{"id":13799,"date":"2026-01-04T19:50:20","date_gmt":"2026-01-04T19:50:20","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=13799"},"modified":"2026-01-04T19:50:21","modified_gmt":"2026-01-04T19:50:21","slug":"rabash-letter-no-64","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/rabash-letter-no-64\/","title":{"rendered":"Letter No. 64"},"content":{"rendered":"\n

August 20, 1962, London<\/p>\n\n\n\n

To\u2026<\/p>\n\n\n\n

In response to your letter from June 8, 1961, Jerusalem, I would like to make a few comments about your letter:<\/p>\n\n\n\n

    \n
  1. You write that if the Torah were given in the land [of Israel], the nations of the world would say that Israel received the Torah out of gratitude for the Creator giving them a land flowing with milk and honey, and so they were compelled to receive it.<\/li>\n<\/ol>\n\n\n\n

    We should understand, for we see that all the nations have big and abundant lands, yet they have no need to be compelled to receive the Torah, so why is only the people of Israel obliged to receive the Torah if He has given them a land?<\/p>\n\n\n\n

      \n
    1. You write that every nation creates the law on its own land, which is called a \u201chomeland.\u201d<\/li>\n<\/ol>\n\n\n\n

      That, too, I don\u2019t understand, since it is known that any sedentary society, wherever it may be, creates rules in order to sustain the society. Otherwise it cannot exist. As we see that there are large groups that come to Israel from overseas, even if they are together for only a month, they already have judges and officers and special rules. It is all the more so with the people Israel, who were in the desert for forty years and were such a big crowd, so why wouldn\u2019t they need laws?<\/p>\n\n\n\n

        \n
      1. We should also understand the connection between laws that politicians fabricated in favor of the people, where the laws are only in favor of worldliness and have no connection to spirituality, to the law from heaven, where the intention is mainly the spirituality of it.<\/li>\n\n\n\n
      2. You interpret the question about how when the Creator said, \u201cI am the Lord your God,\u201d the nations of the world said that He was seeking His own glory, but when He said, \u201cHonor your father,\u201d etc., they admitted to the first commandments, and the reason is that they saw that He diminished His glory by saying, \u201cHonor your father.\u201d<\/li>\n<\/ol>\n\n\n\n

        The explanation is insufficient. After all, we see that it is the order with every king that every soldier must honor his commander when he sees him. If not, the soldier is punished for dishonoring his superiors.<\/p>\n\n\n\n

        Moreover, we see that sometimes, if the soldiers do not obey their commanders there is a punishment of imprisonment, and the commander can even punish a soldier by death if he disobeys his commanders, since he is diminishing the king\u2019s glory. So why was it said that if the Creator gave a commandment to honor the father and mother it diminishes His glory, and say that for this reason the nations of the world admitted to the first commandments?<\/p>\n\n\n\n

        Also, if they admitted to the first commandments, why did they stay idol worshippers and did not assume the Torah and Mitzvot<\/em> (commandments)?<\/p>\n\n\n\n

          \n
        1. You write that the nations of the world thought that as long as the children are with the parents and are dependent on them, they must respect them, and in the desert, the children were dependent on the Creator, who provided for their needs, so they immediately understood that they must respect only the Creator and not the parents. But when they saw that the Creator said, \u201cHonor your father and your mother,\u201d that even here they must honor the father and mother, they regarded it as exceptional and admitted to the first commandments.<\/li>\n<\/ol>\n\n\n\n

          This, too, requires explanation, since even in the desert, the parents tended to their children, as it is written, \u201cEvery man as much as he eats; sheaves per head according to the number of your souls.\u201d RASHI interpreted that you should take according to the number of people that each has in his tent, take sheaves per head.<\/p>\n\n\n\n

          Also, the manna, the bread from the sky, needed tending, as it is written, \u201cBake what you will bake and boil what you will boil, and all that is left over put aside to be kept until morning.\u201d<\/p>\n\n\n\n

          Thus, even then the children were dependent on their parents, and the only difference is that the parents did not have to toil in buying groceries for their children as they do now, when they have to toil in order to get the groceries. So what did they see in the Creator\u2019s commandment to honor the parents in the desert?<\/p>\n\n\n\n

          We can give a simple reason, that this is why the Torah was given in the desert, since as soon as we come out from the governance of Egypt, we must promptly receive the Torah, and must not walk even one moment without the Torah. Therefore, the preparation for the reception of the Torah began as soon as they went out of Egypt.<\/p>\n\n\n\n

          Even in Egypt the Creator promised them that He would give the Torah, as it is written, \u201cWhen you take out the people from Egypt, you will worship the God on this mountain.\u201d It is so because exodus from Egypt without the Torah is incomplete, since the Torah is the most important thing. This is why the Torah was given in the desert.<\/p>\n\n\n\n

          While the body is enslaved to the Klipa<\/em> (shell\/peel) of Egypt, it has no choice. But as soon as it is liberated, the rule, \u201cAnd you shall speak of them and not of idle matters,\u201d immediately applies to it, for then it can be attributed the iniquity of cancellation of Torah, as it is written, \u201cwhen you sit in your house and when you walk by the way.\u201d<\/p>\n\n\n\n

          And concerning the nations of the world admitting to the first commandments, we should interpret this in intimation: The holy Zohar<\/em> refers to father and mother as Hochma<\/em> and Bina<\/em>. The ways of Torah are clarified by three discernments, called HBD<\/em>. Hochma<\/em> is as in \u201cWho is wise? He who sees the future,\u201d and \u201cif you call out for intelligence [Bina<\/em>],\u201d for the Torah is clarified through Hochma<\/em> [wisdom] and Bina<\/em> [intelligence]. There is also the Daat<\/em>[knowledge] that connects, for Daat<\/em> means Dvekut<\/em> (adhesion) and connection, as in \u201cand the man knew Eve, his wife.\u201d<\/p>\n\n\n\n

          We should know that the basis of Judaism is faith, which means above the intellect, when a person believes in the Creator without any understanding or sophistication. It is only acceptance in the heart, as in \u201cAnd you will know this day and reply to your heart that the Lord is the God.\u201d<\/p>\n\n\n\n

          Once we are rewarded with faith, called Daat<\/em>, which our sages regard as learning Lishma<\/em> (for Her sake), then \u201cHe is rewarded with many things, the secrets of Torah are revealed to him, and he becomes as a flowing spring.\u201d That is, once a person has been rewarded with faith, he is rewarded with the Torah, called Hochma<\/em> and Bina<\/em>.<\/p>\n\n\n\n

          Afterward, once he has been rewarded with the Torah, he must extend faith once more because a person must serve the Creator not in order to receive reward. Once he has been awarded the Torah he can say that now he sees that it is worthwhile to serve the Creator because he has the Torah, which is as it is written, \u201cThe precepts of the Lord are right, rejoicing the heart.\u201d It follows that he is blemishing the faith, which is above the intellect, where he does not see for himself any existence, and only works in faith to annul reality. This is the meaning of \u201cwith all your heart, with all your soul, and with all your might.\u201d That is, he wants nothing for himself and his only desire is to annul his existence completely.<\/p>\n\n\n\n

          Therefore, once rewarded with the Torah, a person must renew the faith, which is called Daat<\/em> (knowledge) and Dvekut<\/em> above the intellect, and then he hasHBD<\/em>.<\/p>\n\n\n\n

          Accordingly, there are two times of faith: The first order is \u201cfaith first, and Torah next.\u201d At that time the order is Daat<\/em> above and Hochma<\/em> and Bina<\/em> below. In the words of the holy Zohar<\/em> (Beresheet<\/em> Vol. 1, item 212), it is called Segolta de Taamim<\/em>.<\/p>\n\n\n\n

          There are two kinds of Segol<\/em> [Hebrew punctuation mark]:<\/p>\n\n\n\n

          1) Segol<\/em> de<\/em> Taamim<\/em>, whose shape is that the deciding line is above [\"D:\\Chaim\\Books\\Eng_Books\\Zohar_New\\Links\\Segolta.JPG\"]. At that time the deciding line that is above is called Keter<\/em>, and the two lines\u2014right and left\u2014are named Hochma<\/em> and Bina<\/em>, for the Torah includes within itHochma<\/em> and Bina<\/em>. Hochma<\/em> is called \u201cthe secrets of Torah,\u201d which a person receives, and Bina<\/em> is called what the person attains by Hochma<\/em>. That is, after one has scrutinized the Hochma<\/em> he has received and understands in it as much as he understands. This is called Bina<\/em>.<\/p>\n\n\n\n

          2) There is another form of Segol<\/em> de<\/em> Nekudot<\/em>, whose shape is such that the deciding line is below [\"D:\\Chaim\\Books\\Eng_Books\\Zohar_New\\Links\\Segol.JPG\"]. This means that once he has attained the Torah, he must renew the faith once more. This is called \u201cDaat<\/em> that connects the two discernments,\u201d Hochma<\/em> and Bina<\/em>. If he does not return to search for faith above intellect once more, the Torah he had attained before departs from him because a person falls into saying that now he has support for his work, since he says that it is worthwhile to serve the Creator because he already has a basis on which to apply his work, so he no longer needs to serve the Creator above the intellect. It follows that now he is serving the Creator in order to receive reward.<\/p>\n\n\n\n

          Therefore, faith prior to attaining the Torah is called Keter<\/em>, which decides between Hochma<\/em> and Bina<\/em>, and faith that comes after attaining the Torah is called Daat<\/em>. This is called Daat<\/em> de<\/em> Kedusha<\/em> (holiness), since only then can he keep the Torah from departing from him.<\/p>\n\n\n\n

          By that we can interpret the above words: \u201cWhen He said, \u2018I,\u2019 etc., idol worshippers said that He was seeking His own glory.\u201d \u201cI and you will not have\u201d is called \u201cfaith above the intellect,\u201d which is annulment of man\u2019s existence, which is called \u201cequivalence of form,\u201d as in \u201cAs He is merciful, so you are merciful,\u201d where one does not want to exist at all, but to be annulled before the Creator, since he is not receiving any reward for his work.<\/p>\n\n\n\n

          \u201cBut when He said, \u2018Honor your father and your mother,\u2019 etc., they admitted to the first commandments.\u201d That is, when they saw that the Creator commanded to respect Hochma<\/em> and Bina<\/em>, called \u201cfather and mother,\u201d which is regarded as the Torah and the attainment of the secrets of Torah, they saw that the Creator was giving them a good reward, and realized that faith is only a means for attaining the sublime and lofty things, which is the sweetness of the light of Torah.<\/p>\n\n\n\n

          It follows that He was not demanding for His own glory, which is called \u201cannulment of reality,\u201d but that by that they will be able to come to a state ofGadlut<\/em> (adulthood\/greatness), which is a state of persistence of reality. At that time it is to the contrary\u2014to the extent that a person attains the greatness and sweetness of the Torah, to that extent he can praise and glorify the King, since he sees and attains the greatness of the King, and they agreed that on the light of Torah, it is worthwhile to serve the Creator.<\/p>\n\n\n\n

          And yet, they remained idol worshippers and did not convert because they did not want to receive the Daat<\/em> de<\/em> Kedusha<\/em> (knowledge of holiness). That is, once they were awarded the revelation of the light of Torah, called Hochma<\/em> andBina<\/em>, they must renew the faith once more in order not to say that the faith they had had before they attained the Torah was only a means, and the most important thing for them is the Hochma<\/em> and Bina<\/em>, which is the persistence of reality and the reception of pleasure.<\/p>\n\n\n\n

          By extending faith once more, the people of Israel show to all that they are not aiming for Hochma<\/em> and Bina<\/em>, meaning for the reward, but that their sole intention is for the Creator, and the most important thing for them is faith above intellect, which is called \u201cDaat<\/em> that connects a person to the Creator,\u201d and is regarded as Dvekut<\/em>.<\/p>\n\n\n\n

          By that a person determines between the two lines, right and left, at which time there is the unification of man with the Creator and the Torah, which is calledHBD<\/em>. In the words of the holy Zohar<\/em>: \u201cThe Torah and Israel and the Creator are one.\u201d This Daat<\/em> they do not want to receive, and this is called Daat<\/em> de<\/em>Kedusha<\/em>.<\/p>\n\n\n\n

          Therefore, although they admitted that the Creator\u2019s will is not His own glory, that He is not intending to receive reward, for they saw that His saying, \u201cHonor your father and your mother,\u201d which are regarded as Torah and as reward, is only from the perspective of the Creator. But man must do the work of Daat<\/em>and say once more that to him, the essence of his work is not in order to receive reward. To this the idol worshippers could not agree and they remained in their situation.<\/p>\n\n\n\n

          May the Creator open our eyes with His Torah and we will be rewarded withDaat<\/em> de<\/em> Kedusha<\/em>.<\/p>\n\n\n\n

          Baruch Shalom HaLevi Ashlag,<\/p>\n\n\n\n

          Son of Baal HaSulam<\/p>\n","protected":false},"excerpt":{"rendered":"

          August 20, 1962, London To\u2026 In response to your letter from June 8, 1961, Jerusalem, I would like to make 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