R’ Ashlag’s “Introduction To The Zohar”: Ch. 56


            But it’s important to realize that the (all-encompassing) N. R. N. C. Y. we’d cited above is comprised of five elements…,

That is, it’s comprised of a full complex of Nephesh-, Ruach-, Neshama-, Chaya-, and Yechidah-elements.

            … and that all of existence is embodied in it.

The great and mammoth, round, gyrating all-encompassing N. R. N. C. Y. can be said to be the very ambiance and context of the cosmos.

            For indeed, everything that exists functions as a consequence (and in the midst) of it, no matter how miniscule it is.

            And so, even the mineral aspect in Asiyah (of one’s being)…

That is, even when functioning on the lowest level of the lowest world, one…

            … has to realize the five levels of N. R. N. C. Y. (relevant to him) that are affiliated with the all-encompassing N. R. N. C. Y.

For every single aspect of our being is tied to and absorbed in every other one, and the whole of it must work in tandem.


            As such, it’s impossible to attain even the light of the mineral (aspect) of Asiyah

… to say nothing of even higher realms…

            … without (having first attaining) the (other) four aspects.

            So no one can excuse himself from engaging in them all (i.e., in the honing of all five aspects of the soul) to the degree appropriate to his (spiritual) status.

That is, since we’re expected to grow in our beings and to grant satisfaction to our Maker, there’s no reasonable way we can excuse ourselves from our obligations to follow through on that. As such, each one of us must strive “to the degree appropriate to his (spiritual) status” — which is to say, given his or her makeup, station, and environs — to do our best.

For while we won’t be asked to account for not having been the person we’re not, we will, though, be asked to account for why we’re not the person we really are. And just as we’ll be recognized for having tried our hardest in light of our challenges, we’ll likewise be judged for not having done our best in light of our potential and for what lays latent, deep within. That being so…

            Each person would have to study Torah and fulfill mitzvot with (the proper) intentions …            

i.e., to grant God satisfaction.

            … to receive the (degree of) Ruach (appropriate) to his status.

            He’d have to delve into the mysteries of the Torah according to his status to receive the (degree of) Neshama (that is appropriate) to his status.

Ashlag is now entering in the subject that will be the thrust of the rest of this work — the study of Zohar specifically and the Kabbalah in general.

            And (he’d) likewise (have to contemplate) the (esoteric) reasons for the mitzvot…

… i.e., to delve into or savor what was on God’s “mind” when He charged us to do this or that mitzvah, and to thus commune with His inner will …

            … since it’s otherwise impossible to realize even the smallest light of holiness.

            His point is that it’s imperative for us to delve into the mysteries of the Torah and the esoteric reasons for the mitzvot if we’re ever to be fulfilled in our beings. Yet many, many don’t, to Ashlag’s great dismay. He’ll now follow through on this idea to the end of the work.


(c) 2012 Rabbi Yaakov Feldman

Feel free to contact me at feldman@torah.org

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