"The Great Redemption" (14)

"The Great Redemption" by Rabbi Moshe Chaim Luzzatto

-- A Discourse on The End of the Exile and the Beginning of the Great Redemption

Translated by Rabbi Yaakov Feldman
_____________________________________________

14.

Since the tzaddik was calling out to the Shechina, as I explained, because so much darkness had overtaken it till then, there didn't seem to be any place for light and the Jewish Nation was despairing of ever being redeemed ... “because of their anguished spirit and ... the cruel labor” (Exodus 6:9). So the Shechina said to the tzaddik, “I have taken off my robe; how could I put it back on?” (Song of Songs 5:3).

But let me tell you what this “robe” is. It's the precious and glorious cloak given the Shechina by Binah. It's said about this, “As an eagle stirs up its nest, flutters over its young, spreads out its wings, takes them, bears them on its pinions; so did G-d alone lead him, and there was no strange god with Him” (Deuteronomy 32:11). No stranger can approach holiness nor see G-d's presence when this robe is upon the Shechina.

When the Shechina plummeted into exile it “undressed and bared” itself (see Isaiah 32:11). That is the secret import of “bare and lacking everything” (Deuteronomy 28:48), for “bare” refers to the aforementioned robe which was set up to protect it from the cold and to guard it; and “lacking everything” refers to the tzaddik. So she wears other, black and meager, garments that are termed “weekday clothes”.

There seemed to be no way to return this robe to its (rightful) place, since the Jewish Nation had committed so many sins and the husks had grown so strong, which is why it's written “I have taken off my robe; how could I put it back on?” (Song of Songs 5:3).

And in fact, there's another impurity (in play) as well, (termed) the “washing of the legs”. And, as it's known, impurity takes hold of these legs. As it's said, “Her legs descend downward to death” (Proverbs 5:5).

The two Moshichim are these legs, and they're to redeem the Jewish Nation. And even when the impurity gains strength in their roots, their ability to redeem won't be withheld, which is why it's written, “I have bathed my legs; how could I soil them” (Song of Songs 5:3). In fact this verse is a figure of speech that means to say, “I have *soiled* my feet; how could I *bathe* them”.

As such, to this point it's very hard to bring about rectification and redemption -- (and that will be true) until the King's volition will become stronger. Thus it's said, “My Beloved sent forth His hand through the hollow, and my insides yearned for him” (Song of Songs 5:4).

But, understand (what is actually occuring) and see great mysteries (unfold)!

(c) 2005 Rabbi Yaakov Feldman

(Feel free to contact me at feldman@torah.org )

********************************
AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*! You can order it right now by logging onto www.tinyurl.com/49s8t (or by going to www.rowman.com and searching for it). Rabbi Yaakov Feldman has translated and commented upon "The Gates of Repentance", "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). And his new work on Maimonides' "The Eight Chapters" will soon be available from Judaica Press.
His works are available in bookstores and in various locations on the Web.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled "Spiritual Excellence" and "Ramchal".

"The Duties of the Heart" Gate Ten, Intro.

"In Search of Spiritual Excellence"

-- A Reworking of Classical Mussar Texts

Rabbi Yaakov Feldman's series on www.torah.org
__________________________________________________

"The Duties of the Heart" Gate Ten, Intro.

We're about to enter the very last gate of our book, entitled "Loving G-d Wholeheartedly”. It's comprised of some very precious, fervent notions that have transported sensitive souls to higher and higher planes of Divine service.

Ibn Pakudah offered it at this point, he tells us, because he'd already cited the idea of loving G-d in the previous gate (see Ch's 3-4 there) so he thought he'd finish off the book itself with insights into how to come to love G-d in fact. After all, as he put it, "it's the greatest skill to have" to achieve spiritual excellence, "and the highest level of service to G–d humanly possible".

Loving G-d wholeheartedly is also absolutely central to the subject of this entire book, he also says. Since everything mentioned in it "about (fulfilling) the duties of the heart, about achieving good personal qualities and being benevolent is but a rung and a step up to the great level we intend to explain in this gate". And besides, "every single obligation and good quality required of us ... is an aspect of and a step up to the love of G–d, which is their aim and purpose. For there is no higher, more advanced level than it."

Now, we're taught there's another way to react devoutly to G-d aside from loving Him. And that's by fearing or, better said, *revering* Him. But the two are fundamentally different. After all, when we revere G-d, we stand apart from Him in utter awe and trepidation, respectfully; while when we love Him we draw close to Him, Intimately. So, given that both are important, though each is unique unto itself, which should we concentrate on first?

The Torah itself often places reverence for G–d before the love of Him, as in "And now, Israel, what does G–d your L–rd ask of you but to revere G–d your L–rd... and to (then) love Him" (Deuteronomy 10:12); and, "You will revere G–d your L–rd ... and (then) cling to Him" (Ibid. 10:20). Hence it seems important to learn to revere G-d before learning how to love Him. And Ibn Pakudah agrees, since "reverence is ... the most accessible step to the love of G–d, and the first gate to it". In fact, it's actually "impossible to come to the love of G–d without having come to revere Him first".

We're also told, incidentally, that "one of the greatest deterrents to the love of G–d ... is the love of *the world*", and that's another reason why Ibn Pakudah placed the Gate of Abstinence before this one. We're thus counseled to "empty our heart of the love of the world", and that "the love of G–d will fix itself in our heart, and establish itself in our soul" as a consequence.

We'll be focusing on these seven things in the course of this final gate: just what the love of G–d is; the various kinds of love of G–d; how we come to love G–d; whether it's actually humanly possible to love G–d, seeing how sublime a phenomenon it is; what prevents us from loving G–d; the various signs of the love of G–d; and finally, on the practices of those who do indeed love G–d.

(c) 2005 Rabbi Yaakov Feldman and Torah.org

(Feel free to contact me at feldman@torah.org )

********************************
AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*! You can order it right now by logging onto www.tinyurl.com/49s8t (or by going to www.rowman.com and searching for it). Rabbi Yaakov Feldman has translated and commented upon "The Gates of Repentance", "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). And his new work on Maimonides' "The Eight Chapters" will soon be available from Judaica Press.
His works are available in bookstores and in various locations on the Web.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled "Spiritual Excellence" and "Ramchal".

"The Great Redemption" (13)

"The Great Redemption" by Rabbi Moshe Chaim Luzzatto

-- A Discourse on The End of the Exile and the Beginning of the Great Redemption

Translated by Rabbi Yaakov Feldman
_____________________________________________

13.

I’ll now explain certain verses from Song of Songs that incorporate major themes about the P’kidah.

It’s written, “I am asleep, but my heart is awake” (Song of Songs 5:2). We know that the Shechina has a great Source that never veers from its place of honor, about which it’s said ”my heart is awake”, since this Source has never fallen into the deep sleep of galut like the others. It is the “I” referred to in “I am asleep”.

The truth of the matter is that the P’kidah has to come about when the Jewish Nation is in the thick of the great darkness and pitch black in which it’s most overpowered, and when it will be cast as far away from the Source as it could. Hence it’s said, “The voice of my Beloved knocks (‘dophek’)” (Song of Songs 5:2) since dophek has the very same (Hebrew) letters as (the word) P’kidah. For everything is heading to the same point.

For the P’kidah will only come about by means of the light of Chochma. But since Chochma is its Luminary, it will only illuminate the P’kidah as if from behind. This enigma is termed pk’d which is a revuah of 72. But Binah will illuminate in the course of the Z’chirah, along with Chochma rather than alone, face to face (with her) rather than from behind, which is z’chor.

For nothing will be done without Chochma -- and certainly the gates won't be opened without it. This is expressed by the vowel signs kametz-patach. That’s why the P’kidah is to come about through its power and illumination.

That’s what’s being alluded to by “Open up to me, my sister, my beloved, my dove, my perfect one” (Song of Songs 5:2), with its four salutations (corresponding to) the four letters of (G-d’s name,) A-D-N-Y. (In the phrase) “my head is filled with ‘dew’” (the word ‘dew’ ['tal']) is (numerically equivalent to the letters) YOD HAY VAV, and (the phrase) “my locks (are wet) with the drops of the night” (Ibid.) refers to the final HAY. Thus we find him now calling out to her to conjoin with him as hadn’t happened for so long.

I’ll now apprise you of several great secrets (regarding this) according to the order of some (other) verses.

(c) 2005 Rabbi Yaakov Feldman

(Feel free to contact me at feldman@torah.org )

********************************
AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*! You can order it right now by logging onto www.tinyurl.com/49s8t (or by going to www.rowman.com and searching for it). Rabbi Yaakov Feldman has translated and commented upon "The Gates of Repentance", "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). And his new work on Maimonides' "The Eight Chapters" will soon be available from Judaica Press.
His works are available in bookstores and in various locations on the Web.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled "Spiritual Excellence" and "Ramchal".

"The Way of G-d" Part 4, Ch.7, Paragraph 5

RAMCHAL

-- A Reworking of Rabbi Moshe Chaim Luzzatto's "The Way of G-d"

Rabbi Yaakov Feldman's series on www.torah.org

__________________________________________________

"The Way of G-d" Part 4, Ch.7, Paragraph 5

We're so blessed, you and I. For not only have we been granted the sheer and brimming gift that is Shabbat week after week, we've also been allotted other days rich in holiness (though mostly to a lesser degree than Shabbat's). And all so that we can bask in holiness more and more.

Now, in keeping with the holy nature of such days, we're asked to differentiate them from others. And the way to do that is to allot little time to worldliness on those special days. In fact, the holier the day, the less we're expected to engage in the mundane.

Thus since, for example, it's the holiest day of the year, we're asked to refrain from doing many worldly things on Yom Kippur (even more than on Shabbat). Because the festivals of Rosh Hashanah, Passover, Succot, and Shavuot are of a lesser degree of holiness, they call for less restraint. And since the festival's intermediate days (Chol HaMoed) are less holy yet, as are New Moons, Chanukah and Purim, they require even fewer restrictions.

At bottom, each day's measure of holiness (and worldliness) is rooted in the amount and degree of light that shines in the course of it.

(c) 2005 Rabbi Yaakov Feldman and Torah.org

(Feel free to contact me at feldman@torah.org )

********************************
AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*! You can order it right now by logging onto www.tinyurl.com/49s8t (or by going to www.rowman.com and searching for it). Rabbi Yaakov Feldman has translated and commented upon "The Gates of Repentance", "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). And his new work on Maimonides' "The Eight Chapters" will soon be available from Judaica Press.
His works are available in bookstores and in various locations on the Web.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled "Spiritual Excellence" and "Ramchal".

"The Great Redemption" (12)

"The Great Redemption" by Rabbi Moshe Chaim Luzzatto

-- A Discourse on The End of the Exile and the Beginning of the Great Redemption

Translated by Rabbi Yaakov Feldman
_____________________________________________

12.

In fact, this initial stage (of redemption, i.e., P’kidah) occurred in (the course of the redemption from) Egypt. For indeed it’s written about that time that, “G-d (Elo-him) observed the people of Israel, and G-d (Elo-him) knew” (Exodus 2:25). Though G-d’s name is mentioned twice here, only one (usage) refers to G-d Himself. He was referred to as “Elo-him” since the Luminaries were still suffused with might and no mercy; His name Y-H-V-H (which signifies mercy) is only mentioned later.

“And G-d (Elo-him) knew” refers to the Shechina -- which is also referred to as Elo-him -- knowing; which will occur at the P’kidah, as I’d mentioned.

It’s said of this P’kidah, “Go and gather together the elders of Israel and say to them, G-d the L-rd of your fathers ... appeared to me, saying, I *have* surely visited (pakod pakaditi, alluding to the P’kidah) you and saw what is being done to you in Egypt” (Exodus 3:16) rather than “I *am* visiting you”, since it had already happened and the Z’chirah was about to come about.

Moses was hesitant to go because he knew it wasn’t yet time for the Z’chirah, so he said “But, behold, they will not believe me nor listen to my voice for they will say, G-d hasn’t appeared to you” (Exodus 4:1). But G-d said to him, “Let this be a sign to you that I have sent you ... ” (Exodus 3:12), for he wouldn’t have been sent had things not already been rectified, since one isn’t to ignite the love (just) any time he cares to.

(c) 2005 Rabbi Yaakov Feldman

(Feel free to contact me at feldman@torah.org )

********************************
AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*! You can order it right now by logging onto www.tinyurl.com/49s8t (or by going to www.rowman.com and searching for it). Rabbi Yaakov Feldman has translated and commented upon "The Gates of Repentance", "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). And his new work on Maimonides' "The Eight Chapters" will soon be available from Judaica Press.
His works are available in bookstores and in various locations on the Web.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled "Spiritual Excellence" and "Ramchal".

"The Great Redemption" (11)

"The Great Redemption" by Rabbi Moshe Chaim Luzzatto

-- A Discourse on The End of the Exile and the Beginning of the Great Redemption

Translated by Rabbi Yaakov Feldman
_____________________________________________

11.

In fact, a lot will be accomplished in the P’kidah stage. And it’s all included in the verses of the sage’s (i.e., Solomon’s) Song of Songs, as I’ll explain later on, G-d willing.

The first accomplishment -- which is the ascent of the Shechina from the dust -- has already been explained by the verse I’d first cited, “Do not rejoice for my sake, my enemy! For though I fell, I arose” (Micha 7:8) as well as “Shake off the dust, Jerusalem. Arise, then sit!” (Isaiah 52:2). But let me explain what “Arise” here refers to.

The Jewish Nation had been in darkness and dimness, and there was no one to comfort them for all their sorrows and troubles that grow greater and greater each day. So their spirits plummeted to the ground, which is to say, to the husks.

Once the Tzaddik to joins them, as we’d indicated, they’ll have someone to comfort them; and the Shechina will arise from the dust and regain its strength, despite her being among the husks whose midst she hadn’t yet left.

But she would no longer be denigrated and subsumed in her “sorrows”. For she’ll take the (Celestial) light of rule upon herself, though she won’t yet display it openly. And she’ll use it to show all the other nations as well as all the (Celestial) ministers the rule that she’ll assume in the Z'chirah period -- may it come quickly and in our lifetime!

Once that first conjoining is completed, though, it won’t exhibit itself again until the Z’chirah period. That’s why it’s written, “Do not rejoice ... when I sit in darkness!” (Micha 7:8), for “G-d Himself will be a light unto me” (Ibid.) after the wrath will have abated.

But let me teach you more about this.

(c) 2005 Rabbi Yaakov Feldman

(Feel free to contact me at feldman@torah.org )

********************************
AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*! You can order it right now by logging onto www.tinyurl.com/49s8t (or by going to www.rowman.com and searching for it). Rabbi Yaakov Feldman has translated and commented upon "The Gates of Repentance", "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). And his new work on Maimonides' "The Eight Chapters" will soon be available from Judaica Press.
His works are available in bookstores and in various locations on the Web.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled "Spiritual Excellence" and "Ramchal".

"The Duties of the Heart" Gate Nine, Ch. 7 (Part 2)

"In Search of Spiritual Excellence"

-- A Reworking of Classical Mussar Texts

Rabbi Yaakov Feldman's series on www.torah.org
__________________________________________________

"The Duties of the Heart" Gate Nine, Ch. 7 (Part 2)

"I came across an inspired work on asceticism that a pious person passed on to his son", Ibn Pakudah reports. "It so delighted me when I found it" he said, "that I decided to make it ... this gate's last word." We're counseled to "understand it and reflect upon it", and we're told that "with G–d's help, we will come to do the good and right thing" if we do. Ibn Pakudah then offered it verbatim, but we'll provide only parts of it here for brevity's sake as the gate's conclusion; nonetheless, we're bound to grow for having been exposed to even this small part of it.

"May G–d have you be one of those who hears and listens," the father said to his son -- someone "who listens and thinks, thinks and knows, knows and does .... But may He *not* have you be one of those who is immersed in desire, drunk with the wine of folly, enslaved by the yetzer harah, controlled by the world, vanquished by his desires, naturally inclined toward overindulgence, seduced by longings, mislead by elegance, struck by darkness and captivated by the speed of his errors. For they hear but do not listen, say and do not do; they look for calm but always collapse groaning; they search for satisfaction and are plagued (with troubles)."

"Reflect (in contrast) upon the person whose heart G–d has expanded, ... (and) whose eyes ... He has shown the right way" -- those who practice abstention. Their "purview is serene" as a consequence, and "their hearts are full of trust. They delight in contemplating G–d in solitude and in thanking Him for all His goodness." Such blessed individuals "summon G–d, seek Him, anticipate Him and serve Him" all the time. "Nothing distracts them from recalling G–d" we're told, "and nothing prevents them from thanking Him."

"They are G–d's blameless chosen ones, the elite among the pious". For they invariably "march straight to G–d, ... purify their inner beings and become pure, they chasten their hearts and are chosen, they equip themselves with the fear of G–d against the ways of evil and are saved, and they ride a chariot of good deeds."

"Choose what is good for your soul before you come to vain regret and endless anxiety" the wise man adds, and he offers the following blessing: "May G–d in His mercy and abundant kindness instruct us all in the right way and lead us onto the path of deliverance."

(c) 2005 Rabbi Yaakov Feldman and Torah.org

(Feel free to contact me at feldman@torah.org )

********************************
AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*! You can order it right now by logging onto www.tinyurl.com/49s8t (or by going to www.rowman.com and searching for it). Rabbi Yaakov Feldman has translated and commented upon "The Gates of Repentance", "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). And his new work on Maimonides' "The Eight Chapters" will soon be available from Judaica Press.
His works are available in bookstores and in various locations on the Web.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled "Spiritual Excellence" and "Ramchal".

"The Great Redemption" (10)

"The Great Redemption" by Rabbi Moshe Chaim Luzzatto

-- A Discourse on The End of the Exile and the Beginning of the Great Redemption

Translated by Rabbi Yaakov Feldman
_____________________________________________

10.

But there are two things you’d have to understand.

First, that the Countenance was only withdrawn deep within (the Divine Presence) where Jewish souls resides, rather than outside where the (Divine) servants and soldiers dwell, as we’ll explain later.

And second, that the breach only lasted for a short time rather than forever. For it was only to do what it was supposed to (at that point), then the gate was to close behind until the (time of the) everlasting redemption.

(c) 2005 Rabbi Yaakov Feldman

(Feel free to contact me at feldman@torah.org )

********************************
AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*! You can order it right now by logging onto www.tinyurl.com/49s8t (or by going to www.rowman.com and searching for it). Rabbi Yaakov Feldman has translated and commented upon "The Gates of Repentance", "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). And his new work on Maimonides' "The Eight Chapters" will soon be available from Judaica Press.
His works are available in bookstores and in various locations on the Web.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled "Spiritual Excellence" and "Ramchal".

"The Way of G-d" Part 4, Ch.7, Paragraph 4

RAMCHAL

-- A Reworking of Rabbi Moshe Chaim Luzzatto's "The Way of G-d"

Rabbi Yaakov Feldman's series on www.torah.org

__________________________________________________

"The Way of G-d" Part 4, Ch.7, Paragraph 4

Holiness is a force unto itself not to be denied; it enters on its own and exits when it wants to. Knowing that, the wise not only submit to its presence, they also do what they can to welcome it in and escort it out again, and to pay homage to it. That's part of the dynamic behind several of the things we do to celebrate Shabbat.

We greet Shabbat at the door, if you will, by lifting a cup of wine to it and celebrating the fact that "on the seventh day G-d completed the work He had done, ... blessed (it) and hallowed it" (see "Kiddush"). We celebrate its spiritual glory in the course of the day by dedicating the luscious foods we eat to it. And we accompany Shabbat out by speaking about and yearning for the ultimate redemption that Shabbat alludes to as we ask G-d to grant us the "light, gladness, joy, and honor" that will be manifest in the course of the redemption, and to "raise the cup of salvations" at last (see "Havdalah").

And we do this all in full recognition of the signal and palpable ways we experience G-d's presence on Shabbat, and in order to honor the One who gave it to us.

(c) 2005 Rabbi Yaakov Feldman and Torah.org

(Feel free to contact me at feldman@torah.org )

********************************
AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*! You can order it right now by logging onto www.tinyurl.com/49s8t (or by going to www.rowman.com and searching for it). Rabbi Yaakov Feldman has translated and commented upon "The Gates of Repentance", "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). And his new work on Maimonides' "The Eight Chapters" will soon be available from Judaica Press.
His works are available in bookstores and in various locations on the Web.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled "Spiritual Excellence" and "Ramchal".

"The Great Redemption" (9)

"The Great Redemption" by Rabbi Moshe Chaim Luzzatto

-- A Discourse on The End of the Exile and the Beginning of the Great Redemption

Translated by Rabbi Yaakov Feldman
_____________________________________________

9.

But I still haven’t explained to you just what the P’kidah stage was (like in the course of the Exodus, as well what it will be like when the final redemption comes about).

When the capacity that emanates from the perfect source reached Tzaddik (i.e. Yesod), who’s referred to in the Torah as “the redeeming angel” (Genesis 48:16), the (aforementioned) Luminary descended and appeared before the Shechina, its mate. It granted her a capacity she hadn’t been granted from the time the Jewish Nation was exiled to then. And the first coupling then came about, which was unlike any coupling before that.

Now let me now explain to you why it’s termed “P’kidah”.

Know that the P’kidah itself comes about through (the sephira of) Yesod, as I’d said, while the Z’chirah is revealed through Tipheret. It’s those two actions that will give Moshiach Ben Yoseph and Moshiach ben David the ability to accept the capacity to form an army for the redemption that’s to come.

And when the Tzaddik who will have coupled with the Shechina appears, what had been covered over as a consequence of the exile I’d mentioned will be uncovered, and the Countenance will no longer be concealed.

(c) 2005 Rabbi Yaakov Feldman

(Feel free to contact me at feldman@torah.org )

********************************
AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*! You can order it right now by logging onto www.tinyurl.com/49s8t (or by going to www.rowman.com and searching for it). Rabbi Yaakov Feldman has translated and commented upon "The Gates of Repentance", "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). And his new work on Maimonides' "The Eight Chapters" will soon be available from Judaica Press.
His works are available in bookstores and in various locations on the Web.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled "Spiritual Excellence" and "Ramchal".

"The Great Redemption" (8)

"The Great Redemption" by Rabbi Moshe Chaim Luzzatto

-- A Discourse on The End of the Exile and the Beginning of the Great Redemption

Translated by Rabbi Yaakov Feldman
_____________________________________________

8.

The P’kidah stage first manifested itself in Egypt. For as the verse says, “G-d observed the Children of Israel, and G-d knew” (Exodus 2:25). But let me now tell you what the P’kidah is all about.

(It's important to) know that only the very first imperfection (i.e., the hiding of the Luminaries’ countenances) will be rectified in the course of the P’kidah -- and not even completely so, at that; while all the other imperfections will be rectified in the course of Z’chirah. As it’s said, “And G-d heard their groaning, and G-d remembered (yizkor) His covenant” (Exodus 2:24).

In truth, when the Supreme Sovereign decides to redeem the Shechina and the Jewish Nation, a certain capacity will emit from Him and begin to descend downward, level by level, throughout the various levels. This capacity will actually first gather its strength and exhibit its might where the two great and exalted Luminaries -- which are in charge of all the worlds, and through whose lips all deeds come to light -- are found.

(These Luminaries) are referred to metaphorically as “Upper Mazal” and “Lower Mazal”, but in essence they’re (the Divine names) Yud Hay Vav Hay and Aleph Hay Yud Hay which stand at the very summit of the universe and have the (combined) numerical value of 233, which is (also) the numerical value of Z’chor (a cognate of Z’chirah). They’re referred to in the verse (that reads), “ .... G-d remembered His covenant”.

As such, the Z'chirah stage will only actually begin once these Luminaries exhibit their actions in full, but it will be preceded by the P’kidah stage.

In reality, though, the P’kidah stage will only manifest itself first down below, for up above, the Z'chirah stage will (actually) come about first and then be followed by the P’kidah stage.

(c) 2005 Rabbi Yaakov Feldman

(Feel free to contact me at feldman@torah.org )

********************************
AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*! You can order it right now by logging onto www.tinyurl.com/49s8t (or by going to www.rowman.com and searching for it). Rabbi Yaakov Feldman has translated and commented upon "The Gates of Repentance", "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). And his new work on Maimonides' "The Eight Chapters" will soon be available from Judaica Press.
His works are available in bookstores and in various locations on the Web.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled "Spiritual Excellence" and "Ramchal".

"The Duties of the Heart" Gate Nine, Ch. 7 (Part 1)

"In Search of Spiritual Excellence"

-- A Reworking of Classical Mussar Texts

Rabbi Yaakov Feldman's series on www.torah.org
__________________________________________________

"The Duties of the Heart" Gate Nine, Ch. 7 (Part 1)

There have been special souls practicing abstinence throughout the ages, but by varying degrees. We ourselves are forced to practice a more stringent form of it, because of the exigencies of the age (though still with moderation), while our ancestors didn't need to. What got us to this point? Let's review the history of the yetzer harah, if you will, to see.

The ancient holy ones, like Enoch, Abraham, Isaac, Jacob, and Job and his companions, only needed to do a few things to serve G-d wholly and deeply, and they had to abstain from very few things, since they had such heart–felt faith in Him -- and also, most significantly, because they were "lucid in their reasoning, their yetzer harahs were weak, and because they were governed by reason" as Ibn Pakudah puts it.

Now, that's a vital point. It means to say that those ancient ones were so clear-minded, they could so easily distinguish between what truly mattered and what didn't, and that they were so motivated by truth rather than by temptation, that they didn't need much external prodding to do the right things, and didn't have to avoid doing many things that might thwart their devotions. But people didn't stay on so exalted a level for very long.

For when our ancestors came to dwell in rich and lavish Egypt, they began to enjoy their surroundings (obviously, before their enslavement), they began to want more and more, and temptation began to prevail over their clear reason. So, they needed a form of abstinence that would enable them to withstand their yetzer harahs. They were thus instructed to observe the traditional physical mitzvot (as opposed to the duties of the heart), since despite their struggles they themselves didn't need to take more stringent restrictions upon themselves.

But when our people then came to settle in the Land of Canaan (after the redemption, and despite the revelation of the Torah) and savored its richness, they were drawn into greater temptations. And in fact, "the more they settled the land, the more ravaged their sense of reason became .... and the more difficult it became for them to make the right (ethical) choices", we're told. So they needed to practice "a more austere form of abstinence that would withstand their desires, like the practice of becoming a Nazir, and taking on the customs of the disciples of the prophets we cited earlier".

As time passed, reason weakened even more so while temptation grew stronger yet. It has come to the point where we're so utterly distracted and enthralled by worldly things and delights that we're willing to settle for spiritual mediocrity. And while the ancients could occupy themselves with both worldly and otherworldly concerns at the same time to full advantage, we're compelled to detach ourselves from the world nearly completely when engaged in our spiritual practices, to the detriment of both on some level -- but we haven't any choice, lest we abandon our dreams of spiritual progress altogether.

Our prayer, of course, is that we take it upon ourselves to strive higher and higher, and that we learn to delight more in the lusciousness and sublimeness of things G-dly over more prosaic earthly delights.

(c) 2005 Rabbi Yaakov Feldman and Torah.org

(Feel free to contact me at feldman@torah.org )

********************************
AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*! You can order it right now by logging onto www.tinyurl.com/49s8t (or by going to www.rowman.com and searching for it). Rabbi Yaakov Feldman has translated and commented upon "The Gates of Repentance", "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). And his new work on Maimonides' "The Eight Chapters" will soon be available from Judaica Press.
His works are available in bookstores and in various locations on the Web.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled "Spiritual Excellence" and "Ramchal".

R' Ashlag Ch. 28

Rabbi Yehudah Ashlag's "Introduction to the Zohar"

-- as translated and commented on by Rabbi Yaakov Feldman

__________________________________________________

28.

1.

"As to our sages' statement that 'the dead will be brought back to life with all their defects (in place) and then be cured', that means as follows. The body with its comprehensive ratzon l’kabel will come back to life at the beginning (of the resurrection) *without any restrictions whatsoever*, meaning to say, just as it was as it was when it developed through the impure worlds system and before meriting being at all purified by (adherence to) Torah and mitzvot (also see 26:2). That's the meaning of 'with all their defects'."

"(And as to the idea of their being 'cured', that's to be explained thusly.) We’ll then begin to engage in a new form of Divine service, and start to infuse our comprehensive ratzon l’kabel with a tsurah of bestowal, as we’d indicated, and (our body and self) will be cured! For it will have attained an affinity (with G-d)."

-- In short, the idea that the dead will be brought back to life with all their defects in place and then be cured of them comes to this. There'll come a time when the dead body and self will indeed come back to life in full, raw blossom. But not only as it is now in our day to day experience with its expansive and comprehensive ratzon l’kabel in place -- rather, as it is in us when we're selfish children and haven't maturity enough to dedicate ourselves to the demands of Torah, and hadn't yet done anything to rectify our ratzon l’kabel. R' Ashlag's point is, though, that we'll then begin to rectify that pure and unadulterated ratzon l’kabel by transforming it into a ratzon l’kabel al m’nat l’hashpia -- a willingness to take in, in order to bestow. And that will cure it of its dread disease of alienation from G-d and will draw us close to Him as we emulate His ways.

2.

"(As to the fact that) our sages said that the reason (we’re to be resurrected with all our defects in place) was so as 'not to be mistaken for anyone else', that's so it couldn’t be said that (the body) was of a different form than its original one in the intentions for creation, since the comprehensive ratzon l’kabel would have retained its intent to take in all the goodness (that it was meant to enjoy) in the (original) intention for creation; and that it was just set among the husks for the meanwhile until it could be purified. For in the end there simply cannot be a different body. For if it were restrained in any way, it would be a different entity for all intents and purposes, and wouldn’t merit receiving all the goodness (planned for it) in the (original) intentions of creation it (had already) received in the first era."

-- On an even more arcane level, the idea that the body and self is to come back to life with all its defects -- i.e., in full, raw blossom -- just "so as not to be mistaken for anyone else", means to say this. *The very same body* that had been on G-d's "mind", if you will, in the first era when He set out to create the universe, and which He meant to exist in the second (and third) era -- with its entire comprehensive ratzon l’kabel in place -- is the one that will be resurrected, none other. It just had to experience this and that before it could be resurrected. And that will be clear; no one would be able to say that another, less ratzon l’kabel-ridden body was being resurrected. (Why would that matter? Because it has to be manifest that the very same body and self that was rooted in taking-in could in fact be transformed to one rooted in bestowing.)

(c) 2005 Rabbi Yaakov Feldman

(Feel free to contact me at feldman@torah.org )

********************************
AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*! You can order it right now by logging onto www.tinyurl.com/49s8t (or by going to www.rowman.com and searching for it). Rabbi Yaakov Feldman has translated and commented upon "The Gates of Repentance", "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). And his new work on Maimonides' "The Eight Chapters" will soon be available from Judaica Press.
His works are available in bookstores and in various locations on the Web.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled "Spiritual Excellence" and "Ramchal".

"The Great Redemption" (7)

"The Great Redemption" by Rabbi Moshe Chaim Luzzatto

-- A Discourse on The End of the Exile and the Beginning of the Great Redemption

Translated by Rabbi Yaakov Feldman
_____________________________________________

7.

Know that there are two stages to redemption, as was found to be in the redemptions from Egypt and Babylon, and as we know will be the case in the future one -- may it be revealed speedily and in our lifetime!

These two stages are alluded to in the verse I started off (this book) with. “Do not rejoice for my sake, my enemy!“ refers to the first stage known as P’kidah (“Protecting”), while “G-d Himself will be a light unto me when I sit in darkness!” refers to the second stage known as Z’chirah (“Remembering”). Yet they aren’t only alluded to in this verse but in many others as well. Thus it’s written, “Shake yourself from the dust; arise, and sit down, O Jerusalem” which alludes to the P’kidah, and “loosen yourself from the bonds of your neck, O captive daughter of Zion”, which refers to the Z’chirah (Isaiah 52:2); and “Arise, shine; for your light has come”, which alludes to the P’kidah, “and G-d’s Glory has shone upon you”, which refers to the Z’chirah (Isaiah 60:1).

I’ll now start to explain these two periods to you along with some great mysteries, but since they’re such great mysteries I won’t explain them in depth, and I’ll only offer what’s absolutely necessary in order to comprehend. Understand what I’m saying.

(c) 2005 Rabbi Yaakov Feldman

(Feel free to contact me at feldman@torah.org )

********************************
AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*! You can order it right now by logging onto www.tinyurl.com/49s8t (or by going to www.rowman.com and searching for it). Rabbi Yaakov Feldman has translated and commented upon "The Gates of Repentance", "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). And his new work on Maimonides' "The Eight Chapters" will soon be available from Judaica Press.
His works are available in bookstores and in various locations on the Web.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled "Spiritual Excellence" and "Ramchal".

"The Great Redemption" (6)

"The Great Redemption" by Rabbi Moshe Chaim Luzzatto

-- A Discourse on The End of the Exile and the Beginning of the Great Redemption

Translated by Rabbi Yaakov Feldman
_____________________________________________

6.

And the fourth imperfection (brought on) was that of the Jewish Nation being cast into dire poverty and being forced to endure other harsh decrees, including death by the sword and captivity [1].

But in truth, all of that will prove to have been a smelting and refining process; none of the tribulations will have been in vain. They will have come upon (the Jewish Nation) because their sins had empowered the harsh might, and the ministering angels of punishment would have drawn strength from this terrible indictment and continued to do harsh and terribly cruel things to punish them (but for one end alone:) so that (the Jewish Nation) would be healed and to “finish the transgression and put an end to sin” (Daniel 9:24).

As the Jewish Nation will indeed be cleansed of all of its impurities (by then) and its (Heavenly) accusers will longer have nothing else to say against it, for (the forces of impurity) would have inherited their heavenly and earthly portions, they'd have crushed the spirit of the Jewish Nation under terrible pressure and have seized their sustenance from them.

But I won’t go into these matters in detail since it would call for a long explanation. (Instead,) I’ll offer a quick impression of all instances of wisdom involved for the sake of those who understand them, and only reveal more of the astounding wisdom involved when G-d grants me (permission to).

I’ve thus synopsized the four dreadful and frightening imperfections (brought on) by the exile for the wise-hearted as well as their very many consequences. But I won’t expand upon them until we come to the matter of the redemption when I’ll uncover enough of its hidden marvels and wonders for the discerning to understand, with G-d’s help.
_____________________________________________
Notes:

[1] Ramchal cites here from to the verse that reads “Thus says G-d: Those who are (destined) for death are to (suffer) death; those who are (destined) for the sword are to (die by) the sword; those who are (destined) for famine are to (die by) famine; and those who are (destined) for captivity are to (suffer) captivity” (Jeremiah 15:2).

(c) 2005 Rabbi Yaakov Feldman

(Feel free to contact me at feldman@torah.org )

********************************
AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*! You can order it right now by logging onto www.tinyurl.com/49s8t (or by going to www.rowman.com and searching for it). Rabbi Yaakov Feldman has translated and commented upon "The Gates of Repentance", "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). And his new work on Maimonides' "The Eight Chapters" will soon be available from Judaica Press.
His works are available in bookstores and in various locations on the Web.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled "Spiritual Excellence" and "Ramchal".

"The Great Redemption" (5)

"The Great Redemption" by Rabbi Moshe Chaim Luzzatto

-- A Discourse on The End of the Exile and the Beginning of the Great Redemption

Translated by Rabbi Yaakov Feldman
_____________________________________________

5.

The third imperfection (brought on) was dreadful and frightening, for the Shechina was cast into exile (as a result, and had to dwell) among the ministering angels of impurity!

(In fact,) many powerful and mighty Luminaries accompanied Her there and were delivered into the hands of the husks (as a result)! It’s said about this mystery, “There are times when one man rules over another to his own disadvantage” (Ecclesiastes 8:9).

The second imperfection I’d cited (in Ch. 2) plays a role in this one, too. For when the husks took control of those Luminaries they drew emanation and might from them and grew very strong, as I explained. And that’s why they (i.e., the husks) enjoy “arrogance and an abundance of bread” (Ezekiel 16:49); why they say, “Our hands are raised high!”; and it’s why slaves lead their masters, in keeping with the verse that reads, “I have seen servants (riding) upon horses and princes going about like servants (walking behind them) upon the ground” (Ecclesiastes 10:7).

(c) 2005 Rabbi Yaakov Feldman

(Feel free to contact me at feldman@torah.org )

********************************
AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*! You can order it right now by logging onto www.tinyurl.com/49s8t (or by going to www.rowman.com and searching for it). Rabbi Yaakov Feldman has translated and commented upon "The Gates of Repentance", "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). And his new work on Maimonides' "The Eight Chapters" will soon be available from Judaica Press.
His works are available in bookstores and in various locations on the Web.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled "Spiritual Excellence" and "Ramchal".

"The Duties of the Heart" Gate Nine, Ch. 6

"In Search of Spiritual Excellence"

-- A Reworking of Classical Mussar Texts

Rabbi Yaakov Feldman's series on www.torah.org
__________________________________________________

"The Duties of the Heart" Gate Nine, Ch. 6

Let's meander a bit down a short by-road for now. Early on in this book Ibn Pakudah made a distinction between deriving principles of the faith from logic and our everyday experience, and from extracting them from the Torah and Oral Tradition alone (see our introduction). He made the point that while it was certainly vital to draw from the tradition, that logic and experience are truly viable means of deriving principles, too. And in fact this gate has *largely* drawn upon the latter kinds of sources. So, Ibn Pakudah took it upon himself at this point to cite statements from the tradition that laud abstinence as well.

But there's more to it than that, though. It seems that we'd *need* to offer authoritative proof from the tradition itself that we're expected to abstain from things, since so many people resist the whole idea (even when it's tempered by Ibn Pakudah's moderation). But since, on the other hand, it seems so clear that a person can especially draw close to G-d by withdrawing from things that distract from Him, then perhaps we really *don't* need to quote from the Torah and our sages. But Ibn Pakudah apparently decided to cite from those sources after all, in order to underscore just how inherently valuable and established a tradition abstaining is.

In fact, very many things have been said throughout the tradition in stark praise of abstinence, but we'll offer just a few. Many greats in the past were praised for their personal discipline. Both Moses and Elijah, for example, were lauded for having fasted at certain points; those who took upon themselves the restrictions involved in being a Nazir were termed "holy" (see ch. 6 of Numbers); the sons of Yonadav ben Rechav were commended for avoiding wine, not planting, not building a house, and for dwelling on the outskirts of civilization for a time (see ch. 35 of Jeremiah); and Elisha was admired for abandoning everything in order to follow Elijah the Prophet (see ch. 19 of 1 Kings).

The prophets enjoined us to fast (which is clearly a form of abstinence) when we repent, for it became clear to them that "when (people) were fed they became full... (and) forgot (G-d)" (Hosea 13:6) whereas "when they are anguished they pursue (Him)" (Ibid. 5:15). And we can easily derive the importance of temperance from King David's remarks that "Torah from Your mouth is better for me than thousands of pieces of gold and silver" (Ibid. 119:72), and from Job's habit of disdaining the world and its wealth, of mastering his senses and embracing the truth.

Didn't Solomon say, "Do not be among wine guzzlers" (Proverbs 23:20), "A little sleep, a little slumber, a little folding of the hands to sleep, and poverty will come like a runner, and want will come like a soldier" (Ibid. 6:10–11), and "The point is, after everything else has been heard: `Fear G–d and keep His mitzvot, for that (alone) is the whole of man'" (Ibid. 12:13).

And when it comes to the Oral Tradition, as Ibn Pakudah put it, "our sages said so much about this topic in the Mishna and Talmud that we can't possibly include all of it in this work." Most of what's said, though, can be found in Pirke Avot, where our sages said among other such things, "This is the Torah way: eat bread with salt, drink little water, and sleep on the ground" (Pirke Avot 6:4) which is followed by the "forty-eight ways that Torah is acquired" that focuses on personal restraint.

(c) 2005 Rabbi Yaakov Feldman and Torah.org

(Feel free to contact me at feldman@torah.org )

********************************
AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*! You can order it right now by logging onto www.tinyurl.com/49s8t (or by going to www.rowman.com and searching for it). Rabbi Yaakov Feldman has translated and commented upon "The Gates of Repentance", "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). And his new work on Maimonides' "The Eight Chapters" will soon be available from Judaica Press.
His works are available in bookstores and in various locations on the Web.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled "Spiritual Excellence" and "Ramchal".

R' Ashlag Ch. 27

Rabbi Yehudah Ashlag's "Introduction to the Zohar"

-- as translated and commented on by Rabbi Yaakov Feldman

__________________________________________________

Ch. 27

1.

"In fact, the resurrection of the dead can only take place close to the full rectification that’s to occur at the end of the second era. For we’d have merited abolishing our comprehensive ratzon l’kabel and received a willingness to only bestow (in its place by then), and merited (being endowed by) the prodigious qualities of the soul known as the nefesh, ruach, neshama, chaya, and yechida -- as a consequence of all our efforts to abolish our ratzon l’kabel. And we’d have entered into the (stage of) very, very great perfection."

-- This then is the chronology of the end: Moshiach will appear near the close of the present, second era. We'll then manage to transform our all-encompassing ratzon l’kabel to a full and comprehensive ratzon l’hashpia, and to then merit taking on all the recondite soul-levels one could, as a consequence of that. And then we'll experience the great rectification -- the time when *nearly* all connections between heaven and earth that had been stopped and clogged will be unstopped, so that G-dliness can begin to pass through; and when G-d will face us and we'll start to be ready to face Him, straight on. That will then usher in the resurrection, for ...

"(All) that would then enable the body with its comprehensive ratzon l’kabel to come back to life, and for us to no longer be harmed by it by being severed from our adhesion (unto G-d). (In fact,) on the contrary, we’ll have overcome the ratzon l’kabel (by then) and will have granted the body its tsurah of bestowal."

2.

"Now, that’s actually what we should do with every bad trait we want to eliminate. We should first thoroughly remove it to the point where there’s nothing left (of it); and then we’re to reincorporate it and make use of it (only) moderately. But as long as we haven’t thoroughly removed it, it's utterly impossible to use it moderately, which is best."

-- This is a beguiling paragraph teeming with implication.
-- First off, it's important to know that it's rooted in Maimonides' idea (found in Sh'mone Perakim and Hilchot Deot) to the effect that extremes of behavior are always wrong and that the middle, moderate path is always best and healthiest. So, if for example you tend to get angry easily Maimonides would suggest that you not express any anger at all for a time, and that you're to continue acting that way until you'd have stifled your anger altogether (which is actually not a good thing, according to his way of thinking, since some anger is called for from time to time). Then he'd advise you to "return to the middle way" of equilibrium and to indeed express anger to an appropriate degree and when fitting, and to do that for the rest of your life. He'd also suggest that you follow that pattern in relation to your other extreme traits.
-- R' Ashlag reiterates that point here, but he goes far beyond Maimonides' conception and adapts it to our ratzon l’kabel which, if you'll recall, is our very essence in this world. Hence, R' Ashlag is saying that Maimonides' method is actually quite mystical, not merely ethical or psychological; and that it instructs us in how to get close to G-d (which is Maimonides' ideal, too, let's not forget). For while we'll indeed eventually get to the point where we undo our ratzon l’kabel altogether, that's nonetheless not the point. We're instead to once again allow our ratzon l’kabel in -- but only to a moderate degree. That's to say that we're develop a ratzon l’kabel al m’nat l’hashpia -- a willingness to take in, in order to bestow (see 11:2) and to utterly transform our beings in the process.

(c) 2005 Rabbi Yaakov Feldman

(Feel free to contact me at feldman@torah.org )

********************************
AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*! You can order it right now by logging onto www.tinyurl.com/49s8t (or by going to www.rowman.com and searching for it). Rabbi Yaakov Feldman has translated and commented upon "The Gates of Repentance", "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). And his new work on Maimonides' "The Eight Chapters" will soon be available from Judaica Press.
His works are available in bookstores and in various locations on the Web.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled "Spiritual Excellence" and "Ramchal".

"The Way of G-d" Part 4, Ch.7, Paragraph 3

RAMCHAL

-- A Reworking of Rabbi Moshe Chaim Luzzatto's "The Way of G-d"

Rabbi Yaakov Feldman's series on www.torah.org

__________________________________________________

"The Way of G-d" Part 4, Ch.7, Paragraph 3

So, seeing how key Shabbat is to the workings of the universe and to our spiritual stature, as well as to the level of holiness in the world, it should really come as no surprise that we're expected to distinguish Shabbat from the rest of the week. But how? By somehow being otherworldly the whole day long? By perhaps contemplating the universe that Shabbat is so pivotal to?

No. Instead we're asked to do -- and avoid doing -- certain specific things on Shabbat. After all, G-d purposely bound our souls to the physical universe and He asked us to incorporate that realm into the Shabbat, even though the two are antithetical.

But as we just indicated, there are actually two aspects of Shabbat: there are things we *do* to celebrate the holiness of the day, and things we *avoid doing* to leave the unholiness of the week behind. And that plays itself out as follows.

We enable our souls to breathe-in some of the air of Heaven, if you will, while on earth by doing certain specific things to observe the day's holiness (like extending our prayers, resting, enjoying leisurely and resplendent meals, etc.). And we see to it that the soul isn't overwhelmed by unholiness by shunning some of the worldly things on Shabbat that we'd be engaged in the rest of the week (the "39 Malachot").

(c) 2005 Rabbi Yaakov Feldman and Torah.org

(Feel free to contact me at feldman@torah.org )

********************************
AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*! You can order it right now by logging onto www.tinyurl.com/49s8t (or by going to www.rowman.com and searching for it). Rabbi Yaakov Feldman has translated and commented upon "The Gates of Repentance", "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). And his new work on Maimonides' "The Eight Chapters" will soon be available from Judaica Press.
His works are available in bookstores and in various locations on the Web.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled "Spiritual Excellence" and "Ramchal".

"The Great Redemption" (4)

"The Great Redemption" by Rabbi Moshe Chaim Luzzatto

-- A Discourse on The End of the Exile and the Beginning of the Great Redemption

Translated by Rabbi Yaakov Feldman
_____________________________________________

4.

The second imperfection has likewise been very great, and it follows in the wake of the first one I explained. It’s alluded to in the verse that reads, “Tyre said of Jerusalem, ‘She who was the gates of the people is broken and has turned to me; I will be full, now that she is barren’” (Ezekiel 26:2), about which our sages said, “for when one is full, the other is empty, and vice versa” (Pesachim 42B) [1]. For when holiness is weakened, impurity is strengthened and won’t itself be weakened until holiness is strengthened. But let me now explain this more fully.

(Know that) the power I spoke of before (i.e., the illumination of holiness) depends on two things. First, on its groupings being rectified -- for they’re now functioning in ways they hadn’t originally functioned, now that holiness was made imperfect and evil rearranged itself accordingly. And second, on the power they’d originally had at the time of the destruction.

Aside from that, many holy Luminaries descended which impurity itself then drew strength from and which they’d enstrenghthened, and that then allowed the other nations (to enjoy) a great deal of illumination, power, and dominion (over the Jewish Nation) which they hadn’t had before.
_____________________________________________
Notes:

1. Understand that Tyre, while once an actual political and geographic entity, also symbolizes the force of impurity, while the Jewish Nation symbolizes the force of holiness.

When israel lost in its battles against her, Tyre declared Israel “broken” and depicted it as having “turned” or succumbed to it. Tyre said of itself that it “will be full” because Israel “is barren” since, as our sages depicted it, when one of the two is “full” (or, “successful”) the other one is necessarily “barren” (or, “unsuccessful”). For both couldn’t succeed at the same time; it was always “one or the other”. What that means to say is that holiness and impurity can never fully coexist.

(c) 2005 Rabbi Yaakov Feldman

(Feel free to contact me at feldman@torah.org )

********************************
AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*! You can order it right now by logging onto www.tinyurl.com/49s8t (or by going to www.rowman.com and searching for it). Rabbi Yaakov Feldman has translated and commented upon "The Gates of Repentance", "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). And his new work on Maimonides' "The Eight Chapters" will soon be available from Judaica Press.
His works are available in bookstores and in various locations on the Web.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled "Spiritual Excellence" and "Ramchal".

"The Great Redemption" (3)

"The Great Redemption" by Rabbi Moshe Chaim Luzzatto

-- A Discourse on The End of the Exile and the Beginning of the Great Redemption

Translated by Rabbi Yaakov Feldman
_____________________________________________

3.

The first (imperfection) is explicated by the verse that reads, “I will surely hide My countenance on that day” (Deuteronomy 31:18), which touches upon a great mystery.

For (we’re taught that) G-d arranged for Luminaries to allow His emanations to shine upon the universe, and so they shine upon each other as well as upon their offshoots. But know that everything in the universe is an offshoot of these Luminaries -- all the angels, all people, and all other creatures. So, when these Luminaries set their countenances toward the lower world to illuminate it, all windows, light, and blessing open up, goodness intensifies everywhere, and there’s no longer any tribulation or sorrow in the world.

But (our) sins cause the Luminaries to hide their countenances and to not shine upon each other, and their offshoots become malnourished as a consequence. Holiness and everything that draws from it weakens, and the force of impurity become strengthened accordingly.

Understand well, though, that all this comes about because of the sins of the Jewish Nation. For impurity becomes emboldened and enstrengthened when they sin, which thus allows it to take the place of holiness. Know, too, that impurity has become so enstrengthened (as a consequence) that if that were to continue, the world would have to be destroyed!

But G-d loved the Jewish Nation so that He didn’t wait for their measure (of sin) to be filled and He set off the redemption (from Egypt), in keeping with the verses that read, “G-d kept a careful watch over evil and brought it upon us ... because we did not obey His voice. But now G-d our L-rd, who has brought Your people out of the land of Egypt with a mighty hand ..., let Your anger and fury be turned away from Your city Jerusalem, Your holy mountain..., and shine Your countenance upon Your Sanctuary” (Daniel 9:14-17).

Now, understand just how this came about. For when the Luminaries shone as lustrously as they originally had, upon whom did this emanation shine? Why, the Jewish Nation. So the other nations couldn’t overpower them enough to cast them into exile, to say nothing of destroying the Holy Temple (which signaled the beginning of the final exile)!

But the emanations started to wane when the Luminaries hid their countenances, and they illuminated the Jewish Nation and the Holy Temple to a lesser degree. That’s when the other nations overpowered them and brought on the (final) exile.

All this was actually to the Jewish Nation’s advantage. For the prosecutors [i.e., the forces of impurity] could then inherit their portion (i.e., sustenance) and withdraw from holiness, and thus not defile the pathways (to holiness ... but that’s aside from the point at hand).

In any event, things stayed that way because the Luminaries were concealing their light. Don’t think that they didn’t emanate at all, though, for the world simply couldn’t exist if that were so. What they did was emanate only as much as was necessary (to maintain the world) and no more. That’s why everything’s in a circumscribed and limited state and why there’s no joy.

The (Divine) service of the great ministering angels and of many eminent guardian angels has been suspended as well because of the cutting back of this emanation and been replaced by (the Divine service of) other, lesser ones. And it’s (also) why fruit hasn’t any taste, as our sages pointed out (see Sotah 48A), and why in fact everything is smaller and much more lowly now.

The great conduit that emanates upon the Shechina was the first one to be stopped up. But it wasn’t completely stopped though, as we explained; it’s just that its opening was narrowed and whatever emitted from it only did so very clandestinely.

But let me now explain this in more detail. At first the (Divine) emanation flowed profusely and openly, and the Shechina was bolstered by a superabundance of honor, glory, and joy; and it (fully) ruled over all its hosts and camps. The Jewish Nation was likewise powerful and in all its splendor, and it prevailed over all the other nations.

When the times became calamitous, though, all that glory was taken away, and both the Shechina and the Jewish Nation only derived (spiritual sustenance) in a very covert way. The Shechina’s rule became unapparent, and the Jewish Nation held no sway whatsoever. In fact, the Shechina only derived (spiritual sustenance) from Yesod, and the Jewish Nation only suckled from holy Immah's breasts.

This then is the first imperfection (of the four) that the exile has brought about -- the hiding of the Luminaries’ lights and the (collateral) lessening of the (Divine) emanation and power.

Torah also came to be lacking among the Jewish Nation as a result and wisdom was lost. As it’s written, “the wisdom of their wise men will perish and the understanding of their sages will be be hidden” (Isaiah 29:14).

(c) 2005 Rabbi Yaakov Feldman

(Feel free to contact me at feldman@torah.org )

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AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*! You can order it right now by logging onto www.tinyurl.com/49s8t (or by going to www.rowman.com and searching for it). Rabbi Yaakov Feldman has translated and commented upon "The Gates of Repentance", "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). And his new work on Maimonides' "The Eight Chapters" will soon be available from Judaica Press.
His works are available in bookstores and in various locations on the Web.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled "Spiritual Excellence" and "Ramchal".

R' Ashlag Ch. 26

Rabbi Yehudah Ashlag's "Introduction to the Zohar"

-- as translated and commented on by Rabbi Yaakov Feldman

__________________________________________________

Ch. 26.

1.

"Now, as we've already said, the (existence of the) first era made it necessary for the third era to materialize itself in full and lacking for nothing, in order to fulfill the intent for creation (which was already manifest) in the first era (see Ch. 15). Thus, the (existence of the) first era necessitated the resurrection of the body, which is to say that it made it necessary for the body's comprehensive ratzon l’kabel which had (already) come to an end, been undone, and had decomposed in the course of the second era, to be resurrected anew, in full and comprehensive measure and lacking for nothing whatsoever -- i.e., *with all its defects (in place)*."

-- In answer to our question of the last chapter as to why we're to be resurrected, it comes to this. We -- better yet, our bodies along with our personality and sense of self -- are to be fully and roundly resurrected when the time comes simply because that, too, is part of the great unfurling of G-d's will that was already encased in the first era, by virtue of the fact that it will play a part in our drawing close to G-d.
-- But, why will we be brought back "with all (our) defects (in place)", which we also asked?

2.

"But then the body's Divine service is to begin anew: (well start) to convert our comprehensive ratzon l’kabel to the point where it only takes-in so as to bestow. And we'd have thus doubled our gain: first, we'd have had the capacity to accept all the goodness, pleasantness, and gentleness (we were meant to) in the (original) intent of creation, since we'd already had a body with a comprehensive ratzon l’kabel, which goes hand in hand with all those pleasures, as we indicated."

"And secondly, since we received all the goodness, pleasantness, and gentleness we were meant to in that manner, that goodness would then only exist to the degree necessary to bestow contentment upon our Maker, and our ratzon l’kabel would be tantamount to an out-and-out bestowal (see 11:2). That would bring us to (the point of) essential affinity (with,) or adhesion (to G-d) -- which will be our tsurah in the third era (after all is said and done anyway). Thus we see that the (existence of the) first era did indeed make the resurrection of the dead an absolute necessity."

-- Things will be utterly different when we're resurrected, as would only be expected; and all our foci and insights will change accordingly. Rather than be self-absorbed, we'll be G-d-absorbed, if you will. For instead of being only willing to accept things that serve our own purposes, we'll only be willing to accept things that we could then bestow upon another (G-d, in this instance), like the guest who only ate to please his host (see the comments to 11:3).
-- That explains why we're to be brought back with all our defects. For, what "all our defects" refers to is all of our selfishness; and it will be there for all to see at the point of resurrection, all right. But we'll be so out-and-out flummoxed by the sight ourselves that we'll be moved to (somehow) transform it to selflessness.
-- Ironically, though, we'll have benefitted from our selflessness in the end to a *remarkable* degree (though we wouldn't have set out to). For aside from having enjoyed the wherewithal to take in "all the goodness, pleasantness, and gentleness (we were meant to) in the (original) intent of creation" by virtue of the fact that "we'd already had a body with a comprehensive ratzon l’kabel", we'd also be able to make the very best and purest use of that skill and turned it around to a means of adhering on to G-d's presence as we're meant to do.

(c) 2005 Rabbi Yaakov Feldman

(Feel free to contact me at feldman@torah.org )

********************************
AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*! You can order it right now by logging onto www.tinyurl.com/49s8t (or by going to www.rowman.com and searching for it). Rabbi Yaakov Feldman has translated and commented upon "The Gates of Repentance", "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). And his new work on Maimonides' "The Eight Chapters" will soon be available from Judaica Press.
His works are available in bookstores and in various locations on the Web.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled "Spiritual Excellence" and "Ramchal".