to the Zohar) Pticha le Hokhmat haKabbalah (Opening to the Wisdom of Kabbalah) Sefer haIlan (Book of the Tree or Book of Illustrations) Pticha le Perush haSulam (Opening to the Sulam Commentary) Ha’Akadama Le Sefer Panim Meirot u’Masbirot (Introduction to Panim Meirot u’Masbirot [Welcoming and Illuminating Revelations]) Pticha Kolelet leSefer Panim Meirot u’Masbirot (Opening to Panim Meirot u’Masbirot [Welcoming and Illuminating Revelations]) Teachings Ashlag's commentary offered a systematic interpretation of the legacy of Isaac Luria. This was the first since the 18th century when the Baal Shem Tov, Moshe Chaim Luzzatto, the Vilna Gaon and Shalom Sharabi offered their interpretation of the Luria's teaching. Ashlag's system focused on the transformation of human consciousness from the "desire to receive" to the "desire to give," i.e., from egocentricity to altruism. This path of transformation is described in Lurianic Kabbalah. Ashlag stated that the purpose of studying Kabbalah is equal to the purpose of why human beings were created, and that through its study, a person is capable of revealing the entirety of processes and structures that have taken place in the creation of the universe. "Equivalence of form" with this source means having the same attributes or qualities as it, and Ashlag defines the qualities of this source as being altruistic, namely the desire to give, or in Ashlag's words, the "will to bestow" (Ratzon LeHashpia). Through intensive study of Kabbalah, a person's desire to give to others is developed in relation to this goal. Ashlag believed that the coming of the Messiah meant that humans would attain this quality which would allow them to give up their selfishness and devote themselves to loving each other for the sake of life's purpose, as stated in the commandment "love thy neighbor as thyself." Ashlag had strong political opinions, believing in a religious version of anarcho-communism, based on principles of Kabbalah. Though his anti-capitalist and anti-imperialist ideas show some Marxist influence, he strongly opposed communism instituted by force and believed in "developing a community based on love between its members and a society founded on economic justice." He supported the Kibbutz movement and preached to establish a network of self-ruled internationalist communes, who would eventually “annul the brute-force regime completely, for ‘every man did that which was right in his own eyes.’”, because “there is nothing more humiliating and degrading for a person than being under the brute-force government”. The Or HaGanuz community of