Kabbalah sa Isaias 64:3: Sha'arei Kedusha, Ohr Ne'erav, Pardes Rimmonim & Zohar

Eliyahu, who is remembered for good, stated:³¹⁸Tanna d’Bei Eliyahu Rabba, Ch. 9 “As the heavens and earth are my witnesses, any man or woman, whether they are Gentile or Jew, even if they are a servant or a maid, the Holy Spirit (Ru’ach HaKodesh) will dwell upon each person according to his actions!”³¹⁹Also see the very first Chassidic discourse (Maamar) of the Lubavitcher Rebbe, entitled “Bati LeGani – I have come to My garden,” translated in The Teachings of The Rebbe, 5711, Discourse 1. Happy is he who places all these matters before his face at all times, meriting to perfect himself in these ways all the days of his life, and conducting himself according to these manners throughout his life and with all these deeds. If only he guards himself, keeping his limbs and body far from all sin and transgression, he will merit all the glory that is hidden for the righteous Tzaddikim, glory that is incalculable and beyond measure, such that no physical eye can behold it, and the physical ear is incapable of grasping the great glory that is apportioned to the righteous Tzaddikim and the pious Chassidim. It is about this that the verse states,³²⁰Isaiah 64:3 “Such things have never been heard or noted, no eye has seen them God, but You, that which He will do for those who have awaited Him!”

Of these it is written: No eye has seen [them], O God, but You, who act for those who trust in Him (Isa. 64:3). As Scripture says: [Elihu] waited out Job’s speech (Job 32:4).

We are now obliged to clarify the usefulness of this Shell and its interests in the world, because to say that it is to punish or etc. will not suffice. For the whole object of punishment is asked, it is the evil inclination and the Shell, there will be no Shell and there will be no evil inclination. And it is said that the reason for their creation. in the will of the Creator, is to be that the world and its creatures needed to receive their sustenance and livelihood by the power of law and justice and righteousness, and if they were all non-elective angels in their actions, the world would not benefit from their actions, because they are forced act as angels. And for this reason, man must have a choice, and be inhabited by the evil inclination and the good inclination, that if he, by his own nature, would want to incline towards good, his evil inclination, Samael, would incline him to evil on his left; and when he wants to incline towards evil, on his right will be his good inclination to guilt him, and remind him of the words of his Creator in such a way that he will be rewarded for the inclination, good or bad. And to judge a man according to his deeds, it is necessary that he have aspects which are unclean – as like a slave who rebels against his master – to torment the wicked, so that his wickedness and evils in their numbers will cling to wickedness on its proper side, and so he will receive punishment. This matter is clarified well in the Zohar. All of what the Holy One, Blessed be He, caused Himself to go down in order to show all honorable rituals. (stopped at וכי מאן חמי עבדא)