In the first letter of the introduction to the book of Zohar( rav Gottlieb edition p.samekh-tet, letter Alef), Baal HaSulam writes that a lot of ink was used to try to explain and to answer the eternal questions of existence, but still there is no a clear understanding of it, and answers given to the questions of what is our essence, what is out role in the long chane of events, where we are just a small ring,and when we ernestly look at ourselves we feel that we are selfish and evil and most disgraseful of all the creatures.
But when we have a look at the levels of the Creator it seems to us that we are supposed to be the highest level of the creation because we do believe that out of Perfect only the perfect may be produced.
The logic says that the wish to bestow that was the Creator’s motive to creat us, may not put us in the possition of suffering,pain, discord, and humilation most of us are in.
Is it possible that the perfect wish will produce the most disasteruos results, asks Baal haSulam, and how is it possible that out of the Creator who is of no possibility to be discrubed and of the levels so pure and bestowing will come the levels of nothingness and vanity as we may witness our situation as the creation.
And in letter Beth, Baal haSulam says that to brighten all these questions clearly we should study some material about the topic discussed.
And that the study will be done on the levels permited for the discussion, and not on the levels which are not, such as any possibilities of talking who is the Creator, called in Hebrew Atzmito=the Creator Himself, because our thought is unable to grab it and we may not speak about anything which is higher and superior than our level is.
But there are the levels of exploration where the exploration itself is Mitzva, says Baal haSulam and these levels are the ACTIONS of the Creator.
Very important point to notice that kabbalah attitude to the questioning of somebody’s deed is so open that we are orderd to question the deeds of the Creator and allowed to look for the answers and to demand them, if there are still some not clear points in the picture of the creation, our role in it and our relationships with each other and the Creator.
The Torah Itself orders us to get to know the Creator, our Father and to serve Him accordingly.And when we says “to know the Creator we mean to know Him from His actions, and not knowing Him on the level of Atzmuto”, so from now and then the meaning to knowing will be adress to the actions of the Creator, and no definitions or explanations of the Creator Himself may not to be discussed at all, because it is out of our capability.
This is a very intresting point too, because we don’t like to hear any limitations and especially in the realm of exploration, BUT if we are ready to get a certain amount of limitation then we are going to learn a lot of intresting things, but if we regect the study, because it demands a part of limitation, then we are not going to learn anything and the loss will be all ours, by the way the same is with the perfroming Mitzvot, they do put on us some kind of limitation on the material level, but the spiritual hights that their perfromence opens to us is of endless value, and those who don’t want to perfrom the Mitzvot will be left with nothing at the end.
And the first question to discuss is of how it is possible to creat something new? out of what it should come into being?, asks Baal haSulam, and says that the meaning of NEW is something which is not included in the Creator, because all that is in Him may not to be called new, because it does exists already.
And the simple logic tells us that it is impossible to creat something which isn’t included in the Creator, because the simple logic says that I have to give what I have, I may not give what I haven’t.
Of course we may say that the Creator is All Mighty and He may produce something out of nothing, because His power is endless and has no limits, but then there is a question what reality it is if it isn’t included in the Creator Himself and is absolutly new and has no place to be in the Creator.
One more question to explore is the saying of the Kabbalists, that the soul of a person is a part of the Creator Himself, to the level that there is no difference between the Creator Himself and that part of a man which is called the Soul, with the only difference that the Creator is All and the Soul is Part, and they compare it with the stone cut away from the rock, where the rock and the stone are of the same material and nature, only the rock is all and the stone is part of it.
The question is that if the stone separates from the rock with the force of an axe, then what is the “axe” that separetes the soul from the Creator.
And what this “axe’s” quality shoud be that it may separate a part from AYZMUTO!!! and that this part stays a separate enterty with separate existence and is called Soul, and on the other hand it may be understood only if seen as a part of the Creator and not as a separate item.
In letter Gimel=3, Baal haSulam continues to put questions and topics for discusion and adds the question of existence of the evil and its being opposide to the good=the Creator in the most possible way that there is no place to even think to try to compare them, then how is it possible that it came to existence out of the Creator and even more that the Creator Himself is the One who insure the existence of evil.
As we know jewish way of seeing the world is the way of Oneness, where we recognize the existence of the Will and Forse of the Creator Only, and nothing may exist or take place in this and upper worlds without his Will or His sustaining the existence of this or that part of the reality.
So the existence of the evil, suffering and pain is supervised by the Creator Himself, says Baal HaSulam, because there may not be an independent force exept of the Creator Himself!?
Then Baal haSulam mentions the question of resurrection of the dead, because together with the soul we have a body which is very terminal and of no value on the scale of Eternity, which is predetermined to die from the very birth and as it is said in Zohar that before the body hasn’t decayed completely in the tomb, the soul may not rise to the Garden of Eden, till the smallest piece of the body isn’t left, and what is the use then that at a certain point, the body should be resurrected and must come to the existence again.
Isn’t there a way that the Creator may bestow the soul with joy and happeness without the body, Baal haSulam asks, and even more strange, that the Sages say that in the future the bodies will be resurrected with all their disabilities, that nobody will say that it isn’t his or her body and only after resurrection of the body in its evil and disabled form ,the curing will take place, and we have to find out, says Baal haSulam, what difference does it make to the Creator that we will not recognise our new body as ours, but first should see that it is the one full of evil and incorrecteness, so that the Creator will creat the disable body again after it has already decayed in the tomb and only after our recognision of our body He will cure it from all the disabilities.
Baal haSulam continues to pour the questions and asks the meaning of the statement of the Sages, which says that the man is the center of all the reality and that all the upper worlds and this material world and all their content are created only for him ( Zohar, parashat Tazri’a) and the Sages obligate the person to belive that all the worlds were created for him only(sanhedrim 37), though it is very difficult to belive and understand that for such a small person all these endless worlds will be created!? for the man which is less than a hair in comparision with the existing reality!? And the Creator created all these worlds only for a man!? And finnaly what does the man needs all these worlds for!?What is the use of them for him!?
This letter is an example of kabbalaists’ questioning the existence ,the Creator’s actions, the sayings of the Sages and the person’s understanding of the world around and should be learned by us as an exellent example of Hissaron=the wish to know, to find the truth, no matter what it may be and what we have to make for revealing it for ourselves and others.
In letter Dalet(Rav Gottlieb edition, introduction to the Book of Zohar, p.70,letter4) Baal HaSulam explains us the way to answer all the previously asked questions and says that to understand why the world is the way it is, we should look to the final purpose of this world, because it is impossible to understand something in the middle of the way, but the final purpose should be discussed.
He says that it is clear that each action has its purpose, or at least a reasult, because only the one who isn’t conscious of his actions may do something purposelessly.
Baal HaSulam says that there are some people who left the way of Torah and Mitzvot, and now say that though the Creator created this world, but because of its degradation and nothingness left it for itself and so we are just foolish, stupid creatures, that doesn’t have anything in common with the Highest level of the Creator, and our behaviour isn’t worth for the Creator to look after us.
But before we may say so, says Baal HaSulam we should find out the way we came to be what we are, and why we are so spoiled and egoistic and of nearly and no value at all.
But, reminds Baal HaSulam, we should remember that the Creator is a perfect level and He is the only creative force and so we do recognize that all we have is under the supervision of the Creator and there is no any other force to make us the way we are.
Another thing is, adds Baal haSulam, the way we became so far from the Creator in our qualities and how it could have happened from the begining that out of the Perfect came disgrasful, mean and selfish creation.
Baal HaSulam cites Gemmar, masekhet Ta’anit, where a story of a man who saw un ugly person and asked him why he was as ugly as he was, got an answer- Go and say to the Master that made me,how awful is the vessel that you have made !
Baal haSulam gives the same example with the suit and the tailor, and says that it is the tailor who is to be blame for the bad siut and not the suit itself.
So there are many who out of this facts of the life have made a conclusion that the Creator left us forever,because our level is beyond any possible logic to be called the Creator’s creation, and they think that it is more likeable that we were created and left for ourselves and we became what we are and the Creator doesn’t want to do anything with us.
And of course, says Baal HaSulam that these kind of people are just not worth listening too, because if we know somebody that make a creature or a lot of them and then left them to struggle with the reality without helping hem or teaching them how to servive and never care whatever happens with them, what would we think of such a person and who would ever think to find an excuse for him!!!
So is it possible, says Baal HaSulam even to think that the Creator could do such a thing with His creation and to leave us and not to take any intrest in our destiny!?
As a matter of fact Baal HaSulam speaks here of a very important point of the Creator’s attitude towards the creation, and as each of us know, that if we hear that somebody took a dog or a cat, and them just left them or treated them with cruelty we dispise such a person, not to say about the parents who leave them children and don’t take any part in their growing up and didn’t care about their life and future.
So if this point is so strong inserted in our hearts, isn’t it strange even to think about the Creator creating us and leaveing for ever without any connection with Him or a chance to get into connection, or without any intrest to our life and suffering and pain, not to mention the killing, wars, and other bitter experiences we are all may witness in our world!?
So as we may understand, Baal HaSulam says to us to look for the reason for all our problems in any other place but the Creator’s indifference to His creation.
In letter Hey-5, Baal haSulam states that out of the matter discussed in the previous letter we should make absolutly different conclusion than the one some of the people do, and he says, that we should understand that actually we are of a very high origin and our value is of no end and that the potential we bear in us is of a very high root and we are really worth the Creator.
But anyway, says Baal haSulam we may not say that we are now what we meant to be and so all our disgrase and nothingness have to be blamed on somebody, and if we stated that there is only one force in this world then it sounds that the Creator is all together responsible for our present state.
So says Baal haSulam if we try to determin what is going on, that on the one hand we are of the highest origin, and one the other we are of the lowest present state, we are not going to get out of this ambivalation if we try to answer the questions from middle point of our development and won’t see the whole picture, and first of all we may not understand what is going on, if we don’t answer the first and most important question, WHAT did the Creator creat us FOR!
If we answer this very question then we will understand all the rest of the questions because, as people say do not show half work to a fool, says Baal haSulam.