Yehuda Ashlag (1886 – 1954)
Kabbalist who lived in Jerusalem from 1922 until his death in 1954, who received the name Baal HaSulam for his Sulam commentary on The Zohar.
When humanity will reach its goal, regarding the success of the bodies, namely they will reach the perfect level of love for one another, then all the bodies will unite to one body and one heart, and only then all the hoped for happiness at its highest peak, will be revealed to humanity.
It is well known to researchers of nature that one cannot perform even the slightest movement without motivation, meaning without somehow benefiting oneself. When, for example, one moves one’s hand from the chair to the table it is because one thinks that by putting one’s hand on the table one will thus receive greater pleasure. If one would not think so, one would leave one's hand on the chair for the rest of one's life without moving it an inch, all the more so concerning greater efforts.
There is a positive force, meaning constructive, and a negative force, meaning negative and destructive. They create and complement the entire reality in general and particular through their harsh and perpetual war with one another. As we have said above, the negative force appears at the end of every political phase, elevating it to a better state, and thus the phases follow one another until they reach their ultimate perfection (...) In addition, being a social creature, the individual development is not enough. Rather, one’s ultimate perfection depends on the development of all the members of society.
[S]ince the essence of the soul is but a will to bestow, and all its manifestations and possessions are fulfillments of that will to bestow (...) therefore it is immortal and irreplaceable. The soul, with all its manifestations is eternal and exists forever. Absence does not apply to them upon the departure of the body. On the contrary, the absence of the corrupted form of the body, greatly strengthens it, thus enabling it to rise to the Heavens. Thus we have clearly shown that the persistence in no way depends upon the concepts it has acquired, as philosophers claim, but its eternality is in its very essence, meaning in its will to bestow, which is its essence. And the concepts it acquires are its reward, not its essence.
In addition to the animal essence, we have something that is above animal existence. This something is called our egoism. It is based on our aspirations to wealth, honor, fame, power, and knowledge. Animals do not have these aspirations [...] — envy, inclination to pleasures, and aspiration to honor. These aspirations bring a person to a level above the animal. Since they are above animal qualities, these aspirations and qualities are praiseworthy. On the other hand, their common natural utilization puts us below all other levels [i.e. still, vegetative, and animate].
The duration of every political phase is just as long as it takes to unveil its shortcomings and evil. While discovering its defects, it makes way for a new phase, liberated from these failings. Thus, these impairments that appear in a situation and destroy it are the very forces of human evolution, as they raise humanity to a more corrected state.
It is much like a rich man, who takes a man from the market and feeds him and gives him gold and silver and all desirables every day. And each day he showers him with more gifts than the day before. Finally the rich man asks: Do tell me, have your wishes all been fulfilled? And the man from the market replies, not yet, for how pleasant and wonderful it would be if all those possessions and precious things came to me through my own work as they came to you, and I would not be receiving the charity of your hand. The rich man told him then: In this case, there has never been born a person who could satisfy your wishes.
[A]ngels made no complaint about any of the creatures that were created during the six days of Creation, except about Man. This is because he was created in God's image and consists of Upper and Lower together. When the angels saw it, they were startled and bewildered. How would the pure, spiritual soul descend from its sublime degree, and come and dwell in the same abode with this filthy, beastly body? (...) The answer that came to them is is that there is already a tower filled abundantly, and empty of guests. To fill it with guests, we need the existence of this human, made of Upper and lower together (...) Know that this tower, filled abundantly, implies all the pleasure and the goodness for which He has created the creatures.
Indeed, if we set our hearts to answer but one very famous question, I am certain that all these questions and doubts will vanish from the horizon, and you will look unto their place to find them gone. This indignant question is a question that the whole world asks, namely, “What is the meaning of my life?” In other words, these numbered years of our life that cost us so heavily and the numerous pains and torments that we suffer for them, to complete them to the fullest, who is it that enjoys them?
[T]he whole purpose of the Torah is to correct the sin of the Tree of Knowledge, which induced the confusion of the conduct of the sustenance of reality.
Had Israel not sinned, they would have been given only the five books of Moses and the book of Joshua.
Know that the essence of a person, as such, is quite impossible to perceive without his material embodiment (...) This is because our five senses and our imagination do not offer us anything more than the revelation of the actions of the essence, but not the essence itself.
The aim of the Creator from the time He created His Creation is to reveal His Godliness to others.