Light is the Essence of all bestowals made to the world; It is existence emerging from existence. In the Source, before It is ever extended, It exists in the form of a simple Light, but It acquires diversity when It starts Its journey to the lower worlds. It is therefore called pre-existent {or uncreated} Light, and is not new, for It came from the everlasting Light of the Infinite, and is therefore all-inclusive. It comprises all properties, except the substance of the vessels.
(p. 109)
The Abundance received by the emanated being is called Light; the will-to-receive residing within the emanated being is called the vessel.
(p. 109)
{God} created this mundane world with its human inhabitants, in order that He might bestow to them His infinite love and abundance... {Then} why did He cast the noble and divine souls to this earthly plane, into bodies built of clay, where they endure sorrow, temptation, and the trials of the evil spirits which the material body inflicts upon the soul?...
The Zohar then answers in concise but simple terms that "The natural consequence of eating unearned bread -- of receiving something that is not earned by labor and endeavor -- is embarrassment and shame." In terminology of the Zohar: "He eats the bread of shame." In order to efface from these recipients the defect of shame which is attendant upon the "Eating of the unearned bread", God created this world, peopleing it with earthly bodies through which the soul must labor and struggle. By prayer, divine worship, learning of Torah and preserving its doctrines, codes and ethics, the goal of purification and sanctity is reached. After the necessary amount of service is performed, God bestows the ineffable Heavenly Light upon the devoted soul, while he is yet upon earth, and thereby eliminates the feeling of shame.
(pp. 35-36)
The evil spirit and demonic potentialities of man can be subdued only when the Supreme Light shines into his soul. Then he can break away from earthly things and soar closer to the unity of the Creator. This breaking away from the lower cravings while at the same time developing tendencies to go towards the sublime and the spiritual is an act of will; it consists of transmuting the will to receive (the dark, obscure veil which separates man from God) into a will of bestowal.
(p. 43)
Select a new topic, or explore this topic further within Judaism or across religions.
Browse additional quotations from Yehuda Ashlag.
Refer to bibliography.
Go to home page.