{"id":13600,"date":"2025-12-31T21:30:20","date_gmt":"2025-12-31T21:30:20","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=13600"},"modified":"2025-12-31T21:30:20","modified_gmt":"2025-12-31T21:30:20","slug":"rabash-letter-no-17","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/rabash-letter-no-17\/","title":{"rendered":"Letter No. 17"},"content":{"rendered":"\n

January 18, 1956<\/p>\n\n\n\n

Hello and all the best to my friend, who is tied to the shackles of my heart\u2026<\/p>\n\n\n\n

A response to your letter from December 29, 1955, to which until now I had no time to reply due to being burdened with my daughter\u2019s wedding.<\/p>\n\n\n\n

And regarding the first question, \u201cWhy did Jacob, our father, bless the sons through an angel?\u201d It is explained in the writings of the ARI that NRN de Tzadikim<\/em> [righteous] are the internality of the three worlds, Beria, Yetzira, Assiya<\/em>. The origin of the souls is from the world of Beria<\/em>, the Ruach<\/em> extends from the world of Yetzira<\/em>, and Nefesh<\/em> is from the world of Assiya<\/em>. And all the bestowals extend from the world of Atzilut<\/em>, called \u201cHe, His life and His essence are one.\u201d<\/p>\n\n\n\n

In the world of Atzilut,<\/em> the ten Sefirot<\/em> over there divide into three discernments: 1, Keter<\/em>; 2, Hochma and Bina;<\/em> 3, ZA<\/em> and Malchut<\/em>.<\/p>\n\n\n\n

They are regarded as Shoresh<\/em>, meaning Keter<\/em>, Mochin<\/em>, meaning Hochma<\/em> andBina<\/em>, and the recipients of the Mochin<\/em>, meaning ZA<\/em> and Malchut<\/em>, called \u201cmale\u201d and \u201cfemale,\u201d Israel and Leah, Jacob and Rachel. The ZON<\/em> receive the Mochin<\/em>for the souls of the righteous, who are the internality of the three worlds BYA.<\/em><\/p>\n\n\n\n

The operator and transmitter of the upper abundance is Angel Matat<\/em>, See inThe Zohar<\/em> (Vayetze<\/em>, p 36 and in the Sulam<\/em> [Ladder commentary], item 71, that he wrote there). Angel Matat<\/em> is called the \u201cminister of the world,\u201d whose name is as the name of his rav. At one time he is called by the name HaVaYaH<\/em> and another time by the name Shadai<\/em>, since he performs two operations.<\/p>\n\n\n\n

    \n
  1. He receives the\u00a0Hochma<\/em>\u00a0and gives to\u00a0BYA<\/em>, and then he is called\u00a0Shadai<\/em>, as in, \u201cHe said to His world, \u2018enough,\u2019 spread no more,\u2019\u201d referring to the abundance of\u00a0Hochma<\/em>, as there was a\u00a0Tzimtzum<\/em>\u00a0[restriction] on receiving the\u00a0Hochma<\/em>\u00a0in the\u00a0Kelim<\/em>\u00a0[vessels] of the will to receive. Therefore, the Emanator brought back the left leg of the\u00a0Tav<\/em>\u00a0back up, and because of it, the leg of the\u00a0Tav<\/em>\u00a0is thick because He brought the left leg back up so it would not illuminate into the\u00a0Klipot<\/em>\u00a0[shells] (see the \u201cIntroduction of the Book of Zohar,\u201d p 26, and in the\u00a0Sulam<\/em>, item 23).<\/li>\n\n\n\n
  2. The second discernment of Angel Matat is when he also has\u00a0Hassadim<\/em>\u00a0to bestow upon the lower ones. At that time his name is as the name of his rav which is\u00a0HaVaYaH<\/em>, and Matat is completed and is called by the name of its master,\u00a0HaVaYaH<\/em>.<\/li>\n<\/ol>\n\n\n\n

    When Jacob blessed his sons, he had to extend the blessing according to the order of the degree, until the abundance would be extended to the lower ones. Therefore, he extended the abundance for the sons up to Angel Matat, and from Matat the abundance would flow to the sons. This is why Jacob blessed his sons through Angel Matat, who is the bestower and the transmitter of the abundance from the world of Atzilut<\/em> to NRN de Tzadikim<\/em> and to the three worlds BYA<\/em>, and this is why he said, \u201cThe redeeming angel will bless me.\u201d<\/p>\n\n\n\n

    By that you will understand your second question regarding \u201cmy name in the midst of Him,\u201d which Maimonides wrote, \u201cfor My name is included in the midst of Him\u201d You asked, \u201cWhat does it mean that his name is as the name of his Rav?\u201d since we have no attainment in His essence, but only in the revealed.<\/p>\n\n\n\n

    The thing is that a joint name means that each name indicates an attainment, because that which we do not attain we do not define by name. And any attainment in spirituality is precisely when there is a connection between the attained and the attaining. This is called \u201cshared by the attaining and the attained together.\u201d Then we can say that there is the disclosure of a name, a form, and a specific limitation over the abundance. But, in attaining without an attained you cannot speak of any form or limitation, and no attainment is applied to it. This is regarded as \u201cThere is no thought or perception in him at all,\u201d and as \u201cessence without substance\u201d (See in the \u201cPreface to the Book of Zohar,\u201d p 50, item 12).<\/p>\n\n\n\n

    This is the meaning of His name, meaning what we attain through Angel Matat, is as the name of his rav which is also specifically a disclosure, meaning that Matat gives the ZON<\/em>, who are the recipients of the Mochin de Atzilut<\/em>, where there are two discernments\u2014Hochma<\/em> and Bina<\/em>\u2014that appear to the lower ones in the form of Hassadim<\/em> and Hochma<\/em>.<\/p>\n\n\n\n

    When Matat gives Hochma<\/em>, he is called by the name of his rav, by the nameShadai<\/em>. And when he gives Hassadim<\/em> as well, then the name of his rav isHaVaYaH<\/em>. And then Matat is called \u201cthe elder of his home who rules over all that he has,\u201d where the angel Matat is the minister of the world and rules the world, meaning that through him the abundance extends to the worlds BYA<\/em>, and are included with the NRN de Tzadikim<\/em>.<\/p>\n\n\n\n

    This is the meaning of \u201cMy name is in the midst of Him,\u201d meaning that Matat\u2019s giving the names of Matat refers to the form of the abundance that consists of two forms, which are Hochma<\/em> and Hassadim<\/em>, that these names operate in Matat according to the measure of the name of the rav that he extends.<\/p>\n\n\n\n

    And regarding your third question, why the Holy Torah elaborates in the introduction of Ephraim to Menashe, we can explain this according to the rule that we have in the work of the Creator, that the goal must always be before him, and to know what is his role in life, and to which final point a person should come so he can say that he has achieved peace and quiet.<\/p>\n\n\n\n

    This is so because only when the final goal is revealed before him can a person prepare himself with all the means and activate the forces at his disposal. Were it not for this, he would not know how to balance his forces and the keeping, because the real means required in order to have as keeping in the ways that involve dangers, when he does not know the full force of the lurking enemy, if he does not know who is the real enemy that should be subdued. Therefore, when beginning to speak of the orders of the work, and of having blessing in the work, the goal should be of utmost importance.<\/p>\n\n\n\n

    Also, it is known that when beginning to walk on the path of work, one begins from light to heavy. At first we learn and do the easiest things to understand and to do, and then what is a little more difficult, etc., until we are accustomed and experienced in the ways of the war of the inclination. At that time we attack the fiercest attacks.<\/p>\n\n\n\n

    It turns out that we have two things that we should put one before the other. Joseph\u2019s view was that we should mainly speak of the ways of the work according to the order, meaning from easy to hard. And Jacob\u2019s view was that first and foremost we have to speak of the goal.<\/p>\n\n\n\n

    Drafts and Appendices to This Letter<\/strong><\/h2>\n\n\n\n

    1) Regarding your third question, \u201cWhy the Holy Torah so elaborates in the introduction Ephraim to Menashe: It is known that preceding one to the other depends on the importance of the matter. Regarding the work of the Creator, we must know what is important, meaning to give the main emphasis on the main point, being the goal.<\/p>\n\n\n\n

    \u2026It is written in The Zohar<\/em> (Yayechi<\/em> 4:14, and in the Sulam<\/em>, item 41) that there are two great and important ministers. One minister is from Ephraim, whose quality is to keep Israel in exile and to have them multiply there. The other minister is from Menashe, therefore his quality is to make them forgotten in exile.<\/p>\n\n\n\n

    He explains there that there are two kinds of judgements: 1) judgments fromRachamim<\/em>, called Malchut<\/em> in Bina,<\/em> and one from Malchut<\/em> in Malchut<\/em> called \u201cjudgements that come from Malchut<\/em>.\u201d He explains there that each minister consists of both discernments.<\/p>\n\n\n\n

    \u2026He explains there that the minister of Menashe consists of Rachamim<\/em>(mercy), and judgement in mercy, and the minister of Ephraim<\/em> consists of mercy, and judgement in judgement, called Malchut<\/em>.<\/p>\n\n\n\n

    It follows that Jacob blessed them, meaning that the judgement would be mitigated, and by that would be the redemption. And since the order of the work is in mercy and then judgement, for it is known that there are four discernments: 1) receiving in order to receive; 2) bestowing in order to receive; 3) bestowing in order to bestow; 4) receiving in order to bestow.<\/p>\n\n\n\n

    The first two discernments are not really according to the way of Torah, but according to the Torah Lishma<\/em> [for Her sake], beginning with bestowing in order to bestow, and this is called the \u201cquality of mercy.\u201d The second discernment of Torah Lishma<\/em> is called \u201creceiving in order to bestow,\u201d and this is called the \u201cquality of judgement.?<\/p>\n\n\n\n

    This is why Joseph wanted to bless them on the order of the work, where first comes the quality of mercy, called Menashe, and then the quality of Ephraim, called judgement, but Jacob blessed according to the order of importance, meaning that the complete correction is the quality of judgement to be corrected, which is called \u201cthe darkness shines as light.\u201d Jacob\u2019s view was that although we begin to work with the quality of mercy, the goal should be revealed before him\u2014that the purpose is to achieve the end of correction, and afterwards begin to work according to the order, meaning with the quality of mercy.<\/p>\n\n\n\n

    2) Angel: The Shechina<\/em> [divinity] is called an angel, as it is written, \u201cBehold! I send an angel before you.\u201d It is called an angel because the Shechina<\/em> works through Matat. This is so during the exile, but at the time of redemption he is in Dvekut<\/em> [adhesion] with the king called ZA<\/em> (Vayechi<\/em> p 18, items 53, 23).<\/p>\n\n\n\n

    3) See in the portion, Vayetze<\/em> (p 36, item 71 in the Sulam<\/em>), where he explains what is written in the corrections [Tikkunim<\/em>] (Tikkun<\/em> no. 70, p 119) about the verse, \u201cand the animals ran to and fro.\u201d \u201cTo\u201d is Nuriel, and \u201cfro\u201d is Matat. He interprets there in the Sulam<\/em> that \u201cto\u201d means Hochma<\/em> and \u201cfro\u201d meansHassadim<\/em>. Since he already has Hochma<\/em>, he is going to receive Hassadim<\/em>. It turns out that he already has the complete Hochma<\/em> and Hassadim<\/em> together. This is why Matat is called the \u201cminister of the world,\u201d since there is wholeness in him for the lower ones in the three worlds BYA<\/em> where the NRN de Tzadikim<\/em>are found, who are called there the \u201cinternality of BYA<\/em>.\u201d<\/p>\n\n\n\n

    This is the meaning of \u201cthe elder of his home rules all that he has,\u201d meaning that he has Hochma<\/em> and Hassadim<\/em>. In ruling the world, he is with the nameShadai<\/em>, which is the first discernment of \u201cand fro,\u201d meaning from the Sefira<\/em>Hochma<\/em>, which is left, and this is the meaning of the name Shadai<\/em>. Afterwards he goes up, which is the second discernment of \u201cand fro.\u201d This means that he returns to the name HaVaYaH<\/em> which is Hassadim<\/em>, and he called by the name of his master HaVaYaH<\/em>.<\/p>\n","protected":false},"excerpt":{"rendered":"

    January 18, 1956 Hello and all the best to my friend, who is tied to the shackles of my heart\u2026 […]<\/p>\n","protected":false},"featured_media":0,"parent":6249,"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 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