The Zohar, Chapter “VaYetze (And Jacob Went Out),” Item 250: But he did not go on his way immediately. Rather, he was detained and worked six years in Laban’s flock, since as long as Rachel was not conceived with Benjamin, he was detained there. When the time came that she was impregnated with Benjamin, he fled and did not ask Laban for permission so he would not be detained there, and so that Jacob would unite with all the tribes in the required place, in the land of holiness.

The science of Kabbalah utilizes a special language called “the language of branches.” If in all our feelings, thoughts, and properties our intention remains “for our own sake,” we sense only the reality of this world. Even the words of the Torah signify to us something that is happening in this material world.

But if we keep the intention “for the sake of bestowal,” each word of the Torah naturally transforms within us into descriptions of spiritual roots and forces. It becomes clear to us that the Torah isn’t saying a word about material objects (like herd, Leah, Rachel, Jacob, and so on) or their physical actions. Rather, it is all about the forces (desires and the Light) with which we sense and interact.

We feel this very clearly without any doubts since the upper sensations and thoughts are much stronger than lower ones. That is why when we read the Torah it never occurs to us that it describes this material world. We perceive everything to the degree of our inner level of correction.

At this point in time, we sense only the lower material world. That is why everything we read or hear about triggers images of this world like sheep, a well, women, men, and various actions that we are familiar with and that are part of this world.

Our efforts while reading The Zohar have to include the following thoughts:

1. The Zohar talks exclusively about the measures of connection among us;
2. We aspire to differentiate between the spiritual forces (desires to bestow) within ourselves, which are named using the words of this world.

We have to imagine them and try to search for them as a little child who tries to grasp the rules of a new game that allows him to grow. By doing so, we rise from the branches of this reality to the roots of the Upper World. Step by step, we try to distinguish the Upper roots; these efforts develop us like children.

That’s why we don’t merely listen to the sound of the words while reading The Zohar. Rather, as Baal HaSulam writes in Introduction to the Study of the Ten Sefirot, Item 155, “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.”

The effort we make brings us understanding and attracts the Light that Reforms which corrects us. Within our corrected desires we begin to understand and sense what The Zohar is telling us.

From the 2nd part of the Daily Kabbalah Lesson 7/1/10, The Zohar

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A question I received: If I raise my children on the principles of Kabbalah, through teaching them about love and bestowal, how will they survive in this egoistical world?

My Answer: Don’t fret over it. A child who grows up in an environment that provides only positive examples and motivates kind attitudes toward it does not become weaker than all other children. On the contrary, he discovers a multitude of good forces that assist and work for him, protecting him from the forces of evil.

Even in everyday life, we instinctively shield children from anything we consider bad and teach them to be kind to others, to compromise, and to be courteous. We act so because we innately understand that good relations with the environment – and not fighting with it or gaining something by force – imply security and peace.

It is evident that violence doesn’t solve any problems for an individual or a country. Those who use force always lose in the end, though they are hoping to succeed. This is how the corporeal world is built, where the only power that rules is that of the Creator. And even when it seems that someone is winning from using violence, we will surely see him fall. This refers to one person, a nation, and the world in equal measure.

We can succeed on one condition: having the equivalence of form with the Creator. This similarity is the key to success. Therefore, don’t be afraid that a child will receive a “soft” upbringing. Our task is to raise a person so that he becomes as close as possible to the Creator, and then, he will definitely succeed in life. Any other model of behavior will only harm him.

From the 3rd part of the Daily Kabbalah Lesson 7/1/10, Introduction to the Book, Panim Meirot uMasbirot

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Dear Friends, please ask questions about these passages from the great Kabbalists. I promise to answer them. Commentaries in brackets are mine.

Why Did the Creator Place the Burden of Creation Upon Us?

The first rule of what we know regarding the intention of the Emanated is that He desires to do good, He desired and created those who would receive His goodness. In order for the goodness to be complete, it has to be merited, not as charity, so shame would not taint it, as one who eats that which is not his.

In order for them to be able to merit [instead of created beings, to become independent, to become similar to Him], He created [especially for them] a single reality [corrupted by Him] through which they may be corrected, which He does not need, rather by their correction [which they perform themselves] – they will merit [to become independent like He].
– Ramchal, Klalei Pitchei Chochma ve Da’at (The Rules of Gates of Wisdom and Knowledge)

This is the rule, The Lord limited himself, meaning that He limited His ability [perfection], not to create them to the extent of His force [make creation perfect], but rather in accordance with what He desired and His direction. By creating them [purposefully, by restricting Himself, His perfection, His revelation by effort] lacking, in order for them [have an opportunity] to complete themselves by themselves [until reaching perfection, His level, similarity to Him], their completion [attained by themselves] would be their [merited] reward, resulting from their efforts to attain Him. And all that [evil created by the Creator and an opportunity to turn it into good] only serving His desire to do complete goodness [to the creatures].
– Ramchal, Da’at Tevunot (Knowledge of Wisdom), Item 28

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Rabash, Shlavei HaSulam, “Go Forth From Your Country”
The correct attitude toward a reward is to have no regard for it at all. This reward is the Creator’s business.
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The Book of Zohar – Selections, Chapter “VaYetze (And Jacob Went Out),” Item 286
By reading about a single spiritual system described in The Zohar, we awaken it within ourselves, we awaken us in it, and together demand its revelation.
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Rav Yehuda Ashlag, Talmud Eser Sefirot, Vol. 2, Part 7, Item 5, Lesson 3
If there was no mixing between the qualities of bestowal and receiving, then we would never be able to conceive the existence of something outside of our nature.
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Rav Yehuda Ashlag, “Introduction to the Book, Panim Meirot uMasbirot,” Item 8, Lesson 8
A Kabbalistic book can be revealed centuries after it has been written. It is given from above; however, it waits the time when its receivers will be ready.
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