Why did the Kabbalists obligate each person to study the wisdom of Kabbalah? Indeed, there is a great thing in it, worthy of being publicized: There is a wonderful, invaluable remedy to those who engage in the wisdom of Kabbalah. Although they do not understand what they are learning, through the yearning and the great desire to understand what they are learning, they awaken upon themselves the Lights that surround their souls.
Baal HaSulam, “Introduction to The Study
of the Ten Sefirot,” Item 155
We can learn the exalted matters called “the wisdom of Kabbalah” only through a Segula [power/remedy/virtue], as they can bring one a desire and urge to adhere to the Creator, due to the sanctity of the matters, which speak of the holy names. ...When one studies the exalted matters in order for them to bring him nearer to holiness, it results in drawing the Lights nearer. This means that this study will cause him to thus be rewarded with aiming all his actions to be in order to bestow. This is called “preparation work,” for he prepares himself to be qualified to enter the King’s and to cleave to the Creator.
Rabash, The Rungs of the Ladder, “Three Lines”
There is a magnificent power in it [In the Wisdom of Kabbalah]: All who engage in it, although they still do not understand what is written in it, are purified by it, and the Upper Lights draw closer to them.
Baal HaSulam, “The Teaching of the Kabbalah and Its Essence”
It is written The Zohar: “With this composition, the Children of Israel will be redeemed from exile.” Also, in many other places, only through the expansion of the wisdom of Kabbalah in the masses will we obtain complete redemption.
They also said, “The Light in it reforms him.” They were intentionally meticulous about it, to show us that only the Light enclosed within it, “like apples of gold in settings of silver,” in it lies the cure that reforms a person. Both the individual and the nation will not complete the aim for which they were created, except by attaining the internality of the Torah and its secrets.
Baal HaSulam, “Introduction to the Book,
Panim Meirot uMasbirot,” Item 5
Even when he does not have the vessels, when he engages in this wisdom, mentioning the names of the Lights and the vessels related to his soul, they immediately shine upon him to a certain extent. However, they shine for him without clothing the interior of his soul, for lack of able vessels to receive them. Yet, the illumination one receives time after time during the engagement draws upon him grace from Above, imparting him with abundance of sanctity and purity, which bring him much closer to achieving perfection.
Baal HaSulam, “Introduction to The Study
of the Ten Sefirot,” Item 155
There is a remedy in the Torah to reform a person. This refers to the evil within a person, meaning that the will to receive will be in order to bestow.
Rabash, The Rungs of the Ladder,
“As I am for Free, You Are for Free”