txt/Kabbalah/Baal HaSulam/Kuntres Matan Torah/English/Sefaria Community Translation.txt

Kuntres Matan Torah
קונטרס מתן תורה
Sefaria Community Translation
https://www.sefaria.org

Kuntres Matan Torah

First Introduction; Time to Act



Second Introduction; Uncovering a Handbreadth While Covering Two



First Discourse; The Giving of the Torah



3."This statement of our Sages teaches us: "Be'aruni!" - that the word "kolal" (generalization) in the Torah refers to a sum of particulars, where their collective participation establishes that generalization. For example, when it speaks of the mitzvah to "love your fellow as yourself," which is a great principle in the Torah, we must understand that all of the remaining 613 mitzvot in the Torah and all of the verses contained within them, are no less and no more than the sum of the particulars that are included and encompassed by this one mitzvah to "love your fellow as yourself." These are things that are perplexing, for it is logical that this idea applies only to interpersonal mitzvot between man and his fellow. How can this one mitzvah contain and sustain all the mitzvot between man and God, which are the essential elements, majority in number and meaning, of the Torah?"
4. And if we can still exhaust ourselves and find a way to reconcile their words here, behold, there is before us an even more prominent statement (Shabbat 31a). With regard to the same convert who came before Hillel and said to him, "Teach me the entire Torah while I stand on one foot," he replied to him, "That which you hate, do not do unto your fellow." And the rest is commentary, go and learn... Behold, before us is a clear halachah, which has no preference over all 613 mitzvot and all the verses in the Torah regarding the one mitzvah of "love your fellow as yourself," since they come only to explain and enable us to fulfill the mitzvah of loving our fellow properly. For it says explicitly, "And the rest is commentary, go and learn," meaning that all the other [mitzvot] of the Torah are an explanation of this one mitzvah, since it is impossible to fulfill the mitzvah of 'love your fellow as yourself' without them."
5. A fence of the commandment of loving one's fellow. Before we delve deeper into this, we must examine the essence of this commandment, for we have been commanded to "love your neighbor as yourself." The word 'as yourself' tells us to love our friend in the same measure that we love ourselves, no less than anything in the world. This means that I am committed to always standing guard and fulfilling the needs of every person, at least from all the Israeli nation, no less than I always stand guard to fulfill my own needs. Which is completely impossible, because not many will be able to meet their own needs on their workday, and how can you impose on them to work and provide for all the desires of the entire nation? And it is not at all possible to think that the Torah speaks of exaggeration, because the Torah warns us: "Do not add or subtract," to tell you that the things and laws were spoken with exactly the appropriate measure."
6. And if it is still not enough for you, the simple meaning of this commandment of loving one's fellow is that it further requires us to prioritize the needs of our friends over our own needs. As the Tosafot wrote (Kiddushin 20a) in the name of the Jerusalem Talmud, regarding the verse "for it is good for him with you" said about a Hebrew slave, and this is their language:"
7. Sometimes the Hebrew slave only has one pillow. If the master himself lies on it and does not give it to the slave to lie on, he is not fulfilling "for it is good for him with you," since the master is lying on a pillow, and the slave is lying on the ground. And if the master does not lie on it and also does not give it to the slave to lie on, then this is the trait of Sodom. Therefore, one must necessarily give it up to the slave to lie on it, and the master himself should lie on the ground. This is what the Tosafot say.
8. We have found that this same law is also learned from our own Torah in the lesson of loving one's fellow. For here too, the verse equates fulfilling the needs of one's friend with fulfilling one's own needs, such as "for it is good for him with you" in the case of a Hebrew slave. In a case where there is only one chair and the friend has no chair at all, the halacha states that if one sits on it and does not give it to his friend, he violates the positive commandment of "love your neighbor as yourself," since he is not fulfilling his friend's needs as he fulfills his own needs. And if he does not sit on it himself and also does not give it to his friend, this is wickedness similar to the trait of Sodom. Rather, he is obligated to give it to his friend to sit on, and he himself can sit on the ground or stand. And it is understood from this that the same applies to all needs he has and his friend lacks. From now on, go and learn whether this commandment is feasible to fulfill?!?
9. "With regards to the chosen nation, we must first understand why the Torah was given specifically to the Jewish people and not to all the nations of the world equally. Is there chas v'shalom any preference based on group identity over another? Of course, only someone who has such a thought can speculate about it. Indeed, Chazal have already addressed this question in their statement (Avodah Zarah 2b) that "God offered the Torah to every nation and language, but they did not accept it," as is well known. However, what is difficult about their words is, if that's the case, why are we called the chosen people, as it says, "God chose you" etc., since there was no other nation who wanted it? Moreover, the matter is complicated from its inception: could it be that God came with His Torah in hand and negotiated with those wild lands, or through His prophets?! This has never been heard before and is not accepted at all."




















30. Since it is a natural instinct for every creature that everything outside the framework of its own body is completely empty and unreal to them, any action that a person does for the love of others, he does with the help of a returning light (pleasure) that is destined to return to him and serve his own benefit. Therefore, actions such as these cannot be called 'love for others', because they are judged based on their outcome and are similar to rental that does not pay off until the end, and in any case, renting is not considered love for others. However, to make any effort or movement entirely out of love for others, without any returning sparks of light or any hope for any reward that will come back to him, this is entirely impossible according to nature. Similarly, in the Zohar (Tikkunei Zohar 22a), they said about the nations of the world: "All kindness that they do is for their own sake." Meaning, everything that they do through kindness with their fellow man or in the service of their gods is not out of love for others, but rather out of self-love. And that is because this thing is beyond the natural way, as is explained
31. Therefore, only those who observe the Torah and its commandments are capable of achieving this. When one accustoms oneself to observe the Torah and its commandments in order to give pleasure to their Creator, gradually they transcend and exit the boundaries of the natural creation, and acquire a new nature, which is the aforementioned love for others. This is what led the sages of the Zohar to exclude all nations of the world from the concept of love for others when they said, "All kindness that they do is for their own sake." This is because they have no interest in the Torah and the commandments for their own sake, and anything they do in the service of their gods is for the sake of reward and success in this world and the next, as is well known. Therefore, even their service to their gods is out of self-love. In any case, it will never happen that they perform any action that is beyond the framework of their own body, from which they can elevate themselves even by a single hair's breadth above the ground of nature.

Second Discourse; Arvut
























 Besides the nation of Israel, who, due to having suffered great and terrible afflictions for 400 years under the foreign rule of Egypt, have been purified in their body through great suffering. And in addition to this, the purification of their ancestors was already established for them, as explained earlier (in section 16), which is the main thing, as attested to by several verses in the Torah. Because of these two prior stages, they were then capable of achieving this. Therefore, the verse from that time refers to them singularly, as it says, "And Israel encamped there opposite the mountain" (Exodus 19:2), and the sages explain (Rashi on this verse, based on the Mechilta) that they were "as one person with one heart." This is because each and every individual from the nation entirely eradicated self-love and directed all their efforts solely towards benefiting their neighbor, as we explained earlier (in section 16) regarding the meaning of the commandment, "Love your neighbor as yourself". We can see that all the individuals in the nation became united as one heart and one person, and only then were they qualified to receive the Torah, as will be explained.
Therefore, out of the necessity mentioned, the Torah was given exclusively to the Israelite nation, the descendants of Abraham, Isaac, and Jacob. For it was inconceivable to even consider allowing any outsider to participate with them. Nevertheless, because of this, the Israelite nation was established as a kind of transition, through which the sparks of purification would flow to all human beings in the world. In this way, these sparks of purification continue to grow and multiply day by day, like the growth of an investment, until they reach their desired level, meaning until they develop to such an extent that people can understand the beauty and serenity inherent in the kernel of loving others. Then they will be able to balance the scales of justice and accept the yoke of heaven, while the obligation will disappear from the earth.

Now we need to complete what we explained in the previous article (section 16), that therefore the Torah was not given to the patriarchs, because the commandment of "love your neighbor as yourself," which is the foundation of the entire Torah and around which all commandments revolve to explain and interpret it, cannot be fulfilled by individuals, except with an early agreement of a whole nation. Therefore, it continued until their exodus from Egypt when they became qualified to fulfill it, and then they were asked in advance if each member of the nation agrees to accept this commandment upon himself, and afterwards, when they agreed, the Torah was given to them. However, we still need to explain where in the Torah we find that the Israelites were asked this question and that they agreed to it before receiving the Torah?



It is also important to understand the context of the concluding verse "for all the earth is mine." The three translations, Onkelos, Yonatan ben Uzziel, and the Jerusalem Talmud, are compelled to amend this verse, as do all other commentators, such as Rashi and Ramban. Ibn Ezra cites Rabbi Marinus who explains that the meaning of "ki" in this instance is "even though," and he elucidates: "You shall be unto Me a peculiar treasure from among all peoples 'even though' the whole earth is Mine." This interpretation is also supported by the author himself. However, it is not consistent with the interpretation of our sages who said that "ki" can serve for four purposes: "perhaps," "but," "rather," and "of course." Moreover, he adds a fifth meaning: "even though."
 The verse concludes with the statement, "And you shall be unto Me a kingdom of priests and a holy nation." However, it is unclear from the verse itself whether this is a commandment or an assurance. Furthermore, the phrase "kingdom of priests" has no clear meaning and is not found anywhere else in the Bible. Above all, it is necessary to define what distinguishes "kingdom of priests" from "holy nation," given that priesthood by definition implies holiness, and thus a nation entirely composed of priests would already be holy. Consequently, the phrase "holy nation" appears to be redundant.
However, based on all of the points that we have clarified thus far, the verses become clear in their intended meaning, namely their role as a proposition and agreement. That is, God offers the Israelites a complete portrayal and understanding of the nature of the Torah and the commandments, as well as the full reward that comes with hearkening to them.
The form of worship that is expressed in the Torah and commandments is stated as follows: "And you shall be unto Me a kingdom of priests." "Kingdom of priests" means that all of you, from the youngest to the oldest, will be like priests. Just as priests have no portion or inheritance or any material possessions in the land, for God is their inheritance, so too will the entire nation be organized in such a way that the land and all its fullness are consecrated to God, and no individual will be more concerned with it than others, except to fulfill the commandments of God and to meet the needs of his fellow man so that he will lack nothing from his desires. In this way, even mundane tasks such as reaping and sowing, etc., are examined just like the sacrificial work performed by the priests in the Temple. For what difference does it make if one performs the mitzvah of bringing an offering to God, which is a positive commandment, or fulfills the positive commandment of "Love your neighbor as yourself"? It turns out that the harvester who works in his field to feed others is similar to one who stands and offers a sacrifice to God. Moreover, as we proved earlier (in the letters yud through tet, ayin), the explanation given for the positive commandment of "Love your neighbor as yourself" is even more important than offering a sacrifice.
...However, this is not the end of the matter. For all the Torah and commandments are given only "to refine Israel," which is the purification of the body as aforementioned (see letter Yud Bet). Then afterward, they will merit their true reward, which is adherence to God, which is the purpose of creation, as aforementioned (in letter Vav, Aleph Shin Aleph). And behold, this reward is expressed in the words "a holy nation." For by adhering to God, we become holy, as it says, "You shall be holy to the Lord your God." "For I am the Lord who sanctifies you."
...And you see that in the words "a kingdom of priests," all forms of work are expressed with the principle of "love your neighbor as yourself," which is a kingdom entirely made up of priests, and God is their inheritance, and they have no personal property from any material possessions. And perforce, we must acknowledge that this is the only definition that can be understood regarding this "kingdom of priests." For we cannot interpret it as referring to the offering of sacrifices on the altar because this cannot be said of the entire nation - who will offer them? The same applies to the taking of priestly gifts - who will give them? And similarly, to explain the holiness of the priests, has it not already been said, "and you shall be a holy nation?" Rather, the only meaning in the matter is that they have no personal property, and God is their inheritance. This is the lesson of "love your neighbor as yourself," which includes all of the Torah, as aforementioned. And in the words "a holy nation," all forms of reward are expressed, which is adherence to God, as aforementioned.
Now, the previous words in all their details are properly understood. For it is stated, "And now, if you hearken well to Me and observe My covenant." That is, to make a covenant regarding what I am telling you here, namely, "And you shall be to Me a kingdom of priests," meaning that you shall be for Me the kingdom for whom the sparks of purifying and refining the body will pass through to all nations and peoples of the world. And since all nations of the world are still not ready at all for this matter, and I need one nation for sure to start with, to make it a kingdom of priests, from all the nations.

Third Discourse; The Essence of Religion and Its Purpose



Fourth Discourse; The Essence of the Wisdom of Kabbalah



Fifth Discourse; The Peace



Sixth Discourse; The Freedom



On the Completion of The Zohar