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A Guide to the Hidden Wisdom of Kabbala


fulfillment of a pleasure leads to the quenching of the desire to receive it.
The Creator’s commandment to change the egoistic nature of the Kli into an
altruistic one, is given for our benefit, not for His own sake.
The present condition of man is called Olam Azeh (This World), but its next
condition is Olam Haba (World to Come). A world is what one feels at a
present moment, the next, elevated perceived feeling leads to the perception
of a new world.
Each student, even if he attended a short course in Kabbalah and then
walked away, would still receive something that would keep on living inside
him.
Each one of us feels unconsciously what the most important thing in life is.
People are all different. Some were born smarter and are quicker. Such
people often gain success in business and in society. They become wealthy
and begin to exploit others.
Some people are born lazy, they grow and develop slowly, they are not very
lucky. Some might even work harder than the smart ones, but get little in
return.
We are not able to assess in this world the efforts of a person, as they
depend on a great number of inner qualities that men are born with.
There are no devices that could measure the inner, moral efforts of a man,
nor the physical ones.
The Baal HaSulam, Rabbi Y. Ashlag, writes that approximately ten percent of
people in this world are so-called altruists. These are people who receive
delight from giving.
Just as an egoist may kill for not receiving, such an “altruist” may kill for not
being able to give. Giving is just a means of receiving delight for him.
Such people are, in a way, egoists as well, because their intention is to
receive something as a result of their bestowal.
Naturally they also have to undergo correction. With regards to the spiritual
they are all the same. They have to go a long way in order to grasp the
inherent evil in their not being genuine altruists. This is the period in which
they realize they are egoists.
The “coarser,” the more egoistic a man is, the closer he is to seizing the
opportunity to move on to spirituality. His egoism is as mature, as it is
enormous.
Now, one further step is required, to realize that this egoism is evil to man
himself. He must then plead with the Creator to change his intention from
“receiving for one’s sake” to “receiving for the sake of the Creator.”
The attribute of shame appears in Malchut of the Ein Sof, when it realizes
what Keter, Behina Shoresh is like. It is the sensation of the sharp contrast
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