ื’ืื•ืœื”. ืืš ืขืชื” ื‘ื–ืžื ื™ื ื• ื‘ืขื•"ื” ืื™ืŸ ื™ื›ื•ืœืช ืœืขืฉื•ืช ื–ื•ื•ื’ ื›ืชื™ืงื•ื ื• ืœืžืขืœื” ื•ืœืกื™ื‘ื” ื–ื• ื”ืงืฅ ืžืชืืจืš ื•ื›ืžืขื˜ ืจื•ื‘ ื”ืจืขื•ืช ื•ื”ืฆืจื•ืช ื”ื‘ืื•ืช ืขืœ ื”ืื“ื ื‘ืื•ืช ืœืกื™ื‘ื” ื–ื•. ืืžื ื ืขื›"ื– ื™ืฉ ืงืฆืช ืชื™ืงื•ืŸ ื‘ืžื” ืฉื ืžืกื•ืจ ื ืคืฉื™ื ื• ืขืœ ืงื“ื•ืฉ ื”ืฉื ื‘ื›ืœ ืœื‘ ื›ื™ ืข"ื™ ื›ืŸ ืืคื™ืœื• ืื™ืŸ ื‘ื ื• ืฉื•ื ืžืข"ื˜ ื•ื”ืจืฉืขื ื• ืขื“ ืœื”ืคืœื™ื ื”ื ื” ืข"ื™ ืžืกื™ืจืช ื ืคืฉื™ื ื• ืœื”ืจื™ื’ื” ืžืชื›ืคืจื™ื ืขื•ื ื•ืชื™ื ื• ื›ื•ืœื ื•ื™ืฉ ื‘ื ื• ื™ื›ื•ืœืช ืœืขืœื•ืช ืขื“ ืื™ืžื ืขืœืื” ื›ืž"ืฉ ื—ื–"ืœ ื’ื“ื•ืœื” ืชืฉื•ื‘ื” ืฉืžื’ืขืช ืขื“ ื›ืกื ื”ื›ื‘ื•ื“ ืฉื ืืžืจ ืฉื•ื‘ื” ื™ืฉืจืืœ ืขื“ ื”' ืืœื”ื™ืš ื›ื•' ื›ื™ ืขื ื™ืŸ ื”ืชืฉื•ื‘ื” ืžืขืœื” ืืช ื”ืื“ื ื•ืžื’ื™ืขืชื• ืขื“ ื›ืกื ื”ื›ื‘ื•ื“ ืฉื”ื™ื ืื™ืžื ืขืœืื” ื”ื ืงืจ' ืชืฉื•ื‘ื” ื•ืขื™"ื› ืชื•ื›ืœ ื”ืžืœ' ืœืขืœื•ืช ืขืžื ื• ื›ื™ ืื ื—ื ื• ื’ื“ืคื™ืŸ ื“ืฉื›ื™ื ืชื ื›ื "ืœ ื•ืื– ื™ืขืœื• ื–ื•"ืŸ ื•ื ืฉืžื•ืชื™ื ื• ืœืžืขืœื” ื‘ืกื•ื“ ืž"ืŸ ืืœ ืื™ืžื ืขืœื' ื•ื–"ืก ืขืœ ืงื“ื•ืฉ ื”ืฉื ืฉื”ื™ื ืื™ืžื ืืฉืจ ืœืžืขืœื” ืขืœ ื–"ื ื”ื ืง' ื”':


15. Shaโ€™ar HaKavanot โ€“ Shaโ€™ar Kriyat Shma, Sixth Discourse
Indeed the ruah and the nefesh (two levels of soul) are children of tiferet and malhut (the lower male and female aspects of divinity), and concerning them it says, You are children to YHVH your God, as they (tiferet and malhut) are the aspect of ruah and nefesh. We are now (at the time of calling out the Shma) participating in the celestial union of Abba (father) and Emma (mother), and our intention is to cause the Feminine Waters to rise up to them from their children, that is, Zeir Anpin (the lower male aspect of divinity) and Nukva (the lower female aspect of divinity), and also from the souls of the righteous, and all those [whose task it is] to arouse the Feminine Waters to Supernal Mother. And see, the biblical verse says, โ€œGive strength to God, His Pride is on Israel.โ€ The meaning of this, as it would be, is that God needs assistance, support and strength from the deeds of Israel below. [The sfira of] malhut (the Lower Divine Feminine) is called โ€œthe falling sukkah of Davidโ€. For, due to our sins, she has fallen, due to our evil deeds. Similarly, when She wants to ascend, it must be through our merits and good deeds. For our sins cause Her to fall, and our merits cause Her to rise. It is therefore at the present time impossible for Her to rise if there are not entirely righteous people, whose souls are holy and pure, who have the strength to rise to the place of Supernal Mother, and through them, malhut will rise, as was mentioned in the Tiqunim (a thirteenth century Kabbalistic treatise). For Israel is called โ€œthe wings of the Shechinah,โ€ as they raise Her up. This is the reason that the Exile is so long and detained; for we have no one capable of rising up to this high level. For if we had someone that was able to raise his/her soul there, he/she would also cause malhut to ascend, and union would be affected as is appropriate. This is the reason that the End (of Days) is detained, and almost all the troubles and travails that beset man are for this reason. There is, however, a certain degree of healing affected by giving up our souls for the sanctification of Godโ€™s name, for by this action, although we may have no good deeds and are incredibly evil, still, by giving our souls up to death, all our sins are forgiven, and we have the capability to rise to Higher Divine Mother, as the rabbis said, โ€œThe [power of] Return is great, for it reaches the Heavenly Throne, as it is written, โ€˜Return. O Israel, to YHVH your God.โ€ For Return can raise a person up and cause him/her to reach the Throne of Glory, which is Higher Mother, Who is called Returnโ€ฆ.This is the secret meaning of the โ€œsanctification of the Nameโ€, which alludes to Higher Mother, Who is above Zeir Anpin [and Nukva], who are called the Name

16. ืžืืžืจ ืคืกื™ืขื•ืชื™ื• ืฉืœ ืื‘ืจื”ื ืื‘ื™ื ื•ื•ื ื—ื–ื•ืจ ืœืขื ื™ื™ื ื™ื ื• ื›ื™ ื’ื ื–"ื ื”ื•ื ื ืง' ื•' ืืœื ืฉื‘ืชื—ื™ืœื” ื”ื™ื” ืงื˜ืŸ ื‘ืกื•ื“ ื—ื“ืœ ื ื ืžื™ ื™ืงื•ื ื™ืขืงื‘ ื›ื™ ืงื˜ืŸ ื”ื•ื ื•ืœื›ืŸ ื ืง' ืื• ื•' ืฉื‘ืฉืžื• ื”ื’ื“ื•ืœ ื™ืช' ื–"ื ื›ื™ ื‘' ืื•ืชื™ื•ืช ื”ืจืืฉื•ื ื•ืช ืื™ืŸ ื‘ื”ื ืฉื ื•ื™ ื”ืืžื ื ื‘ืฉืชื™ื ื”ืื—ืจื•ื ื•ืช ื™ืฉ ืขืœื™ื™ื” ื•ื™ืจื™ื“ื” ื•ื”ื›ืœ ืชืœื•ื™ ืข"ื™ ืžืขืฉื” ื”ืชื—ืชื•ื ื™ื ื‘ืกื•ื“ ืชื ื• ืขื•ื– ืœืืœื”ื™ื ืขืœ ื™ืฉืจืืœ ื’ืื•ืชื• ื•ืื™ืŸ ื”ื’ืื•ื” ืืœื ื‘ืจืืฉ ื•ื”ื•ื ืกื•' ืžื ื—ืœ ื‘ื“ืจืš ื™ืฉืชื” ืข"ื› ื™ืจื™' ืจืืฉ ื›ื™ ืข"ื™ ื ื—ืœ ืงื“ื•ืžื™ื ืฉื”ื•ื ื”ื‘ื™ื ื” ืžืจื™ื ื”ื–"ื ืจืืฉ ื•ื ืขืฉื” ืื•ืช ื•' ื‘ืกื•ื“ ื›ื•ื ืŸ ืฉืžื™ื ื‘ืชื‘ื•' ื•ื–ืž"ืฉ ืžื™ ื™ืงื•ื ื™ืขืงื‘ ืž"ื™ ืฉื”ื™ื ื”ื‘ื™ื ื” ื”ื•ื ื™ืงื•ื ืจืืฉ ื™ืขืงื‘ ื›ื™ ืขืชื” ื‘ื–ืžืŸ ื”ื’ืœื•ืช ืงื˜ืŸ ื”ื•ื ื•ืื™ืŸ ืœื–ืืช ื”ื•' ืจืืฉ ืืš ืœืขืชื™ื“ ืœืขื”"ื‘ ื™ื’ื“ืœ ืœื• ืจืืฉ ื•ืื– ืœื ื™ืงืจืื• ืœื• ื•' ื›ื™ ืื ื™' ื›ื™ ื™ื”ื™ื” ืฉืœื ื‘ื›ืœ ืขืฉืจ ืกืคื™ืจื•ืชื™ื• ื•ื–"ืก ืœื ื™ืขืงื‘ ื™ืืžืจ ืขื•ื“ ืฉืžืš ื”ืžื•ืจื” ืขืœ ืœืฉื•ืŸ ืขืงื‘ ื‘ืœืชื™ ืจืืฉ ื›ื™ ืื ื™ืฉืจืืœ ื”ื ืื•ืชื™ื•ืช ืœ"ื™ ืจื"ืฉ ื•ื–"ืก ื”ื ืจืžื– ื‘ืค' ื•ื™ืงื”ืœ ื“ืจื™"ื“ ืฉืžืข ื™ืฉืจืืœ ื™ืฉ"ืก ื‘ื’ื™ืŸ ื“ืื™ืช ื™ืฉืจ' ื–ื•ื˜ื ื›ื•' ื•ืจื–ื ื“ื ื™ื”ื™ื” ื”' ืื—ื“ ื•ืฉืžื• ืื—ื“ ืคื™' ื›ื™ ืžื” ืฉื”ื™ื” ืขืชื” ื—ื‘ื•ืจ ื' ื™"ื” ื•ื”ื‘' ื•"ื” ื™ื”ื™ื• ืœืขืช"ืœ ืฉื ื™ื”ื ืฉื•ื™ื ื•ื™ื”ื™ื• ื™"ื” ื™"ื” ื•ื–ืž"ืฉ ื™ื”ื™ื” ื”' ืื—ื“ ื•ืฉืžื• ืื—ื“ ื”ื ื‘' ืคืขืžื™ื ืื—ื“ ื‘' ื”ื™ื—ื•ื“ื™ื ื”ื ื–' ืฉื•ื™' ื•ืืœ ืชืชืžื” ืื ืก' ื”ื–ื•ื”ืจ ืžืคืจืฉื• ื‘ืขืช ื”ืชืคืœื” ืฉืœ ื›ืœ ื™ื•ื ื›ื™ ื›ืŸ ื”ืืžืช ื›ื™ ืžื” ืฉื™ื”ื™ื” ืœืขืชื™ื“ ืชืžื™ื“ื™ ื”ื•ื ืขืชื” ืœืคืจืงื™ื ืข"ื™ ืžืขืฉื™ื ื•:
17. ืœื™ืงื•ื˜ื™ ืชื•ืจื” ืคืจืฉืช ื”ืื–ื™ื ื• ื•ื”ื•ื ืžืฉืœ ืœืžืœืš ืฉื ืชืŸ ืžื ื” ืœื›ืžื” ืื ืฉื™ื ื•ืœืื—ื“ ืœื ื ืชืŸ ืืœื ืฆื•ื” ืœื›ืœ ืื•ืชืŸ ืฉื ืชืŸ ืœื”ื ืฉื™ืชื ื• ืœื• ื›"ื ืกืœืข ื' ืžืžื” ืฉื ืชืŸ ืœื”ื ื”ืžืœืš ื›ืŸ ื”ื“ื‘ืจ ื”ื–ื” ื•ืข"ื› ื”ืฆื“ื™ืง ืžื•ืฉืœ ื‘ื™ืจืืช ืืœืงื™ื ืœืคื™ ืฉื™ืฉ ื‘ื• ื—ืœืง ื ืฉืžืช ื—ื™ื™ื ืฉื”ื•ื ื—ืœืง ื”ืžืœืš ื—ืœืง ืืœื•ื” ืžืžืขืœ ื•ื”ื•ื ื›ืžื• ื”ืžืฉื ื” ืฉื ืชืŸ ืœื• ื”ืžืœืš ื˜ื‘ืขืชื• ืฉื›ืœ ืขื•ื“ ืฉื—ื•ืชื ื”ืžืœืš ื‘ื™ื“ ื›ื‘ื•ื“ื• ืฉืœ ืžืœืš ื”ื•ื ืฉืืฃ ื”ืžืœืš ื‘ืขืฆืžื• ืœื ื™ื‘ื˜ืœ ื’ื–ื™ืจืชื• ื•ื ืžืฆื ื›ืฉื”ืื“ื ื”ื•ื ื˜ื•ื‘ ื•ื”ื•ืœืš ื‘ื“ืจื›ื™ ื”' ื™ืงืฉื•ืจ ื›ืœ ืขื•ืœืžื•ืช ื•ื ื•ืชืŸ ืขื•ื– ืœืžืœื›ื• ื•ื–"ืฉ ื”ื‘ื• ื’ื•ื“ืœ ืœืืœื”ื™ื ื•, ื•ืžื‘ืืจ ืื™ืš ื ื•ืชืŸ ืขื•ื– ืœื• ื•ื”ืฉื™ื‘ ื•ืืžืจ ืœืคื™ ืฉื”ื•ื ื™ืช' ื”ืฆื•ืจ ืชืžื™ื ืคืขืœื• ื›ืœื•ืžืจ ืฉื”ืื“ื ืฉื”ื•ื ืคืขืœื• ื‘ืจื ืื•ืชื• ืชืžื™ื ื•ื ืชืŸ ื‘ื• ื—ืœืง ืžื›ืœ ื”ืขื•ืœืžื•ืช ืœืงืฉืจ ืืช ื›ืœ ื”ืขื•ืœืžื•ืช

17. Likutei Torah, Haโ€™azinu
This can be compared to a king that gave an amount of money to a number of people, and did not give anything to one particular person. He did, however, instruct all those people who he gave money to, that each of them should give this person one coin from [the money] they had received from the king. This is how it is with this matter; โ€œthe righteous person rules over the fear of God,โ€ since he has a portion, a living soul that is part of the king, part of God above. He is like a deputy that the king gave his signet ring to. As long as he has the kingโ€™s seal, it is the kingโ€™s honor that even the king himself will not contradict his decree. We therefore see that when a person is good, and walks in the ways of God, he connects all the worlds, and gives his King strength. As it is written, โ€œGive greatness to our Godโ€. [The verse] goes on to explain how we give Him strength. It answers that since He, may He be blessed, is a rock whose work is perfect, this implies that man, who is His work, was created whole, and was given a portion of all the worlds, in order that he be able to connect all the worlds.

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