Chapter Fifty-Six:

Rabbi Yehudah Ashlag's "Introduction to the Zohar"

-- as translated and commented on by Rabbi Yaakov Feldman

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56.

1.

"But it’s important to realize that the (all-encompassing) N. R. N. C. Y. we’d cited above is comprised of five elements..., "
-- That is, it’s comprised of a full complex of Nephesh-, Ruach-, Neshama-, Chaya-, and Yechida-elements.

" ... and that all of existence is embodied in it."
-- The great and mammoth, round, gyrating all-encompassing N. R. N. C. Y. can be said to be the very ambiance and context of the cosmos.

"For indeed, everything but everything that exists functions as a consequence (and in the midst) of it, no matter how minuscule."

And so, even the spiritual mineral aspect in Asiyah (of one’s being) ...
-- That is, even when functioning on the lowest level of the lowest world one ...

" ... has to realize the five levels of N. R. N. C. Y. (relevant to him) that are affiliated with (and lower reflections of) the all-encompassing N. R. N. C. Y. "
-- For every single aspect of our being is tied to and absorbed in every other one, and the whole of it must work in tandem.

2.

"As such, it’s impossible to attain even the light of the mineral (aspect) of Asiyah ... "
-- ... to say nothing of even higher realms ...

"... without (having first succeeded in attaining) the (other) four aspects of (your Divine) service."

"As such, no Jew can excuse himself from engaging in them all (i.e., in the honing of all five aspects of his soul) to the degree appropriate to his (spiritual) status."
-- That is, since we’re expected to grow in our beings, as Jews, and to grant satisfaction to our Maker, there’s no reasonable way we can excuse ourselves from our obligations to follow through on that.
-- As such, each one of us must strive “to the degree appropriate to his (spiritual) status” -- which is to say, given his or her makeup, station, and environs -- to do our best.
-- For while we won’t be asked to account for not having been the person we’re not, we will, though, be asked to account for why we’re not the person we really *are*. And just as we’ll be recognized for having tried our hardest in light of our challenges, we’ll likewise be judged for not having done our best in light of our potential and for what lays latent, deep within. That being so, ...

"Each person would have to study Torah and fulfill mitzvot with (the proper) intents ... "
-- i.e., to grant G-d satisfaction.

"... to receive the (degree of) ruach (appropriate) to his status."

"He’d have to delve into the mysteries of the Torah according to his status ... "
-- ... which will be the thrust of the rest of this work.

"... to receive the (degree of) neshama (appropriate) to his status."

"And (he’d) likewise (have to engage in contemplating) the reasons for (or, the tastes of) the mitzvot ...
-- ... i.e., to delve into -- or savor -- what was on G-d’s “mind” when He charged us to do this or that mitzvah, and to thus commune with His inner will ...

"... since it’s impossible to realize even the smallest light of holiness without having done (all) that."

(c) 2006 Rabbi Yaakov Feldman

(Feel free to contact me at feldman@torah.org )

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Rabbi Yaakov Feldman has also translated and commented upon "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). His new work on Maimonides' "The Eight Chapters" will soon be available.
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