## Ohr Ne'erav, PART V

###### Ohr Ne'erav, PART V 1:1
[Ohr Ne'erav, PART V 1:1](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:1)

הסגולה הא׳‎ היא כי בהיות האדם עוסק במדות דבריו פועלות למעלה, והמדות מתתקנות כפי העסק שהוא מתעסק, ובתנאי שיקדם אליו הטהרה הראויה והדעת הנכון. וכן פירשו בזהר פרשת נשא באדרא (זהר ח״ג קלד) כד שלימו רבי שמעון וחברוי לתקן כל תקוני עתיק יומין איתא התם:

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
The first virtue [of Kabbalah] is that when a man occupies himself with [divine] attributes¹ his words have ramifications on high and the sefirot arrange themselves in accordance with the matter he is pursuing. [This is] conditional on the requisite purity and knowledge [residing in] him. Thus have they explained in the Zohar, section Naso in the ‘Idra, when Rabbi Simeon and his colleagues completed all the adornments of the Ancient of Days.² There it states:³

footnotes:
¹ A reference to the sefirot.
² A reference to the sefirah Keter in its connection with Eyn Sof.
³ Zohar III,134b.


###### Ohr Ne'erav, PART V 1:2
[Ohr Ne'erav, PART V 1:2](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:2)

"אמר רבי שמעון לחברייא כד אתפריס פרסא דא דאתון חמאן עלנא, אנא חמינא דנחתו כל תקונים בגוה ונהירו באתר דא,

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
Rabbi Simeon said to the colleagues: “When we will arrange this canopy, which you see upon us, I see that all the adornments have fallen in its midst and they shed light in this place.”


###### Ohr Ne'erav, PART V 1:3
[Ohr Ne'erav, PART V 1:3](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:3)

וחד פרוכתא בוסיטא קדישא פריס בארבע סמכין לארבע עיבר.

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
One curtain of the holy light was spread on four pillars in the four directions.


###### Ohr Ne'erav, PART V 1:4
[Ohr Ne'erav, PART V 1:4](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:4)

סמכא חד הוה יתיב מתתא לעילא, וחד מגרופא בידיה,

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
One pillar stood from below to above, and there was one shovel in its hand.


###### Ohr Ne'erav, PART V 1:5
[Ohr Ne'erav, PART V 1:5](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:5)

ובמגרופיא ארבע מפתחן שנינן מכל סטרוי,

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
And in the shovel there were four diverse openings [situated] on all its sides.


###### Ohr Ne'erav, PART V 1:6
[Ohr Ne'erav, PART V 1:6](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:6)

ומאחדאן פרסא, ונחתין לה מעילא לתתא, וכן לסמכא תניינא, ותליתאה, ורביעאה,

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
They grasped the curtain and brought it down from above to below. The same for the second pillar and the third and the fourth.


###### Ohr Ne'erav, PART V 1:7
[Ohr Ne'erav, PART V 1:7](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:7)

ובין סמכא לסמכא אחידן תמניסר רגלי דסמכי דמתנהרין בבוסיטא דגליפין בההוא פרסא, וכן לארבע עיבר:

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
Between each pillar there were attached eighteen legs of the pillars which were lighted with the candle which was engraved upon that covering. Similarly for the four sides.


###### Ohr Ne'erav, PART V 1:8
[Ohr Ne'erav, PART V 1:8](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:8)

חמינן אלין תקונין דנהרין עלה דהוו מחכאן מילי מפומנא, לאתעטרא ולאסתלקא כל חד באתריה,

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
We see these adornments shed light on it, for the words from our mouths were waiting to be crowned and to arise each one to its place.


###### Ohr Ne'erav, PART V 1:9
[Ohr Ne'erav, PART V 1:9](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:9)

וכד הוה מתתקנן מפומנא כל חד וחד סליק ואתעטר ואתתקן בההוא תקונא דאתתקן הכא מכל פומא דחד מינן.

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
When [the word] was adorned in our mouths, each one left and was crowned and adorned in that adornment which had been adorned here from all our mouths.


###### Ohr Ne'erav, PART V 1:10
[Ohr Ne'erav, PART V 1:10](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:10)

ובשעתא דחד פתח פומיה מינן לתקנא בההוא תקונא, ההוא תקונא הוה יתיב ומחכה למלה דנפיק מפומיכון, וכדין מתעטר וסלקא בדוכתיה ואתעטר,

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
At the time when all of us opened our mouths to adorn in that adornment, that adornment would sit and wait for the word which will come out of your mouths. Then it leaves for its place to be crowned and is crowned.


###### Ohr Ne'erav, PART V 1:11
[Ohr Ne'erav, PART V 1:11](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:11)

וכל סמכין מכאן ומכאן חדאן על דשמעין מה דלא ידעו וצייתין לקליכון, כמה רתיכין קיימין הכא בגיניכון,

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
All the angelic supporters [of the heavenly throne] from this side and from that side rejoiced, since they had heard that which they did not know and they listened to your voices. How many [angelic] chariots were present here on your account.


###### Ohr Ne'erav, PART V 1:12
[Ohr Ne'erav, PART V 1:12](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:12)

זכאין אתין לעלמא דאתי, דכל הני מילי דנפקי מפומיכון כלהו מילין קדישין, כלהו מילין כשרן, דלא סטאן לימינא ולשמאלא.

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
Worthy are you for the world that is coming. For all these words which emerge from your mouths are holy words, all proper words which do not diverge to the right or left.


###### Ohr Ne'erav, PART V 1:13
[Ohr Ne'erav, PART V 1:13](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:13)

וקוב״ה חדי למשמע וציית להני מלין, עד דהוא גזר דינא די לעלמא דאתי תימרון זימנא אחרא כל הני מילי קדישין. עלייכו כתיב

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
The Holy one, blessed be He, rejoiced to hear and discern these words until He completed the judgment that in the world that is coming you will say another time all these holy words. Of you it is written:


###### Ohr Ne'erav, PART V 1:14
[Ohr Ne'erav, PART V 1:14](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:14)

וחכך כיין הטוב הולך לדודי למישרים דובב שפתי ישנים,

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
*Your mouth is like choicest wine. Let it flow to my beloved as new wine gliding over the lips of sleepers* (Song of Songs 7:10).


###### Ohr Ne'erav, PART V 1:15
[Ohr Ne'erav, PART V 1:15](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:15)

אפילו בעלמא דאתי מרחשן שפתותיו קמיה", עכ״ל:

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
Even in the world that is coming his lips will move before him.


###### Ohr Ne'erav, PART V 1:16
[Ohr Ne'erav, PART V 1:16](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:16)

ומתוכו מתבאר מעלה זו וסגולת החכמה, כי כמו שהאדם מוציא הדברים מפיו ומתקנן כן המדות מתקנות למעלה. גם לזה תתלוה סגולה שנית כי בעולם הבא יעסוק בענין ההוא, בסוד אמרם ז״ל (יבמות צז.) שפתותיו דובבות בקבר. אמנם נראה כי זה דוקא אל החכמה הזו וכן פירש הרשב״י ע״ה במקום אחר.

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
From this [passage] the eminence and virtue of [this] science is established. For just as a man brings forth words from his mouth and arranges them, so the sefirot are arranged on high. Accompanying this is another virtue: that he will occupy himself with that matter in the world-to-come. This is the secret meaning of the saying of [the sages], may their memory be blessed, “His lips move in the grave.”⁴ It seems, indeed, that this refers especially to this science. Rabbi Simeon bar Yoḥai, peace upon him, explained this in another place.

footnotes:
⁴ Yevamot 97a. Cf. Yerushalmi, Shekalim 2a; Pesikta Rabbati 2:5.


###### Ohr Ne'erav, PART V 1:17
[Ohr Ne'erav, PART V 1:17](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:17)

וטעם אל ענין זה, כי בהסתלק האדם נשמתו בלי ספק תתדבק אל המקום שהאיר בהיותו בחיים חייתו, ולכן סוד התעוררות ההארה הנזכרת בהסתלק הנשמה לקבל שכרה, זה יקרא דובבות בקבר אל הגוף, וכן אל הנשמה בשעור זה למעלה. ואף אם נודה כי גם יקרה ענין זה אל הפשט, אין ספק שיתעלה הענין אל הקבלה שעור לא נערך:

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
The reason for this matter is that when a man’s soul leaves [him], without doubt it will attach itself to the place which it enlightened when it was living its life. Therefore the mystery of awakening is the aforementioned illumination, when the soul leaves to receive its reward. This is called, in bodily terms, moving [lips] in the grave. Similarly the soul [enjoys] this eminence on high. Even if we admit that this may also occur [regarding Torah interpreted] according to its plain meaning, there is no doubt that with regard to Kabbalah the [illumination] rises to a sublime level.


###### Ohr Ne'erav, PART V 1:18
[Ohr Ne'erav, PART V 1:18](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:18)

עוד לה סגולה שלישית, והיא כי העוסק בחכמה זו ידע לייחד קונו ולעבדו בלבב שלם, כדפירש הרשב״י ע״ה בפרשת בשלח זו לשונו, (זהר ח״ב דף נז.) "קרוב ה׳‎ לכל קוראיו לכל אשר יקראוהו באמת,

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
[Kabbalah] also possesses a third virtue. It is that the one who pursues this science will know how to unify his Master and to serve him with a complete heart. Thus Rabbi Simeon bar Yoḥai, peace upon him, explained in [the Zohar], section Be-shalaḥ.⁵ *The Lord is near to all who call Him, to all who call Him with sincerity* (Ps. 145:18).

footnotes:
⁵ Zohar II, 57a.


###### Ohr Ne'erav, PART V 1:19
[Ohr Ne'erav, PART V 1:19](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:19)

מאי באמת כמה דאוקמוהו (מיכה ז׳:כ׳‎) תתן אמת ליעקב, דידע ליחדא שמא קדישא כדקא יאות, ודא פולחנא דשמא קדישא.

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
What does *with sincerity* mean? It is as they have explained: —That he know to unify the Holy Name as is proper. This is the service of the Holy Name.


###### Ohr Ne'erav, PART V 1:20
[Ohr Ne'erav, PART V 1:20](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:20)

ומאן דידע ליחדא שמא קדישא אוקים בעלמא יחידא, דכתיב (שמואל ב׳‎ ז׳‎), "ומי כעמך ישראל גוי אחד בארץ".

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
One who knows to unify the Holy Name sustains [the nation which is] unique in the world, as it is written: *And who is like Your nation Israel, a unique nation on earth?* (II Sam. 7:23).


###### Ohr Ne'erav, PART V 1:21
[Ohr Ne'erav, PART V 1:21](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:21)

ועל דא אוקמוה, כל כהן דלא ידע לייחד שמא קדישא כדקא יאות לאו פולחניה פולחנא,

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
Therefore they interpreted: Any priest who does not know how to unify the Holy Name as is proper, his service is no service.


###### Ohr Ne'erav, PART V 1:22
[Ohr Ne'erav, PART V 1:22](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:22)

דהא כלא ביה תליא, פולחנא עלאה ופולחנא תתאה,

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
For all depends upon him, both the upper service and the lower service.


###### Ohr Ne'erav, PART V 1:23
[Ohr Ne'erav, PART V 1:23](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:23)

ובעי לכוונה לביה ורעותיה בגין דיתברכון עלאי ותתאי:

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
He needs to concentrate his heart and his will in order that upper and lower beings alike be blessed.


###### Ohr Ne'erav, PART V 1:24
[Ohr Ne'erav, PART V 1:24](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:24)

כתיב (ישעיה א׳‎), "כי תבאו לראות פני" כו׳‎,

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
It is written: *When you come to see My face* (Isa. 1:12).


###### Ohr Ne'erav, PART V 1:25
[Ohr Ne'erav, PART V 1:25](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:25)

כל בר נש דאתי ליחדא שמא קדישא ולא אתכוון ביה בלבא וברעותא בדחילו בגין דיתברכון ביה עלאי ותתאי, דחיין ליה לצלותיה לבר, וכלא מכרזי עליה לביש,

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
Each son of man who comes to unify the Holy Name and does not concentrate his heart and will with awe in order that [both] upper and lower [beings] be blessed through him, they throw his prayer outside, and all announce evil of him.


###### Ohr Ne'erav, PART V 1:26
[Ohr Ne'erav, PART V 1:26](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:26)

וקב״ה קארי כי תבאו לראות פני.

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
The Holy One, blessed be He, says concerning Him: *When you come to see my face*.


###### Ohr Ne'erav, PART V 1:27
[Ohr Ne'erav, PART V 1:27](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:27)

לראות פני מבעי ליה, מאי לראות,

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
[The verse] should have stated, *to see My face*. What does *to see* [signify]?


###### Ohr Ne'erav, PART V 1:28
[Ohr Ne'erav, PART V 1:28](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:28)

אלא כל אינון אנפין דמלכא טמירין בעומקא לבתר חשוכא,

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
Rather all those faces of the King are hidden in the depths beyond the darkness.


###### Ohr Ne'erav, PART V 1:29
[Ohr Ne'erav, PART V 1:29](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:29)

כל אנון דידעין ליחדא שמא קדישא כדקא יאות מבקעין כל אנון כותלי חשוכא, ואנפין דמלכא אתחזיין

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
All those who know how to unify the Holy Name properly split all those walls of darkness, and the face of the King are seen and illuminated.


###### Ohr Ne'erav, PART V 1:30
[Ohr Ne'erav, PART V 1:30](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:30)

ונהרין מתברכין כלא עלאי ותתאי, כדין ברכאן אשתכחו בכלהו עלמין,

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
All are blessed—upper and lower [beings]. Similarly blessings are found in all the worlds.


###### Ohr Ne'erav, PART V 1:31
[Ohr Ne'erav, PART V 1:31](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:31)

וכדין כתיב כי תבאו לראות פני מי בקש זאת מידכם,

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
Thus it is written: *When you come to see My face … who asked this of you?*


###### Ohr Ne'erav, PART V 1:32
[Ohr Ne'erav, PART V 1:32](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:32)

מאי קא מיירי אלא מאן דאתי ליחדא שמא עלאה בעי ליחדא מכתרא דזאת, כמה דכתיב

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
What does [the verse] come to teach? That he who comes to unify the lofty Name needs to unify from this crown, as it is written:


###### Ohr Ne'erav, PART V 1:33
[Ohr Ne'erav, PART V 1:33](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:33)

(ויקרא ט״ז), "בזאת יבא אהרן אל הקדש", בגין דיזדווגין כחדא תרין אנון צדי״ק וצד״ק,

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
*With this shall Aaron come to the holy place* (Lev. 16:3)—in order that these two, the righteous [Yesod] and righteousness [Malkhut] should unite as one.


###### Ohr Ne'erav, PART V 1:34
[Ohr Ne'erav, PART V 1:34](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:34)

בזווגא דא ברכתא בגין דיזדווגון כלא עלייהו,

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
In this union [is found] blessing in order that all should unite upon them.


###### Ohr Ne'erav, PART V 1:35
[Ohr Ne'erav, PART V 1:35](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:35)

ואלין אקרון כמה דכתיב (תהלים ס״ה), "אשרי תבחר ותקרב ישכון חצריך".

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
These are called [as in] that which is written: *Happy is the man You choose and bring near to dwell in Your courts* (Ps. 65:5).


###### Ohr Ne'erav, PART V 1:36
[Ohr Ne'erav, PART V 1:36](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:36)

ואי איהו אתא ליחדא שמא קדישא ולא איכוון ביה ברעותא דלבא בדחילו, קב״ה אמר

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
If he comes to unify the Holy Name and does not concentrate his heart and will on [the unification] with awe, the Holy One, blessed be He, says:


###### Ohr Ne'erav, PART V 1:37
[Ohr Ne'erav, PART V 1:37](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:37)

מי בקש זאת מידכם רמוס חצרי ודאי,

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
*Who has asked this of you*—*to trample My courts?*


###### Ohr Ne'erav, PART V 1:38
[Ohr Ne'erav, PART V 1:38](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:38)

דהא לא אשתכח בהו ברכאן אלא דשריין בהו דינא לאשתכחא בכלא", עכ״ל:

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
Certainly blessings will not be found among them. On the contrary, judgment inheres in them, which is found in all.


###### Ohr Ne'erav, PART V 1:39
[Ohr Ne'erav, PART V 1:39](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:39)

והנה מתוכו נראה, כי עבודת מי שאינו יודע לייחד אין עבודתו עבודה. גם מתוכו מתבאר פסול תפלת מי שאינו יודע ליחד כראוי, וענין זה לא ימצא האדם אלא מתוך העסק מעסקי החכמה ובעמקיה בס״ד:

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
From [this passage] it appears that the service of one who does not know how to unify [the Holy Name] is no service. From this it is also clear that the prayer of one who does not know how to unify properly is unfit. One will not discover this matter except through the deep pursuit of this science, with God’s help.


###### Ohr Ne'erav, PART V 1:40
[Ohr Ne'erav, PART V 1:40](https://torahapp.org/share/book/Ohr%20Ne%27erav/s/PART%20V/r/1:40)

עוד לה סגולה רביעית, והיא כי באדם חלק עשיה וחלק יצירה וחלק בריאה וחלק אצילות, הכל לפי זכות מעשיו, כדפירשנו בספר פרדס בשער נשמה. והנה חלק העשיה יתלבש בסוד מעשה המצוה הגופנית. וחלק היצירה, בסוד כוונת המצוה על דרך הפשט. ומן הבריאה ולמעלה, לא יתלבש כי אם בסוד הקבלה בכוונתו בה, כדפירשנו בפרדס הנזכר, ובלי ספק שמי שלא יעסוק בחכמה הזאת לא יוכל להשלים החלק הנזכר אם זכה לו על דרך איזה ענין שיהיה:

**Moses Cordovero's Introduction to Kabbalah, Annotated trans. of Or ne'erav, Ira Robinson, 1994.:**
[Kabbalah] has also a fourth virtue. It is that a man possesses a portion [of the Worlds of] Making, Formation, Creation, and Emanation. All is according to the merit of his deeds, as we have explained in the book *Pardes [Rimmonim]* in the section on “Soul.” Now the portion [of the World of] Making is clothed in the mystery of the performance of the physical commandments. The portion [of the World of] Formation [is clothed] in the mystery of the intention of the commandments according to their plain meaning. From the [World of] Creation and higher, [the portions] will only be clothed in the mystery of Kabbalah and in [the person’s] concentration on it, as we have explained in the aforementioned [section of the] *Pardes [Rimmonim]*. Without a doubt he who has not pursued this science will be unable to complete the aforementioned portion in any other way, [even] if he is worthy of it.