הרב הלל רזניק - הקדמה לספר הזהר אותיות ס"ו-ע"א Rabbi Hillel Resnick - Introduction to The Zohar 66-71

(1) You should know, that in every aspect, there is an external [aspect] and an internal one. In regards to the world at large, the Jewish people, the seeds of Abraham, Isaac and Jacob, are considered internal, while the seventy nations are considered external. Also within the Jewish people, there are those who because of their complete devotion to HaShem are considered internal, and there are those who are external, those that cannot devote their energy to HaShem. Likewise, within the nations of the world, there are those [nations], the internal ones, “the righteous among the nations”, and there are external nations, those nations that are coarse and damaging. Also within the devotees among the Jewish people, those who understand the “soul” of the Torah and its secrets, they are regarded as internal, and there are those who are external, who only promote the actions that the Torah obligates. Likewise, in every individual, there is the Jew [within that person], which is the “point-of-the-heart” (holiness in potential), and the [seventy] nations within that individual, that is his “body”. But even the “nations of the world” within a person [can change] and associate itself with the internal, and will then be considered a “convert”. They are similar to the righteous converts who came to join the Jewish people.

(1) And if a Jewish person elevates and honors (considers important) his internal self that is the “Israel” within him, more than the “nations of the world” within him, the external. Meaning that most of his efforts are geared in increasing and elevating the internal within, for the sake of his soul; and a limited effort, only that which is necessary to maintain the “nations of the world” within him, those that are for the sake of his body, as it is written (Avot 1st Chapter) “Make your Torah fixed, and limit your work”. Through this [process] he influences the internal and external aspects of the entire world. In that the Jewish people become elevated more and more, and the nations of the world, the external, will realize the importance of the Jewish people.

(2) However, if G-d forbid the opposite occurs, that a Jewish person, considers important the external, the “nations of the world” within him, over the “Israel” within him, as it is written (Deuteronomy 28:34) “ The stranger among you will ascend above you higher and higher, while you will descend lower and lower”. Meaning the external within you, the “nations of the world” within you, will ascend higher and higher, while the internal within you, the “Israel” within you will descend lower and lower. These actions will cause the nations of the world to ascend higher and higher, and overcome the Jewish nation, and lower them to the ground, and the Jewish nation, the internal aspect of the world will descend lower and lower, G-d forbid.

(1) Don't be astonished that a single person's actions can influence the ascent or descent of the entire world. For it is an ironclad rule that the total [world] and an individual are equal, they are side by side as two drops of water, and whatever transpires in the total, occurs also in the individual. And more so, it is the individual parts that construct and fashion the total in its entirety; for the total is only revealed as a consequence of the character and caliber of its details.

(2) Without a doubt, the actions of the individual impact the decline or rise of the entire [world]. This explains that which is written in the Zohar, that by virtue of studying the Zohar and Kabbalah, they (the Jewish people) will merit to leave exile and experience complete redemption. This seemingly [is perplexing, because] what association is there between the study of the Zohar and the redemption of the Jewish people from among the nations?

(1) However, by virtue of what was explained, it can be completely understood, that the Torah as well, has an internal and external aspect, similar to the entire world. Therefore, one who is occupied in Torah, has likewise these two levels. By concentrating his efforts on the internal facets and secrets of the Torah, he thereby according to his efforts, elevates the internal of the world that is Israel, and boosts Israel above the external of the world, who are nations of the world. And all these nations will acknowledge and perceive the significance of the Jewish nation. As the verse says: (Isaiah 14:2) “The nations will take them and bring them to their place, and [Israel] will rule over them, upon G-d’s land.” And similarly (Isaiah 49:22) “So says the Lord, Behold I will raise my hand toward the nations, and I will lift my banner towards their people, they will carry your children in their arms and your daughters on their shoulders.”

(2) On the other hand, if G-d forbid, the opposite occurs, that a Jewish person diminishes the value of the internal aspects and secrets of the Torah, which depict the different degrees of the soul, and that also [clarifies] the rationale of the Mitzvot, but [that person]only occupies himself with the external aspect of the Torah that which pertains exclusively to its actions. And even if he occasionally engages in the internal, but only allocates a limited time for it, a time that is “neither day nor night” as if this [study] G-d forbid, was unnecessary. He therefore causes the decline of the Jewish people, who are the internal of the world, and the elevation of the nations of the world over them, who will then cheapen and deride the Jewish people, and consider them extraneous and of no use, G-d forbid.

(3) In addition to this, they give rise to the external nations, who then overpower the internal nations. Consequently, the harmful nations, those that cause damage and destruction, prevail and rise above the internal nations, those nations that are righteous. They then precipitate all the terrible destruction and carnage that our generation was witness to. You now ascertain, that the salvation of the Jewish people and their importance, depends upon the study of the Zohar and Kabbalah, in that all the destruction and descent of the Jewish people are on account that they abandoned the internal study of the Torah, and reduced its worth lower and lower, and considered it, G-d forbid, as something superfluous.

(1) And that which is said in Tikunae Zohar (Tikun 30): Arise for the sake of the Holy Presence, for you have an empty heart that does not understand how to acquire Her, although She is in your midst. This is the deeper meaning of what is written (Isaiah 40:6) “A voice says, call!” The voice, that is in the heart of every Jew, calls out for everyone to pray for the elevation of the Holy Presence, [the Holy Presence] that manifests itself through the unification of all Jewish souls.

(2) (Bringing proof from Job 5:1 “Now call/cry out” that [the word] "call" is synonymous with prayer). However, the Holy Presence says “What shall I call?" Meaning, I do not have the strength to rise from the ground, for “all flesh is grass”, they are all compared to animals that eat grass. Meaning, that they perform the Mitzvot without thought, similar to [the thoughtless actions of] an animal. “And all their kindness is like the blossom of the field” (that is cut off and dries). For all their kindness, they do for themselves, meaning, their intent in performing Mitzvot is only to benefit themselves and not for their Creator.

(3) And even those whose endeavor is Torah, all their efforts are for themselves, even the commendable among them, those that devote their time in Torah study, are only interested in themselves, without the proper intent of giving benefit to their Creator.

(4) “At that time”, it is said about that generation, “a spirit will leave and never come back”, this is the spirit of the Messiah, whose mission it is to redeem Israel from all their troubles, until the final redemption. Establishing that which is written (Isaiah 11:9) “for the land will be full with the knowledge of the Lord”, this spirit left, went away, and does not bring light to the world.

(5) Woe to them, those who cause, the spirit of the Messiah to leave and never return. For they make the Torah “dry” (stale) that is to say without any “moisture” (excitement) to its [true] meaning and understanding. For they limit themselves only to the performance [of the Mitzvot] of the Torah, and do not aspire to understand the wisdom of Kabbalah, to comprehend and perceive the secrets of the Torah and the purpose of the Mitzvot.

(6) Woe to them, who cause through their actions, impoverishment, war, violence, murder and destruction throughout the world.

(1) The reason that this [carnage] occurs, is as we had elucidated. For those who are engaged in Torah, snub the internal within them and the internal aspect of the Torah, set it aside, as a matter that is never necessary, and occupy themselves with it, only at a time “that is neither day nor night”. They are akin to the blind who flounder in the dark. They elevate the external within themselves, that is, their selfishness, and consider superior the external aspect of the Torah, over its internal aspect. Through their actions they arouse the external of the world to swamp over its internal aspects, every aspect corresponding to its essence.

(2) For the external in Israel, those unlearned among them, overpower and nullify the internal, the great rabbinic sages. And also the external nations of the world, those that are the destructive among them, overpower and nullify the internal nations, those nations that are the righteous among them. And likewise, the external of the entire world, who are the nations of the world, overpower and nullify the internal, the Jewish nation. In such a time, all the destructive forces arise and fundamentally desire to eradicate and murder the Jewish people. As is written (Yevamos 63a) “Misfortune comes to the world only on account of Israel”, as was mentioned, that they are the cause of impoverishment, war, violence, murder, and destruction of the entire world.

(3) And because of our many sins, we were witness, to all that is written in the Tikunae Zohar, not only that, but this “strict justice” (violence, murder, etc.) occurred to the best among us, as is written (Bava Kama 60a) “and it initiates upon the righteous first”. From all the beauty that the Jewish people had in Poland and Lithuania, etc. only a remnant survived, in our Holy Land, and it now becomes incumbent on us survivors, to correct this severely warped situation (not engaging in the internal aspect of the Torah). Each of us, the survivors, should accept upon themselves in all their capacity, to elevate from now on, the internal aspect of the Torah, to accord it its rightful place, above the external aspect of the Torah. As a consequence of this, each one of us will merit to heighten the internal within, the Israel within, magnifying the soul above the external, [above] the nations of the world within him, [meaning above] his spiritual body (the desire to receive).

(4) This energy will spread throughout the Jewish people, who will come to recognize and acknowledge the prominence of Israel’s sages, to listen and obey them. Moreover, the internal nations of the world, the righteous nations, will resiliently overpower the external among them, the destructive ones. So too, the internal of the entire world, the Jewish people, [their values] in all their glory and majesty will be preferred over the [values of the] other nations.

(5) At that moment, all the nations will recognize and acknowledge the greatness of Israel. And the following verses (Isaiah 14:2) shall be fulfilled: “And the House of Israel shall inherit them on the land of the Lord”, and (Isaiah 49:22): “they will bring your children in their arms, and your daughters on their shoulders”. This is what is stated in the Zohar Naso, page 124b, “through this book, the Zohar, they (Israel) will be redeemed with compassion”, as was explained. Amen so be His will.