{"id":13372,"date":"2025-12-27T11:32:21","date_gmt":"2025-12-27T11:32:21","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=13372"},"modified":"2025-12-27T18:20:09","modified_gmt":"2025-12-27T18:20:09","slug":"rabash-letter-no-3","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/rabash-letter-no-3\/","title":{"rendered":"Letter No. 3"},"content":{"rendered":"\n

Vayechi Yaakov<\/em> (And Jacob Lived), January 2, 1955, Tel-Aviv<\/p>\n\n\n\n

To my Dear and Faithful friends,<\/p>\n\n\n\n

I read the letter signed by \u2026 and I thoroughly enjoyed your taking upon yourself the work in love of friends. Concerning your first question, I cannot answer it in writing because they are matters for oral discussion and it is not advisable to write them down.<\/p>\n\n\n\n

Concerning the second question, I am writing you an article about what I heard from my father, Baal HaSulam: \u201cYou preserve man and beast, O Lord.\u201d Our sages explained that \u201cthese are cunning people who pretend to be as beasts,\u201d and you are writing me that it is good to actually be a beast! Instead, you must walk in the ways of Torah and wisdom, and draw from the brightness of the upper pleasantness the sweetness of the palatable pleasure of the upper light. However, it must be as \u201cThe shepherds of Abraham\u2019s cattle,\u201d and not as \u201cThe shepherds of Lot\u2019s cattle.\u201d<\/p>\n\n\n\n

You should understand these matters with what I said yesterday at the third meal before our friends concerning the verse, \u201cI will go down to Egypt with you and also bring you up\u201d \u2026 as well as the verse, \u201cAnd he said, \u2018For EKYEH<\/em> (I will be) with you, and this shall be a sign unto you that Anochi<\/em> (I) have sent you. When I shall bring the people out of Egypt, you shall worship God on this Har<\/em>(mountain).\u2019\u201d What is the connection between EKYEH<\/em> (I will), Anochi<\/em> (I am) and the Har<\/em> (mountain)?<\/p>\n\n\n\n

In the book, Letters of Rabbi Akiva<\/em>, item 5, it is written, EKYEH Asher EKYEH<\/em>(I will be what I will be), said the Creator. I have created the world with the quality of goodness, with the quality of goodness I lead it, and with the quality of goodness I will make it new.\u201d Another thing, EKYEH Asher EKYEH<\/em>, said the Creator. With the quality of faith I have created the world, with the quality of faith I guide it, and with the quality of faith I will make it new.\u201d We should understand the meaning of the verse \u201cI will be what I will be (EKYEH Asher EKYEH<\/em>)\u201d with respect to the quality of goodness and the quality of faith. Our sages interpreted the verse, EKYEH Asher EKYEH<\/em>, to mean, \u201cI will be in this trouble, for I will be with them in their enslavement to the other kingdoms.\u201d<\/p>\n\n\n\n

To understand the above, we need to know that when a person begins to observe Torah and Mitzvot<\/em> on the line of Lishma<\/em>, he feels that he is in trouble, called \u201cEgypt,\u201d meaning that the king of Egypt constantly asks, \u201cWho is the Lord that I should obey His voice?\u201d This is when the labors of the mind arrive, when his thoughts begin with Zivugim de Hakaa<\/em> that batter his mind. At times one thinks that all these foreign thoughts are only spies who come \u201cto see the nakedness of the land,\u201d meaning to look through the chimneys and not more, and there is no connection between these thoughts and the work of the Creator. Other times one thinks, \u201cWe are honest, the sons of one father,\u201d namely that all our thoughts are only to cling to the one Creator, and we are strengthened and prevail over all the thoughts of \u201cWho is the Lord that I should obey His voice?\u201d and \u201cWhat is this work for you?\u201d which is called the \u201cexile in Egypt.\u201d<\/p>\n\n\n\n

The matter of EKYEH<\/em> is the state of \u201cfrom you onward,\u201d which is the state of above reason. This time is called, \u201cI will go down to Egypt with you,\u201d for \u201cI am the Lord your God,\u201d which is the burden of faith, regarded for him as having descended by the exile in Egypt. When we want to calm the body and make for it promises of reward, in the form of the will to receive, we tell it: \u201cand I will also bring you up,\u201d meaning that afterwards you will also remain in the state of Anochi<\/em> ( \u201cI am,\u201d or \u201cselfish\u201d), which is the state of faith.<\/p>\n\n\n\n

And this is Asher EKYEH<\/em> (what I will be), meaning afterwards, too, he will remain in the state of EKYEH<\/em>, meaning that even \u201cWhen you have brought the people out of Egypt, you shall serve God on this mountain. Har<\/em> (mountain) comes from the word Hirhurim<\/em> (reflections), namely that afterwards, too, he will be built on the foundation of the mountain, which is \u201cas mountains hanging by a thread,\u201d as in \u201cHe hangs up the earth on nothing.\u201d<\/p>\n\n\n\n

But afterwards, when we achieve Dvekut<\/em> (adhesion) with the Creator, the \u201cnothing\u201d becomes \u201cwithout what,\u201d where there is no place for the \u201cwhat\u201d to awaken. Instead, the EKYEH<\/em> Asher<\/em> becomes, \u201cI have created it by the quality of goodness.\u201d And when we feel that He is all the goodness, we understand, \u201cI created the world by the quality of faith.\u201d<\/p>\n\n\n\n

This is the meaning of \u201cMy heart overflows with a good thing.\u201d Baal HaSulam explained that feeling is only in the heart, that it is not revealed from the heart to the mouth. The mouth refers to knowledge, meaning that the mouth reveals one\u2019s mind and thoughts, whereas the heart is only the reception in the heart, only a potential. Then, when one takes upon himself this potential, he is rewarded with a good thing, a feeling that there is nothing better in the world than faith. At that point he can say, \u201cMy works are for the king,\u201d namely to bestow and not to receive. From this one is rewarded with the state of \u201cMy tongue is the pen of a quick writer,\u201d which is the state of Moses.<\/p>\n\n\n\n

This is the meaning of, \u201cI will go down to Egypt with you,\u201d namely that during the exile one sees that nothing is worse or lower than the state of \u201cAnochi<\/em>\u201d (\u201cI Am\u201d or \u201cselfish\u201d). But when rewarded, they see that it is also the state of \u201cI will also bring you up,\u201d that all the ascents are the state of Anochi<\/em>. This is EKYEH<\/em>Asher<\/em> EKYEH<\/em>, meaning that first it was as trouble but now he regards it as good. This is \u201cAnd it is time of trouble for Jacob, but he will be saved from it,\u201d for all the salvations are regarded as Anochi<\/em>.<\/p>\n\n\n\n

I conclude my letter with a wish that we may merit receiving the burden of the kingdom heaven in the state of Anochi<\/em>.<\/p>\n","protected":false},"excerpt":{"rendered":"

Vayechi Yaakov (And Jacob Lived), January 2, 1955, Tel-Aviv To my Dear and Faithful friends, I read the letter signed by 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