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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 aspirati… - Yehuda Ashlag
" "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].
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About Yehuda Ashlag
Yehuda Ashlag (4 October 1886 – 6 October 1954) was a Kabbalist who lived in Jerusalem from 1922 until his death in 1954, who received the name Baal HaSulam (The Master of the Ladder) for his Sulam commentary on The Zohar. He advanced while writing the commentaries, and published his primary work, Talmud Eser Sefirot (The Study of the Ten Sefirot), which is considered the predominant Kabbalistic study text for our generation. He worked as an Orthodox rabbi, and was born in Warsaw, Poland, to a family of scholars connected to the Chassidic courts of Prosov and Belz. His son Baruch (1907-1991) extended the teaching lineage by pursuing his work.
Also Known As
Alternative Names:
Yehuda Leib Ha-Levi Ashlag
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Baal Ha-Sulam
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Additional quotes by Yehuda Ashlag
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.
[W]hen we examine the acts of an individual, we shall find them compulsory. He is compelled to do them and has no freedom of choice. In a sense, he is like a stew cooking on a stove; it has no choice but to cook. And it must cook because Providence has harnessed life with two chains: pleasure and pain (...) there is no difference here between man and animal. And if that is the case, there is no free choice whatsoever, but a pulling force, drawing them toward any bypassing pleasure and rejecting them from painful circumstances. And Providence leads them to every place it chooses by means of these two forces [i.e. pleasure and pain], without asking their opinion in the matter.
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