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Judaism 101

Lesson on: Introduction

For reference: Throughout the course of our study Rabbi Moshe1 Chaim Luzzatto will be referred to as "Ramchal,"

which is an acronym for his full name.

Story: You buy your child a brand new bicycle. It comes in a pile of pieces; nuts, bolts, screws and other parts.

Luckily, you have an instruction manual and a picture of the completed bike. You read the steps, gather the necessatools and begin the task of assembly. To make your project even easier you begin sorting out the various parts,

placing the same type of pieces together, laying out the pieces as best as possible. Following the various steps, thebicycle begins to take shape, and soon it is complete.Proudly you and your child inspect the completed project, no longer the 50 separate pieces you started with, but a

working whole, a beautiful bicycle, ready to ride. This task complete, you can now begin the next step, teaching him

how to ride it.

If one began the process of building that bicycle without a systemized approach and a picture of the completed proj(as provided in the assembly manual), he could spend countless hours trying to understand the placement of each

individual piece and its proper function. A seemingly unimportant screw suddenly becomes a valuable piece if its

purpose is to hold the handlebars on.Just as there are many pieces to our bicycle, Judaism considers the Torah2 to contain 613 Mitzvot.3 When viewed

individually, these commands can appear to have no relationship to one another, and the Torah can quickly become

"difficult, unsatisfying burden."The opposite occurs when one ceases to focus on the individual commands and seethem in relation to their proper context. As Ramchal states, "this is what our sages meant when they taught us, wor

of the Torah should always be in your hands as general principles rather than as individual details."

How safe would the bicycle be, if left over was a pile of pieces that there was no place for and were regarded as bei

unimportant or unrelated to your project? The fact that they were included with the bike means that the manufacturintended them to be used -- they DO have a proper function.

This brings us to one of our favorite quotes: "The details of Scripture are not given to us so we can win at Bible

trivia."Rav Shaul (Paul) states, "ALL Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, f

correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for everygood work."4

But what about those genealogies or long chapters containing the minute (sometimes redundant) details such as theconstruction of the Tabernacle, the offerings brought or other accounts given to us in Torah? Did Shaul mean thos

too? How are we supposed to understand what all that is about?Knowing that God gives all of Scripture to us, none of it is superfluous and this is where our work begins.

As Ramchal says, "By its very nature, every general principle includes many details. As a result, when a persongrasps a general principle, automatically he also grasps a large number of details. Although at the outset a person

possessing a general principle might not be aware of its specific details or recognize them as elements of the genera

principle, later, when confronted by them, he will be able to recognize them."

However, the work of identifying and organizing the concepts contained within Scripture is just the first step (albei

an important and satisfying one). The building of the bicycle did not insure the child could now ride it without aperiod of learning. Neither does obtaining an understanding of the general principles of Judaism suddenly allow on

to automatically comprehend the deepest truths that Scripture holds.To quote Ramchal, "This book provides a basis which will make it much easier for you, its readers, to attain

knowledge of God, through the Torah and its exposition, so that all the Torahs secrets will be within your grasp,

which is Gods blessing that He bestows upon you."

Thus we embark on our study, with the help of God, to accomplish the directive of Shaul to his disciple Timothy

when he stated, "rightly dividing the word of truth."5

1. Moshe Moses

2. Torah Literally, "teaching" , but usually translated "Law" because Greek uses nomos ("law") to render Hebrew

Torah. The five books of Moses, the Pentateuch, called the Written Torah. Matthew 5:17. [FromJewish New

Testament, Glossary p. 375].

3. Mitzvot Commandments

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4. II Timothy 3:16-17

5. II Timothy 2:15

Lesson on Section 1.1.The Creator

Ramchal, following the methodology he established in his Introduction to Derech Hashem, starts with a general

principle which he will expand in future chapters. In this case, it is the most "general topic" of all -- "God" -- as all

else there is to study and learn comes from God. This is no easy task of course, as Ramchal himself says, and will tsome work on our part, going one step at a time.

To cite from another work of his:For this is the way of wisdom -- to acquire ideas one after another until, in the end, there emerges one complete

concept for which all of the prefaces were necessary.1

1:1:1 The Ten Commandments are enumerated differently in Judaism as compared to the way they have been

divided in Christianity. The first commandment as taught in Judaism is "I am the LORD your God, who brought yo

out of the land of Egypt, out of the house of bondage."2

This is the beginning of Gods "formal" introduction of Himself to all of Israel (and also to the world). This first

commandment is not a prologue as often taught, but a vital foundation for all of the following commands. If Israel d

not know that there was a God or who had delivered them for the bonds of slavery (remember, they came from Pagpolytheistic Egypt) here was a clear reminder.

1:1:2-4 One of the first "points of contention" for some of those reading this chapter may be Ramchals statement

that: "God's true nature cannot be understood at all..." This may seem to contradict what many of us have beentaught (i.e., that we can "know God.") Before aiming our weapons at the author, we have to clarify terms and keep

certain things in mind.

First, this is only Chapter One, and not everything Ramchal has to say about "us" and "God" is fully revealed at thi

point. Like a good lawyer, he builds his case, point by point. There is (a lot) more to come.Second, we need to better understand what Ramchal means by "God" in the context of this chapter.

Third, we need to realize that there may be more to "God" than what we've been taught.

GOD BEFORE GENESIS 1Genesis 1:1 states: In the beginning God created the heaven and the earth. That's how our Bibles start, but what abo

before "the beginning?" The phrase "In the beginning ..." does not refer to the "beginning" of God. The God of

Genesis did not "show up on the scene" with this first verse.

Although existence as we can know it, ("creation") started at Genesis 1:1, prior to this there was a level of existencethat included God, and "nothing but God." (From our point of view, this can also be called "non-existence.") This i

"God" as Ramchal is discussing at this point.Words such as "infinite" and "indefinable" are as close as we can come to "describing" God before creation. We

cannot apply attributes to the infinite God as such, because attributes can only manifest within creation and creation

finite. To put it succinctly, if we ascribe any quality to the "infinite God," then God is no longer infinite.

In this sense God cannot be compared to any "thing" as "things" only exist in creation. As Ramchal states, "God isabsolutely simple, having no parts to Him." The Hebrew termAyin applies to God as being "no thing" (i.e., nothing

that we can conceive of).

However, just as God was and is "no thing," God also encompassed "everything there was" prior to creation. The teAyin Sof, meaning "without end," is applied to God as we "view God" before Genesis 1.Ayin Sofrepresents the

absolute and perfect "all," without attempting to apply any specific attributes. Another way to compare/contrast thetwo terms is by saying thatAyin is toAyin Sofas zero is to one. Both are true at the same time. (Simple, right?)GOD AS WE CAN UNDERSTAND GOD

Ramchal does not address the idea of God as we can understand God in this chapter. That comes later. However, w

will briefly touch on this subject at this time, as it may help in understanding what is being said in Chapter One.

Beginning with Creation, we have understandable levels of existence that are "separate" from God asAyin Sof. Howand why God caused creation to be, will be discussed later. Time and space were created. Spiritual forces, angelic

beings, and mankind (including both soul and physical body) all took their place in these levels of reality, which ar

also referred to as different "worlds" of existence in Hebraic writings. (See Sidebar on "Four Worlds of Existence."

As Ramchal explains, nothing in creation, including man, is equal to the Creator. Thus, it is not possible for man to

understand God asAyin Sof. However, God does reveal "aspects" (or "emanations") of "Himself" within creation, t

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we are capable of understanding. A clear example of this is found in the book of Exodus, where we see God giving

Moses the following piece of information:Exodus 6:2-3 -And God spoke to Moses, and said to him, I am the Lord; And I appeared to Abraham, to Isaac, andto Jacob, by the name of El Shaddai, but by my name YHVH was I not known to them.

Here God informs Moses that he has been given a greater level of understanding (of God) than was given to thePatriarchs. As God Himself states, He revealed Himself to Moses at a ("higher") level associated with the name

"YHVH," whereas the others knew Him at a level associated with the name "El Shaddai" (God Almighty).

Evidence of this can be seen in the miracles associated with Moses and the Israelites in Egypt and in the WildernesAbraham, Isaac and Jacob did not experience such dramatic, nature-defying events on a regular basis.

Although there was, is, and always will be but "One God," we have a differentiation between God asAyin Sof(whobarely mentioned in Scripture), and the "knowable God," who is revealed in different ways throughout the pages ofthe Bible and who human beings can relate to.

(See the comments on torah.org - paragraph 2 for more on this subject.)

As Ramchal mentions in paragraph 2, all we can know about God at the "level" ofAyin Sof, is that God exists and i

perfect.1:1:5 The last major point made by Ramchal in this chapter concerns the "unity" of God. Every quality exists in

perfection "within God" as a unified One. He is not "carved up" in any way, as the human mind is. This creates a

problem for us in understanding God. We simply do not have the capacity to grasp God asAyin Sof.

According to Ramchal, we can only understand things (within creation) that our senses can detect and communicat

to our minds, and the true nature of God is beyond this. As stated in the Ramchal commentary on Torah.org, "... we

haven't any more capacity to fully grasp the spiritual than fish have the ability to grasp the notion of fire!"Ramchal states that the Torah explains that there is a perfect Creator. This understanding preceded Mount Sinai, an

beginning with Adam, was passed along from individual to individual (i.e., Adam, Enoch, Methuselah, Lamech,

Noah, Shem, Eber, Abraham, Isaac, Jacob, Joseph, the Elders of the Twelve Tribes in Egypt.) Beginning with Mose

in Egypt, the unbroken chain of transmissioncontinued, through the time of Yeshua, and until today.Ramchal further explains that not only does Torah attest to the Creator, but nature and science do as well. This

parallels what another rabbi wrote:

Romans 1:20-23 -For since the creation of the world His invisible attributes are clearly seen, being understood by

the things that are made, even His eternal power and Godhead, so that they are without excuse, because, although

they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and theirfoolish hearts were darkened. Professing to be wise, they became fools, and changed the glory of the incorruptible

God into an image made like corruptible man--and birds and four-footed animals and creeping things. The challenge before us is understanding a God who is both "beyond understanding" as well as revealed in Scriptur

and in our lives. This task is not as convenient as putting "God in a box," as is often done. The latter may seem tomake life a little easier, but it isn't what we are here for. Our purpose in this life is to learn of the "image of God"

through being "hearers and doers" of the Torah,3 and becoming conformed to this image.4 This is the true essence o

teshuvah(repentance).

1. FromDa'ath Tevunoth (The Knowing Heart), by Rabbi Moshe Chayim Luzzatto2. Exodus 20:2

3. Romans 2:13; James 1:22-25

4. Romans 8:29, 12:2; 2 Corinthians 3:18, 4:4; Colossians 1:15, 3:10; Hebrews 1:3

Lesson on Section 1.2.The Purpose of Creation

1.2.1 The Goodness of Creation The first chapter introduced us to the idea of the "unknowable God" who

preexisted Creation as we know it, in a perfectly Divine and unchanging realm, void of any finite concepts such as

time and space.

As we mentioned, Ramchal began with the subject of the God the Creator, as this was the most "general" topic in hscheme of learning "from the top down." All else follows from this point and will have some association with

Creation, just as all the commandments given from God proceeded from the first, the "introduction of God" as

Sovereign of the universe, as mentioned in lesson 1.1.Ramchal begins this chapter with the declaration that Creation had a purpose, and that purpose was so that God cou

bestow His goodness/perfection to something "other than Himself." This is another "general" fundamental principa

understanding God and Creation, and must be understood as such.

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By examining the Creation account in Genesis, Chapter 1, we see a two-part process; a) God creates something, an

b) God examines what He created and sees that it is "good" (Hebrew: "Tov").The verses from Genesis, chapter 1 are as follows:

1:4 - And God saw the light, that it was good

1:10 - And God called the dry land Earth, and the gathering together of the waters He called Seas. And God saw thit was good.

1:12 - And the earth brought forth grass, the herb that yields seed according to its kind, and the tree that yields fruit

whose seed is in itself according to its kind. And God saw that it was good.1:17,18 - God set them in the firmament of the heavens to give light on the earth, and to rule over the day and over

night, and to divide the light from the darkness. And God saw that it was good.1:21 - So God created great sea creatures and every living thing that moves, with which the waters abounded,according to their kind, and every winged bird according to its kind. And God saw that it was good

1:25 - And God made the beast of the earth according to its kind, cattle according to its kind, and everything that

creeps on the earth according to its kind. And God saw that it was good.

1:31 - Then God saw everything that He had made, and indeed it was very good. So the evening and the morningwere the sixth day.

God calls creation "good", but good compared to what? As Ramchal states, "Other things may be said to haveperfection [goodness], but it is only relative to something less perfect."This correlates to another principle stated in 1.2.2 "God therefore decreed and arranged that creation contain

elements of both perfection and deficiency"Therefore, we see that the goodness of creation (before the "fall of

mankind") is perfectly balanced with "deficiency".Only God Is Good Ramchal makes it a point to emphasize, that although Gods "intent" is to bestow His true

perfection upon Creation, only God Himself is truly good. Yeshua made this clear, emphasizing that God is One (i.

the declaration of the "Shema," found in Deuteronomy 6:4), and that God alone is good:

Matthew 19:17a So He said to him, "Why do you call Me good? No one is good but One, that is, God."

Emulating God to Attain Goodness/Perfection

Ramchal next mentions a spiritual principle that will be developed further into the study. The "closer" one is

(becomes) to God, the more they can "partake" of Gods goodness/perfection and therefore themselves be consideras such. As stated in Deuteronomy, "that you may love the LORD your God, that you may obey His voice, and th

you may cling to Him, for He is your life and the length of your days" 1

Although Ramchal does not get around to specifically mentioning "man" as the subject in this context (until the las

paragraph of this chapter), we know that only man has this ability, which is in fact his purpose in life.This is exactly as was instructed by Yeshua:

Matthew 5:48 Therefore you shall be perfect, just as your Father in heaven is perfect.

Ramchal states in another of his works that this perfection that man is to strive for may be understood through both

Scripture and reason. (This is a similar argument to Pauls used in Romans 1):The perfection I speak of is implicit in Scripture and in reason. It is: being joined to the holiness of the Blessed One

and enjoying the apprehension of His glory without hindrance, barrier, or impediment. In Scripture (Isaiah 58:14):

"You will then regale in the Lord," (Psalms 140:14): "The just will sit before Your countenance," and many,

many others in a similar vein. The Prophets and Hagiographa are replete with these for all to see. "Consult the Booof the Lord and read." And in the words of our sages of blessed memory (Berachoth 17a): "In the World to Come

there is neither eating nor drinking but the righteous sit with their crowns on their heads and bask in the splendo

of the Divine Presence." In reason: The soul is nothing other than a portion of the Lord on high. Being so, its onlydesire is to return and cleave to its source and apprehend it, just as it is the nature of any generated object to aspir

to its source. And the soul has no rest until it has achieved this union. But, as to the exact nature of this attachment

and this union, we are powerless to understand this as long as we are in the midst of imperfection. But this very facpermits us to discriminate our imperfections. For just as we understand that perfection is this union, so we

understand that imperfection is any removal from it and any barrier that comes between ourselves and the Blessed

One which keeps us from uniting with Him as we could in its absence. And this is the defect that we must strive to rourselves of in order to attain the aforementioned perfection.2

"How" man is to strive, for this perfection will be discussed in great detail further in this study. For now however, wwill point to the second half of the verse cited earlier:

Matthew 19:17b - but if thou wilt enter into life, keep the commandments.

Tree of Knowledge of Good and Evil

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Ramchal further states, "The purpose of all that was created was therefore to bring into existence a creature who

could derive pleasure from Gods own good"

Adam and Eve did not know either good or evil, as we now do, before eating of the tree. Evil was not created at the

"fall" of man, but as we stated earlier, deficiency (i.e., evil) was inherent at the foundation of creation (remember it

the tree of the knowledge of good AND evil).It is for this reason that the work of the Messiah is accomplished at the beginning of creation as is stated in Hebrew

"although the works were finished from the foundation of the world."3 Thus Yeshua is presented in Revelation as

the, "Lamb slain from the foundation of the world." 4

The inherent deficiency in creation and its remedy are alluded to in the Talmud:

"Seven things were created before the world was created, and these are they: The Torah, repentance, the Garden oEden, Gehenna, the Throne of Glory, the Temple, and the name of the Messiah." 5

When Adam and Eve ate of the fruit of the tree, Scripture says, "Then the eyes of both of them were opened"6

Opened to what?

Before Adam and Eve ate of the fruit of the tree, there was a perfect balance of "good" and "evil", there was no

distinction between the two. At the moment they partake of the fruit of the tree, "they knew that they were naked7 That is, they saw the deficiency in creation, they saw "evil" apart from "good."

As stated in the Zohar:

"AND THE EYES OF BOTH OF THEM WERE OPENED. Rabbi Hiya says, their eyes were opened to the evil ofthe world" 8

This of course causes us to consider the idea that the "fall of man" was "built into" Gods plan. This is not simply

saying that "God knew it would happen," but rather that it was a necessary and "planned" event (by God), in order man to become what God wanted man to become.

1.2.2 Ramchal states that, " Gods perfect wisdom, however, decreed that for such good to be perfect, the oneenjoying it must be its master."As will be discussed in detail later on, to "master good" one must also "master evil.

To better understand this concept, we turn to Scripture.Again, we find an elaboration of this idea in another of Ramchals works:In His sublime wisdom, however, He knew that for this good to be complete it should be received as the fruits of on

labor. For then the recipient would feel himself the proprietor of that good and would not be shamefaced in receivi

it, as if he were receiving charity. As it is said: "One who does not eat of his own is ashamed to look at his

benefactor" (Yerushalmi, Orla 1:3). That the Holy One Blessed be He, could certainly have created man and the entire creation completely perfect.

What is more, this is what He would have been expected to do; for inasmuch as He is the quintessence of perfectionit is only natural that His acts be perfect in themselves. But since His wisdom decreed that man be allowed to perfehimself, He created him imperfect, constraining, as it were, His own perfection and His exceeding goodness from

manifesting themselves in full measure vis a vis these creations. Instead, He shaped them in that format which woul

further the end desired by His exalted wisdom And every particular limitation that we note in His creatures reflenot the extent of His ability, God forbid, but what His will decreed This is the principle: The Blessed Lord, as it

were, circumscribed Himself. That is, He circumscribed His ability in fashioning His creatures, so that they were

formed not in accordance with His powers but in accordance with His desired end. 9

One of the first people given this insight, was someone who truly needed it, Cain, the son of Adam and Chavah (Ev

Genesis 4:7 If you do well, will you not be accepted? And if you do not do well, sin lies at the door. And its desire

for you, but you should rule over it.

The idea of us mastering evil and good, is reiterated in the first of Johns letters in the New Testament. As mentionthe ideas of good and evil (and thus mastering them) are linked to Gods commandments (His Torah) which in theNew Testament is often called "the Law," and its abrogation called "lawlessness."

John emphasizes our task in mastering evil and good. He defines the "righteous person" not simply as someone wh

"believes" a certain way, but as one who "practices righteousness" (i.e., becomes a hearer and a doer of Torah).

I John 3:4-9 Whoever commits sin also commits lawlessness, and sin is lawlessness. And you know that He was

manifested to take away our sins, and in Him there is no sin. Whoever abides in Him does not sin. Whoever sins hasneither seen Him nor known Him. Little children, let no one deceive you. He who practices righteousness is

righteous, just as He is righteous. He who sins is of the devil, for the devil has sinned from the beginning. For this

purpose the Son of God was manifested, that He might destroy the works of the devil. Whoever has been born of Go

does not sin, for His seed remains in him; and he cannot sin, because he has been born of God.

We see the idea of perfecting ourselves reflected in Pauls writings as well:

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Romans 6:12-13 Therefore do not let sin reign in your mortal body so that you obey its lusts, and do not go on

presenting the members of your body to sin as instruments of unrighteousness; but present yourselves to God as tho

alive from the dead, and your members as instruments of righteousness to God.

In the same letter, Paul reminds his audience that those who are "of the Spirit" (Hebrew: "Ruach") are "subject to th

law of God" (to perfect ourselves by walking according to Torah as Yeshua Himself walked, i.e., 1 John 2:3-6):Romans 8:5 For those who are according to the flesh set their minds on the things of the flesh, but those who are

according to the Spirit, the things of the Spirit. For the mind set on the flesh is death, but the mind set on the Spirit life and peace, because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of Go

for it is not even able to do so, and those who are in the flesh cannot please God.

Pauls letter to the Philippians contains one of his more emphatic statements on how we are to live, making a point state that we are by no means perfect upon "making a decision" to follow Messiah (i.e., to follow Torah as He taughPaul explains that we are on a path to "walk" a certain way (Hebrew: our "Halakha"), humbly trusting in God that w

will be "saved," and encouraging his audience to follow his personal example. (Compare this to Johns statement of

the "righteous person practicing righteousness," in 1 John 3:4-9 (above), as well as the entirety of "James" [Jacobs

letter in the New Testament.):Philippians 3:10-21 - That I may know Him and the power of His resurrection, and the fellowship of His sufferings,

being conformed to His death,if, by any means, I may attain to the resurrection from the dead. Not that I havealready attained, or am already perfected; but I press on, that I may lay hold of that for which Messiah Yeshua has

also laid hold of me.Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those thing

which are behind and reaching forward to those things which are ahead, I press toward the goal for the prize of the

upward call of God in Messiah Yeshua. Therefore let us, as many as are mature, have this mind; and if in anythingyou think otherwise, God will reveal even this to you. Nevertheless, to the degree that we have already attained, let

walk by the same rule, let us be of the same mind. Brethren, join in following my example, and note those who sowalk, as you have us for a pattern. For many walk, of whom I have told you often, and now tell you even weeping, th

they are the enemies of the cross of Messiah: whose end is destruction, whose god is their belly, and whose glory is

their shame--who set their mind on earthly things. For our citizenship is in heaven, from which we also eagerly waifor the Savior, the Lord Yeshua the Messiah, who will transform our lowly body that it may be conformed to His

glorious body, according to the working by which He is able even to subdue all things to Himself.

Ramchal states, "He must be the one who has earned it for himself, and not given it accidentally [or by chance]."

This idea is also drawn from the Creation account. Here we are told, that after the "fall", man was dispatched by Go

to live in a physical world, where he would be able to know and choose between good and evil, and working towar

re-conforming himself to the image of God in which he was formed:Genesis 3:22 Then the LORD God said, "Behold, the man has become like one of Us, to know good and evil. Andnow, lest he put out his hand and take also of the tree of life, and eat, and live forever" -- therefore the LORD God

sent him out of the garden of Eden to till the ground from which he was taken. So He drove out the man; and He

placed cherubim at the east of the garden of Eden, and a flaming sword which turned every way, to guard the way tthe tree of life."

Regarding mans spiritual work, Ramchal adds, " By clinging to the elements of perfection, this unique creature

would make itself resemble the Creator"

This concept is also mentioned in Johns epistle, where we are told to make ourselves pure, as "we will be like Him

I John 3:2-3 Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know

that when He is revealed, we shall be like Him, for we shall see Him as He is. And everyone who has this hope in H

purifies himself, just as He is pure.1.2.3 In this paragraph, Ramchal further discusses the idea of us working on "being perfect" as God is. He says,"Therefore, even though the Root of perfection cannot be attained, all true perfection is ultimately derived and

transmitted from this Root."

The New Testament points us to Yeshua the Messiah as being the most perfected of beings, and as such is our

example to follow. (Note the idea of Messiah being such an example is consistent with Orthodox Judaism. Theargument is simply over whom the Messiah is.)

Yeshua taught this of Himself. Note the similar use of a plant as metaphor as compared to the language used by

Ramchal. God is the Root in Ramchals analogy, He is the vinedresser in Yeshuas. Yeshua is a vine coming fromthat Root/Vinedresser. We are the branches. Our work in avoiding deficiency and striving for perfection is our fruit

His Words (Torah) are our guide to accomplishing this:

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John 15:1-8 "I am the true vine, and My Father is the vinedresser. Every branch in Me that does not bear fruit He

takes away; and every branch that bears fruit He prunes, that it may bear more fruit. You are already clean becaus

of the word which I have spoken to you. Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless iabides in the vine, neither can you, unless you abide in Me. "I am the vine, you are the branches. He who abides in

Me, and I in him, bears much fruit; for without Me you can do nothing. If anyone does not abide in Me, he is cast o

as a branch and is withered; and they gather them and throw them into the fire, and they are burned. If you abide in

Me, and My words abide in you, you will ask what you desire, and it shall be done for you. By this My Father isglorified, that you bear much fruit; so you will be My disciples.

Paul reaffirms Yeshua as being our earthly example:

Romans 8:29 For whom He foreknew, He also predestined to be conformed to the image of His Son, that He mighbe the firstborn among many brethren.

Ramchal comments on the "unique creature which stands balanced between the elements of perfection and the

elements of deficiency, which in turn are the result of Gods illumination or concealment."(This creature being ma

as he soon states clearly.)

Mans work is thus at the same time twofold. He is to avoid deficiency and he is to seek perfection. As we willexplore later on, the 613 commandments of the Torah are considered as divided into 365 "negative" commandment

and 248 "positive" commands. The former point man away from deficiency, the latter toward perfection. (See Side

on Positive and Negative Commandments.)Ramchal further states, "The more elements of perfection (i.e., Torah) this creature (man) incorporates into itself, t

stronger will be his association and bond to God."

The above statement addresses the concerns of gentile followers of Yeshua, who may wonder why they should takeon more of the commands of the Torah. (i.e., "Do I HAVE to do those things?") God gave these commands for the

purpose stated above by Ramchal. (Although we may not initially understand "how this works.") This subject will b

further addressed later in this study.

1.2.4 Ramchal states, "God therefore decreed and arranged that creation contain elements of both perfection and

deficiency, as well as a creature with equal access to both."(See sidebar on the "Four Worlds.")

Turning to Genesis we see:

Genesis 2:9 -And out of the ground the LORD God made every tree grow that is pleasant to the sight and good for

food. The tree of life was also in the midst of the garden, and the tree of the knowledge of good and evil.

Genesis 2:16 -And the LORD God commanded the man, saying, "Of every tree of the garden you may freely eat; buof the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die."

Only with the onset of Creation does deficiency (i.e., "evil") appear. Evil did not exist prior to Creation, as there wano aspect of differentiation as only God existed. As such, there was no "concealment of His illumination" as Ramch

defines as "elements of deficiency.")

This also brings us to another point. As Creation contains both elements of perfection and deficiency, the Torah giv

at Sinai was given for man to deal with life in this world to avoid sin ("deficiency"), and to draw closer to God

(perfect himself)."See, I have set before you today life and good, death and evil, in that I command you today to love the LORD your

God, to walk in His ways, and to keep His commandments, His statutes, and His judgments, that you may live and

multiply" 10

"I call heaven and earth as witnesses today against you, that I have set before you life and death, blessing and

cursing; therefore choose life, that both you and your descendants may live; that you may love the LORD your God

that you may obey His voice, and that you may cling to Him, for He is your life and the length of your days"11

1.2.5 Finally (!) Ramchal gets around to saying what weve been waiting for, "This primary, essential creature is

man."

Again, we turn to the Creation account, where God establishes man alone in this role:

Genesis 1: 26 - Then God said, "Let Us make man in Our image, according to Our likeness; let them have dominion

over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thin

that creeps on the earth." So God created man in His own image; in the image of God He created him; male andfemale He created them.

1. Deuteronomy 30:202. FromDa'ath Tevunoth (The Knowing Heart), by Rabbi Moshe Chayim Luzzatto

3. Hebrews 4:3

4. Revelation 13:8

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5. Talmud - Mas. Pesachim 54a

6. Genesis 3:77. Genesis 3:7

8. Soncino Zohar, Bereshith, Section 1, Page 36b

9. FromDa'ath Tevunoth (The Knowing Heart), by Rabbi Moshe Chayim Luzzatto10. Deuteronomy 30:15-16

11. Deuteronomy 30:19-20

Lesson on Section 1.3.Man

1.3.1 The Yetzer ha-tov (also: "Yetzer Tov") and Yetzer ha-ra (also: "Yetzer Hara")Before we begin this next chapter, there are two points that we should review:

Evil (deficiency) existed from the beginning of creation in perfect balance with "good"

Evil is anything that conceals Gods perfection

Ramchal explains how, before the "fall," the physical and spiritual were "on a level playing field." Neither had "anadvantage." If this were the case, man would have existed in a state where he would have been unable to perfect

himself. It would either be done apart from man (i.e., God making us into "robots" with no free will), or it would be

impossible for man to do this (which would make God a bit of a sadist).Evil, as Scripture states, is createdand not made.1 That is to say that God did not actively make evil, but that it is a

natural consequence of God's concealment of His Presence in creation. It is this concealment that gives man his

"purpose" -- that is to try mankind, so as to give them room for Divine service.2

As Ramchal states, "Only man is placed between perfection and deficiency, with the power to earn perfection." Thi

fact necessitates the existence of "free will."

Creation existed, prior to the fall of mankind, in a state of balance between perfection and deficiency allowing man

be situated between "good and evil," compelled towards neither.The purpose of "evil" was to provide Adam with the opportunity to exercise free will. Without temptation, the choi

of good would have been axiomatic. With "just enough" evil present in creation, Adam could have fulfilled his

intended purpose (as Ramchal stated in the previous chapter), "to acquire perfection and avoid deficiency"

As stated in our last lesson, "Adam and Eve did not know either good or evil, as we now do, before eating of the tre

That is to say that "evil" was not a part of their psychological makeup - they were pure of sin (i.e., they had no reaso

to conceal themselves from God until after they ate of the tree). Another way to consider this, is that evil was not

"internalized within them as it was after the fall." Man had, "the power to incline himself in whichever direction hedesired."He was created with an inclination (or urge) to either good (the yetzer tov) or evil (the yetzer hara) and ha

the power to choose either side, and possess either one.In this light one may view the yetzer hara as something to be hated and despised, but this is not the case. In fact, the

yetzer hara was created not that man would succumb to it, but rather that he would be strengthened by overcoming

"temptation" in order to gain perfection. Mankind's task is to labor to eradicate imperfection from himself first, and

subsequently from the entire creation, as far as is in his power.3

Here are several interesting aspects to the Yetzer Tov and Yetzer Hara:

The Yetzer Hara is not solely associated to what we would "normally" consider as sin. Anything that we do for

ourselves ("self preservation," as opposed to Godly service) is "driven" by our Yetzer Hara. This includes "normal"activities such as working for a living, building a shelter, seeking a mate, procreation, etc. These functions are all pa

of this present life, and as by their nature are not directly serving God. They are considered "necessary evils"associated with our physical bodies. There is an axiom that, "sleep is one-sixtieth of death," which is based on thispremise.

The purpose of the Yetzer Hara is to serve God Both inclinations give us "energy," and even the energy from the

Yetzer Hara can be channeled for Godly use. A modern analogy would be an athlete who channels his negative

emotional energy toward his sport, thus improving his performance. A person with a strong Yetzer Hara has a greapotential to do remarkable things for God over someone with a "lesser" Yetzer Hara.

Many of the "great people" of the Bible had a "strong" Yetzer Hara. One of the best examples is King David, who w

a man who enjoyed earthly pleasures. In Hebraic literature, David is compared to Esau. Part of this comparison is teach man was said to have been born with a "ruddy" complexion. (Ruddy having to do with red -- the color of the

"physical" earth.) Whereas Esau was not able to channel the energy from his Yetzer Hara to serve God David wa

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so much so that he is referred to as being "a man after God's own heart." (1 Samuel 13:14. Note also Paul's commen

about himself in Romans chapter 7 -- see below.)The "energy" of the Yetzer Tov can be misdirected as well. For instance, a person may have a great love and respec

for the treatment of animals. Because of this, they may read of the animal sacrifices in the Tenakh and view them a

being a "bad" thing. Biblical examples of the "misuse" of the Yetzer Tov would be David regarding his son Absaloand Eli regarding his sons. Both men "leaned too far to the right," and failed to properly deal with situations that

needed correcting.

Thus, we find instruction in God's Torah about not "turning to the left" (Yetzer Hara), or "to the right" (Yetzer Tovbut to seek out the proper balance in our lives (i.e., Deuteronomy 5:32; 17:11,20; 28:14) in order to move forward

toward the "image of God." This is by being a "hearer and doer" of the Torah, praying without ceasing, andperforming acts of kindness. (See sidebar on the three pillars of Teshuvah/repentance.)1.3.2 The dynamic between the soul and the body The soul and body are in a, "constant state of battle." Ramcha

says of man, "if he allows the physical to prevail then besides lowering his body, he also debases his soul. Such aindividual will be unfit for perfection, and will be kept far from it..."

This reflects Pauls message to the Romans, warning them of the dangers of giving into the "flesh," (i.e., the physiceven to the point of "no return":

Romans 1:24-32 -Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonor theirbodies among themselves, who exchanged the truth of God for the lie, and worshiped and served the creature rathe

than the Creator, who is blessed forever. Amen. For this reason God gave them up to vile passions. For even their

women exchanged the natural use for what is against nature. Likewise also the men, leaving the natural use of the

woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselvthe penalty of their error which was due. And even as they did not like to retain God in their knowledge, God gave

them over to a debased mind, to do those things which are not fitting; being filled with all unrighteousness, sexualimmorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil-mindedness; they are

whisperers, backbiters, haters of God, violent, proud, boasters, inventors of evil things, disobedient to parents,

undiscerning, untrustworthy, unloving, unforgiving, unmerciful; who, knowing the righteous judgment of God, thatthose who practice such things are deserving of death, not only do the same but also approve of those who practice

them.

Paul equates the "flesh" with the "body" -

Romans 8:13 -For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of thbody, you will live.

Paul states very clearly that the "flesh" and the "spirit" are in constant battle with one another.Galatians 5:16-17 - "I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh.For the flesh lustsagainst the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the

things that you wish."

Paul describes even clearer the "war" that occurs between the "flesh" and the "spirit" (see Romans 7:14-25 for full

text). He states that in his "flesh" nothing good dwells." Paul further states, "I find then a law, that evil is present w

me," and that, "I delight in the law of God according to the inward man. But I see another law in my members,warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members." Her

is the basic "dilemma" as Paul states, "So then, with the mind (that is the "realm" of the soul/spirit) I myself serve t

law of God, but with the flesh the law of sin."It is these "opposing forces" within himself that draws Paul to the one conclusion that God intended for man to mak

That is the realization of man's true state, and his total "dependence" (i.e., faith) on God. As Paul states, "O wretcheman that I am! Who will deliver me from this body of death? I thank God--through Messiah Yeshua our Lord!"The test of the righteous, provided by God's concealing His Presence, affords for the dynamic of faith to operate.

When God constrains Himself, He leaves room for "doubt." The Talmud refers to the Garden of Eden's "Tree of

Knowledge of Good and Evil" as "Ilana d'sfeika,'" the "Tree of Doubt," since it was a mixture of good and evil.

Ramchal shows how this is the experience of King David with regard to faith.This is what is alluded to by King David in (Psalms 73:2-3): "And, as for me, my feet almost slippedfor I envied trevelers." And this is precisely the test -- to see if men will remain strong in their faith and not deviate from the firm

conviction in their hear, which will enable them to say: "He is certainly a God of faith, without wrong, even though

we do not understand His ways." And it is in the respect that it is written (Habakkuk 2:4): "And the righteous one w

live in his faith."4

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1.3.3 Eternity This is the first mention of "the World to Come" (Olam Haba), which will be elaborated on later.

Ramchal explains that the things done in this "present world" (the time of "earning reward") will impact our status the World to Come (the time of enjoying our rewards).

1.3.4 The aspects of this world and the World to Come Creation was intended to be a magnificent "garden" of

harmony, containing those elements necessary for mankind to bring it towards perfection.With man in the role of the "gardener," he was to actively "subdue and dominate" the physical, and by doing so

remove those aspects in creation that concealed the presence of God.

This is reflected in the creation account:Genesis 1:26,28 - Then God said, "Let Us make man in Our image, according to Our likeness; let them have

dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over everycreeping thing that creeps on the earthThen God blessed them, and God said to them, "Be fruitful and multiply; f

the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing

that moves on the earth."

Though creation existed prior to the fall in a perfect balance of "physical" and "spiritual," Adam's ultimate purpose

was to "uproot" the physical and partake of the spiritual. If this were the case, why then would the spiritual not havbeen made more powerful than the physical?

As Ramchal states:

"in light of man's true purpose and what God desires of him, namely, that he earn perfection through his own

effort, it would not be good at all."

God did NOT require man's effort to perfect creation; He could have brought creation into existence completely

perfect without any defect. However, God's desire was to bestow "the greatest good" upon man, therefore, "Hiswisdom therefore decreed that the nature of this true benefaction be His giving created things the opportunity to

attach themselves to Him to the greatest degree possible."5

To bring about the greatest "good possible" for man, God created him with free will. As we have already discussed

free will cannot operate without the presence of choice which enables man to "live by faith."As Paul states:"For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope;" 6

So it is not vanity that makes God require man's effort; it is so man will willingly choose to "cleave" to his Creator,having rejected physical pleasures for spiritual relationship.

This is the principle behind Yeshua parable of the kingdom of heaven:

Matthew 13:44 -Again, the kingdom of heaven is like treasure hidden in a field, which a man found and hid; and fo

joy over it he goes and sells all that he has and buys that field.The time will occur (in Olam ha-Ba) when the spiritual will have complete advantage over the physical, as this is th

time of man's reward. Thus, what we can attain in a limited fashion in this life (through subjugation of the body, or"flesh." i.e., 1 Corinthians 9:27), will be our natural and permanent state in the Olam ha-Ba.

1.3.5 The effects of the sin of Adam Ramchal reiterates a critical issue at this point -- there is a difference betwe

what man was, and was expected of him, before the sin of Adam, versus since that time. Scripture hints at this in a

very "plain" level. (Hebrew: the "p'shat" level --see sidebar on "Pardes - Levels of Interpretation"). Much of thedetails have been passed along in oral tradition.

1.3.6 Mankind up to "the fall"

As a "gardener," Adam was to toil, but only to a minimal degree. This changed after the fall, when his "workload"was increased (i.e., Genesis 3:17-19). Man is not "totally depraved," as God told Cain (Genesis 4:7). We all have th

ability to choose between sinning (heading away from perfection) and fleeing from sin (heading toward perfection)The idea of God wishing for man to "work and perfect himself" is found throughout Scripture.Yeshua instructed his followers as follows:

Matthew 5:48 - Therefore you shall be perfect, just as your Father in heaven is perfect.

Paul's letters to contained instruction in "working out our salvation," "fighting the good fight" and "departing from

iniquity" in order to become closer to God (perfecting ourselves):Philippians 2:12-13 - Therefore, my beloved, as you have always obeyed, not as in my presence only, but now muchmore in my absence, work out your own salvation with fear and trembling; for it is God who works in you both to w

and to do for His good pleasure.

1 Timothy 6:11-12 -But you, O man of God, flee these things and pursue righteousness, godliness, faith, love,

patience, gentleness. Fight the good fight of faith, lay hold on eternal life, to which you were also called and have

confessed the good confession in the presence of many witnesses.

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2 Timothy 2:19-22 -Nevertheless the solid foundation of God stands, having this seal: "The Lord knows those who

are His," and, "Let everyone who names the name of Messiah depart from iniquity." But in a great house there are

not only vessels of gold and silver, but also of wood and clay, some for honor and some for dishonor. Therefore ifanyone cleanses himself from the latter, he will be a vessel for honor, sanctified and useful for the Master, prepared

for every good work. Flee also youthful lusts; but pursue righteousness, faith, love, peace with those who call on th

Lord out of a pure heart.

The fact that mankind has "fallen" does not make him powerless to uproot imperfection in himself and creation.

However, the measure to which he can obtain this "perfection," has been severely restricted in this world (Olam ha-Zeh).

As Ramchal states in section 1.3.8, the amount of evil in this world increased due to Adam's sin, and thus necessitathe existence of another world, (Olam ha-Ba) where complete perfection can be accomplished.1.3.7 The hidden function of the soul The function of the soul regarding man perfecting himself (being conform

to the image of God) is associated with the concept of Teshuvah.

An important idea to discuss here is alluded to in footnote 15 in this chapter, which says, "It is furthermore taught

that Adam did not originally exist on a physical plane."This teaching views the process of man's creation inaccordance with the "Four Worlds of Existence."

Man was first conceived in the mind and will of God. He thus "existed" though not in any form we can very well

define other than something "in God's image." (This is man before Genesis chapter 1.)Adam was then created as a spiritual being. At this point there is no "division" between Adam and Eve. This is Ada

as seen in Genesis, prior to the Garden of Eden. (Genesis 1)

The third stage is seen in Eden, where Eve is formed as a separate entity from Adam. (Genesis 2) They do not yetexist as we do however, as they retained a spiritual proximity to the Divine that we do not have.

The fourth and final stage comes when they are banished from Eden into the physical world as we know it. (The end

of Genesis 3.) Here Scripture says they were clothed in tunics of skin, which in Hebraic Kabbalah is said to be the

physical flesh we now have, that enables us to live in this world. (Compare this to Paul's writings in 1 Corinthianschapter 15 on different types of "flesh/bodies" as well as his comments on us receiving a different type of body for

"life beyond this world.")

To explain further, the Rabbis teach that before the fall, Adam and Eve shined like the sun.This concept is not alien to Scripture, as we have a comparable teaching in the Tenakh and "New Testament":

Exodus 34:29 - Now it was so, when Moses came down from Mount Sinai (and the two tablets of the Testimony werin Moses' hand when he came down from the mountain), that Moses did not know that the skin of his face shone wh

he talked with Him.Exodus 34:30 - So when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone, and theywere afraid to come near him.

Matthew 17:2 - and He [Yeshua] was transfigured before them. His face shone like the sun, and His clothes becam

as white as the light.

The Light of Adam and Eve's souls was able to radiate through their "bodies." That is to say, their souls were "nake

there was little to conceal their true essence. Their flesh was a medium through which they were able to do the "worequired of them.

Teshuva is the process by which man elevates himself from the mundane physical world to the upper worlds,

becoming more and more like the "image of God" that he was originally conceived in. It should be noted that this ian ongoing process through life, and as one "ascends" (or "goes back") toward God, there are various forms of "evi

he will encounter along the way, which (from our point of view) are "different" at each level of ascension. (We wildiscuss the spiritual realm and its affect on man in future lessons.)1.3.8 Mankind after "the fall" Ramchal states, "When man sinned, though, he caused evil to increase, both in

himself and in all creation." His comments once again parallel Paul's, who writes of Adam's sin:

Romans 5:12 - Therefore, just as through one man sin entered the world, and death through sin, and thus death

spread to all men, because all sinned.

Romans 8:22 -For we know that the whole creation groans and labors with birth pangs together until now.

Ramchal refers to "an increase in evil" as a "concealment of perfection," or to express this another way, "a

concealment of the light of God." This is an important concept to grasp at this point. Anything that "conceals God'slight" (i.e., aspect of divinity) is seen as evil.

Thus, there is an evil aspect to our physical bodies (in this world) which restrict our souls. In the Garden of Eden

before the fall of man, there existed an element of "concealment" and "restraint." Before the fall of man, the physica

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elements of creation were to be an instrument through which they would serve God. After the fall these same physi

elements now became man's prison.The free access to God and His Presence that Adam and Eve once enjoyed was now closed to them. Their souls, on

open to God (as He "walked in the garden in the cool of the day") and to each other ("naked and not ashamed"), now

had a degree of separation that did not before exist. This separation resulted in further concealment of God, and thu(as Ramchal states), "he caused evil to increase"

Their "physical sin" effected a change in the spiritual realm, symbolized by their being "cast out of the garden" with

its access barred by angels and a "flaming sword:"Genesis 3:22-24 - Then the LORD God said, "Behold, the man has become like one of Us, to know good and evil. A

now, lest he put out his hand and take also of the tree of life, and eat, and live forever"-- therefore the LORD Godsent him out of the garden of Eden to till the ground from which he was taken. So He drove out the man; and He

placed cherubim at the east of the garden of Eden, and a flaming sword which turned every way, to guard the way t

the tree of life.

Ramchal's words reflect what is written throughout the "New Testament." There is a constant struggle against sin th

exists between the spiritual and the physical "parts" of man (i.e., Romans 6:12-20, 12:21; Ephesians 6:10-18, 1Timothy 5:20-24, 2 Peter 2:19-20, 1 John 5:4-5; Revelation 2:7,11,17,26).

Paul wrote about this struggle with the Yetzer Hara and Yetzer Tov in his own life, associating the former with "the

flesh" (body):Romans 7:15-23 -For what I am doing, I do not understand. For what I will to do, that I do not practice; but what

hate, that I do. If, then, I do what I will not to do, I agree with the law that it is good. But now, it is no longer I who

it, but sin that dwells in me. For I know that in me (that is, in my flesh) nothing good dwells; for to will is present wme, but how to perform what is good I do not find. For the good that I will to do, I do not do; but the evil I will not

do, that I practice. Now if I do what I will not to do, it is no longer I who do it, but sin that dwells in me. I find then law, that evil is present with me, the one who wills to do good. For I delight in the law of God according to the

inward man. But I see another law in my members, warring against the law of my mind, and bringing me into

captivity to the law of sin which is in my members.

Even the walls of the Temple were considered as being a "necessary evil" in that while they "contained" the presen

of God, they also "restricted" it. (Hence the reason there is no more Temple in the World to Come - i.e., Revelation21:22.)

There is therefore a necessary aspect to "evil" (in the sense given above), which includes anything God Himself

establishes for His ultimate purpose.

Again we refer to Isaiah's words:Isaiah 45:7 -I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.

The concept of evil coming "indirectly" from God (who is not evil Himself, nor does He create "evil things" as peooften think of "evil things"), is troublesome for some. Nonetheless, it is true, as there is but One Creator, and it is H

who restricts His light in people and in situations to bring about His desired result. In Hebraic writings this is often

called the "right hand" (merciful) and "left hand" (judgmental) of God.

(For an extensive discussion of the left/judgmental and right/merciful hands of God, see notes to Revelation 5:1 athttp://www.yashanet.com/studies/revstudy/text/r5_1-6.htm)

With regard to the above concept, there is a peculiar saying in Judaism regarding the Feast of Purim:A person is obligated to drink on Purim until he does not know the difference between "cursed be Haman" and

"blessed be Mordechai" 7

What is the meaning of such an instruction that seems to "contradict" Scriptures teaching against drunkenness?Whether or not one takes the command to get a bit inebriated literally is not the main point. The deeper meaning isthat in our "normal" mindset (affected by our culture, religion, etc.) we see "good" as serving God's purpose and

"evil" as being opposed to it.

The statement about Purim is teaching that, "as a drunk does not think as usual with his mind," nor should we with

regard to the nature and purpose of good and evil. Both the "evil" Haman, and the "good" Mordechai, served God'spurpose and were put in place by Him. (The book of Esther, read on Purim, contains much "hidden" truth regarding

God and the Kingdom of God.)

A "New Testament" teaching concerning this is found in Paul's letter to Rome, where he speaks of Pharaoh servingGod's purpose:

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Romans 9:17-18 -For the Scripture says to the Pharaoh, "For this very purpose I have raised you up, that I may

show My power in you, and that My name may be declared in all the earth." Therefore He has mercy on whom He

wills, and whom He wills He hardens.

As mentioned, the effect of Adam's sin was that "he caused evil to increase both in himself and in all creation."

Therefore the effort required to attain perfect was "doubled."This idea is paralleled in the book of Isaiah:

Isaiah 40:1-2 - "Comfort, yes, comfort My people! Says your God. "Speak comfort to Jerusalem, and cry out to her,that her warfare is ended, that her iniquity is pardoned for she has received from the LORD's hand double for all h

sins."

1.3.9 The destruction of the body (and its resurrection) and the world Here Ramchal not only speaks of the needfor bodily resurrection, but also for the destruction of the entire world. (Both need to be decomposed and reformed the World to Come.) This parallels the vision of John as shown in Revelation chapters 21 and 22.

Ramchal also introduces the rabbinic axiom that the world (as we know it) has a seven-thousand year "lifespan"

which includes a 1000-year reign of Messiah. The seven thousand years of earthly existence mirrors the seven days

creation. This idea underlies Peter's comment that to the Lord, "one day is as a thousand years." 8

Note: As you may know, the secular calendars we use and the Jewish calendar do not have us at the same point in

history. There is a 240 year difference between the two. This is not to say we are at least that far from the Messiah'return as Judaism teaches Messiah will come well before the 6,000 year mark. The details of this teaching are beyo

the scope of this study.

1.3.10 Mankind in the World to Come The idea of greater reward for those who sacrifice more in this life for G

is found in Yeshua's teachings:Matthew 16:27 -For the Son of Man is going to come in his Father's glory with his angels, and then he will reward

each person according to what he has done.

Just as much is given to some in this world, and much is expected from some in this world, so will some be given

much in the World to Come.Ramchal states that not only will the reward differ in the World to come, but that;

"this will in turn delimit how worthy they are of bringing themselves close to God, basking in His Light and enjoyin

His true good."This idea is shown in the book of Revelation:

Revelation 14:1-5 - Then I looked, and behold, a Lamb standing on Mount Zion, and with Him one hundred andforty-four thousandThey sang as it were a new song before the throne, before the four living creatures, and the

elders; and no one could learn that song except the hundred and forty-four thousand who were redeemed from theearth. These are the ones who were not defiled with women, for they are virgins. These are the ones who follow theLamb wherever He goes. These were redeemed from among men, being firstfruits to God and to the Lamb. And in

their mouth was found no deceit, for they are without fault before the throne of God.

1.3.11 The Soul World Ramchal explains the concept that there is an "intermediary stage" for souls between de

and the time of the Great Resurrection (which comes with Messiah and the advent of the Millennial Kingdom (i.e.,

Revelation chapter 20).This is where the Catholic Church teaching of "Purgatory" most likely stems from. When Protestantism (for the mo

part), discarded this teaching, it also did away with the Hebraic notion of the Soul World as well.

The idea of an intermediary location for souls is seen in a couple of New Testament passages:In Luke chapter 16, Yeshua tells a story of souls who reside (quite consciously) in "Abraham's bosom"

In Revelation chapter 6, we see souls (not yet resurrected, nor in the presence of God) calling out to God for justiceAs things are of a spiritual and not physical nature in the World to Come, we see differences in "lifestyle" such asthis:

Matthew 22:30 -For in the resurrection they neither marry, nor are given in marriage, but are as the angels of Godin heaven.

1.3.12 The soul in the soul world As stated earlier, a consequence of Adam's sin is that the ability to which mansoul can experience reward has been severely restricted in this world. Even though man may have made himself

worthy of perfection, his soul is unable to "shine with the radiance appropriate to the excellence that it actually

attains..."

A consequence of the physical world is that the soul loses its "power" because it is not fulfilling its original purpose

that being the purification of the body. In the soul world it is no longer constrained by the limitations of the physica

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world. It is now possible for the soul to be strengthened by "radiating freely with a brightness that befits it as a res

of its good deeds." The soul is now fit to be reunited with its "physical" body and able to fulfills its intended purpos1.3.13 The limitations of the soul in this life Concerning the reuniting of the body and soul after the resurrection

Ramchal states, "The soul will immediately shine forth (from the body) and purify it (the body) to a very great

degree."This is further explained in Hebraic writings as humans becoming more like "bodies of light." This is saidbe the state Adam and Eve existed in prior to being expelled from Eden and given "tunics of skin," which covered t

light of their souls. (See note to 1.3.7 above and also sidebar on "Skins of Light and Flesh.")

Remembering that God's ultimate purpose for creation is to "bestow His greatest good," we see the realization of that the point at which the now renewed soul and body are rejoined after the resurrection. Now the body is able to

obtain a greater degree of enlightenment and exist at a higher level than it could have otherwise obtained.Man is now at an appropriate level in which he can accomplish the task for which he was created, enjoying ultimatperfection and relationship with his Creator. This is not the end of a journey, but a step to even greater perfection an

relating to God.

1. Isaiah 45:7

2.Daat Tevunot - The Knowing Heart, Rabbi Moshe Chaim Luzzatto, p. 1433.Daat Tevunot - The Knowing Heart, Rabbi Moshe Chaim Luzzatto, p. 141

4.Daat Tevunot - The Knowing Heart, Rabbi Moshe Chaim Luzzatto, pp. 176-177

5.Derech Hashem 1.2.1 (page 37)6. Romans 8:20

7. Talmud, tractate Megillah (7b)

8. 2 Peter 3:8

Lesson on Section 1.4.Human Responsibility

1.4.1 Man's Makeup and Environment

Not everyone begins life (or goes through it) at the same level. People are a product of both their genetic makeup a

well as their environment. This applies to the spiritual realm as well as the physical.

Environment can mean either positive or negative conditions. This not only influences how a person may develop, also how God views them. For instance, two people who achieve the same result are not necessarily judged as havi

done equal (i.e., a dyslexic person who gets an "A" in English as opposed to a gifted reader.)

The Biblical figure Noah illustrates this point. The sages debate whether Noah would be considered righteous if he

had lived at any other time, or if he was just the "best" of His wicked generation. (i.e., he would not have stood out especially righteous in another generation such as that of Abraham):Talmud, Sanhedrin 108a -These are the generations of Noah: Noah was a just man, and perfect in his generation

R. Johanan said: In his generations, but not in other generations.

Zohar, Bereshith, 68a -Said R. Judah: Although Noah was a righteous man, he was not so pious that God shouldthink fit to save the world for his sake.

Another teaching related to this idea concerns Esau and David. Both men had a very dominant Yetzer Hara ("evilinclination"). Scripture alludes to this when its states both were had a distinctive "ruddy" appearance:

Genesis 25:25 -And the first came out red. He was like a hairy garment all over; so they called his name Esau.I Samuel 16:12 - So he sent and brought him in. Now he was ruddy, with bright eyes, and good-looking. And the

LORD said, "Arise, anoint him; for this is the one!"

Both men, because of their dominant Yetzer Hara, had a propensity towards violence:Zohar, Bereshith, 137b -Now we are told that Esau "came forth ruddy", a colour emblematic of severity (i.e.,

judgment or harshness).

Esau embodied a person living to the fullest of these "negative" characteristics. David, who should have been like

Esau, instead exemplified one who channeled his Yetzer Hara to serving God. Midrash Rabbah expresses it in the

following manner:Midrash Rabbah - Genesis LXIII:8 -And when Samuel saw that David was ruddy, as it is written, And he sent, abrought him in. Now he was ruddy (I Sam. XVI, 12), he was smitten with fear, thinking he too might be a murderer.

But the Holy One, blessed be He, reassured him that he was withal of beautiful eyes (ib.) [which meant], Esau slew

by his own impulse, whereas he [David] would slay only on the sentence of the court.

The "New Testament" also teaches the idea of levels of spiritual advantage. One of Yeshuas parables makes this

point as follows:

http://opt/scribd/conversion/tmp/sidebars/ohr.htmhttp://opt/scribd/conversion/tmp/sidebars/ohr.htm

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Matthew 25:14-29 - "For the kingdom of heaven is like a man traveling to a far country, who called his own serva

and delivered his goods to them. And to one he gave five talents, to another two, and to another one, to each

according to his own ability; and immediately he went on a journey. Then he who had received the five talents wenand traded with them, and made another five talents. And likewise he who had received two gained two more also.

But he who had received one went and dug in the ground, and hid his lord's money. After a long time the lord of tho

servants came and settled accounts with them. "So he who had received five talents came and brought five other

talents, saying, "Lord, you delivered to me five talents; look, I have gained five more talents besides them.' His lordsaid to him, "Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over

many things. Enter into the joy of your lord.' He also who had received two talents came and said, "Lord, you

delivered to me two talents; look, I have gained two more talents besides them.' His lord said to him, "Well done,good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Enter in

the joy of your lord.' "Then he who had received the one talent came and said, "Lord, I knew you to be a hard man,

reaping where you have not sown, and gathering where you have not scattered seed. And I was afraid, and went anhid your talent in the ground. Look, there you have what is yours.' "But his lord answered and said to him, "You

wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed. S

you ought to have deposited my money with the bankers, and at my coming I would have received back my own with

interest. So take the talent from him, and give it to him who has ten talents. "For to everyone who has, more will begiven, and he will have abundance; but from him who does not have, even what he has will be taken away.

Paul specifically cites the "environmental" advantage a Jew born and raised with the Torah has:

Romans 3:1-2 -What advantage then has the Jew, or what is the profit of circumcision? Much in every way! Chief

because to them were committed the oracles of God.It should also be noted that with the advantage of Torah (and a better knowledge of Gods will) comes greater

responsibility and accountability. Paul states that the Jews are not only "first in line" for reward, but also for

punishment:Romans 2:8-10 -But unto them that are contentious, and do not obey the truth, but obey unrighteousness,

indignation and wrath, Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also ofthe gentile; But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the gentile.

Yeshua taught in the same fashion regarding accountability:Luke 12:48 -And that servant, which knew his lord's will, and prepared not himself, neither did according to his

will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beatwith few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have

committed much, of him they will ask the more.1.4.2 The Dominance of the Physical

Ramchal begins this section by stating that when a person is born, the Yetzer Hara has dominance, meaning that thinclination is drawn toward the physical.

Due to the sin of Adam, the Yezter Hara, which was intended to be an "external force," became internalized and

integrated into mans makeup. Mans new physical "condition" causes him to have a connection to evil ("tamey,"

pronounced tah-may), which draws him away from God. (Remember Adam and Eves first act was to hidethemselves).

Though mankind, through Adam, has a propensity towards "sin," scripture shows that each individual is responsibl

for his sin only, and not that of anyone else (i.e. the sin of Adam):Ezekiel 18:1-4, 20 - The word of the LORD came to me again, saying, "What do you mean when you use this prove

concerning the land of Israel, saying: "The fathers have eaten sour grapes, and the children's teeth are set on edge'"As I live," says the Lord GOD, "you shall no longer use this proverb in Israel. "Behold, all souls are Mine; the sou

of the father as well as the soul of the son is Mine; the soul who sins shall die. ... The soul who sins shall die. The so

shall not bear the guilt of the father, nor the father bear the guilt of the son. The righteousness of the righteous shalbe upon himself, and the wickedness of the wicked shall be upon himself.

The dominance of the Yetzer Hara is a "necessary evil," as man must take care of his physical needs in order tosurvive in the world. Young children exemplify the "self-centered, immediate-gratification-at-any-cost" nature of th

Yetzer Hara. Yet without the Yetzer Hara children would not seek to have their needs met. Mans ultimate purpose

however, is to "bring God" into his daily activities, converting the Yetzer Hara to serve God and thus man becomes"fit to cleave to his Creator".

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Ramchal states, "As he matures, his mind continues to gain influence depending on the individuals nature." This is

accomplished through constraints placed on the Yetzer Hara, either through the Torah (Gods Revelation) orartificially through the system of the "physical world", which dimly reflects the True system.

The Evil Inclination is not itself sinful, it is how this force is directed which translates into sin or service to God. M

has the Yetzer Hara (the "sin nature") as a result of Adams fall, but as Scripture states from the beginning, God hasalso given him the ability to overcome and neutralize it:

Genesis 4:6-7 - So the LORD said to Cain, "Why are you angry? And why has your countenance fallen? If you dowell, will you not be accepted? And if you do not do well, sin lies at the door. And its desire is for you, but you shou

rule over it."

The Yetzer Hara manifests itself in the physical "dimension" of existence. It is the Torah that frees mankind from tdeficiency elevating him "above the physical" and allowing him to "rule over it."Using David as an example again, he states about himself:

Psalm 51:5(7) -Behold, I was brought forth in iniquity, and in sin my mother conceived me.

David is stating that since his nature is a material one, rooted in lust, he is susceptible to sin, and for this reason ple

for God not to be too exacting in judgement, but to remember his frailty. This material nature is certainly not ajustification to allow sin, rather, it should motivate man to elevate himself and not remain in such a lowly state.

Ramchal states, "Even after an individual matures, however, the physical does not automatically relinquish itsinfluence and stop inclining the individual toward its way. The only means by which one can overcome the physical

by growing in wisdom, becoming versed in it and living by it."

This idea is apparent in Davids life. He should have become like Esau, but instead became known by God as one

who had "kept My commandments and who followed Me with all his heart, to do only what was right in My eyes." (Kings 14:8)

Even David with his "colorful" past was considered by God to have done "only what is right in His eyes." Upon

further examination it becomes apparent why God considered this to be so.

David states:Psalm 119:97-104 - Oh, how I love Your law [torah]! It is my meditation all the day. You, through Yourcommandments, make me wiser than my enemies; for they are ever with me. I have more understanding than all my

teachers, for Your testimonies are my meditation. I understand more than the ancients, because I keep Your precept

I have restrained my feet from every evil way, that I may keep Your word. I have not departed from Your judgments

for You Yourself have taught me. How sweet are Your words to my taste, sweeter than honey to my mouth! ThroughYour precepts I get understanding; therefore I hate every false way.

David is not boasting of himself in the above Psalm (or any of his other writings). Rather, he is praising God whogave him the Torah, through which he was able to overcome his "natural" tendencies.

As Ramchal states, "By fortifying ones self to follow his intellect, one can overcome his physical nature..."God Himself makes clear that man has a role in this process:

Isaiah 1:18 -"Come now, and let us reason together," Says the LORD, "Though your sins are like scarlet, they shabe as white as snow; Though they are red like crimson, They shall be as wool.

Mans ability to learn from his environment is not unique, it is present in various degrees in all creatures. Man,however, has the ability of reason and other distinguishing attributes not present in other species. Ramchals use of

the term, "intellect" does not refer to human intelligence only, but to wisdom that is Divinely imparted as well.

Many Scriptures attest to this:Deuteronomy 4:4-5 - "Surely I have taught you statutes and judgments, just as the LORD my God commanded me,

that you should act according to them in the land which you go to possess.

Therefore be careful to observe them; fothis is your wisdom and your understanding in the sight of the peoples who will hear all these statutes, and say,

"Surely this great nation is a wise and understanding people.'

Psalms 19:7-8 -The law of the LORD is perfect, converting the soul; the testimony of the LORD is sure, making withe simple; The statutes of the LORD are right, rejoicing the heart; the commandment of the LORD is pure,

enlightening the eyes;

Proverbs 3:13-18 -Happy is the man who finds wisdom, and the man who gains understanding; for her proceeds abetter than the profits of silver, and her gain than fine gold. She is more precious than rubies, and all the things you

may desire cannot compare with her. Length of days is in her right hand, in her left hand riches and honor. Her wa

are ways of pleasantness, and all her paths are peace. She is a tree of life to those who take hold of her, and happy

are all who retain her.

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Proverbs 4:5-9 - Get wisdom! Get understanding! Do not forget, nor turn away from the words of my mouth. Do n

forsake her, and she will preserve you; Love her, and she will keep you. Wisdom is the principal thing; therefore ge

wisdom. And in all your getting, get understanding. Exalt her, and she will promote you; She will bring you honor,when you embrace her. She will place on your head an ornament of grace; A crown of glory she will deliver to you.

Proverbs 9:10-12 -"The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is

understanding. For by me your days will be multiplied, and years of life will be added to you. If you are wise, you a

wise for yourself, and if you scoff, you will bear it alone."I Corinthians 3:18-20 -Let no one deceive himself. If anyone among you seems to be wise in this age, let him

become a fool that he may become wise. For the wisdom of this world is foolishness with God. For it is written, "He

catches the wise in their own craftiness";and again, "The LORD knows the thoughts of the wise, that they are futileTherefore let no one boast in men.

Ephesians 5:15-17 - See then that you walk circumspectly, not as fools but as wise, redeeming the time, because th

days are evil. Therefore do not be unwise, but understand what the will of the Lord is.

Man is presently a creature divided. His body (i.e., "the flesh" as Paul calls it) is in its true essence "inherently dark

and course," causing it to be "impermeable" to the Divine light. Whereas his soul is "intrinsically pure and lofty,"receptive to the Divine light (Revelation) that permeates the universe.

Its is mans physical nature that keeps him from being able to fully connect with God. Though the soul is "trapped"

a vehicle (the body) that is propelling it away from its Source of "Light and life," it makes every effort to "escape."Man can, through his sin and rebellion towards God, counteract this "compulsion" of the soul to climb towards God

Mans condition upon arrival in the "World to Come" (the "olam haba") is dependant upon his success/failure to

overcome and lessen the dominance of the Yezter Hara in this world (the "olam hazeh").It is for this reason that man must die in order to realize his true potential. In death, the soul separates from the body

and each of man's "parts" goes its own way. The soul goes back to unite with God (regaining the "power" that was

lost while trapped in the body -- see pg. 57), and the body returns to dust (undergoing the "Chibut HaKever" -- the

punishment of the grave). Ultimately, mans body and soul will reunite at the resurrection elevating man to an even"higher" level than he could achieve in his first life.1.4.3 Man's Constant Involvement with the Physical

Ramchal reminds us that everything in our environment is filled with darkness due to the concealment of Gods"Light." Creation was intended to be a means by which man could obtain union with God. With the fall of man, the

effort that should have been directed towards cultivating a relationship with his Creator now had to be directed

towards worldly pursuits. This new physical existence restrains man from achieving his true purpose, that being

spiritual enlightenment.1.4.4 Using the Material for Spiritual Gain

As mentioned, the physical is regarded as "evil" and considered in its true essence to be "dark and coarse," becauseis the polar opposite of Gods true nature. This condition exists only because Gods light is greatly concealed in the

physical realm (darkness or "evil" is the absence of Gods Light). However, instead of disassociating himself from

physical, Gods intent is for man to use the physical to achieve enlightenment.

All of mans actions have a "spiritual" impact. Every aspect of mans life, from the most ordinary, everyday tasks, tthe loftiest pursuits, have potential to either increase or decrease mans connection to God.

God has not relegated man to a monastic lifestyle, but desires, to a limited extent, for him to derive blessings and

satisfaction from the physical world (Deuteronomy 12:7-18, 14:26, 16:11-14, etc.,)Mans position in creation is unique and powerful. As Ramchal states, because man exists in the "lowliness" of the

physical realm, he is in a position to transform darkness into light. Mankind alone has the ability to become "close"God. It is very frailties and deficiencies that can obscure God, that place him in this position. Mans deficiencies arnot present for God to condemn mankind, but that man may in fact become elevated to an even "higher" position th

possible if mans faults were lacking.

Lastly, Ramchal states that God has set up "patterns" (positive commands for us to follow) and "restraints" (negativ

prohibitions), as our guide to obtain "closeness" to Him. As we will see, these patterns and restraints make up thecommands of Torah.1.4.5 The Torah

A consequence of the amount of evil increasing in the world is that "sin abounds." To help man "get back on the rigtrack," God has intervened at several points in history, raising up righteous people, prophets and giving His Torah t

Moses and Israel, at Mount Sinai. The Torah consists of both "positive" and "negative" commandments. (See sideb

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As Ramchal states, each of the individual commands of Torah is there for a specific purpose, effecting both the

makeup of man as he begins and proceeds to "grow in wisdom." At one level are the "obvious" commands that moseveryone can relate to (i.e., not committing murder). At the other are commands that don't seem to have a rationale

them, such as the kosher laws, or the laws of the red heifer. In between those "extremes" are many types of

commands, each serving a specific purpose in God's plan for us.No command of the Torah is superfluous; each one is "based on all the aspects of mans true nature." As we stated,

mans nature is a divided one, consisting of the Yetzer Hara and the Yetzer Tov. The