Now, our world is the world of total Kelipah (External shells). Because of this we perceive ourselves as independent entities, totally separate from G-d and G-dliness. Moreover, this is the very reason we perceive ourselves at all. In other words, every human being has an awareness of self solely because we live in a world of Kelipah. This is in contrast to the worlds detailed above, which are higher than our world. There, there is a balance between “good” and “evil”. Our world, however, is basically completely “evil”. There is an absolute concealment of G-dliness (which is the very definition of “evil”). It is specifically because of this that there is no innate sublimation to G-dliness, whatsoever, on the part of human beings. However, for this very reason, it is specifically human beings who have the free choice and the ability to accept the yoke of G-d’s kingship upon themselves and sublimate themselves to G-d’s commandments and desire, solely because they freely choose to do so, as opposed to the angels who are compelled by their nature. Therefore G-d specifically loves and desires us over and above all the angels, even the highest angels in the highest worlds.
This physical world is made up of two general levels of Kelipah (External shells). The first level is Kelipat Nogah, which contains some good in it (in a concealed way). It can therefore be transformed and sublimated to G-dliness through the efforts of Man. An example is a Cow. It can be used for either Kosher or non-Kosher meat. A Jew has the ability to elevate and sublimate the meat to G-d when he makes a blessing over it, and eats it with the intention of serving G-d and doing His commandments. Furthermore, when he actually uses the energy derived from the food in the service of G-d, he elevates it further, and transforms it into holiness. However, there is another category of Kelipot (External shells) which cannot be rectified or transformed, except by G-d Himself. This category is called “The Three Impure Kelipot”, because they have no goodness in them at all, and cannot be uplifted or transformed into holiness by man. An example of this is pork. Since G-d forbade the consumption of pork to a Jew, it can never be uplifted, even if he eats it with the holiest of intentions. These Kelipot will only be rectified by G-d Himself in the world to come, at the time of the resurrection of the dead. This is as stated, “Death will be swallowed up forever.”
Now, it is solely through the contemplation of G-dliness that a person can have any emotions or relationship with G-d. As explained before, the emotions are born of the intellect. One cannot have any true emotions about what he does not know. Since G-d desires that we have an emotional attachment and delight in Him, rather than in the false imaginations of this world, the only way to achieve this is through the deep contemplation and study of the secrets of the Torah, which is Kabbalah, and more specifically, the secrets of the secrets, which is Chassidut. (However, one must take great care to follow this path in a way of Truth, for there are many ways that a person may delude himself, as will be discussed in part three of this book.)
As mentioned before, everything in existence may either be a revelation or a concealment of G-dliness. G-d has placed it into our hands to transform the “cloak of leather”, which is an external garment that conceals G-d, into a “cloak of light” which reveals G-d. It is specifically through the deep contemplation and analysis of G-dliness that this “new” garment is created. Furthermore, it is specifically through the deep contemplation on all the above, on the part of all people, that an era of G-dly revelation will be ushered in, an era in which our physical eyes will behold G-dliness, and we will literally be able to point and say, “This is my G-d and I shall praise Him”.
As mentioned before, the ultimate intention in creation is for the complete revelation of G-dliness. However, G-d desired that the revelation should be according to our efforts, and that only then will there be a true and complete appreciation of it. Light can only be appreciated when it is revealed out of the darkness. This is as stated, “The reward is commensurate to the difficulty”. (This is the reason for the long and dark exiles which the Jewish people have had to endure.) G-d, therefore, created our world, a world of human beings, where there is a complete concealment of G-d, no awareness of Him, and a total sense of self existence separate and apart from Him. This is to say that this physical world is a place of total darkness.
Then, at Mt.Sinai, he gave us the Torah. The Torah contains G-d himself within it, as is stated, “I have placed Myself within My scriptures”. Through the study of Torah, specifically Kaballah, which is the “Secrets of the Torah”, and particularly Chassidut, which is the “Secrets of the secrets”, we gain a true awareness of G-d, to the point that we can fully realize that, “There is nothing besides Him”. This is the true redemption and freedom from the slavery of error and false imaginations. This is the spiritual redemption which will bring the physical redemption in its wake, and is the fulfillment of the commandment, “You shall know this day (contemplate this), and set it upon your heart (to the point that your very heart becomes aware of it), that HaShem, He is Elokim (G-d’s absolute unity and total singularity), in the heavens above (That He encompasses and transcends all worlds), and upon the earth below (That He permeates all worlds), there is nothing else.”
Therefore, it is incumbent upon each individual to contemplate and analyze all the teachings of this book in a way of Hitbonenut, which means to go over and over it and to analyze it deeply, as it says, “Turn it over and over (in your mind), for everything is in it”. One should analyze and investigate every detail in depth, so that he will come to truly grasp its true essence. Furthermore, it is specifically the imparting of this “Knowledge of G-d” to others which will usher in the Messianic Age, as the Rambam (Maimonides) rules concerning the time of Mashiach, “The entire occupation of the world will be only to know G-d, therefore the Jewish people will be great sages who know the hidden matters and grasp the knowledge of their Creator according to the capacity of Man, as it says, ‘For the earth shall be filled with The Knowledge of G-d as the waters cover the ocean floor.’”