{"id":12137,"date":"2025-12-14T22:00:12","date_gmt":"2025-12-14T22:00:12","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=12137"},"modified":"2026-01-25T19:08:14","modified_gmt":"2026-01-25T19:08:14","slug":"two-states-7","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/two-states-7\/","title":{"rendered":"50. Two States"},"content":{"rendered":"\n

I heard on Sivan<\/em> 20<\/p>\n\n\n\n

There are two states to the world: 1) In the first state the world is called \u201cpain.\u201d 2) In the second state, it is called \u201cShechina<\/em> [Divinity].\u201d It is so because before one is endowed with correcting his deeds to be in order to bestow, he feels the world only in the form of pains and torments.<\/p>\n\n\n\n

However, afterward, he is rewarded with seeing that the Shechina<\/em> is clothed in the whole world, and then the Creator is considered to be filling the world. Then the world is called \u201cShechina<\/em>,\u201d who receives from the Creator. This is called \u201cthe unification of the Creator and His Shechina<\/em>,\u201d for as the Creator gives, so the world is now occupied solely in bestowal.<\/p>\n\n\n\n

It is like a sad tune. Some players know how to perform the suffering about which the tune was composed, because all melodies are like a spoken language where the tune interprets the words that the person wants to say out loud. If the tune evokes crying in the listeners to the extent that each and every one cries because of the suffering that the melody expresses, then it is called \u201ca tune,\u201d and everyone loves to listen to it.<\/p>\n\n\n\n

However, how can people enjoy suffering? Since the tune does not point to present suffering, but to the past, meaning torments that have already passed, were sweetened, and received their fill, for this reason, people like to listen to them, for it indicates the sweetening of the judgments, that the sufferings one had were sweetened. This is why these sufferings are sweet to hear, and then the world is called \u201cShechina<\/em>.\u201d<\/p>\n\n\n\n

The important thing that one should know and feel is that there is a leader to the capital, as our sages said, \u201cAbraham the Patriarch said, \u2018There is no capital without a leader.\u2019\u201d One must not think that everything that happens in the world is incidental and that the Sitra<\/em> Achra<\/em> [other side] causes one to sin and say that everything is incidental.<\/p>\n\n\n\n

This is the meaning of Hammat<\/em> [vessel of] Keri<\/em> [semen]. There is a Hammat<\/em>filled with Keri<\/em>. The Keri<\/em> brings one to think that everything is Bemikreh<\/em>[incidental]. (Even when the Sitra Achra<\/em> brings one such thoughts\u2014to say that everything is incidental, without guidance, this is also not incidental, but the Creator wanted it this way.)<\/p>\n\n\n\n

However, one must believe in reward and punishment, and that there is a judgment and there is a judge, and everything is conducted by guidance of reward and punishment. This is because sometimes when some desire and awakening for the work of the Creator comes to a person, and he thinks that it comes to him by chance, he should know that here, too, he made an effort that preceded the hearing. He prayed to be helped from above to be able to perform an act with intent, and this is called raising MAN<\/em>.<\/p>\n\n\n\n

Yet, he has already forgotten about it and did not regard it as doing, since he did not receive an immediate answer to the prayer, so as to say, \u201cYou hear the prayer of every mouth.\u201d Still, one should believe that the order from above is that the response for the prayer may come several days and months after he prayed.<\/p>\n\n\n\n

One should not think that it is by chance that he received this awakening now. Sometimes a person says, \u201cNow that I feel that I do not need anything and I have no concerns, my mind is clear and sound, for this reason, now I can focus my mind and desire on the work of the Creator.\u201d<\/p>\n\n\n\n

It follows that he can say that all his engagement in the work of the Creator is \u201cMy power and the might of my hand has gotten me this wealth.\u201d Thus, when he can engage and attain spiritual needs, he should believe that this is the answer to the prayer. What he prayed for before, that prayer has now been answered.<\/p>\n\n\n\n

Also, sometimes when reading some book, and the Creator opens his eyes and he feels some awakening, then, too, his regular conduct is to attribute it to chance. However, it is all guided.<\/p>\n\n\n\n

Although one knows that the whole Torah is the names of the Creator, how can he say that through the book he is reading came some sublime sensation? One must know that he often reads the book and knows that the whole Torah is the names of the Creator, yet receives no illumination or sensation. Instead, everything is dry and the knowledge that he knows does not help him at all.<\/p>\n\n\n\n

Hence, when one studies in a certain book and hangs his hope on Him, one\u2019s study should be on the basis of faith, that he believes in Providence, that the Creator will open his eyes. At that time, he becomes needy of the Creator and thus has contact with the Creator. By this he can be rewarded with Dvekut<\/em>[adhesion] with Him.<\/p>\n\n\n\n

There are two forces that contradict one another, an upper force and a lower force. The upper force is, as it is written, \u201cEvery one who is called by My Name, I have created him for My glory.\u201d This means that the whole world was created only for the glory of the Creator. The lower force is the will to receive, which claims that everything was created for it\u2014both corporeal things and spiritual things\u2014all is for self-love.<\/p>\n\n\n\n

The will to receive claims that it deserves this world and the next world. Of course, the Creator is the winner, but this is called \u201cthe path of suffering,\u201d and it is called \u201ca long way.\u201d But there is a short way called \u201cthe path of Torah,\u201d and this should be everyone\u2019s intention\u2014to shorten time.<\/p>\n\n\n\n

This is called \u201cI will hasten it.\u201d Otherwise, it will be \u201cin its time,\u201d as our sages said, \u201crewarded\u2014I will hasten it; not rewarded\u2014in its time,\u201d \u201cwhen I place upon them a king such as Haman, and he will force you to reform.\u201d<\/p>\n\n\n\n

The Torah begins from Beresheet<\/em> [in the beginning], etc. \u201cAnd the earth was unformed and void, and darkness,\u201d etc., and ends, \u201cbefore the eyes of all of Israel.\u201d<\/p>\n\n\n\n

In the beginning, we see that the land is \u201cunformed and void, and darkness,\u201d but then, when they correct themselves to bestow, they are rewarded with \u201cand God said, let there be light,\u201d until the light appears \u201cbefore the eyes of all of Israel.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"

I heard on Sivan 20 There are two states to the world: 1) In the first state the world is called \u201cpain.\u201d […]<\/p>\n","protected":false},"featured_media":0,"parent":6231,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[25],"class_list":["post-12137","book","type-book","status-publish","hentry","topic-baal-hasulam"],"acf":[],"yoast_head":"\nKabbalah | 50. 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