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Michael Laitman, PhD


Shines Gradually Brighter Until the Day Is Set

VaYishlach [Jacob Sent]

90) When the Creator erects Israel and delivers them from exile, a very small and thin vent of light shall open to them. And then another, a little bigger opening will open for them, until the Creator opens for them the upper gates that are open to the four directions of the world. It is so that their salvation will not appear at once, but like the dawn, which shines gradually brighter until the day is set.

91) And all that the Creator does to Israel and to the righteous among them, when He delivers them bit by bit and not all at once, is like a person who is in the dark and has always been in the dark. When you want to give him light, you first need to light a small light, like the eye of a needle, and then a little bigger. Thus, every time some more until all the light properly shines for him.

92) Such are Israel. And also, one who is healed is not healed at once. Rather, it comes bit by bit until he is healed. But for Esau, it shone at once, and gradually waned, until Israel grow strong and blot him out from the whole of this world and from the next world. And because the day lit up for him at once, he had ruin from everything. But the light of Israel gradually increases until they gain strength and the Creator shines for them forever.

Nefesh, Ruach, Neshama (NRN)

Lech Lecha [Go Forth]

158) Nefesh is a low awakening that clings to the Guf, like candlelight, whose bottom light is black, clings to the wick, does not depart it, and is corrected only in it. And when the black light is corrected and grips to the wick, it becomes a throne to the white light atop it, for it hovers over the black light. And that white light corresponds to the light of Ruach.

159) Once they are both corrected, the black light and the white light atop it, the white light becomes a throne to a hidden light, and it is not seen or known that it hovers over the white light. It corresponds to the light of Neshama, and then it is a complete light. Thus, there are three lights one atop the other in a candlelight:

1) The black light that clings to the wick, below all the others;

2) the white light over the black light; and

3) the hidden, unknown light over the white light.

Similarly, a man who is complete in everything has three lights one atop the other, NRN, as with the candlelight. And then a man is called “holy,” as it is written, “As for the holy that are in the earth.”

The Hidden Light in which the World Exists

Emor [Speak]

3) “How great is Your goodness, which You have stored up for those who fear You.” “How great is Your goodness,” meaning how sublime and precious is the Upper Light called, “good,” as it is written, “And God saw the light, that it was good.” This is the hidden light, with which the Creator does good in the world. He does not deny it every day, for in it is the world sustained, and upon it does it stand.

“…which You have stored up for those who fear You.” The Creator made the Upper Light when He created the world, and hid it for the righteous in the future, as it is written, “…which You have stored up for those who fear You, which You have wrought for those who take refuge in You.” There are two kinds of light: 1) the hidden light for the righteous in the future, which does not shine in the world; 2) the light that is called “good,” which extends from the hidden light and shines in the world every day, and which sustains the world.

Ein Sof—Having No End

Pekudei [Accounts]

360) Their Dvekut [adhesion] rises up to Ein Sof. This is so because every connection and unity and perfection is to hide and conceal that which is unattainable and unknown, that the desire of all desires is for him, meaning Ein Sof. Ein Sof is neither about to be known nor to become a Sof [end], nor to become a Rosh [head/beginning]. It is also not like the first absence, Keter, which educed Rosh and SofRosh being the uppermost point. This is the concealed head of everything, and stands within the thought, Hochma, since Hochma emerged from Keter, as it is written, “But wisdom, where shall it be found?” It made an end, called “the end of the matter,” Malchut, the end of all the lights. But there, in Ein Sof, there is no end.

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