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Yehuda Leib HaLevi Ashlag (Baal HaSulam)

Part Four

Section One

The scrutiny that now, too, we are giving and are not receiving both because we are not taking the surplus we produce to the grave, and 2) because if a day’s exertion awards half a day’s pleasure, it is bestowal. And since by and large there is very little pleasure from the exertions people make, we are all only bestowing and not receiving. This is a mathematical calculation.

3) The clarification that we exert today due to the enslavement of society at least 14 hours a day with pain and sorrow, since all our customs come from enslavement to the public.

... The clarification that if we use the “governance of the earth,” we can hasten the “last generation” in our generation, too.

4) This matter of competition out of uniqueness, in bestowal upon others is not an abstract fantasy, as it is used in practical life, such as those who give away all their possessions to the public, or the most idealistic members of parties, who neglect and lose their lives for the public’s benefit, etc.

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What is this like? It is like a wealthy man who had an old father whom he did not wish to support. He was tried and the verdict was that he would support him at least as respectfully as he supports his own kin, or he would face a harsh punishment.

Naturally, he took him into his home and had to support him generously, but his heart was grieving. The old man said to him, “Since you are already giving me every delight that you have on your table, what would you lose if you also had a good intention, which is reasonable in the eyes of every sensible person, to be happy with having the opportunity to honor your father, who had spent all his energy for you and made you a respectable man? Why are you so obstinate that you afflict yourself? Can you rid yourself even slightly because of it?”

So it is. At the end of the day, we bestow upon society, and only society gains from our lives, since every person, great or small, adds and enriches the treasury of society. But the individual, when weighing the sorrow and pain that one receives, one is in great deficit. Hence, you are giving to your fellow person, but painfully and with great and bitter suffering. So why do you mind the good intention?

Section Two

[this section includes four segments grouped together by context]

Each one of them fills his or her role in service of the public in the best way, albeit without seeing it, since public opinion presses a person even secretly, to the point where one feels that deceiving society by mistake is as grave as killing a human being by mistake.

Each country is divided into societies where a certain number of people with sufficient means to provide for all their needs connect into a single society.

Each society has a budget and work-hours according to the local conditions. Half of the budget is filled by mandatory hours, where each member commits to work a certain number of hours according to one’s strength, and the other half by voluntary hours.

A person who has faltered with self-gain, that person’s entire social status vanishes into the thin air of society as clouds in the wind, due to the profound antagonism that such a person receives from the entire nation.


For then each person

1) Each individual makes him or herself willingly available for the service of the public whenever one is needed.

2) Free competition for every individual, but in bestowal upon others.

3) Disclosing any form of desire to receive for oneself is dishonorable and such a great flaw that such a person is regarded as being among the lowest, most inferior people in society.

4) Each person is medium.


1) They have many methodical books of wisdom and morals that prove the glory and sublimity of excellence in bestowing upon others, to a point where the entire nation, from small to great, engage in them wholeheartedly.

2) Each person who is appointed to an important position must first graduate a special training in the above-mentioned teaching.

3) Their courts are busy primarily with awarding accolades marking the level of each person’s distinction in bestowal upon others. There is not a person without a medal on the sleeve, and it is a great offence to call a person not by one’s title of honor. It is also a great offence for a person to forgive such an insult to one’s title.

4) There is such fierce competition in the field of bestowal upon others that most people risk their lives, since public opinion tremendously appreciates and respects the accolades of the highest rank in bestowal upon others.

5) If a person is recognized as having done for oneself a little more than what was decided for him by society, society condemns it so much that it becomes a disgrace to speak with him, and he also gravely blemishes his family name. The only remedy for this is to ask for the court’s help, which has certain ways by which to help such miserable people who have lost their position in society. But for the most part, they relocate him because of prejudice, since public opinion cannot be changed.

6) There is no such word as “punishment” in the laws of the court, for according to their rules, the guilty ones are always the ones who gain the most. Thus, if one is guilty of not giving all his work hours, then his time is either reduced or made easier, or the way he provides it is made easier for him. Sometimes he is given time to spend at school, to teach him the great merit of “bestowal upon others.” It all depends on the view of the judges.


1) The state is divided into societies. A certain number of people, who can fully provide for themselves, may separate themselves and maintain a special society.

2) That society has a quota of work hours according to the conditions in which they live, meaning according to the local conditions and the preferences of the members.

This quota is filled by mandatory hours and voluntary hours. For the most part, voluntary hours are approximately half of the mandatory hours.

The work hours come from four types and are divided into works according to strength: The first type is the weak; the second type is the medium; the third type is the strong; and the fourth type is the quick.

For the work of one hour of type one, type two works two hours, type three four hours, and type four six hours.

Each person is trusted with finding one’s appropriate type of work that suits one’s strength.

Section Three

1) Introduction: Humanity’s progress is a direct result of religion.

2) The process of religion in circles comes when at a low point comes the destruction of humanism to the extent of the ruin of religiousness. For this reason, they accept religion against their will, the upward movement begins anew, and a new circle is formed.

3) The size of the circle corresponds to the genuineness of the religion that is regarded as the “basis” at the time of the ascent.

Plan A

Just as we expect actors in the theatre to do their best to make our imagination think that their acting is real, we expect our interpreters of religion to be able to touch our hearts so deeply that we will perceive the faith of religion as the actual reality. The shackles of religion are not at all heavy for those who do not believe, since the demand in commandments between man and man is accepted anyhow, and between man and God, a few commandments observed in public—such as those at one’s disposal—are enough.

Plan B

Nature in Gematria is Elokim [God]. Therefore, everything that nature mandates ... the word of the Creator. The benefit of society is the reward and the damage to society is the punishment.

Accordingly, there is no point turning God into nature, meaning [a cut up word in the manuscript] a blind Creator who does not see or understand the work of His hands. We are better off, and it makes sense to every healthy person, that He sees and knows everything, for He punishes and rewards, since everyone sees that nature punishes and rewards. And Hitler will prove.

Plan C

All of the anticipated reward from the Creator, and the purpose of entire creation, are Dvekut [adhesion] with the Creator, as in “A tower filled abundantly, but no guests.” This is what they who cling to Him with love receive.

Naturally, first, one emerges from imprisonment, which is emerging from the skin of one’s body by bestowal upon others. Subsequently, one comes to the king’s palace, which is Dvekut with Him through the intention to bestow contentment upon one’s maker.

Therefore, the bulk of commandments are between man and man. One who gives preference to the commandments between man and God is as one who climbs to the second degree before he has climbed to the first. Clearly, he will break his legs.

Faith in the Masses

It is written, “The voice of the people is the voice of the Almighty.” Indeed, this means that according to reality, they have chosen the least of all evils, and to that extent they always follow the good path. However, of course we must change reality so they can accept the utterly complete path. And it is true that the power of keeping in the masses in general chooses for them a way according to the situation. For this reason, once they have corrupted the interpretation of Torah and Mitzvot [commandments], they have become rebellious. However, it is a sacred duty to find a true interpretation in society, and then it will be to the contrary: The power of keeping in the masses will coerce the keeping of Torah and Mitzvot.


... public of the first degree.

To prepare the way he tried (its reason)

1) Nazism: egoism; the international: altruism

2) It is possible to destabilize the Nazis only through a religion of altruism.

3) Only the workers are ready for this religion, as it is a revolution in religious perception.

4) This religious perception has three roles:

a) To undermine the Nazis.

b) To qualify the masses to assume collective governance so they do not fail as the Russians have. (This follows the term: The progress of humanity comes only through religion.) It is so because the more the worker needs reward for the work, the regime cannot survive, as Marx said.

c) To take religion from the possessors and turn it into an instrument in the hands of the workers.

e) First, it will be accepted by the workers, and through them by the whole of Israel, and the same goes for the international of all the nations, and through them to all the classes among the nations.

f) Revolution in religious perception means that instead of the monks being thus far the destructors of the world, when they assume altruism, the monks will be the builders of the world, since the measure of anxiety can be measured only by the measure of help to society, in order to bring contentment to the maker.

g) This concept is clarified over nearly 2,000 pages that explain all the secrets of Torah that the human eye cannot see. It will make every person believe in its truthfulness, as they will see that they are the words of the Lord, for secrets of a glorious wisdom attributed to prophecy testifies to their truthfulness.

h) The distributor of religion must be capable of Plan A, to bring as much faith as possible to the people.

In addition, he must bring complete sufficiency to the still, vegetative, animate, and speaking. Without it, religion is unsustainable. It is as Maimonides said, that it is like a line of blind people headed by one person who sees. That is, the speaking must stand at the front of the line at every place and in every generation. Hence, any religion that does not guarantee to elicit one man out of a thousand becoming a speaking, that religion is unsustainable.

i) Spreading the religion of love is done by Torah and prayer that can intensify one’s quality of bestowal upon others. At that time, the Torah and prayer are as one who sharpens one’s knife, so it can cut and finish one’s work quickly. Conversely, one who works with a blunt knife believes it is better to not waste time sharpening the knife, and he is misled because his work becomes much longer.

(It is also clear with the regard to the term that there is no progress for humanity unless through religion.)

j) (belongs to item 9) The fourth role is in favor of Zionism, for during the truce, when fates of countries are decided, we will not have those enemies from among the conservatives, who think we have no religion, as we learn from Weizmann’s words [Chaim Weizmann (1874-1952), the first President of Israel], and the mediators are bound to be from among those conservatives.

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