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Through accustoming oneself to some thing, that thing becomes second nature
for that person. Hence, there is nothing that one cannot feel its reality.
In other words, although one has no sensation in the thing, he comes to
feel it by accustoming to that thing.
We must know that there is a difference between the Creator and the
creatures regarding sensations. For the creatures there is feeler and felt,
attaining and attained. This means that we have a feeler who is connected
to some reality.
However, a reality without a feeler is only the Creator Himself. This is
because in Him “there is no thought and perception whatsoever,” whereas
for a person, his whole existence is only through the sensation of reality.
Even the validity of reality is evaluated as valid only with regard to the
one who feels the reality.
In other words, what the feeler tastes is what he considers truth. If one
tastes a bitter taste in reality, meaning he feels himself in a situation
that he feels bad and suffers because of that state, that person is
considered wicked in the work. This is because he condemns the Creator,
since He is called Benevolent, because He only bestows abundance to the
world. Yet, with respect to that person’s sensation, he feels that he has
received the opposite from the Creator, meaning the situation he is in is
bad.
We should therefore understand what our sages wrote (Brachot 61): “The
world was not created but either for complete wicked, or for complete
righteous.” It means the following: Either he tastes and feels a good taste
in the world and then he justifies the Creator and says that God gives only
goodness to the world, or if he feels and tastes a bitter taste in the
world then he is wicked. This is so because he condemns the Creator.
It turns out that everything is measured by one’s sensation. However, for
the Creator all of this is irrelevant, as it says in the Poem of
Unification, “As she, so you will always be, shortage and surplus in you
will not be.” Hence, all the worlds and all the changes are only toward the
receivers, as one attains them.
What Is, the Habit Becomes a Second Nature in the Work
Through accustoming oneself to something, that thing becomes a second
nature to a person. Hence, there is nothing that one will not feel its
reality, although before he accustomed himself he did not have any
sensation in this matter. Yet, by accustoming one comes to feel that
thing.
We must know that there is a difference between the Creator and the
creatures. For the creatures there is attaining and attained, feeler and
felt. In other words, we have a feeler who is connected to reality.
However, a reality without a feeler is only the Creator Himself, as in Him
“there is no thought and perception whatsoever.”
However, for a person, the entire reality is only through sensing the
reality, and the validity of reality is also evaluated as real only with
regard to the one who feels the reality. What one feels is truth. In other
words, if he feels a bitter taste in reality, meaning he feels bad in a
certain situation he is in, the he speaks slander of his sensation, in the
sense that Providence imparts him badness. Thus, at that time he is
considered wicked because he condemns his Maker, since the Creator is called
Benevolent, meaning He gives only goodness to the world, while that person
feels that he is in a world where he receives only badness.
This is the meaning of: “The world was not created but either for the
complete wicked, or the complete righteous.” In other words, either one
feels a bad taste in the world, or he feels that he is in a world that is
all goodness. Because of that one either justifies the Creator, or does the
opposite.
It turns out that everything is measured according to one’s feeling, while
in the Creator these feelings are irrelevant, as it is written in the Poem
of Unification, “As she, so you will always be, shortage and surplus in you
will not be.” Hence, all the worlds and all the changes are only toward the
receivers, meaning according to the attaining person.
Author: Rabbi Yehuda Ashlag
Translation: C. Ratz
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