5 min read

The Soul Gives While the Body Keeps Taking

On the bed the hand still reached for the cup. The other will in him tried to bless the people in the room and ask for nothing.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Visitor Read Aloud
  2. The Hole That Widened When He Poured
  3. Chip the Block Before You Polish
  4. He Will Rise Looking Like Himself

On the bed the hand still reached for the cup. Water. Shade. Another hour. Breath came thin. Around him people spoke softly, as if a loud word could offend a dying appetite.

The Soul Gives While the Body Keeps Taking Click for full size

He had taken for years. Rooms. Praise. Proof he was not empty. None of it climbed onto the mattress to breathe for him. The body kept taking. Something else in him wanted to give, and it had almost no muscle left to do it with.

The Visitor Read Aloud

A visitor sat on the stool with a page in his lap. The dying man had asked for ice. The visitor gave him ice, then read anyway, because the mouth was busy with thirst and the room had space for one more voice.

"The essence of the soul is a desire to give," he said, naming Baal HaSulam. "The body is a desire to receive. Death does not touch the first of those. When the defective body is gone, the soul rises stronger, toward the Garden of Eden."

The man on the bed laughed once, which hurt. "Tell my throat."

The visitor did not argue. He wrung the cloth, laid it on the forehead, and held the cup to the cracked lip. Giving, small as a cloth.

The Hole That Widened When He Poured

The craving had not needed a teacher. It had been there since the first milk. What had grown strange was the size of it. In the years before the bed, want had no rim. Food, then more. Honor, then more. He poured and the hole grew.

He had learned a name for that widening. The Sitra Achra (סטרא אחרא), the Other Side, and the klipot (קליפות), the husks, push receiving until it has no shore. They enlarge what is already there until a person can see the shape of the taking. Without that push, giving stays a pretty word. With it, he found out what it cost to aim a vessel outward.

His worst hungers were not only failures. They were stone. Shame alone would have frozen him. He needed the stone if anything was going to be cut. Tikkun (תיקון), repair, starts when the boundless receive is clay, not a name for the self.

He whispered apologies that were still a kind of taking, begging for a clean exit. Then he tried the harder motion. He turned his face toward the people in the room and blessed them without asking them to stop the pain.

Chip the Block Before You Polish

He had spent years trying to balance greed while feeding it daily. That was decoration on an uncut block. Balance is not the first cut. First comes radical removal of the trait that has ruled. Chip the excess until a form can be seen. Only afterward can a portion of that force return, aimed at a middle path.

Removal hurt because the trait had been wearing his name. When it fell away he felt smaller and more true. The body panicked at the empty place and invented new requests. Ice. Another visitor. A promise that morning would come.

The visitor read the sculptor's order again. Take the tyrant off the throne. Do not moderate a king you still obey. Cut. Then, later, let a measured piece of that force back in, pointed the other way.

The man on the bed could not finish every repair. He could finish the lie that taking was the whole of him. He told the visitor to stop reading and to take the extra blanket to the woman in the hall who had been shivering since dusk. The visitor stood, took it, and went. The hand on the bed did not grab after the wool.

He Will Rise Looking Like Himself

One last line from the page. In the future the dead will be resurrected with their blemishes, and then the blemishes will be healed. The same body. The same oversized will to receive. Not a costume that would make a man unrecognizable. Others must not say it is another person. The repaired will still carries the history of the taking, now aimed differently.

The man heard that as mercy and as work. If he would rise looking like himself, then the cutting he did now was not wasted on a self that would be thrown away.

Night thinned. Someone trimmed the lamp. He died with one hand open on the blanket, not clutching. Those who washed him found no coin in the fist. The soul's motion had finally trained the fingers.


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From the tradition

Sources

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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Baal HaSulam's Introduction to Zohar 24:2Baal HaSulam's Introduction to Zohar

Retold in our words. Read the original at the link below.Sefaria-hosted English translation · CC-BY

A towering figure in 20th-century Kabbalah, that desire to give – that’s where the magic lies. He explores this concept in his profound introduction to the Zohar, a foundational text of Kabbalistic thought.

He paints a picture of the soul as fundamentally different from the body. The body? It needs food, rest, pleasure. It's constantly in a state of needing. But the soul? The soul is all about giving.

Here's the kicker: this desire to give, this innate quality of the soul, is what makes it immortal. Baal HaSulam explains that the soul dwells eternally in what's called the "first stage" and the "future third stage." These are complex Kabbalistic concepts relating to the unfolding of creation and the ultimate state of rectified being. But for our purposes, the key takeaway is that the soul's connection to these eternal states grants it permanence. It, and everything it learns, everything it experiences, endures forever.

So, what happens when the body dies? Does the soul fade away with it? Absolutely not! Baal HaSulam tells us that the soul isn't affected at all by the death of the body. In fact, he goes even further. The absence of the body, with all its limitations and imperfections, actually strengthens the soul. It's like shedding a heavy cloak. Free from the body's demands, the soul is able to ascend to the heights of the Gan Eden – the Garden of Eden.

Isn't that a beautiful image? The soul, finally unburdened, soaring to unimaginable heights.

If the essence of our soul is the desire to give, how can we cultivate that desire in our daily lives? How can we nurture that spark of immortality within us, even while we're still here, in these bodies of ours? Perhaps the answer lies in consciously choosing acts of kindness, in seeking opportunities to share our gifts, and in striving to live a life that is not just about taking, but about giving back to the world.

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Baal HaSulam's Introduction to Zohar 30:1Baal HaSulam's Introduction to Zohar

Retold in our words. Read the original at the link below.Sefaria-hosted English translation · CC-BY

It all boils down to this: we're born with a desire to receive. Think of a newborn baby – all they do is receive nourishment, comfort, love. That desire isn't inherently bad, it's what keeps us alive! But unchecked, that desire can become… boundless. Exaggerated. And that's where things get tricky.

The great Kabbalist Baal HaSulam, in his introduction to the Zohar, that foundational text of Jewish mysticism, explains that the "Other Side," what's often called the Sitra Achra (the Other Side, the realm of impurity) in Aramaic, and the husks – the Klipot – have a specific job. And it's not what you think. They're not just out to ruin our lives. Instead, they are there to amplify our desire to receive.

Why?

Because that amplified desire, that craving, that need… that's the raw material we need to work on ourselves. It's the challenge we must overcome. Without it, how could we possibly grow? How could we even begin to understand the concept of giving?

Think of it like this: a sculptor needs stone to create a statue. The Klipot provide the stone, the raw, unformed desire. It's up to us to then chip away, refine, and transform that desire into something beautiful, something holy.

Now, according to Baal HaSulam, this process really kicks into gear around the age of thirteen. That's when something called a nekuda, a “point” in the heart, begins to awaken. This point, he says, is the secret of the ahorayim, the “back” of the sacred soul.

What does that mean?

Well, think of the soul as having different aspects. The "front" is what we present to the world, our conscious self. The "back" is the hidden, often unconscious part of ourselves. This nekuda, this point of connection to our soul, is initially enclothed in that inborn desire to receive. It's like a tiny seed buried deep within the soil of our ego.

But here's the crucial part: this nekuda, this spark of holiness, begins to enter the "territory of the system of the worlds of sanctity" only to the extent that we engage in Torah and mitzvot (commandments) – in learning and in doing good deeds. In other words, we have to actively cultivate it. We have to nurture that spark, give it light and water, so it can grow and blossom.

So, the next time you feel that familiar tug of temptation, that overwhelming desire for something you know isn't right, remember the teachings of Baal HaSulam. Remember that this desire, as uncomfortable as it is, is actually an opportunity. It's a chance to work on yourself, to refine your soul, and to draw closer to the Divine. It's a chance to transform that raw, unformed stone into a masterpiece.

What will you create?

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Baal HaSulam's Introduction to Zohar 28:1Baal HaSulam's Introduction to Zohar

Retold in our words. Read the original at the link below.Sefaria-hosted English translation · CC-BY

It suggests that the path to balance isn't about gentle moderation from the start, but about radical, complete removal first. Sounds intense. Think of it like this: imagine a sculptor working with a huge block of marble. They don't start by delicately shaping the details. No, they begin by chipping away the excess, removing vast chunks of stone to reveal the form within. Only then can the fine details be added.

That’s the idea presented in Baal HaSulam's (Rabbi Yehuda Leib HaLevi Ashlag) introduction to the Zohar, the central text of Kabbalah. Before we can redirect a negative trait towards the "middle path", the path of balance and harmony, we must first utterly and completely remove it from ourselves. We need to get rid of every last bit. Only then, paradoxically, can we begin to reintegrate a portion of that trait, channeling it in a constructive direction.

Where does this idea come from? It's rooted in a profound understanding of the human condition and the process of spiritual growth. And it's illustrated by a powerful image: the resurrection of the dead.

The sages tell us that in the future, the dead will be resurrected with their blemishes, and then those blemishes will be healed. What does that even mean? It's a wild concept, This isn't about physical imperfections; it's about the spiritual "blemishes" we accumulate during our lives: our excessive desires, our imbalances, our imperfections.

As Baal HaSulam explains, being resurrected "with their blemishes" means we’ll be resurrected with the same body, with the same intense desire to receive – the desire to receive being our fundamental human drive. The phrase "including their blemishes" refers to how our bodies are formed by the "system of the worlds of impurity" before we’ve had a chance to purify ourselves through Torah and mitzvot (commandments). It’s only after this resurrection in an impure state, "with its blemishes," that the healing can truly begin.

This healing allows us to achieve Tikkun (repair) and ultimately the "equation of forms" with the Divine. The Zohar is full of these incredible, strange ideas.

It's a radical thought: that we must confront our deepest flaws head-on, acknowledge their power over us, and then, only then, can we begin to heal and transform them. It's a reminder that spiritual growth isn't about pretending we're perfect, but about embracing our imperfections and using them as fuel for transformation. As we find in Midrash Rabbah, the world was created imperfectly so that we could partner with God in its ongoing refinement.

So, what "blemish" are you wrestling with today? What part of yourself feels overwhelming or unmanageable? Perhaps the first step isn't to try and moderate it, but to acknowledge its power, to fully confront it, and then, with intention and guidance, to begin the journey of healing. It is in that process that we can find true balance and wholeness.

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