# Torah 25 - Show Us Something

> מקור: https://rabenu.app/books/kitvey-en/25/torah-25/

a) Each person has to remove himself from the power of the imagination and rise to the level of intellect so that he won't chase after the imaginary cravings and animal desires but, rather, only follow his intellect. For the intellect distances the cravings completely and all the cravings are the opposite of intellect; they are just from the power of imagination and from the power of the animal soul; an animal also has these cravings and desires the se things. This is the reason why it was necessary to rest the hands on the sacrifice in the Temple and why one had to confess one's sins upon them for all the sins come from the power of the imagination which causes all the sins. Therefore all the power of imagination is upon the animal. Immediately after the resting of hands on the animal comes the slaughter. By slaughtering the animal as a sacrifice, one subdues and breaks the imagination which is what it says, "The sacrifices of G-d are a broken spirit." (Psalms,51,19). The breaking of the imagination is reflected in the sacrifices. Therefore, through the sacrifices in the Temple, from there flowed a spring of wisdom; one merits to wisdom specically by breaking the power of imagination. When the Temple will be built the verse will be fulfilled which says, "a fountain will issue forth from the house of G-d. (Joel,4,18). May it be speedily in our days. This is an aspect of the 'shamir' worm which disappeared with the destruction of the Temple (Sutah,48).By the shamir any stone (in the Temple) was subdued and broken. This is like breaking the heart of stone by going after the intellect, for one has to escape the desires of the heart, the imagination of the heart which is like the action of an animal. So, one has to break this heart of stone and follow the mind.

b) There is a potential intellect, an intellect in actuality and an acquired intellect. First one has to break the imagination fir this establishes the real intellect; when this rises, the other falls. But this is still in the realm of the potential intellect. Then one has to use the mind, that's to say, inquire and think about how to serve G-d. By this, the intellect comes into actuality. This is like "choice honey" which existed at the time of the Temple. This is what it says, "Your lips are like flowing honey." (Song of Songs,4,11), meaning that one reveals the sweetness of the mind, bringing it from potential to actuality. This is reflected in speech. Afterwards, when a person has achieved all that the human intellect can attain, his intellect becomes what is called acquired intellect, and this is the main existence of a person after his death; this is what remains. That is what it says, that there were people of faith at the time of the Temple. (Sotah,48). Faith has the meaning of 'lasting' for this intellect is a person's lasting existence, meaning the holy intellect he gained by Torah and prayer.

 c) Know that in every world and world and on each new spiritual level there are powers of imagination and they are the husks before the fruit; they surround the holiness, like it says, "The wicked walk on all sides." (Psalms,129). When a person leaves one level and rises to another, then he has to pass through these illusions in order to reach the realm of holiness. So, as soon as he rises to a higher level these husks are aroused at the new level and surround him. Therefore, one has to subdue and break them, thus purifying the place from husks. This applies to every person in the world, even someone on the lowest of levels, Heaven forbid, and even if he is absolutely material. Nevertheless, when he wants to enter the service of G-d, he will certainly have to pass these stages going from one level to another, according to his own aspect. And each time he rises from one level to another then these husks will rise against him anew causing all sorts of illusions, cravings, confusions and obstacles such that they won't let him enter the gates of the realm of holiness which lead to the higher level. Because of this, many devout Jews, when they see that suddenly they are overcome by cravings, confusions and obstacles, make the mistake of thinking that they have fallen from their previous level because they didn't have these problems before. As a result they rest a bit and think they have fallen, Heaven forbid. However, the truth is that it isn't a fall at all, rather, because he now has to rise to a higher level. That is the reason why all these cravings, confusions, obstacles and crookedness in the heart become so strong to block him. The solution is that a person has to strengthen himself a great deal each time so that he won't become discouraged at all; eventually he will overcome them and break them once again.

d) Know that when you break the obstacles that surround you, rise and enter the new, higher level, you are doing a favour to someone who is on that same level because you cause him to be pushed up to a higher level; no two Jews can be on the same spiritual level for all the souls are one above the other. This is called raising one's fellow.

e) When the higher person rises, only his inner aspect rises; thus, when the lower person rises, his inner aspect becomes the outer aspect of the person above him. These inner and outer aspects are two kinds of service of G-d. Torah, prayer and mitzvoth are the inner aspect, whereas eating and drinking and other material needs of the body are the outer aspect. The outer service of the person on the higher level shines and is more praiseworthy than the inner service of the person at the lower level. For this reason, the inner service of the lower one becomes the 'clothing' and outer exterior of the higher person.

f) It is impossible to subdue the husks at the new level other than by praise of the greatness of the Holy One. This is what it says in the 'Kavanot' (of the Arizal) about the prayer 'Hudu', that it was established in order to subdue the husks in the World of Yetzirah. The revelation of the greatness of the Holy One is by giving charity to a worthy poor person for then the Sublime Colours in the money of a Jew shine. Then, the grandour and splendour of G-d is revealed in the money, like it says, "Mine is the silver and mine is the gold." (Chagi,2). Through this, one subdues the husks and rises from one level to another.

g) By giving charity from one's money, all one's money is rectified; its colours are revealed and shine so that all his money becomes "My silver and my gold." This is like what it says, "the garments of salvation, a robe of charity" (Isaiah61:10) Even the money that the nations take from us by force is considered charity for it says, "Your oppressor is charity." (Baba Batra,15). Know that the charm and splendour of the Sublime Colours becomes revealed only in the money of Jews, like it says, "Israel in whom I will be glorified."(Isaiah 49:3). Because of this everyone desires to look at it. This is the reason that the nations crave for the money of Jews, as if they have never seen money before, since the colours never shine in the money of the nations. They are called poor because they never have pleasure from their money but crave the money of Jews; that is where the charm and splendour dwells. Know that immediately the gentile gets the money from a Jew, the charm and splendour (of the Sublime Colours) disappears. That is why they demand our money again and again. They forget the money they took already because the splendour disappears when it comes into the gentile's hand. This is why they don't come close except when it is for their pleasure. These colours are the Lights and Colours of G-d's Four Letter Name (YHVH) as it says, "To David, G-d(YHVH) is my light" (Psalms,27)- this refers to the Lights and Colours; "my salvation" refers to the clothes of salvation, as mentioned and as it says (Zohar,Pt.2:90B) "His salvation is to G-d; looking". This alludes to YHVH (numerically 26,'ko') which is 'tel' (a mount) to which everyone turns and desires to look at. This is 'kotel' (The Western Wall).

h) Another idea to subdue the husks is for a person to make himself happy and full of joy with the good point that he merited to be created a Jew and attached himself to the Holy One. Be happy that you merited to come close to true tzaddikim and their followers who guide you on the path of truth. Through this, whatever happens, you will have hope for eternity. And by this happiness you will break all the obstacles at every level and merit to enter the higher level.