Kabbalah #4

The Torah is concerned about the money of Israel why so?
It is an important principle that when you wear, eat, or make use of anything, you derive benefit from the vital force inherit in that object. the object could not exist without the spiritual component, and it contains holy Sparks that relate to the very root of your soul. I heard that this is the reason why particular thing is loved by some people and disliked by others who love something else.
When using something or eating food, even if you did so for your bodily needs, you Rectify those Sparks. They are rectified by virtue of you using the strength added to your body by the Garment, food or other things, to serve G-d. Thus it may happen that when you complete the rectification of all those Sparks and that object which relate to the root of your soul, G-d takes it away from you and gives it to someone else because it's remaining Sparks relate to the other person
R. Israel Baal Shem peace be upon him thus said: when people eat and sit with others and use others, it means that they are dealing with a Sparks in those things. A person, therefore, must be concerned about his objects and everything he has because of the Sparks they contain, i.e. meaning we must show concern for the holy Sparks.

It is man's duty to elevate the "sparks of holiness" from their fallen state. This process of extracting the sparks is called "Birur", meaning "clarification", which is part of a larger cosmic plan called "Tikun", meaning rectification or restoration of the broken vessels, and, consequently, the restoration of the proper cosmic order.

Adam ate from the "Tree of knowledge of good and bad" the boundaries between the forces of Good and Evil - Holiness and Purity were clearly defined when Adam sinned these boundaries became blurred and "Sparks" of holiness scattered and became ensnared within the forces of impurity.

the purpose of sending the Jewish people into Exile among the nations of the world is so that they draw out the Sparks of holiness that are and ensnared within the impurity associated with the host nation, and reconnect them to their holy source, as the Jews descend more deeply into Exile, Sparks that are yet more deeply aBeforend enmeshed within the impurity are drawn out at the same time though the Jews become increasingly exposed to the ever deeper impurities that exist in the whole society.

With this idea in mind we gain a new perspective into the history of the Jewish Exile, there have been many Jewish community that existed for centuries in place and security until the Winds of Change blew in and the local rules chased them out forcing them to seek a new home elsewhere. in this manner the diaspora shifted slowly and unevenly around the globe leaving long time Jewish strongholds behind while pressing into areas previously uninhabited by Jews, Although ostensibly due to Sociopolitical forces, these movements were actually taken, under G-d's discreet Guidance in pursuit of the Sparks of Holiness hidden around the world. when the Jews in one part of the Exile finished collecting the holy spark in that area, g-d aroused the local ruler and populace against them so as to push them along to their next sphere of operation.

(based on the teachings of the arizal)

תניא, חלק ראשון, ספר של בינונים ל״ו:א׳

והנה, מודעת זאת מאמר רז"ל, שתכלית בריאת עולם הזה הוא ש(תנחומא נשא טז): "נתאוה הקב"ה להיות לו דירה בתחתונים".

Tanya, Part I; Likkutei Amarim 36:1

It is a well-known Rabbinic statement that the purpose of the creation of this world is that the Holy One, blessed be He, desired to have an abode in the lower worlds.

תהילים ק״ז:ה׳

רְעֵבִ֥ים גַּם־צְמֵאִ֑ים נַ֝פְשָׁ֗ם בָּהֶ֥ם תִּתְעַטָּֽף׃

Psalms 107:5

Hungry and thirsty, their spirit failed.

The Baal Shem Tov expounded this concept in his interpretation of the verse, “Hungry and thirsty, their soul longs within.” The Baal Shem Tov asks, “Why are they hungry and thirsty? — Because ‘their soul longs within.’ Their souls seek a bond with the G‑dly energy contained in the food and drink.”

תקוני הזהר כ״ב א:ו׳

וַיִּפֶן כֹּה וָכֹה, אִם אִית מָאן דְּיִתְעַר בִּתְיוּבְתָּא לְתַבְרָא בֵּית אֲסוּרִין דִּלְהוֹן, הֲדָא הוּא דִכְתִיב (ישעיה מט ט) לֵאמֹר לַאֲסוּרִים צֵאוּ, וְלַאֲשֶׁר בַּחֹשֶׁךְ הִגָּלוּ, וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ, אֶלָּא אִישׁ לְדַרְכּוֹ פָּנוּ, בַּעֲסָקִין דִּלְהוֹן, בְּאוֹרְחִין דִּלְהוֹן, אִישׁ לְבִצְעוֹ מִקָּצֵהוּ, בְּבִצְעָא דְהַאי עָלְמָא, לְיַרְתָא הַאי עָלְמָא, וְלַאו אִינוּן מִסִּטְרָא דְאִלֵּין דְּאִתְּמַר בְּהוֹן (שמות יח כא), אַנְשֵׁי חַיִל, יִרְאֵי אלהי''ם, אַנְשֵׁי אֱמֶת, שֹׂנְאֵי בָצַע, אֶלָּא כֻּלְּהוּ צָוְוחִין בִּצְלוֹתִין בְּיוֹמָא דְכִפּוּרֵי כַכְּלָבִים, הַב לָנָא מְזוֹנָא, וּסְלִיחָה וְכַפָּרָה וְחַיֵּי, כָּתְבֵנוּ לְחַיִּים, וְאִינוּן עַזֵּי נֶפֶשׁ כַּכְּלָבִים, דְּאִינוּן אוּמִין דְּעָלְמָא דְצָוְוחֵי לְגַבֵּיהּ וְלֵית לוֹן בֹּשֶׁת אַנְפִּין, דְּלָא אִית מָאן דְּקָרָא לֵיהּ בִּתְיוּבְתָּא, דְיַחֲזוֹר שְׁכִינְתֵּיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, דְאִיהִי מְרַחֲקָא מִנֵּיהּ, לְמֶהדַר לְגַבֵּיהּ, וְאִדַּמְיָין לִכְלָבִים, דְּאִתְּמַר בְּהוֹן (תהלים קו לה) וַיִּתְעָרְבוּ בַגּוֹיִם וַיִּלְמְדוּ מַעֲשֵׂיהֶם, וְאִינוּן עִרֶב רַב, דְּכָל חֶסֶד דְּעָבְדִין לְגַרְמַיְהוּ עָבְדִין.

Tikkunei Zohar 22a:6

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