January 17, 1957, Manchester<\/p>\n\n\n\n
To the friends, may they live forever,<\/p>\n\n\n\n
Some time ago, I wrote you a letter but still received no reply if it has reached you. And except for \u2026 you are all slacking in your letters to me. This must be a matter of \u201can act that time causes,\u201d and I\u2019ll say no more.<\/p>\n\n\n\n
Concerning Rosh Hashanah<\/em> (beginning of the year) for the trees, which is on the 15th<\/sup> of Shevat<\/em>, in the Masechet<\/em> (Talmud tractate) of Rosh<\/em> Hashanah<\/em> (p 14), \u201cOn the first of Shevat<\/em>, what is the reason? Rabbi Hoshia said, \u2018it is because most of the rains of the year have passed.\u2019\u201d It was written in the Tosfot that the above reason is also according to Beit Hillel, who concur with the 15th<\/sup> ofShevat<\/em>, since by then the majority of the rainy days have passed, and it is the time of crouching (the last third of the rainy season), and the resin is abundant in the trees, and the fruits have ripened.<\/p>\n\n\n\n In the Masechet<\/em> of Rosh<\/em> Hashanah<\/em> (p 11), it is said, \u201cOne who comes out on aNissan<\/em> (Hebrew month) day and sees blooming trees and says, \u2018Blessed is He who did not deprive His world of anything, and created in it good creations and good trees with which to delight people.\u2019\u201d<\/p>\n\n\n\n We should understand:<\/p>\n\n\n\n First we need to understand the meaning of Rosh<\/em> Hashanah<\/em> in the work. It is known that Rosh<\/em> Hashanah<\/em> is the time of judgment, when people are sentenced favorably or to the contrary. Rosh<\/em> (head) is regarded as a root from which the branches emerge. The branches always extend according to the essence of the root, for a root of oranges will not bring out branches of apples.<\/p>\n\n\n\n According to the root and the Rosh<\/em> that a person establishes for himself at first, so he continues his life. The root is the foundation upon which the whole construction is built.<\/p>\n\n\n\n The judgment that a person is judged in the beginning of the year means that the person himself is the judge and the executer, since the person himself is the judge, the arbiter, the plaintiff, and the witness. It is as our sages said, \u201cThere is a judgment below; there is no judgment above.\u201d<\/p>\n\n\n\n \u201cRains\u201d mean vitality and pleasure by which the tree bears fruits. Man\u2019s main work is during the winter days, on the long nights of Tevet<\/em>. From Tishrey<\/em>\u2014which is the general beginning of the year\u2014to Shevat<\/em>, the majority of the rainy days have passed, meaning that a person has already received vitality and pleasure from Torah and work. At that time a person sentences himself if he should continue throughout the year only with Torah and work, or to the contrary.<\/p>\n\n\n\n \u201cIf he has one advocating angel over him out of a thousand, to testify to one\u2019s integrity,\u201d meaning if he has merit, then a person is notified of his integrity, meaning that he will walk on the right path. At that time \u201cout of a thousand,\u201d as in \u201cI will teach you wisdom.\u201d Then, after the deliberation, he is acquitted in the judgment, meaning that he has taken upon himself to henceforth engage only in pure things, called \u201cbestowal,\u201d both for the Creator and for people.<\/p>\n\n\n\n But this is true only if merits are the majority, meaning that until now the majority of vitality he has received was from matters of bestowal. At that time he decides that it is worth continuing, and then it is considered that he has been declared innocent.<\/p>\n\n\n\n But if he did not receive the majority of vitality from spiritual matters, but derived all of his vitality from corporeal matters, and if he has merit, called an \u201cadvocating angel,\u201d then he is also declared innocent. That is, he decides to continue for the rest of the year only with matters of bestowal.<\/p>\n\n\n\n If the majority are iniquities, meaning that after all the works and labors, he still received the majority of vitality from matters of the will to receive for himself\u2014the root of all iniquities and sins\u2014then he is declared guilty.<\/p>\n\n\n\n That is, he takes upon himself to henceforth proceed only as the do the rest of the world, meaning with matters that are only for reception for oneself. This is man\u2019s guilt, since matters that are in reception for oneself detain a person from achieving one\u2019s eternal perfection and be awarded the sublime pleasures. This is regarded as \u201ccondemning oneself,\u201d when one decides to continue the rest of his days only with matters that are condemning for the soul.<\/p>\n\n\n\n This is why the Tosfot write, \u201csince by then the majority of the rain-days have passed,\u201d etc., \u201cand the resin is abundant in the trees, and the fruits have ripened.\u201d That is, if he has passed the majority of the long nights of the winter days in Torah and work, and the resin is abundant in the trees, and he knows and feels that a fire is burning in his heart, as in \u201cHer flames are flames of fire, the fire of the Lord,\u201d he decides to continue on this path. This is the meaning of \u201cand the fruits have ripened,\u201d meaning that henceforth he will be rewarded with fruits.<\/p>\n\n\n\n For this reason, the 15th<\/sup> of Shevat<\/em> is called \u201cthe beginning of the year\u201d (Rosh<\/em>Hashanah<\/em>), when a person has already calculated whether to continue in the work or to the contrary, for by now he knows from which discernment he can draw life\u2014from matters of self-reception or matters of bestowing contentment upon his maker. He knows that all his work is only to obtain the desire to bestow, since the Creator has prepared for us desire to receive the pleasures at the time of creation, for He desires to do good to His creations and created the will to receive.<\/p>\n\n\n\n Creation, too, would have remained a desire to receive, meaning that if we received the abundance of spirituality and eternity in our will to receive, the pleasures would have been incomplete from the perspective of the branch that wishes to resemble the root. This is why there is the bread of shame. This would leave Creation deficient.<\/p>\n\n\n\n For this reason, the Creator has prepared for us a correction called Tzimtzum<\/em>(restriction). That is, where there is will to receive, a person feels concealment, as it is written in the introduction to the Sulam<\/em> (Ladder commentary), that although the life that is clothed in the body extends existence from existence, its original root is still not apparent due to the Tzimtzum<\/em>.<\/p>\n\n\n\n And through adapting to Torah and work we are rewarded with the correction called \u201creception in order to bestow,\u201d by which we are rewarded with Dvekut<\/em>(adhesion) with Him. It follows that by this, everything becomes completed. This is the meaning of \u201cwho did not deprive His world of anything,\u201d referring to the correction of bestowal, as will be written below.<\/p>\n\n\n\n Now we will explain the connection between trees and people, which our sages connected. It is written, \u201cFor man is the tree of the field.\u201d That is, all the works applied to trees in order to make them fit for bearing fruit apply also to man. Until a person is ready to bear fruit, he must endure all the works applied to trees.<\/p>\n\n\n\n The fruits are man\u2019s final goal, and once, at a 15th<\/sup> of Shevat<\/em> meal, Baal HaSulam explained why there is the matter of eating fruits. He said that it is because this is the whole difference between Kedusha<\/em> (holiness) and Sitra Achra<\/em> (other side), as it is written in The Zohar<\/em>: \u201cAnother god is infertile and does not bear fruit,\u201d as he interprets in the Sulam<\/em>. That is, their source runs dry and they wither until they are completely shut. But those who advance inKedusha<\/em> are rewarded with blessing in their works, \u201cWhich yields its fruit in its season and its leaf does not wither\u201d (\u201cIntroduction to the Book of Zohar,\u201d item 23).<\/p>\n\n\n\n This is why the people of Israel make an indication of it, to show that the main thing is the fruits. And the fruits of holiness are by being rewarded with the revelation of His Godliness, and he becomes as a never ending fountain, advancing from degree to degree until he is rewarded and says, \u201cHe will be glorified in me, for He desires me, and He will be to me a gazelle\u2019s crown.\u201d<\/p>\n\n\n\n The works that apply to trees were also given to man, to qualify him. In Sheviit<\/em>(Chapter 2, 42) he brings things that are required for tending to trees, and from this we learn concerning man\u2019s work.<\/p>\n\n\n\n Fertilizing\u2014providing them with fertilizer. Likewise, man needs to add fertilizer to himself, which is waste\u2014indecent qualities in a person. However, one should not bring the fertilizer from outside, as is done with trees, but should bring the fertilizer from concealment to disclosure, meaning into his senses, so he will feel the measure of the lowliness of his indecent qualities. Otherwise one cannot correct one\u2019s actions.<\/p>\n\n\n\n Hoeing\u2014digging at the base of the trees. Likewise, man should dig and search his purpose, namely what is the purpose for which he has come into this world.<\/p>\n\n\n\n Removing calluses\u2014cutting off the calluses, which are flaws that appear in the tree. A callus is something that is outside one\u2019s body. There are several things that a person does and which are seen outward, by people. That is, during the prayer, or when he speaks words of piousness to his friend, by which his friend sees his work that is outside his body. These must be cut out and cancelled. Instead, \u201cBe humble with the Lord your God.\u201d<\/p>\n\n\n\n That is, when a person performs some work for the Creator, the sign is if he seeks to conceal it from people. This is a mark that his aim is true. If not, it is to the contrary\u2014he is craving only to disclose to people, and he is purifying the body outwards with poor excuses. But when he is aiming for the Creator, he naturally wants to cover the matter.<\/p>\n\n\n\n Removing the leaves from the tree to make it easier on it. Likewise, man has leaves which precede the fruits, meaning that the fruits emerge on the leaves. This is the meaning of coming from Lo<\/em> Lishma<\/em> (not for her sake) to Lishma<\/em>(for her sake). The Lo<\/em> Lishma<\/em> is called \u201cleaves,\u201d and the fruits are the Lishma<\/em>.<\/p>\n\n\n\n However, these leaves should be removed in order to make it easier on the tree to achieve Lishma<\/em>. Otherwise, if one does not remove the Lo<\/em> Lishma<\/em> he will remain in the state of Lo<\/em> Lishma<\/em>. Afterwards, when rewarded with Lishma<\/em>, it is written, \u201cIts leave will not wither.\u201d Rather, all the works that were in Lo<\/em> Lishma<\/em>eventually enter Kedusha<\/em> (holiness).<\/p>\n\n\n\n And there is a higher interpretation, as it is written in the Sulam<\/em> (\u201cIntroduction to the Book of Zohar,\u201d item 2), that \u201cleaves\u201d are the forces of judgment in theMasach<\/em> (screen), meaning the Tzimtzum<\/em> that was on the will to receive that no abundance would illuminate, but that there would be darkness. By this theMasach<\/em> is born. It follows that the force of the judgment of the departure of the light brings him to make a Masach<\/em> by which he receives the strength to receive in order to bestow.<\/p>\n\n\n\n Also, during the preparation, prior to being awarded entrance to the Creator\u2019s palace, one should grow accustomed to the powers of overcoming the desires for self-reception. The way is to begin with small things, which do not give him that much delight and pleasure and are easier to relinquish and say about them, \u201cWere it not a Mitzva<\/em> to engage in these matters, I wouldn\u2019t do them.\u201d<\/p>\n\n\n\n Afterwards he adds until he accustoms himself to relinquish even the most important things for him. Even with things that touch his soul he can say that were it not a Mitzva<\/em>, he would not engage in them. All this is required for him to be strong and trained in war, and then he is awarded entrance to the Creator\u2019s palace to be among God\u2019s servants.<\/p>\n\n\n\n The force that compels him to keep himself from all the things, so he will not be immersed in desires of self-reception, is the force of judgment, which rules and keeps him from failing in the above. This is so because when he has self-interest, the vitality and abundance promptly depart from him. Therefore, he determines and decides and keeps the Masach<\/em> that he will receive specifically in order to bestow.<\/p>\n\n\n\n It is likewise in the manners of preparation: the abovementioned force of judgment shows its power and its actions are apparent until one decides once and for all to never breach the laws of Torah. But until one arrives at that final resolution, as an unbreakable law, one is in a state of \u201cback and forth,\u201d regarded as a catapult, until one comes to fear the punishment of the abovementioned force of judgment.<\/p>\n\n\n\n Allegorically, even when one feels elated and thinks that he will never fall, if he fails with self interest, in mind or in heart, the power of judgment promptly rules over him and the spiritual vitality departs from him. That is, he is denied of all the desire and fancy that he had in Torah and work, and he falls into the authority of the Sitra<\/em> Achra<\/em>, who governs him. He has no tactic or strength to overcome her and he follows her like sheep to the slaughter. She forces him to crave and derive vitality from the lowest desires of reception in reality, meaning such base things that ordinary God fearing people will never want.<\/p>\n\n\n\n The reason for this is that he was used to receiving spiritual vitality, and he finds nothing tasteful about the ordinary trivialities of this world. So until he receives some reward instead of the spiritual vitality that he possessed\u2014when he derived emotional satisfaction from them\u2014he craves the lowest of the worldly matters, perhaps there he will be able to satisfy his soul.<\/p>\n\n\n\n At that time, he is suspicious of every transgression in the Torah, since the power of judgment pushes him into the Sitra<\/em> Achra<\/em>, and the desire to receive sees to filling oneself with pleasure so he will have vitality to fill up for the Sitra<\/em>Achra<\/em>, called \u201cthe root of the will to receive for oneself alone.\u201d For this reason, he descends to the place of lowliness, perhaps there he will find what he seeks.<\/p>\n\n\n\n But it is questionable whether he finds what he is seeking. And yet, he pokes through the trash like chickens pecking through the trash. At the beginning of the fall he still remembers the spiritual state that he had, meaning that aReshimo<\/em> (recollection) still remains in him. At that time he still knows that now he is considered dead, meaning doing all the lowly things, whether in thought or in action, too, in a place where he feels no shame from people.<\/p>\n\n\n\n And yet, he knows that this is not man\u2019s purpose, and it is lowliness. He intellectually understands that he must overcome this time of descent, although he knows and sees and feels, he is lying like the dead, hopeless, and tied with ropes of Aviut<\/em> (lit. thickness\/will to receive) under the authority of the Sitra<\/em> Achra<\/em>.<\/p>\n\n\n\n The memory that he remembers seems to him like a good dream that he will never be able to dream again. This is what he knows and feels (he is absolutely certain that it is impossible to continue the spiritual state that he had then). In other words, he does not have the strength of devotion and faith above reason as before. For this reason, this Reshimo<\/em> brings him nothing but suffering because he is utterly incapable of escaping his current state.<\/p>\n\n\n\n And because it is human nature to forget the suffering, for it is our nature to forget the dead, meaning that if he remembers his spiritual time, he sees that now he is dead, so he comes into an even greater descent. That is, he forgets his good state and believes that he has always been in the current state of self-reception, and never desired the work of the Creator, meaning that the words, \u201cAnd you who cling,\u201d were certainly not said about him. Instead, all his vitality comes only from corporeal matters.<\/p>\n\n\n\n And if he sometimes remembers that he had a spiritual state, he excuses himself that even then it was probably not genuine, but an imitation. And most importantly, he does not need to come out of that state.<\/p>\n\n\n\n But if he finally thinks, \u201cWhat shall become of the correction of the soul?\u201d He excuses himself that he will correct it in the next life, but not now. And then he comes into an even greater descent, meaning that he forgets to think for even one moment about everything that is happening with him. Instead, he is without any calculations, flowing with the currents of the world and having fun like everyone else.<\/p>\n\n\n\n This is the meaning of \u201cdescending and inciting\u201d a person toward self-reception. And \u201cascending and slandering\u201d means that he has broken the laws of Torah and takes his soul, and remains without any vitality.<\/p>\n\n\n\n This continues until he is pitied from heaven and is made to somehow fall into a good environment of books or authors, and he suddenly begins to feel again \u201cthe voice of my beloved is knocking.\u201d<\/p>\n\n\n\n Sometimes it can be to the contrary, that he comes into a lowlier environment and by observing their lowliness he suddenly begins to feel the herald, \u201cReturn, O [mischievous] sons.\u201d Then he promptly musters strength and is reminded of the ways and laws he had received and heard, and he becomes elated once again and promptly exits all the lowliness and is revived.<\/p>\n\n\n\n At that time he already feels that he has the power to overcome by powers of devotion, and he begins to choose the good once more, and loathe the bad. Only then is he the judge of choice and good counsels and upright conducts, and has the strength to go forward.<\/p>\n\n\n\n But during the death, meaning when his dead is lying before him, no condolences are accepted, as it is written, \u201cThe dead are free,\u201d for when a person dies he becomes free of Mitzvot<\/em> and no advice can help him.<\/p>\n\n\n\n And if he fails with self interest once more, the quality of judgment hits him once again and he is placed in the catapult until the living, meaning the time when he is alive \u201cwill put it into his heart\u201d to beware and guard himself with all kinds of caution so he does not fall again into the authority of the Sitra<\/em> Achra<\/em>.<\/p>\n\n\n\n That fear from the force of judgment continues until it is carved in his heart that he will determine his conduct steadfast, as it is written, \u201cAnd he saw the Kenite, and took up his discourse and said, \u2018Your seat is firm.\u2019\u201d RASHI interpreted (that wicked Balaam said), \u201cI wonder from where you have been granted this, for you were with him in the counsel, \u2018Let us deal wisely with them,\u2019 and now you have settled in the firm and strong of Israel.\u201d<\/p>\n\n\n\n In other words, the Sitra<\/em> Achra<\/em> comes to him with the argument, \u201cWhat is the matter with you? You always walked with me concerning matters of self reception, and now you have set up your state firm to not move an inch from your spiritual place.\u201d This is called \u201cfear of punishment,\u201d when he observes the laws of Torah for fear of punishment of the power of judgment.<\/p>\n\n\n\n This is the meaning of removing, as in \u201cHe asks it and he answers it,\u201d meaning ascents and descents. Through the questions and answers one determines the real form of the work of the Creator.<\/p>\n\n\n\n Dusting\u2014the exposed roots are covered with dust.<\/p>\n\n\n\n The \u201croot\u201d is regarded as \u201cthought,\u201d which is the root of the action. If the thoughts are revealed, meaning that one looks in every place and spies on every place, both on the ways and conducts one has received from one\u2019s teachers, whether they are true, then one needs to struggle with these thoughts, as in \u201cAnd a man strove with him\u201d\u2014said about Esau\u2019s minister\u2014and accept them above reason.<\/p>\n\n\n\n This is the meaning of \u201cand be dusting in the dust of their feet.\u201d This means that although you have spies who say, \u201cWe will not go up,\u201d and although their spies, meaning the thoughts of the students, bring up dust, meaning that it seems to them that their teachers\u2019 words are as valuable as dust, he should still take his teachers\u2019 words above reason.<\/p>\n\n\n\n Here I will offer an example: Baal HaSulam promised us that by walking in his path and following his guidance we will be rewarded with His eternity, to cling unto Him, and to enter the King\u2019s palace. Although we all feel that we have not the properly pure qualities to be the King\u2019s servant. Still, \u201cThe Lord is near to the broken hearted,\u201d since all the indecent qualities that are inherently within us, the Creator has planted them in us and has created us with all the lowliness.<\/p>\n\n\n\n Baal HaSulam said, \u201cThe Lord is high and the low will see.\u201d Because the Creator loves truth, the Creator brings near those who are truly low. Sometimes we come to a state of despair and feel that we will rise from our current condition, meaning during the contemplation. It was said about this, \u201cdusting,\u201d meaning that we must fight these thoughts.<\/p>\n\n\n\n Smoking under the tree\u2014to kill the worms that grow in it. It is written about the manna, \u201c[they] left part of it until morning, and it bred worms and became foul.\u201d Baal HaSulam interpreted the manna to mean faith. It is known that each day we must renew the faith.<\/p>\n\n\n\n This is the meaning of \u201cgather each day,\u201d meaning even if it is still day for him, he should renew the foundation of the work, meaning the purpose of the work. One has to know that his being in a state of \u201cday\u201d is only the result of faith, since if one follows the path of faith he is rewarded with the clothing ofShechina<\/em> (Divinity), each according to his measure of faith.<\/p>\n\n\n\n This means that the day is not his goal, but he can use the day in order to testify to faith. That is, he will say, \u201cNow I see that I have been walking in the path of faith because the result I have is that of a day. It follows that I must grow stronger in the root.\u201d<\/p>\n\n\n\n Baal HaSulam interpreted \u201cthe shepherds of Abraham\u2019s cattle\u201d similarly: He gives nourishments to Abraham\u2019s possessions, meaning to the quality of faith, as his quality is the \u201cfather of faith.\u201d But, accept the quality of day as the goal and the essence. Otherwise he will be regarded as \u201cbowing to the sun.\u201d<\/p>\n\n\n\n While the foundation is only faith, one is in a state of poverty and lowliness, as it is written, \u201cand I am a worm.\u201d In other words, Anochi<\/em> (me\/selfish), regarded as faith, causes him to feel that he is a worm because his whole work is above reason, and because he is above reason he cannot feel pride.<\/p>\n\n\n\n But if he does not renew the faith, but rather, as it is written, \u201c[they] left,\u201d and he toys with his day and makes it the essence, then \u201cit bred worms.\u201d Where he should have been a \u201cworm,\u201d he \u201cbred\u201d (in Hebrew Yaram<\/em> means both \u201cbred\u201d and \u201cwas haughty\u201d), meaning was proud, since he felt he was higher than everyone.<\/p>\n\n\n\n All this is because he works within reason. From this he comes to \u201cbred,\u201d meaning pride, and his pride spreads afar until it comes to the measure of \u201cand became foul,\u201d as people say, \u201cpride stinks from afar.\u201d<\/p>\n\n\n\n The advice for this is as the Mishnah tells us, \u201csmoking.\u201d The smoke comes by burning, meaning that each day he burns his work from yesterday and only today he begins to get in to the joy of a holy war\u2014to bring out the land of Israel from under the authority of reception and admit the point into a state where he feels that the wings of the Shechina<\/em> (Divinity) cover him, as it is written, \u201cWho shields him all the day, and he dwells between His shoulders.\u201d<\/p>\n\n\n\n In other words, precisely when assuming the path of faith, regarded as a burden that is carried on the shoulders, one is rewarded with the Shechina<\/em>. It is as Baal HaSulam said, that each day we must give to the Creator everything that he has been through, whether Mitzvot<\/em> or transgressions, and begin anew. This is also the meaning of \u201csmoking,\u201d for the smoke blocks the eyes, called \u201cthe mind\u2019s eyes,\u201d which is one\u2019s within reason.<\/p>\n\n\n\n Stoning means removing the stones. These are the understandings that he has within reason, which belong to the stony heart. That is, when he feels day, and feels zest and emotions in the work, he says, \u201cNow I see that it is worthwhile to be a servant of the Creator because I find pleasure and vitality in it.\u201d It follows that he already has support, meaning that from all those supports he gets many stones and has a whole building within reason.<\/p>\n\n\n\n These are truly stumbling blocks. It is as Pharaoh said, \u201cSee upon the birth stool; if it is a boy, then you shall put him to death.\u201d That is, where you have pleasure, called \u201cstones,\u201d do not receive it into the stony heart, called \u201creception.\u201d \u201cIf it is a boy,\u201d meaning that bestowal has awakened to you from that, as in \u201cthe shepherds of Abraham\u2019s cattle,\u201d then \u201cput him to death,\u201d meaning destroy these thoughts.<\/p>\n\n\n\n \u201cBut if it is a girl,\u201d meaning Nukva<\/em> (female), receiving everything into the will to receive, whether in mind or in heart, \u201cthen she shall live.\u201d This is what Pharaoh advised to receive as vitality and foundation. But the path of Torah is to remove these views and thoughts.<\/p>\n\n\n\n Cutting out means chopping off and cutting out the dry branches from the tree. That is, everything one has acquired from the environment by habit\u2014commandments and dry laws\u2014should be cut off, meaning forget the laws from out of the country since the land of Israel is called Lishma<\/em>, and what one takes from the environment is only Lo<\/em> Lishma<\/em>.<\/p>\n\n\n\n Trimming, means that when there are many fresh twigs it is customary to cut off some of them and put them aside. That is, even the laws and wisdoms that are truly moist, if they are too many, meaning that his knowledge is more than his works,\u201d then he must not use a lot of knowledge and scrutiny because the majority appears primarily in actions, for each act testifies to the quality of its operator.<\/p>\n\n\n\n We learn from all the above that people are akin to trees. This is the meaning of \u201cOne who comes out on a Nissan (Hebrew month) day and sees a blooming tree,\u201d meaning that the trees have already begun to show their strength, meaning that it is already apparent that they want to impart fruits to man\u2019s benefit. To benefit means to bestow, as it is written, \u201cMy heart overflows with a goodly matter, meaning \u201cI say, \u2018My works are for the king,\u2019\u201d which is good.<\/p>\n\n\n\n And since the trees are blooming, namely giving, they are called \u201cgood trees.\u201d Clearly, at that time there are also good people, meaning that they, too, do things in order to bestow contentment upon their maker. Otherwise the trees, too, would not be imparting their fruits, as our sages said, \u201cThe whole world is nourished for Hanina, my son.\u201d Because there are righteous, who are giving, they act so that the trees will give.<\/p>\n\n\n\n This is the meaning of \u201cdid not deprive His world of anything.\u201d It means that He has prepared for us the engagement in Torah and Mitzvot<\/em> by which we will achieve perfection, called \u201creception in order to bestow.\u201d It follows that besides creating the will to receive, He has promptly prepared the correction of the bread of shame so there would be completeness in the benefit.<\/p>\n\n\n\n Thus, one must give oneself an account each day, renew his work in overcoming, and forget the past. Instead, he should be very confident that from this day forth he will succeed in achieving permanent and eternal Dvekut<\/em>(adhesion).<\/p>\n\n\n\n May the Creator help us with all our troubles and redeem our souls, and we will be saved in corporeality and spirituality, Amen may this be so.<\/p>\n\n\n\n Your friend, Baruch Shalom HaLevi Ashlag<\/p>\n\n\n\n Son of Baal HaSulam<\/p>\n","protected":false},"excerpt":{"rendered":" January 17, 1957, Manchester To the friends, may they live forever, Some time ago, I wrote you a letter but […]<\/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 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":[26],"class_list":["post-13741","book","type-book","status-publish","hentry","topic-rabash"],"acf":[],"yoast_head":"\n\n