You are here: Kabbalah Library Home / Yehuda Leib HaLevi Ashlag (Baal HaSulam) / Shamati Articles / 96. What Is Waste of Barn and Winery, in the Work
Yehuda Leib HaLevi Ashlag (Baal HaSulam)

96. What Is Waste of Barn and Winery, in the Work

I heard on the eve of Sukkot, inside the Sukkah, 1942

A barn is male Dinim (judgments), as in “hidden and not defiled,” when he feels that he is in a state of Goren (barn), meaning Ger (stranger) in the work.

A winery is female Dinim, as in “hidden and defiled.” Yekev (winery) is considered Nekev (foramen).

And there are two kinds of Sukkot: 1) clouds of glory; and 2) waste of barn and winery.

A cloud is considered concealment, when one feels the concealment over the Kedusha (Sanctity). If a person overcomes the cloud, meaning the concealment that one feels, one is thus awarded clouds of glory. This is called MAN de Ima, and it applies during the six thousand years. It is considered a secret that still has not become a nature, called “literal.”

And the waste of barn and winery are called “literal and nature,” which is considered MAN de Malchut, erected specifically through faith, called an “awakening from below.”

And MAN de Ima is considered an awakening from Above, which is not discerned as nature. This means that with respect to nature, when one is not ready to receive the abundance, he does not receive any bestowal.

However, from the perspective of the awakening from Above, which is above nature, the Light is indeed poured onto the lower ones, by way of “I am the Lord, that dwelleth with them in the midst of their uncleanness,” as it is written in the Holy Zohar, “even though he has sinned, it is as if he did not sin at all.”

However, with an awakening from below, the Light is not dispensed. Rather, precisely when one is qualified by nature, meaning by himself, this is called MAN de Nukva, which he can correct through faith. This is called “by himself,” considered the seventh millennium, called “ and one is ruined,” meaning that “she has nothing of her own,” considered Malchut. When this is corrected, one is awarded the tenth millennium, which is Gar.

Such a soul is found in one of ten generations. However, there is the discernment of the seventh millennium, from the perspective of the six thousand years, called “particular,” as the general and the particular are always equal. But this is considered MAN de Ima, called “clouds of glory.”

And the purpose of the work is in the literal and the natural, since in this work he no longer has room to fall lower down, since he is already placed on the ground. This is so because he does not need greatness because for him it is always like a new thing.

This means that he always works as though he had just begun working now. And he works in the form of acceptance of the burden of the Kingdom of Heaven above reason. The basis upon which he built the order of the work was in the lowest manner, and all of it was above reason. Only one who is a real fool can be so low as to proceed without any basis on which to establish one’s faith, literally with no support.

Additionally, he accepts this work with great joy, as though he had had real knowledge and vision on which to establish the certainty of faith. And to that exact measure of above reason, to that very measure as though he had reason. Hence, if he persists in this path, he can never fall. Rather, he can always be in gladness, by believing that he is serving a great King.

This is the meaning of the verse, “The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at dusk. … according to the meal-offering of the morning, and according to the drink-offering thereof.” This means that that gladness that he had while he was sacrificing his sacrifice, when it was a morning for him, as morning is called “light,” meaning that the Light of the Torah was shining for him in utter clarity. In that same gladness he was making his sacrifice, meaning his work, even though for him it was like evening.

This means that even though he did not have any clarity in the Torah and the work, he still did everything gladly, since he worked above reason. Hence, he could not measure from which state the Creator derives more contentment.

This is the meaning of Rabbi Shimon Ben Menasia’s preaching “a kind of matter.” Matter means without reason and knowledge. “An ear that heard on Mount Sinai will not steal.” This means not receiving anything for oneself, but assuming the burden of the Kingdom of Heaven without any Gadlut (greatness), but entirely above reason. And he went and stole some illumination for himself, meaning he said, “Now I can be a servant of the Lord because I already have reason and knowledge in the work, and I understand that it is worthwhile to be the Creator’s servant. And now I no longer need faith above reason.”

He tells us about that, “and he was sold to the court.” “Court” refers to man’s reason and knowledge, which judge a person’s actions, whether or not they are worth doing. “Sold” means that he has become a stranger in the work of God, that the mind comes and asks him the known question, “What mean you by this service?” And it only comes from the angle of stealing, having received some support to the discernment of faith. Hence, he comes and wants to cancel the support with his questions. But this is only for “six,” meaning “he was sold for six years,” considered male Dinim.

“But if the servant shall plainly say: I love my master… I will not go out free,” meaning he does not want to go out free without Mitzvot, then the correction is “his master shall bring him,” meaning the Lord, “to the door, or unto the door-post,” meaning give him blockage over the reception of the Kingdom of Heaven. And “his master shall bore his ear,” meaning his ear is pierced. This means that another hole is made in him, so he will be able to hear once more what he had heard on Mount Sinai: “thou shalt not steal,” “and he shall serve him for ever.” This is because then he truly becomes a servant of the Creator.

Sukkot is temporary residence. This means that one who has already been awarded permanent residence and has nothing more to do, as with the matter of the first to count the iniquities, the counsel is to leave for temporary residence, as when he was on his way to the house of God, before he arrived at the permanent residence. At that time he constantly needed to reach God’s Palace, and he had guests, when his work was in the form of “a passing visitor.”

And now he can extend from the past work, when he was always thankful and praising the Creator by always bringing him closer, and from which he had gladness. And now, on Sukkot, he can extend the gladness he had then, and this is the meaning of temporary residence. This is why they said, “leave the permanent residency and dwell in temporary residency.”

“The study is not the most important, but the act.” This means that an act is like a substance. Rabbi Shimon Ben Menasia was preaching “a kind of matter,” that the act is the most important, and the mind is but a kind of mirror.

However, the act is considered living, and the mind is considered speaking. The thing is that if there is wholeness in the act, then the act is so great that it brings with it the mind of the Torah. And the mind of the Torah is called “speaking.”

Back to top
Site location tree