Yehuda Ashlag Quotes

It is well known to researchers of nature that one cannot perform even the slightest movement without motivation, meaning without somehow benefiting oneself. When, for example, one moves one’s hand from the chair to the table it is because one thinks that by putting one’s hand on the table one will thus receive greater pleasure. If one would not think so, one would leave one's hand on the chair for the rest of one's life without moving it an inch, all the more so concerning greater efforts.

Had Israel not sinned, they would have been given only the five books of Moses and the book of Joshua.

[T]he whole purpose of the Torah is to correct the sin of the Tree of Knowledge, which induced the confusion of the conduct of the sustenance of reality.

Rabbi Elazar, son of Rabbi Shimon, says, ‘Since the world is judged by its majority, and the individual is judged by the majority, if he performs one Mitzva, happy is he, for he has sentenced himself and the whole world to a scale of merit. If he commits one sin, woe unto him, for he has sentenced himself and the whole world to a scale of sin.’ (...) Moreover, it is written, “one sinner destroyeth much good.” This is because one sin sentences the person and the entire world to a scale of sin.

It is much like a rich man, who takes a man from the market and feeds him and gives him gold and silver and all desirables every day. And each day he showers him with more gifts than the day before. Finally the rich man asks: Do tell me, have your wishes all been fulfilled? And the man from the market replies, not yet, for how pleasant and wonderful it would be if all those possessions and precious things came to me through my own work as they came to you, and I would not be receiving the charity of your hand. The rich man told him then: In this case, there has never been born a person who could satisfy your wishes.

Because there is no difference or disparity of form between them (...) "The Torah and the Creator and Israel are one."

Know that the essence of a person, as such, is quite impossible to perceive without his material embodiment (...) This is because our five senses and our imagination do not offer us anything more than the revelation of the actions of the essence, but not the essence itself.

The aim of the Creator from the time He created His Creation is to reveal His Godliness to others.

[W]hat a terrible wrong inflict those nations that force their reign on minorities, depriving them of freedom without allowing them to live their lives by the tendencies they have inherited from their ancestors (...) For we can see how all the nations that ever fell, throughout the generations, came to it only due to their oppression of minorities and individuals, which had therefore rebelled against them and ruined them. Hence, it is clear to all that peace cannot exist in the world if we do not take into consideration the freedom of the individual. Without it, peace will not be sustainable and ruin shall prevail.

In addition to the animal essence, we have something that is above animal existence. This something is called our egoism. It is based on our aspirations to wealth, honor, fame, power, and knowledge. Animals do not have these aspirations [...] — envy, inclination to pleasures, and aspiration to honor. These aspirations bring a person to a level above the animal. Since they are above animal qualities, these aspirations and qualities are praiseworthy. On the other hand, their common natural utilization puts us below all other levels [i.e. still, vegetative, and animate].

There is a positive force, meaning constructive, and a negative force, meaning negative and destructive. They create and complement the entire reality in general and particular through their harsh and perpetual war with one another. As we have said above, the negative force appears at the end of every political phase, elevating it to a better state, and thus the phases follow one another until they reach their ultimate perfection (...) In addition, being a social creature, the individual development is not enough. Rather, one’s ultimate perfection depends on the development of all the members of society.

Indeed, if we set our hearts to answer but one very famous question, I am certain that all these questions and doubts will vanish from the horizon, and you will look unto their place to find them gone. This indignant question is a question that the whole world asks, namely, “What is the meaning of my life?” In other words, these numbered years of our life that cost us so heavily and the numerous pains and torments that we suffer for them, to complete them to the fullest, who is it that enjoys them?

There are many sparks of sanctity in each person in [a] group. And when you collect all the sparks of sanctity into one place, as brothers, with love and friendship, you will certainly have a very high level of sanctity...

One is where one thinks.

The term “Spirituality” as it is expressed in books of Kabbalah, means that it is devoid of any corporeal contingency, meaning time, space, imagination, and so on. Sometimes, this term indicates only the Ohr Elyon (lit. Upper Light) in the Kli (lit. Vessel), although a Kli is also completely spiritual in every way.