We’re aspiring to attain the spiritual world, but we need to attain the whole of it. By attaining just a small part of it, we’re unable to understand where we are and what’s happening to us. It’s difficult to discern anything until we attain the whole. We don’t understand the real picture. A person needs to study, build the intentions, and find the relationships between phenomena in order to grasp a perception of the whole. In other words, one needs to attain the entire Light (NaRaNHaY) of the existing level.
Therefore, it only harms a person if he is engaged in activities that don’t draw the Light that Reforms. After all, the egoistic desires are constantly growing in every person. If they don’t receive correction, they become more powerful. As a result, we exist in the material world which becomes more and more corrupt. We’re the ones who are making it this way because the world is a copy or a reflection of our inner state.
If we don’t disseminate the wisdom of Kabbalah, we won’t know the purpose of our existence, our goal, predestination, and why we’ve been given the method for correction. We won’t know the path we are on, and the reason it’s so difficult. We won’t know the causes and effects of what’s happening in reality.
This is why everything depends on the dissemination of Kabbalah, and how much we use it according to its purpose. This is especially relevant in today’s generation. It compels us to action because today the breaking is becoming apparent at a global level.
Below are pictures from the first ever Zohar Convention, which took place from February 22nd to 24th in Tel Aviv, Israel with nearly 6,000 people in attendance:
Why were the five worlds, Partzufim, and Sefirot created with an infinite number of unique details? The Light of the World of Infinity needs to clothe into this whole system. It weakens, dividing into many degrees with various combinations and unifications, so as to influence the desire to receive pleasure, which on its own is nothing more than the material of desire. In other words, in and of itself, matter has no form; rather, all its forms are imprints of Light.
The Light determines the entire program of the development of matter, separating it into parts and providing different forms, such as masculine and feminine, high and low, as well as various colors and numerous qualities. Inherently, the matter of desire is homogeneous; all the changes on it are performed by the Upper Light. It is similar to genes that determine the entire development of an organism. Thus, due to the Light’s influence, parts having completely opposite qualities emerge from homogeneous matter and supplement one another.
The most important division in matter performed by the Light is the separation into male and female parts (a positive and a negative), which enables these parts of matter to unite with each other and conceive life within matter. This becomes possible because the separation that occurs in matter gives rise to an equivalence of the Creator and the creature arises within the matter itself. When the male and female parts unite, it gives meaning to the notions “the Creator” and “the creature.” A model emerges within and a person begins to think about it.
A person’s inner structure changes so that he comes to include all the parts that are present in the Creator, starting from all the parts that the creature has in relation to the Creator, and which exist as His opposite. And then one begins working with the third (middle) line, which means that from these two systems existing inside a person, one works to become similar to the Creator according to the person’s own free choice.
The Light that comes through the five worlds and works on matter creates this entire development. There is nothing within inanimate matter itself, since it is incapable of performing a single action on its own. Hence, from the start, we need to create the ability in it to feel and react to all the qualities that are contained in the Light.
We don’t understand the work that the Creator performs on our primary material (Homer ha-Yuli). The Light (the Creator’s influence) needs to go precisely through the whole system of worlds in order to create complete equivalence to the Creator from shapeless and unfit material.
It is necessary to understand that two opposite forces, the right and the left, are forces of nature. Everything comes from the Creator, is split into two, and controls us.
Until you try to become similar to Him in the middle line, to build His image in you, you will not come to a good state. Therefore, one needs to constantly try to become similar to the Creator according to one’s degree and all the desires and qualities that are revealed to him. You must build a middle line out of everything that you receive from Him, from these two “reins,” the two lines, the two “angels.” Then you will be sure that you are truly achieving the best possible state for yourself, for Him, and for the two of you.
Otherwise you cannot save yourself from any misfortunes. If you don’t prepare yourself ahead of time in the middle line in the next degree, then punishments await you. However, in essence, these are not punishments; they are revelations of the same qualities (Kelim), which you did not correct. You were given an opportunity and all the means to correct these qualities, and they were revealed to you, but you failed to do this. For this reason you sense the lack of correction in the form of suffering.
The original text of The Zohar is not divided into paragraphs, chapters, or item numbers. It’s all one smooth text. Moreover, The Torah is written without any spaces at all from beginning to end.
So where does the division of the text come from? It is caused by the fact that we are so small that we are unable to accept everything and incorporate it within us. Therefore, the more we advance and the generations develop from the time of the Torah’s and The Zohar’s composition, the more we need to divide the text into parts, paragraphs, and chapters with titles. After all, it’s very difficult for us to take in rows upon rows of letters, to look at them and become similar to them in our intention. But this is, indeed, the work of correcting our desires, and its order determines the structure of the Kabbalistic Prayer Book.
This is why Baal HaSulam divided all of The Zohar into paragraphs and chapters. In addition, he wanted to add introductions, definitions, and clarifications preceding the text. In doing so he wanted to balance the text of The Zohar with his Sulam Commentary in a way that doesn’t just offer explanations, but designates the middle line in The Zohar’s text. Without his commentaries, we wouldn’t be able to balance the text inside us in order for it to clothe inside us correctly in the middle line.
Thus, Baal HaSulam doesn’t offer us mere explanations, but causes us to oscillate while reading the book, thereby attuning our vision, approach, and sensation in a way that makes them go through the middle line, “the golden middle.” Therefore, we have to accept all the commentaries with gratitude regardless of whether they are short or long. We have to go along with them and understand that we are building our middle line in this manner.
This is what the Sulam Commentary is intended for. Without it, The Zohar is only two lines, just like the rest of the Torah. We have to build the middle line ourselves, and the Sulam Commentary helps us do this. This is why it is called “Sulam” (Ladder). It is already built in the form of steps, and all that remains for us to do is to climb them. The ladder is already there, and now we just have to make efforts to climb it. We must only push ourselves forward slightly and we will be sure to follow the right path.
This is why Baal HaSulam writes that after the composition of his “Sulam Commentary to The Book of Zohar,” he is certain that it is impossible for a person to err. One will go through a wondrous spiritual ascent and thereby attain the revelation of the Messiah – the Light of Correction.
The Sulam Commentary isn’t simply an addition to the text of The Zohar. Baal HaSulam wrote it in a special manner so that when we read this commentary together with The Zohar, it acts like a teacher who takes the material and renders it into different forms with respect to us. In other words, The Sulam Commentary isn’t just a formal explanation using Kabbalistic terms which explains the mechanism of relationships between the spiritual worlds, Partzufim, and Sefirot. The Commentary helps The Zohar to express itself like a teacher who presents the study material to the student in a clearer, more suitable way.
When we listen to The Zohar with The Sulam Commentary, it’s like a translation with additional information which the translator adds to help us to feel the original better. It’s as if it is translated for us from Chinese, adding clarifications to the text about the country’s nature. It gives us information on attendant circumstances (similar to a list of exhibits attached to a document) in order to help us perceive the material more clearly and to feel close to the text. This explanation is built like a ladder (Sulam).
After all, The Zohar is this grand structure that contains all creation spanning from us until the very World of Infinity. In addition, we did not receive the entire Zohar; we have only a small part of it. With his Commentary, Baal HaSulam supplemented what we lack from The Zohar, in addition to organizing it like a ladder. Regardless of the order in which we read it, the Commentary passes through a certain matrix, and works by arranging within us the degrees (rungs of the ladder) which we can use to ascend upward, step by step.
A year or two down the line we won’t even remember how we used to exist any differently and how the wide public did not share our opinion. People will soon begin to clearly understand that the science of Kabbalah reveals the hidden part of reality to them, and that it is necessary to reveal this part of reality in order to attain a healthy and correct life. In addition, it will become clear that this revelation takes place by virtue of a miraculous force, rather than pure knowledge.
Using a purely scientific approach, we can only reveal nature on our level of perception, where our mind and feelings are operating. On the other hand, the science of Kabbalah miraculously reveals new levels of desire within us, in which we perceive a new reality. I expect that in the near future, we will witness this understanding and sensation being revealed in the masses. We will see this happen very soon.
Anyone that participated in the Zohar Convention 2010 went through tremendous changes, overcame many inner levels, and reduced the time of their development. Some people did not take part in the Convention physically, but they joined us virtually and thereby received the same ascent. Some people were distant from us (in their desire), but they were also influenced by the Convention. Even those who were not connected to us at all and didn’t want anything still received an influence because we are all part of one common system.
No one can avoid participating in this event because we all live in one, single reality. Therefore, when we hold such an event, it affects the whole world, even the people who hate us and are far away from us, as well as those who are close to us. It affects every person without exception, and it has an even greater affect on those who hate us than on those who are indifferent. Therefore, we will soon witness great changes in all layers of society.
The Book of Zohar – Selections, Chapter “Ve’Eleh Toldot Itzhak (These Are the Generations of Isaac),” Item 147
The good can’t break through the shell of evil. The Evil has to come to an independent realization that it is evil.
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“Beit Shaar HaKavanot,” Item 13, Lesson 3
Building a group as a miniature model of humanity will allow for major changes to occur.
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“Introduction to the Book of Zohar,” Item 60
Soon the world will feel a need for the science of Kabbalah for true attainment of the spiritual world.
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