The Condition of Entering the Upper World Is Mutual Guarantee

The Condition of Entering the Upper World Is Mutual GuaranteeA question I received: Baal HaSulam writes in his article “The Last Generation” that altruistic deeds will lead to a better society only if they are made “for the sake of the Creator.” Please give an example of an altruistic deed and explain how one must aim his thoughts, or what image one must have in mind, in order for his deeds and intentions to be for the sake of the Creator. Your explanation will be important for work I am doing with a group of children.

My Answer: In order to really attain the intention of bestowal, of “not for oneself,” to come out of ourselves and have goals that serve others, we need a field in which to work, a place and model that we can use for correcting ourselves. We have to become similar to the Creator even though He is concealed from us. That is to say, the Creator cannot be that model because He is concealed from us. However, He broke the only creation He made, the soul, into many pieces – particular souls. Within each of these parts, He created a perception of self, its “I,” and of others opposite to it. This is our egoism.

When we unite, and when each of us fights his own egoism within, we will then be able to see whether we are attaining spirituality – the quality of mutual bestowal and love. Then we will discover that we cannot attain it and will turn to the Creator. We will discover Him and His readiness to correct our desires, provided that we are mutually responsible for one another and support each other in this regard – and if we turn to him precisely through this force of “Mutual Guarantee.”

Baal HaSulam writes that in our times, this is the necessary condition for entering the Upper World or the quality of bestowal. Hence, all altruistic deeds can only take place inside the group or virtual society, among friends who desire to attain mutual aspiration and support – the mutual guarantee.

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Man, Woman and Divinity Between Them

Man, Woman and Divinity Between ThemQuestions I received on family, relationships and Kabbalah:

Question:
Can your wife who studies Kabbalah be your friend? Can you attain the Creator with her? If not, then what does “Man, Woman and Divinity between them” mean?

My Answer:
She can! The real meaning of the phrase “Man, Woman and Divinity between them” is that the soul’s desires (the woman), together with the screen and the Reflected Light (the man), form a Kli (vessel). This is the condition for uniting with the Upper Light. The Light, the Creator, becomes revealed in their connection, called Zivug.

However, the same thing can be true in our world: when the husband studies, he automatically provides spiritual support to his corporeal wife, even if she doesn’t study on her own. And if she desires it, then he is obligated to study with her. Then they will advance together. Rabash used to speak about this to his students, advising them to read his articles to their wives.

Question: Can man a learn to be truly faithful to his wife through self correction and attainment of spirituality?

My Answer: This is not Kabbalah’s objective. Nevertheless, a person changes as he gradually goes through the corrections.

Question:
I’ve been single for three years. When I try to date someone, the relationship ends because I am excessively focused on the world of Kabbalah. What is the Creator trying to tell me?

My Answer:
Finding a partner means finding someone similar to you – someone who is also focused on spiritual life and the spiritual goal. Please contact our dating department.

Question: You say that a man must be married to study Kabbalah effectively. What about someone who can’t create a family due to being born with a disability?

My Answer: If your disability prevents you from running a normal household with a woman, then this condition doesn’t apply to you. However, I find it practically impossible to imagine a case where it’s impossible to create a family.

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How to Have an Easy Ramadan

How to Have an Easy RamadanA question I received: I have been studying Kabbalah for two months. At first I felt filled to the brim by something good. But then the month of Ramadan started. I wouldn’t call myself religious, but for the past six years the one Islamic ritual I did observe is the Ramadan, where you fast for a full month.

This year I also started to fast on the first day of Ramadan, but horrible things started happening to me – my egoism started resisting it. My hatred of everyone, rage, and pain became so unbearable that I only lasted for five days, even though in prior years I had no problem observing the Ramadan fast from beginning to end. This time I didn’t just stop observing the fast on the fifth day, but also started feeling attracted to all kinds of “improper behavior” like alcohol, sex, and etc. I’m still studying Kabbalah, but I no longer feel inspired like before. What is happening to me?

My Answer: Kabbalah isn’t against religion as the cultural tradition of a nation. Baal HaSulam writes that even after all the corrections are completed, every person can keep his religion, meaning his traditions. I also observe the traditions of my nation, but only as traditions.

A religious person, on the other hand, observes religious rituals because he believes that he will be rewarded for it. But when one studies Kabbalah, he begins to understand that he is rewarded only to the degree that he corrects his desires, and the reward comes as the Light of fulfillment – the revelation of the Creator to man. Hence, spirituality or the Creator bears no relation to any physical actions in our world.

The religions were invented by people who are inside their egoism, and hence they do not have any of the truth of the Upper World. Nevertheless, if you take on the responsibility of observing the customs of your nation, viewing them as traditions that you want to respect, then it won’t be difficult for you to observe the Ramadan as a custom. As we say in Israel:Tzom Kal – have an easy fast!

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Which Books Correct Us?

Which Books Correct Us?Questions I received on Kabbalah books and how to study them:

Question: Why do Kabbalists advise us to read The Book of Zohar even if we don’t understand or attain what is written there?

My Answer: You can find the answer to this in item 155 of the “Introduction to Talmud Eser Sefirot.”

Question: Five years ago you started studying The Book of Zohar with us. When do you plan to resume teaching The Book of Zohar?

My Answer: We study it for about an hour every week – see the media archive.

Question: The books that help to correct us are the books of the Ari, Baal HaSulam, and Rabash. But I cannot read them yet, and I’m not sure if I will be able to in the future. Can’t I advance by reading your books?

My Answer: Of course, my books also contain the force of spiritual advancement, but the books of our Teachers – Baal HaSulam and Rabash, are more universal and their Light is more powerful. Nevertheless, I agree with you that my explanations are closer to you and easier to understand. My advice is to read the texts of our Teachers, and then study my explanations.

Baal HaSulam did the same thing – he based his teaching on the texts of The Book of Zohar by Rashbi and the texts of the Ari. He took these books as a basis and wrote his commentaries to them. This is also how I teach: first we read the original texts, and then I give my commentary on them.

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The Book of Zohar. Chapter “The Torah and Prayer”

The Book of Zohar.The Book of Zohar. Chapter “The Torah and Prayer” (abridged)

180. Rabbi Shimon opened (the way for the Light) and said: “It is written that Hizkiyahu (Hezekiah) turned his face (property of bestowal) to the wall (Screen) and prayed to the Creator (raised MAN).” Let us see how great and potent the power of the Torah (force of bestowal) is, and how high it rises above all (the egoistic disturbances). For he who engages in the Torah (self correction) has no fear of those Above or below (forces, obstructions), nor of any hardships or illnesses of this world, for he is connected to the Tree of Life and learns from it each day (realizes that all the obstructions are meant to help him learn to be similar to the Creator).

181. For the Torah teaches man how to walk a path of truth; it teaches him how to return to his Master and cancel what is predestined for him (correction through suffering). And even if man is shown that what is predestined for him cannot be canceled, it is nonetheless completely canceled and annulled, then disappears at once and does not prevail over him in this world. Hence, man should study the Torah day and night (when the Light shines or does not shine for him), and never abandon it (as a means of correction), as it is written: “Contemplate Him day and night.” Whoever abandons the Torah (his corrections), it is as though he abandons the Tree of Life (the ray of Light that connects him to the World of Infinity, to the root of his soul)

“Contemplate Him day and night” – “Him” implies the Creator! In another place in The Zohar, it is said that Hizkiyahu’s prayer was accepted by the Creator, for nothing (no egoistic desires) separated him from the wall (the Shechina, the sensation of the Creator, akin to the Wailing Wall).

182. Come and see – such is the advice given to man: when at night (powerless) he goes to bed (in the state of lying down, the body and the head are equally important – there’s no control over self), then he must accept the Creator’s governance from Above (above his reason, which is egoistically opposed to bestowal, and wholeheartedly entrust his soul to Him (rise above his egoistic desire). Thus, man is immediately spared all the (egoistic errors) illnesses, slander, and evil eyes, and they will no longer have power over him.

183. And in the morning (when the Light shines for him), when he rises from his bed (the head rises above the body and controls it), he must bless the Creator (for this) and enter (with his properties) His house, and bow before Him (take all the conditions of the Upper Nature upon himself) in fear and trepidation (because he will not be able to do it without help from the Light), and only then should he pray (attain the ability to be grateful, so that his “I” would agree to it). He should take advice of his holy Patriarchs (forces of the Upper degree), as it is written, “By Your great mercy shall I come into Your house, to bow in fear of Your holy greatness.”

184. Man cannot enter the house of prayer (reveal empty and uncorrected desires within him) unless he first receives permission from Avraham, Yitzchak and Yaakov (the three lines), for they have corrected the prayer to the Creator (so that he could follow the middle line). It is therefore written, “And in Your great mercy shall I enter into Your house.” The aforesaid refers to Avraham, for his property is mercy, the Sefira Hesed (the right line). “I will bow before Your holy chamber” refers to Yitzchak, for thanks to him Malchut is called Heichal – chamber, the Sefira Gevura (the left line). “In fear and trepidation” refers to Yaakov, for his property is the Sefira Tifferet, called “fear” (the middle line). And man must first enter into these properties, and only then enter the house of prayer to raise his prayers. Such a state is described by the verse, “Here is My slave, Israel, by whom I am adorned.”

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