Entries in the 'Holidays' Category

Jerusalem, Built From Our Hearts

laitman_947Jerusalem is an indicator of the spiritual state of the people. That is why, there’s no place with greater disunity and hatred between all the currents of people than in Jerusalem.

It is a very rigid city because it manifests the true state in everyone’s heart toward unification. Jerusalem can either be the center of separation for the people of Israel or the center of its unity.

In the times of the Second Temple, people practiced the Torah and commandments and engaged in acts of charity, so why was the Temple destroyed? Because there was unfounded hatred (Babylonian Talmud, Tractate “Yoma”).

In those times, the commandments were meticulously followed, the Torah was studied, philanthropy was spread; there was only one problem that people did not get along with each other. It is just like today: there are a lot of religious people that scrupulously follow everything; however, there is disunity among them, distance, antagonism, and hatred.

And that is why everything collapses, as it is written: “The day the Temple is not rebuilt, it is as if it is destroyed again.” Until we unite above our differences, we cannot achieve the corrected state.

That is why correction is not conditioned on the observance of the Torah, the commandments, or engaging in charity but only on the connection of the hearts. We need at least to turn toward loving your neighbor, and then Jerusalem will be rebuilt, and everything in it.

Question: Does charity not mean mutual bestowal?

Answer: Charity is when a person is really ready to help another, give away everything he has—but his heart. He is not ready to connect in his heart. What is his intention for giving the charity? For the life of his children, reward in this world, and the future world.

Without studying the science of Kabbalah, it is impossible to achieve the state of bestowal, the quality of Lishma, because a person does not attract the Light that reforms, which is called the Torah. He is not trying to change his egoistic desire. Therefore, his charity is purely for his own benefit.

That is why the Temple was destroyed, despite people following the Torah and commandments and engaging in charity, because it all was for their own sake. The people were divided and that is what led to the destruction of the Temple.

We are unable to connect to be in one desire, in one heart, which is called “being under one blanket,” a single anti-egoistic screen.

Love of all has to be the purpose of our existence. Without this, there will be no nation of Israel, no country of Israel, no land of Israel. That is why it should become a national program. All efforts should be made to educate the people in the spirit of brotherly love, and naturally, Judaism has to lead the way of being an example of such love for the entire nation.

As it says in the book Sefer ha-Middot (The Book of Character Traits) in the chapter, “Importance of Faith”: “Jerusalem will not be rebuilt until peace reigns among the people of Israel.” Achieving peace within the people of Israel and committed, friendly relationships is what it means to rebuild Jerusalem: not from stones, but from our hearts.

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Holidays—Stages Of Correction

Laitman_506.1Torah, Deuteronomy 31:10 – 31:11: Then, Moses commanded them, saying, “At the end of [every] seven years, at an appointed time, in the Festival of Succoth, [after] the year of release, when all Israel comes to appear before the Lord, your God, in the place He will choose, you shall read this Torah before all Israel, in their ears.

Self-examination, examination of your own negative, egoistic desires occurs prior to the New Year (Rosh HaShana).

Rosh HaShana is the beginning of correction; Judgement Day (Yom Kippur) is the next stage.

And the final correction occurs on Sukkot. This is “Hibuk Smol” (embrace from the left side) and “Hibuk Yamin” (embrace from the right side),in other words, the drawing together of the Creator and the created being. Their complete union is symbolized by the last day of the holiday of Sukkot called Simchat Torah (Rejoicing of the Torah).
From KabTV’s Secrets of the Eternal Book, 1/23/17

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Yom Kippur (Judgement Day)

laitman_288.2Yom Kippur is the day of judgement. Who judges? Who is being judged? What does a person need to do on this day? What will happen if a person does everything correctly?

On Judgement Day, a person judges himself, rising above personal egoism and revealing the world as a unified system. It is not by chance that the Jewish people were always criticized for cosmopolitanism—even though all boundaries are arbitrary, our innate, inner core has always made us strangers among them.

Today, when the world desperately needs unity, the Jewish nation is shattered into pieces. However, other nations cannot lie to us—they instinctively, even without their own awareness, demand us to take on the responsibility for the mission of unification, to melt all hearts into one heart.

In this is the essence of our Judgement Day.

To A New Year, To A New World!

laitman_293.1Dear Friends!

We are on the threshold of the New Year, Yom Kippur, Sukkot, Simchat Torah—great and important holidays. These holidays represent very high, very deep, and very broad Kabbalistic concepts. They open the doorway to the upper world for us.

I invite you to use this special time of year and these holidays as a presentation of a new level of human development, and to enter the sensation, the attainment, of world that surrounds us, the system controlling us, that which the science of Kabbalah speaks of, and to really awaken to a new world in the new year.

I invite you!

Holidays From The Perspective Of Kabbalah

Laitman_506.1Question: How are the autumn holidays of Rosh HaShana (New Year), Yom Kippur (Judgement Day), and Sukkot, explained from the perspective of Kabbalah?

Answer: Our entire work lies in the need to collect and reconnect the broken shards of a shattered system called Adam back into a unified whole. There was a system, one soul, one mechanism, one desire, and then this desire shattered into a multitude of pieces. And we need to collect all these desires into one general desire the way it was prior to its shattering. This is our main task. That means, a person who did or did not contribute some kind of effort toward this task during the past year must examine himself.

This self-examination is the purpose of the week prior to the New Year, during which we need to think about how we spent the past year, to what extent we contributed to creating the right kind of foundation for humanity to unite in friendship, love, and mutual guarantee among them. It is an assessment of what I have yet to complete, and it’s called Slichot, translated as “forgiveness.” We don’t need forgiveness from anyone, only from ourselves: where did I blunder, where didn’t give enough, where didn’t I judge correctly, etc.; all this is with respect to our effort in creating unity among people. I examine myself: Did I have the opportunity? What kind and how did I realize it?

After this self-examination, the New Year begins. New Year means that I begin a new cycle of the calendar starting from a particular day. This day is called the birth of Adam. In other words, the New Year that we celebrate is the day Adam was born.

But what does it mean to be born? There once existed a person who suddenly received an awakening: the entire panorama of the controlling system of our world and the need for people to unite was revealed to him. All this he described in the book HaMalach Raziel  (Secret Angel). After him, students continued to pursue this revelation, and so on, to the present day.

That is why we celebrate the day of the appearance of the first person in our world who revealed this system of connection between people, how we should be interconnected, and how we could achieve our correction and come to unity. Then, after we decide that this is the way we choose to act, the ten days after New Year begin, leading up to Judgement Day when we examine, with precision, each of the ten Sefirot of our soul, each day focusing on a specific Sefira, and we begin to determine how much we still have to do and where we still need to correct ourselves.

Then begins a 24-hour period, called the Day of Judgement when we have to evaluate our behavior and we have to reveal the hatred we hold toward each other, our rejection of one another. We then need to ask for forgiveness from each other; we need to actually draw closer to each other so that this forgiveness is not just a formality, but is truly coming from a cleansed heart. Judgement Day is a day when we attempt to penetrate all the corners, all the hidden places of our egoism, and pull it all out and promise ourselves that we will correct all of it and come to unity among us.

After this, we have five days corresponding to the five Sefirot: Keter, Hochma, Bina, Zeir Anpin, and Malchut, and then the holiday of Sukkot begins. Sukkot is a time when we begin to receive correction from the Surrounding Light (Ohr Makif), which is shining upon us through the roof we build ourselves out of green branches of plants.

We sit in this sukkah for seven days, allowing this Light to act upon us, all the way through to completion, through Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, and Malchut. And each day we celebrate the correction of each Sefira of our soul, which is the result of the action of the Surrounding Light.

When we completely correct our soul, it can receive the upper Light. That is why this day is called the holiday of the Torah, that is, the holiday of Light. That’s how we conclude the complete cycle of the autumn holidays.

We learn about the manner in which we should act, how our soul is built, and what corrections the soul goes through in each moment of time. A great deal of literature is devoted to this. And all of this is described in specific, physical laws of our inner world.
From the Kabbalah Lesson in Russian, 9/25/16

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Tu B’Av An Unpretentious Holiday

laitman_293.2Question: Tu B’Av is the holiday of love. What can you say about love?

Answer: There are many references to love in the wisdom of Kabbalah and in fact there is nothing else. All our development is the way to absolute love. You should not simply “love thy friend as thyself,” but it is through the love of others that you should love everything and most importantly the Creator. You should fill all of creation with your love, all the worlds.

Tu B’Av is the greatest holiday, the end of the development of all of humanity.

Question: So why is this holiday so concealed?

Answer: We have not attained it yet. It has no root in the past, in our history. We have already been through all the holidays. We have somehow done the work in them and eventually only this holiday was left, Tu B’Av, the day of love.

Question: It’s interesting that the holiday of love is actually a week after the Ninth of Av, which is the most tragic day of the year. Why?

Answer: Yes, it is six days later because we have to undergo the greatest sufferings and only then in their oppositeness can we attain absolute pleasure, a filling, love. This means that after the concealment of the Creator on the Ninth of Av comes the full revelation of the Creator in us, which is the day of Tu B’Av.

Question: King Solomon said that on Tu B’Av the young women of Jerusalem went out dressed in white and danced, and then the groom arrived. Who are these young women? Who are they looking for? Who is the groom who appears before them?

Answer: The analogy is that the groom represents the Creator; the young women are the created beings, people’s desires, and when they come out of Jerusalem, beyond its border to the orchards and vineyards that surround Jerusalem, dressed in white dresses, it symbolizes the purification of the ego; the egoistic desires that have become altruistic are ready in this state to receive the Creator into them. This is the reason that the Creator is ready to meet them. It isn’t about any other kind of love. Everything is written and everything is done only in order to attain this summit Tu B’Av, but this holiday is indeed inconspicuous.

Question: What is love from a Kabbalistic perspective?

Answer: Love is the total adhesion of the whole creation and all its parts to each other and to the Creator in its desire to fill, to enjoy, and to help each other.
From KabTV’s “News with Michael Laitman” 8/3/17

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9 B’Av: The Ruin Of Spiritual Unity

laitman_293The 9th of Av is the day when the First and Second Temple were ruined. “The Temple” represents a spiritual state of Israel being united and protected “as one man in one heart.” The ruin of the Temple was due to the ruin of the spiritual unity within Israel, which continues to this day.

Tisha B'Av: The Day The First & Second Temple were Ruined

The 9th of Av is the day when the First and Second Temple were ruined. "The Temple" represents a spiritual state of Israel being united and protected "as one man in one heart". The ruin of the Temple was due to the ruin of the spiritual unity within Israel, which continues to this day. #TishaBav #israel

Posted by Michael Laitman on Monday, 31 July 2017




Spiritual Meaning Of 9 B’Av

laitman_288_2The growing Temple Mount crisis right before the 9th of Av is more than simply symbolic. Since the time of Babylon, evil forces have always unfolded around this special date. From the sin of the spies, through the ruin of the First and Second Temple, to the exile of Babylon, to the expulsions of the people of Israel from the land of Israel, and then from Spain, Germany and England.

Israel commits the biggest sins on the 9th of Av, and we are also punished for them on that day. This is because we are incapable of activating the positive force to which we hold the key. And we see the results all around us in the news, every hour of every day, leading right up to Tisha B’Av. We are the people of Israel, and for now, the ball is still in our court. We have to choose to unite and thereby activate the positive force, before it is too late.

Tisha B'Av and The Temple Mount Crisis

The growing Temple Mount crisis right before the 9th of Av is more than simply symbolic. Since the time of Babylon, evil forces have always unfolded around this special date. From the sin of the spies, through the ruin of the First and Second Temple, to the exile of Babylon, to the expulsions of the people of Israel from the land of Israel, and then from Spain, Germany and England. Israel commits the biggest sins on the 9th of Av, and we are also punished for them on that day. This is because we are incapable of activating the positive force to which we hold the key. And we see the results all around us in the news, every hour of every day, leading right up to Tisha B'Av. We are the people of Israel, and for now, the ball is still in our court. We have to choose to unite and thereby activate the positive force, before it is too late.#TempleMount #TishaBav

Posted by Michael Laitman on Friday, 28 July 2017


“Between the Straits”

Laitman_006We have entered a special period called “Between the Straits,” from the 17th of Tammuz when the first Tablets were broken, till the 9th of Av when the Temple was destroyed. Looking back at history, we can understand many things about this time. We can see how difficult it is to accept the method of unification and to implement it. This is to what the days “Between the Straits” testify.

We received the Torah, the method of correction, symbolized by Moses who rose to the mountain for forty days and brought the method of unification from the degree of Bina (Bestowal), but the people were unable to accept it. Even though everything has been prepared and given from above, we are unable to receive it.

And in reality, this is not our fault. It is simply because our desires still have not sufficiently integrated with good and evil to enable us to correct one through the other. The integration occurs precisely by way of the breakage. Only an explosion can help to break the boundaries between two opposites that reject one another and force them to integrate.

This integration must be completely chaotic and disorderly, under the pressure of an explosive force because there cannot be any order in the integration of good and evil. Order can be established only after they have been integrated. Within that integration, with the help of the upper Light, everything can be discerned and sorted out, and then the proper connection and construction can be attained.

There is a complex process allowing opposite things to unite in harmony and mutual complement. This is precisely what happens in the process of the reception of the Torah.

It is impossible to do this faster with the egoistic desire that just came out of Egypt and has only a weak inclination to be corrected. It understands that it needs to be corrected, but does not realize the extent to which it is opposite to the corrected state because there is no mutual integration yet.

As long as we are under the power of Pharaoh, egoism, we do not feel that we are its slaves. Our exodus happens by virtue of an external force that pulls us out of there, showing us that this is worthwhile. However, the desires are not corrected by it.

We see this happening to us: Every day we decide to finally come out of our egoism and start thinking about the group so that our concern won’t be for ourselves on a personal level, but so it will be for everyone. However, we do not succeed.

We make greater and greater efforts, but small breakages keep taking place. This is happening to us as we are a consequence of many destructions and corrections that have already taken place in our root.

The Torah tells us about the preparation for correction. The entire path lasting six thousand years that humanity transverses was just preparation. Correction is attained only at the very end, on the day of absolute Light. All of these states have also been realized in matter: the destruction of the First and Second Temples and the horrible wars within the nation of Israel. All of this was the material incarnation of the spiritual degrees.

After the complete integration, which was achieved at the cost of many wars, shards of the broken will to enjoy and will to bestow become completely integrated with one another and fall even lower, to the very bottom. After four exiles and three redemptions, each of which was necessary, we are reaching the end of the last exile and the beginning of the final redemption.

Looking at this process, it is obvious that the Torah cannot be received all at once. And this is indicated by the day of the 17th of Tammuz, the breaking of the first Tablets. Only after the breaking and mutual integration of spiritual desires with material ones has occurred is it possible to ascend to acquire a different form.

The first Torah was “incorrect.” It was necessary only in order for the Tablets to be broken and to reach correction. The second Torah was corrected, able to fix the integration of bestowing desires with the receiving ones, which is what happens with the help of the second Tablets. This is a unique process, testifying to how opposite our qualities are to the qualities of the upper force.

We should have a balanced attitude to these days, seeing them not just as days of mourning and breakage, but as something inevitable that we have to go through. The whole world will have to go through this destruction in one form or another. However, if we know why we are doing this and for what purpose, we will be able to go through everything by the path of Achishena (hastening), as humans.
From the 1st part of the Daily Kabbalah Lesson 7/11/17, Lesson on the topic of “The Period of “Between the Straits”

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2,000 Years Before The Creation Of The World

The further away we drew from the Torah throughout our history, the closer it got to us.

How Did the Torah Become a Book?

“And when He desired and thought of creating the world and it was revealed in a desire before Him, He would look at the Torah and create the world.” (The Book of Zohar, “Toledot“)

Just think about it, the world did not even exist but the Torah already did. He did not look at a book when he created the world. It wasn’t the book that was given to the people of Israel at Mt. Sinai.

The Torah is a comprehensive development program, a complete guide to creation. This is the matrix we are all part of. It is impossible to overcome it or to run from it. But once, at a certain moment of growing up that was predetermined by it, we will know about it. We will not simply receive information, but we will be conscious of where we are and what is happening to us.

It is the same with a small child who after the first “unconscious” years begins to understand that he is living in a vast world and this world requires his participation. In the evolution of man, there comes a time when the matrix awakens him from his infantile oblivion. He says goodbye to his crib and the nursery, opens the door, and leaves his home.

At that moment, everything changes: the world acquires volume, sound, colors, and meaning. It turns out that life is a path that has an eternal goal, and we can advance toward consciously, through our free choice, together. Then it isn’t only the matrix that impacts us, but we too impact the matrix.

Thus, we become acquainted with the general plan and with the force that operates us. A couple of thousand years ago humanity reached this level. People who called themselves Kabbalists discovered the only system of reality and began to study its laws, to connect to it, and to describe it.

Thus, they attained the Torah, wrote books that reflected its attributes and laws and most importantly—the direction it shows us. They saw the general picture and understood the general process, just as we understand the general phases of the development of a baby.

“Before the world was created, the Torah had preceded the world by two-thousand years.” (The Book of Zohar, “Truma“)

At the peak of the attainment of the plan, a whole nation lived by being conscious of its laws in a reality that was much broader than ours. But one day everything disappeared. It fell from its height, and with it the hopes for the whole world collapsed. Then the Torah became merely a book, which tells us how we should live on Earth, a special holy book. But we have already forgotten the structure of creation, the method of ascending above ourselves, the tool for attaining unity in the world.

The door was closed and we returned to the nursery where we have been living until this very day.

The Disruption of High Frequencies

There are 54 Parashot (sections) in the Torah, 613 commandments, 79,976 words, 304,805 letters. It is read in synagogues during the year according to the weekly Parasha. It includes the history of the Jewish nation, of its leaders, starting from the forefathers until Moses, the Tower of Babel, the land that the Creator had shown Abraham, the wandering in the desert, the slavery in Egypt, Mt. Sinai that shook in flames and smoke…

If we read the Torah this way, if we understand it this way, the main part is missing and it is a wrapping without a filling. Read this way, it is detached from the roots, projected in print on our ordinary consciousness, and is fixed under the title “Holy Scriptures.”

This is how it is transmitted through the egoistic perception of the world and ceases to be the plan of our development. It is not moving; it isn’t attractive; it doesn’t develop us; it doesn’t reveal new worlds, and does not give us the power to reveal them, but actually calms us and puts us to sleep. For some, it may be a tradition; for others, it is a collection of absolute laws of our corporeal existence. In the past it united the nation, but now it divides it, breaks us apart, and puts people on two sides of the fence.

No, this isn’t the Torah, it isn’t the force that changes a person that pulls us out of our primitive ego that is limited to our corporeal life. In the past it called us upward, and now it has become a means of pressure on people, compelling, demanding, and limiting them. People study it by heart, verify it by different historical findings, and undermine its ideological basis. Religions grow around it, mysticism and cynics gather around it, philosophers quote it, and scientists study it trying to decipher its code.

It has turned into the best seller of all times and of all nations long ago. Those whom the Torah calls “homeowners” wave it because they don’t want to step over the threshold and leave their “home” for something greater.

“Small, limited people come along indifferently filling us with different drugs and mainly keep the drug of life out of our sight…in order to suffocate the Creator’s voice calling us from the depths of the soul and filling all the worlds: demand Me and live.” (Rav Kook).

When the great holiday of the giving of the Torah arrives, we once again reject it, which leaves us with the book again. Even if it is special, even if it is holy, it is a book and not the great tissue of the creation into which we are woven, whether we like it or not, a book, not a huge world, and not a majestic system that surrounds us because for us it was created.

We reject it. Why? Because it lives in bestowal and teaches us the same thing.

Poison at the Tip of the Blade

“The major principle of attaining the Torah is unity, as one man in one heart.” (“Maor Va’Shemesh“)

At Mt. Sinai we were given a common approach to the general system and we were allowed to consciously come in contact with it, to study it, to explore it, and to be incorporated in it in our mind and feelings. The access code is love of others, the software interface is a relationship with others that is based on bestowal. The Torah is meant to reveal the conglomerate of the forces that operate on us, impact us, and enable us to be mutually and effectively connected with them. Thus, we use the Torah—we leave the nursery, grow up, and mature.

The transformation does not take place in our fantasies, not in the next world, but here and now, in ascending above the ego, and this is the reason that it is so easy for a person to check himself and whether he receives the Torah as a pain killer or as an excuse. The criterion is simple: we use the Torah just as we treat each other, either as a medicine or a poison.

Judging by the current situation, we find ourselves at an impasse, divided, crushed, quarreling, and accepting all that as inevitable. It isn’t the positive force of the Torah that accompanies us on the way to our goal, but the negativity of our own essence, which we are used to, but which is just as destructive,

In the meantime, the world is growing in its diapers and reaches situations in which it will not be able to manage without a wise teacher. It is only in theory that a person is able to soberly assess the situation and come to the right conclusion. In practice, our desires are much stronger than us, and even on the verge of an abyss, we will continue to carry on with our childish acts. This is our nature.

The sages use the clear and bitter metaphor of seeing the angel of death with a drop of poison at the tip of the blade of his sword and the “obedient” man opens up his mouth and swallows it. It is because we cannot do things otherwise. Even our wise nation has fallen into this trap of the ego, and it seems that once again it is ready to head toward the “slaughter” judging by the conflicts in Israel and among the Jews abroad. For them, Israel is becoming a useless liability from which they will be happy to cut themselves off once and for all.

This outcome is inevitable unless we accept the Torah, unless we become responsible for each other despite the mountain of doubts and hatred that is looming over us. This is where our free choice is, since the Torah, unlike the angel of death, works only if we want it, if we need it, not only in words, but in deeds, if we regard it as a medicine for our divisiveness, as the wisdom of bestowal and of the right mutual cooperation with the general system.

Hurry Up to Love

We are all different and we see the world differently. This is quite normal. The Torah doesn’t require anyone to give up his principles and beliefs. It does not need artificial socialist compromises. It raises us to the level in which only the hearts and the connection between them remain. Then everything merges together.

“Hurry to love, for the hour has come.” (Rabbi Elazar Azikri)

No one is right or to blame. We all find ourselves before our mountain of hatred, at some point, facing the need to make a common decision. Its essence is the birth of man, the birth of a new society, of a new attitude to life and to each other. When we yearn for that, the system will help us, guide us, and answer our questions. But if we don’t, it will make us face the facts that are presented to us at the tip of the blade of a sword.

Therefore, if the question is whether to receive the Torah or not, we will receive it. The next question is whether we hasten love.

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