Every time our heart beats with a true expression of
spirituality, every time a new and exalted thought is born, we hear
the likeness of a G-dly angel’s voice at the doors of our soul
asking that we allow him entry so that he may appear to us in the
totality of his beauty.
To the degree that we meet this angel
with an unfettered spirit, a pure heart, strong and healthy
emotions, and an inward and solemn desire for the love of the most
exalted, honored and uplifted—to that degree will a host of exalted
souls appear to us and shine their light on our
Then, our dealings with the objective spiritual
world will be constantly sanctified; our relation to it will grow
constantly stronger; the regularity of that contact will cause our
minds to be at rest and clear. And then the talent of
self-expression, which is a remnant of the great glory of prophecy,
will begin to emerge within us; and it will bring us healing upon
We will be safe from all illusion, evil, and
falsehood—with which our imagination can degrade us—if we will hold
on strongly to the tree of life of the Torah of our fathers: walking
in the pleasantness of its tradition, in its commandments and
directives in all aspects of life, in our relationship to mankind,
family and nation, to life and all its necessities.
But we do
not have to be shackled by the chains of conformity, which can choke
the free, supernal spirit and defile the holy that comes from the
supernal world, from the world of freedom, where freedom is given
the angels—a total freedom to strive, a complete freedom of will and
Then, in accord with the greatness of one’s
freedom, so will holiness grow; so will life be exalted. “And I will
rejoice in Hashem, I will have joy in the G-d of my
Every individual will visualize in truth and
whole-heartedness that which his soul shows him; he will bring forth
his spiritual harvest from potential to actual without a trace of
false expression. From sparks such as these, light will gather
together into torches, illuminating the entire world with their
glory. From these particles of inward truth, the great truth will
Oros Hakodesh I, p. 165
The Flow of the Soul’s
Those who possess great souls live precisely from
within their wellspring. These wise, creative people, to whom the
new is the foundation of their life, recognize only in the pouring
forth of newness (which ceaselessly streams before their spiritual
sight) the constant spreading forth of their caliber and the
intensification of their spiritual strengths. They recognize the
soul in the depth of its primal being: how it constantly pours forth
With no less actuality than a shining body
that unceasingly radiates light, so does the soul—which experiences
recognition and desire, feeling and visualization—pour forth the
rays of its spiritual, living light. This stream pours forth ever
more strongly, creates ever more strongly. No amount of pages will
suffice to explain the vision of any period of this streaming forth
of the soul in even the smallest of people. Thus does this wealth
grow until it comes to be within the exalted thinkers, the greatest
creators: to such a wondrous level that the masses are astonished at
the illuminations revealed in the fruit of their
And this is so even though the portion that is
revealed is by necessity the lowest level of the essence of
creation. As for the essence of the creation in its hidden aspect:
wondrous are its acts, and its streams, which are the streams of the
mind, rush forth. It does not allow us to grasp the inner essence,
the quality and the details of these pouring streams.
most worthy talent is the penetration into the depth of our
essential being. Yet how trivial is the work of that talent and how
much does it infect the exalted heights with toil and weariness of
soul. To the degree that one recognizes this and recognizes how much
that penetration must grow aware of the demand of the inner Edenic
quietude—to that measure will grow the exalted being within
creativeness. Then sparks of holiness will begin to shoot forth upon
all of life and its spiritual ramifications.
At every moment,
even the most infinitesimal, we create—whether knowingly or
unknowingly—a profusion of endless creations. If we only teach
ourselves to feel them, to bring them into the realm of our
conscious recognition, to habituate ourselves to convey them into
the framework of expressions that are fit for them, their beauty and
glory will be revealed. Their action will be revealed before all of
The eternal truths will flow from the wellspring of
life, from the source of the soul that does not know of any empty
matters or falsehood. That soul is carved from the torch of truth;
whatever streams from its light will be only truth and righteousness
Oros Hakodesh I, pp. 170-71
The Inner Spark
The very essence of the soul, which
expresses and experiences the true, spiritual life, requires
complete inner freedom. This freedom is its life.
freedom comes to the soul from the midst of its essential thought,
its inner spark. One’s learning and contemplation cause this spark
to continually flame. But really, this independent spark is the
basis of idea and thought. If room is not provided for the
independent spark with its light to appear, then whatever comes to
it from without will be of no avail.
This spark must be
guarded in its purity. Then the inner thought—in the depth of its
truth, in its greatness and exaltedness—will awake.
holy spark will not be extinguished because of any learning and any
The internal unity of the soul in the core of
itself represents the supernal greatness of the illuminated, Divine
seed—”light is sown for the righteous.” From this seed, the fruit of
the tree of life shall sprout and blossom.
Oros Hakodesh I,
The Freedom of Inner Creativity
Spiritual creation is free. It doesn’t
deal with any superficial influence. It creates in accordance with
the journey of its spirit to the core. To the degree that its
essential faith grows, so does it rise to the heights of
On the other hand, falsehood and the evil attached to it
come only from a superficial influence. This influence affects
spiritual creativity like a scab. It commands spiritual creativity
to speak with the power of falseness, and not according to its own
spirit. “He has chosen to follow the command” (Hosea 5:11)—the
command (the sages say) of idolatry.
Oros Hakodesh I, p.
Do not oppose the essential soul when
it reveals itself. That self-revelation is constant. Even when the
thickest clouds mask the soul’s brilliant light, it shines with all
its power. It carries the world and every human being to the goal of
his fulfillment—a goal that transcends all definitions.
soul speaks without speaking. It acts without acting. With it alone
do we ascend those steps to which we are impelled by the impulse of
that which is truly life, in its most profound mysteries. “Then
shall you rejoice in G-d.”
This is the secret of thirst and the
mystery of its quenching.
Oros Hakodesh I, p.
The Perfection of Life That Time Will
The sexual drive streams into the future,
perfection of life that time will bring:
The life of the
world-to-come within this world.
That future life is filled with
complete beauty and pleasure.
Thus, great is the yearning and the
strength of desire
Of the sexual drive, which is
Only upon this drive does ultimate holiness
rest its light.
The pure soul leads the sexual drive to its
Within the boundary
Of Torah, wisdom, rectitude and
The sources of righteousness.
“Whoever guards the
covenant is called righteous.”
The basis of the holiness of
Israel is tied
To the world of the future.
A holy spirit
The entirety of the nation and its
“Your people are all righteous.”
Hakodesh III, p. 296
The World of Humanity
A supernal ethical gaze
supernal consciousness of the divine.
It places its seal on the
Where G-d’s will and the ultimate purpose of sexuality
That seal is the eternal and infinite aspect
Concealed in one’s human character.
All supernal pleasures
There exists a precious strategy whose goal is to
This holy foundation,
To turn sexuality and its
To the holy goal of life.
That strategy is
the cornerstone of all ethical values.
It establishes the world
Both internal and external.
When the general culture will gaze with exalted
At the divine glory
That now appear benighted
To those who are sexually
Who have an unrefined consciousness,
Who remain outside
the camp of Israel.
Those thoughts are connected,
mystic aspect of ethics,
To sexual rectification,
To all the
fast-day prayers and outcries
Of those who have
“Light is sown for the righteous,
And to those who
have an honest heart,
Oros Hakodesh III, p.
The Plague Will Not Enter Your
You can profoundly rectify your mis-spent
By sanctifying your will
And illuminating it
Until the light of holiness will stream
your strongest physical drive.
That drive is rooted in holiness
that is incredibly strong,
Because it contains the expression of
The sexual drive.
The light of holiness will stream
To such a degree
That its holy aspect will rule your
And direct its action and expression.
And certainly its unclean aspect,
Before its holy aspect.
The plague will not enter your tent;
You shall be
And guarded from stumbling.
Oros Hakodesh III,
Prepare Yourself for the
Measure of Silence
The entire realm of
With everything that comes from it,
lowest of all levels
(Which comprise the entirety
Shifts from times of silence
To times of
At the time of preparing
To receive the supernal
All is still and silent.
And when those forces
Pour forth to those below them,
And also regarding
The situation is in flux.
When you direct your
To perfecting those qualities
That are lower
than where you stand,
A constricted consciousness rules,
your practical ability is active.
But when your supernal
Grows in strength,
Silence begins to rule.
you come to this,
The normal activity of consciousness,
secular or holy matters,
Is below you.
You find within
To all activity of
That is rational and ordered.
for the measure of silence—
Pay attention to the voice from the
Bringing blessing, good will,
The word of G-d will come to you.
Day to day will
Oros Hakodesh I, p. 116
Limiting Goodness with
Those who have great souls cannot be separated
from the most encompassing inclusiveness. All of their desire and
ideal is, constantly, the good of the entire universe in its full
breadth, height and depth. This entirety is filled with infinite
details of individuals and societies. It is crowned to the degree
that it is filled with the perfection of its individual members and
its groups, small and great, which complete it.
inclusiveness, which perfects all, is found within the movement
toward knowledge and love of G-d. That movement emanates
automatically from the inclusiveness, in accordance with what that
movement has acquired and its wealth.
The knowledge of G-d that
comes through great love must be filled with its own true light, in
accordance with what each individual soul can bear and receive. The
absolute light of that knowledge of G-d illumines the universal
love: the love of all universes, all created beings, and the entire
realm of life and its existence.
The love of all existence fills
the heart of those who are good: the pious among all creatures and
among humanity. They look forward to the happiness of all. They hope
for the light and joy of all. They draw the love of all
existence—which contains the full spectrum of the multiplicity of
its creations—from the supernal love of G-d, from the love of the
total and complete perfection of G-d, Who is the Cause of all, Who
brings all into being and gives life to all.
Love descends from
the world of Emanation to the world of Creation by being divided
into many details, into contradictions and opposites. This fulfills
the purpose of constriction, the compression of value and love, into
individual details, each for the sake of another detail; into many
details, each for the sake of many others; and to details in general
because of the complete entirety that they comprise.
lens of love stands at the height of the world, in the world of
divinity, in a place where there are no contradictions, borders and
oppositions—only satisfaction, goodness, and infinite breadth. The
offspring of that shining lens of love is eternal love. When eternal
love draws sustenance from the shining lens of love, it attains a
great deal of its nature. In its descent, it cannot bear any
stinginess or jealousy. When it is forced to constrict itself, it
constricts love with love; it limits goodness with
When those who are suffused with love see the
world, and in particular, when they see living beings involved in
bickering, hatred, persecution and quarreling, they immediately
yearn that they and their lives may be partners with desires that
bring about the joining together of life and its unity, perfection
and tranquility. They feel and know that the closeness of G-d for
which they yearn with the fullness of their soul only functions to
bring them to a unification with inclusiveness and for the sake of
When they come to the strata of mankind and
find factions of nations, religions, sects and opposing ideals, they
strive with all their strength to encompass all of it, to connect
and to unify. With the healthy spiritual sense of their pure soul,
which rises and flies to the G-dly heights above all constrictions,
they recognize that all details must be full, that the best societal
forms must be elevated and must enter with all the satisfaction of
their details into the light of a perfected life. They desire that
every detail will be guarded and elevated, and the complete entirety
united and filled with peace.
When they come to their own nation,
their heart is connected with all the depth of their life with the
nation’s happiness, endurance and elevation. Yet still, they find it
divided and split, divided into various parties. They cannot effect
a complete unity within any particular party. Rather, they desire to
unite with the entire nation, totally and entirely, in all its
fullness and goodness.
Oros Hakodesh II, pp. 242-43
All of the Plague Has Turned Pure
Within the totality of the world—
this-worldly and spiritual—
The only evil to be found
In its isolated state.
But in the gathering of
Everything is good—literally—
Not because evil is
nullified into the majority
(As the desiccated accounting would
But when seen from the perspective
That is independent and ideal.
From this, you can
That to the degree
That the quantity of
Toward wholeness grows,
goodness is revealed.
Not only that,
But the gathering of evil
in all its parts
Appears as the depths
Of a very great
Connecting in the depth of the heat of its
To total goodness,
With which evil will not
“All of the plague has turned pure white.”
that is hidden
In this eternal point of view
Is what maintains
Placing a bandage on the face
Of all destructive
Not allowing them to cause
The world to
“And he will guard heights upon heights.”
Hakodesh II, p. 454
The Liberated Light
From the well of kindness,
your love for humanity must burst forth—not as an unreasoned
commandment, for then it would lose the most clear aspect of its
brilliance, but as a powerful movement of the spirit within
This love must withstand very difficult challenges. It must
overcome many contradictions, which are scattered like boulders upon
which you may stumble. These are found in isolated Torah statements,
in the superficial aspect of a some Torah laws, and in a multitude
of points of view that stem from the constriction within the
revealed aspect of the Torah and the national ethical sense.
is clear that when the love of humanity grows remote from its divine
source, its blossom withers. And the divine source expresses its
light through the conduits of Torah and mitzvah, and through the
definition of the Jewish nation as unique.
All this requires the
effort of a great spirit: how to maintain these conduits where they
stand, and yet draw the waters of kindness in their original purity
Again and again, we must descend to the depths of
darkness in order to excavate— precisely from there—the most
liberated light, the greatest and most elevated.
Hakodesh III, p. 318
Realms of Darkness
When you feel humiliated, empty,
lacking all spiritual strength, when you fall and stumble, realize
that a great light has been prepared for you.
imperfections and breaches—this-worldly and spiritual, in what you
did do and didn’t do, from all the days of your life—stand before
you. All your sins testify against you.
You are stunned. You feel
regret from the midst of great anguish.
Then you rise and repent.
You emerge from the depth of the abyss to the elevated pinnacle,
from impurity to purity, from blackness to a great light.
you emerge and rise, you pass through realms of darkness that so
greatly eclipse you.
But you know that “G-d is merciful and
gracious,” that “even though I walk through the valley of the shadow
of death, I shall not fear evil, for G-d is with me.”
the midst of these confusions of the abyss, you will cry out to
Your voice will be heard. You will call out for the light of
knowledge. It will shine upon you. Wisdom and kindness will support
you and crown you.
Swiftly, you will return to the citadel,
filled with wisdom, joy and strength.
Oros Hakodesh III, p.
When you feel that you have fallen because of a weakness
of the spirit of ethical awareness, consider that from the depths of
the abyss you must draw forth precious pearls.
Then you will rise
and renew your abilities, in strength and tranquility. You will
approach the eternal light with even greater capability than in the
This rule governs the entire generation It governs
the eternal era.
Oros Hakodesh III, p.
Your Independent Intuition
It is not the intent of any influence
that comes from outside yourself and into your inner being—whether
from secular or holy sources—to silence your spirit and mute your
Rather, its intent is to wash you with a
flow of light, so that you will absorb it into the essence of who
you are. In this way, and from the midst of this, your independent
sense of things will grow ever stronger.
When you are
desolated by internal shoddiness, you think that the intention of
everything that comes from outside yourself is to abrade your
independent sense of reality, to crumple you and to make you totter.
You become short-tempered and you cease to grow.
holy and the secular influence your spirit. When you integrate them,
you are enriched. You must take what is fitting from each of
From the holy, take the light of life and an inner
From the secular, take the container, the superficial
understanding that provides a basis for grasping the content. The
secular provides material for analogies and explanations, for
contexts of understanding the ways of the world and good character
There is an abundance that is the sense of division
between the holy and the secular.
That abundance becomes ever
more clear when you gather the wealth of these various sources. It
strengthens and illumines your spirit.
At last, you come to
the innermost circle of Torah. The diseased cloud within you that
hides the Torah begins itself to glow more and more with the light
of Torah. From the fog, lights are revealed in their full
Oros Hakodesh I, pp. 67-68
The Gold Of That Land Was Good
“‘And the gold of that land was
good’—this teaches that there is no Torah like the Torah of the land
of Israel” (Bereishis Rabbah 16:7).
In every generation, it is
fitting to have great love for the Torah of the land of Israel. This
is particularly true now. We must give our generation the
life-giving medicine of the Torah of the land of Israel. We must
show this generation the greatness of truth and clarity found within
our G-dly treasure, in the ideas and insights of the true Torah, in
the beauty and exalted nature of its mitzvos, and in its overall
view of life. This can be achieved only via the light of the Torah
of the land of Israel, via its depth and breadth. Only that connects
all one’s awareness and ideas so that one can completely experience
it and, more, transfer that experience to others. All of this is
possible only via the light of the Torah of the land of
Our generation is ready. It must be influenced by
ideas that have a fresh life and greatness. Shriveled, small matters
can no longer capture its heart. Its communal nature has grown
exceedingly. We must give everything to this generation in an
inclusive fashion: a stream of the flow of life of the entire
This brings us to the essential difference between the
Torah of the land of Israel and the Torah of chutz la’aretz (outside
the land of Israel). Whatever is small and individual (whether in
the general context of spiritual ideas or, more particularly, of
those ideas that deal with the great breadth of Torah and faith)
when viewed from the perspective of the Torah of chutz la’aretz
becomes great and inclusive as soon as it draws to itself the
atmosphere of the land of Israel.
The Torah of chutz la’aretz
is only aware of how to care for the individual, for his spiritual
and physical completion, his temporal as well as eternal condition.
But the Torah of the land of Israel is concerned with the totality,
with the nation: with its soul and energy, its body and spirit, its
total present, its total future, and the living imprint of its past—
simultaneously. All details enter it and are subsumed in its exalted
state. This is the inner renewal, deep and broad, of the Torah of
the land of Israel. It declares that all individual thoughts and
ideas proceeding in an impoverished and scattered state—the
atmosphere of the land of other nations—must form one bundle, must
clothe themselves in one general intent related to the life of the
entire nation, under the influence of the land of
translated from Chevyon Oz, quoted in Moadei Harayah, pp.
Teaching the Children
We must make it easy for our children
to explicitly find in all areas of life the exalted ideals that come
from keeping the Torah and its commandments.
The Torah should not
be “the word of the L-rd, law by law, line by line, a little here, a
little there” (Isaiah 28:13). The Torah should be a commandment that
is all-inclusive and living, established and faithful—that brings
the light of life and the halo of glory to each of our children and
to the whole of our people.
Our faith must be filled with wisdom
Our awe must contain glory and honor of the G-d of
Israel, of G-d Who is awesome in beauty.
This is one with the
greatness of life and the light of joy demanded from each individual
whose soul dwells in that light, and from the entire nation that is
strong and desires life.
“Children of Zion, be glad; rejoice in
the L-rd your G-d” (from Isaiah 33:6).
This is the most holy
service of Torah in these generations. The most outstanding
scholars—in particular, those who find within themselves a talent
and inner ability for ethical and poetic teachings, for exalted
thoughts in the highest areas of wisdom—are forbidden to suppress
and restrain that praiseworthy endowment. They must broaden and
expand it. Each day, with their knowledge, wisdom and talent, they
must present broad and suitable teachings.
particularly must devote to such teachings the majority of their
talents. They should not be concerned that this dedication will
diminish and simplify their study of practical Torah. It may limit
them to study the clear halachah and its simple explanation, to
clarify each matter as it comes, calmly and unhurriedly, with a
broad overview of the given halachah and the basic theory behind
But it is from this that true brilliance comes—of its
own, and when required—without the great toil of extended
The majority of casuistics is intended only for those
who otherwise lack the ability to slake their thirst for the breadth
of Torah and the strength of intellectual freedom.
casuistics is always pleasant and reasonable, good and fine, even
for those who are most occupied with their exalted spiritual
But the basic business of these sensitive souls must be
“to open the eyes of the blind, to deliver the prisoner from the
jail, to bring forth from the dungeon those who sit in darkness”
Ikvei Hatzoan, p. 140
Exile and Mediocrity
We experience exile and mediocrity becasue we
do not proclaim the value and wisdom of the land of Israel. We have
not rectified the sin of the biblical spies who slandered the land.
And so we must do the opposite of what they did: we must tell and
proclaim to the entire world the land's glory and its beauty, its
holiness and its honor.Then, after all these praises, let us hope
that we have expressed at least one ten-thousandth of the loveliness
of that lovely land: the beauty of the light of its Torah, the
exalted nature of the light of its wisdom, and the holy spirit that
seethes within it.Eretz Chefetz
The Exodus Never Ceases
The exodus from Egypt only appears to be a past
event. But in truth, the exodus never ceases. The arm of God that
was revealed in Egypt to redeem the Jews is constantly outstretched,
constantly active. The revelation of the hand of God is the breaking
through of the light of God, shining great lights for all
Moadei Harayah, p. 292
Not with depression, not with fearfulness, not with
sentimental weakness must we turn to the divine light, but with a
clear knowledge that what flows from the depths of our heart to
approach G-d is a natural, complete and healthy faculty. It is more
than just a natural faculty— it is the basic, natural faculty of our
soul. It emerges in us from the soul of the Life of all worlds, from
the soul of all existence, of all being.
The more we increase
knowledge, increasing spiritual illumination and a healthy
physicality, so will this wondrous light shine in us, a lamp on the
path of our life.
Oros Ha’emunah, p.