As we\u2019d indicated, it\u2019s here that Ashlag finally begins to approach the text at hand: the Zohar. For as we pointed out in our own introduction, while this work is entitled an Introduction to the Zohar<\/i>, Ashlag evidently felt impelled to provide us with the world of background we\u2019d encountered up to now before discussing it.<\/p>\n
We\u2019ll approach the Zohar head-on in the very next chapter, but the following must be said in advance of that. And it touches upon something that clearly sat very heavily on Ashlag\u2019s heart, as we\u2019ll see at the very end.<\/p>\n
1.<\/p>\n
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0 Now you can understand the (spiritual) aridity and darkness we find ourselves to be in our generation, the likes of which we\u2019d never even heard of in earlier ones. It\u2019s because even those who study the Torah have forsaken the study of its secrets. <\/b><\/p>\n
One of Ashlag\u2019s major disappointments had been the fact that even those who fervently believe in and worship God, delve into His Torah, and live a mitzvah-based life nonetheless either belittled Kabbalah study and didn\u2019t engage in it, or they placed those who\u2019d study it on so high a pedestal that they themselves didn\u2019t engage in it for that reason. But that\u2019s absurd. For Kabbalah study is not only not to be disparaged, as it\u2019s so magnificent and bedazzling; it\u2019s also not reserved for the pious alone (after all, would God not allow even His less lofty children a portion of His inheritance?).<\/p>\n
2.<\/p>\n
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0 Maimonides once offered an illustration of something that\u2019s true of our situation. (He said that) if there were a thousand blind people walking along a path, that they\u2019d surely take the right road and not stumble into any nets and snares along the way if they followed a sighted leader, whereas they\u2019d surely stumble over every hurdle along the way and fall into the pit if there were no such person (leading them).<\/b><\/p>\n
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0 And that\u2019s our situation. For if those learned in Torah (i.e., the \u201csighted\u201d) among us were at least concerned with esoteric Torah and (were thus) drawing down whole light from The Infinite (as a result), then the rest of the generation (i.e., the \u201cblind\u201d) would follow and everyone would surely succeed. <\/b><\/p>\n
Why would anyone not want to \u201cdraw down whole light from The Infinite\u201d — most especially people whose who lives are dedicated to fulfilling God\u2019s will day after day? After all, isn\u2019t the point of it all to \u201cperfect the universe through the Almighty\u2019s sovereignty\u201d (Aleinu<\/i> prayer) through our observance? And wouldn\u2019t whole light drawn from The Infinite be a major component of the process?<\/p>\n
But there\u2019s a reason for the reticence. It touches upon many, many things, not the least of which is the ongoing dissonance between the revealing and beclouding of God\u2019s presence in the world. But what it most especially centers on is the clash between emphasizing boundaries and denying them.<\/p>\n
For while boundaries are essential in our experience and serve to maintain our physical, emotional, and social soundness, it\u2019s also true that they\u2019re oftentimes arbitrary, and other times indisputable but too austere.<\/p>\n
Levelheaded, practical, and a guide to life in the world, Halacha<\/i> postulates and sets boundaries; diaphanous, concerned with God\u2019s Being, and an escort beyond life in the world, Kabbalah eschews boundaries (though it lays out its own, but only to serve as points of reference).<\/p>\n
Hence as a rule, halachically observant individuals very often act as guardians of boundaries and are opposed to their denial — and for exemplary reasons for the most part. But they also deny themselves and perhaps even fear the valuable experience of transcendence in the process. And they thus ironically work at both revealing God\u2019s presence in the world by adhering to His requirements here, and beclouding it by corralling it into too-tight borders.<\/p>\n
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0 But given that (even) the learned have distanced themselves from this wisdom, then it\u2019s no wonder that the entire generation is failing as a consequence. Nonetheless, because of my deep sorrow (about it) I can\u2019t pursue this (point) any further…. <\/b><\/p>\n
\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/b><\/p>\n
(c) 2012 Rabbi Yaakov Feldman<\/p>\n
Feel free to contact me at feldman@torah.org<\/a><\/p>\n AT LONG LAST! Rabbi Feldman’s translation of Maimonides’ “Eight Chapters” is available here<\/a> at a discount.<\/p>\n You can still purchase a copy of Rabbi Feldman’s translation of “The Gates of Repentance” here<\/a> at a discount as well.<\/p>\n Rabbi Yaakov Feldman has also translated and commented upon “The Path of the Just” and “The Duties of the Heart” (Jason Aronson Publishers).<\/p>\n Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled “Spiritual Excellence<\/a>\u201d and \u201cRamchal<\/a>\u201d<\/p>\n","protected":false},"excerpt":{"rendered":" As we\u2019d indicated, it\u2019s here that Ashlag finally begins to approach the text at hand: the Zohar. For as we pointed out in our own introduction, while this work is entitled an Introduction to the Zohar, Ashlag evidently felt impelled … Continue reading