A question I received: It usually takes time to enter the flow of The Zohar’s text. How can we speed up this entrance?

My Answer: This depends on a person’s state. It takes me at least 20 minutes, sometimes up to 40, to begin feeling The Zohar and connecting to it, to begin working together with it in one shared breathing, floating on its waves.

One has to keep reading and wait for it to happen. But the time of preparation is not a waste. It is great work, a time when a person must have faith that The Zohar will soon be revealed to him. You already have experience and you know how it happens. You understand that all you have to do is continue and eventually some sort of connection will open up.

By virtue of this connection, we begin to feel The Zohar, to perceive it closer to us. We begin to receive a greater illumination from it as the text “plays” with us, awakening inner changes.

This takes time; the time of preparation is necessary to establish contact with the book. This time is very important and you have to be patient, giving it as long as necessary. After all, it is very important for this to happen, and one has to be certain that it definitely will happen. You have to wait for it and desire it; by so doing you will connect with the book.

Later on you will feel that it isn’t just some picture becoming clear to you, but that you are entering an ocean of sensations and inner changes. You start to experience many ascents and descents as The Zohar makes you shift to the left or the right (with regard to your spiritual sensations). You will feel very clear and drastic phenomena taking place within you and will feel how the Upper Force operates within your matter.

Throughout it all, one’s advancement lies in the fact that one waits for the study to correct him, meaning to bring him to unity, love for the neighbor, and unity with the Creator. It is for this sake that one reads and makes efforts. In that case, one moves along in one intention with the Light.

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The Book of Zohar – Selections, Chapter “Chayei Sarah (The Life of Sarah),” Item 1
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“Beit Shaar HaKavanot,” Item 16, Lesson 5 
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“Introduction to the Book of Zohar,” Item 67
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Kabbalists On The Book Of Zohar

One who has not seen the Light of the wisdom of Kabbalah has never seen Light
—Rav Isaiah Horowitz (Holy Shlah), “First Article,” p 30

Everyone can enter into study of The Book Of Zohar; even if one is the worst sinner; let him enter and receive his correction of soul.
—Rav Moshe Cordovero (Ramak), Ohr Yakar (Precious Light), Gate 1, Item 5

The Baal Shem Tov ordered his people to study the words of The Zohar prior to praying.
—Rav Yitzhak Bar Yishaiah Atia, Doresh Tov (Seeking Good), “Concerning The Zohar”

…Will not achieve life but only through the study of The Zohar…And in this generation it is impossible to draw the Higher Shechina (Divinity) but through The Zohar and the writings of Rav Chaim Vital.
—Heichal HaBracha (Hall of Blessing), Devarim (Deuteronomy), 58

On this day, when the holy book, The Zohar was written, which is from the illumination of the hidden, good Light…it shines for us in the exile until, by its merit, the Messiah will appear.
—Rav Tzvi Elimelech Shapira (MAHARTZA),
Bnei Issachar (The Children of Issachar), “Articles for the Month of Iyar,” Article 3, Item 4

The Light of The Zohar is the light of the future in appearance of the Messiah.
—Rav Tzvi Elimelech Shapira (MAHARTZA), Bnei Issachar (The Children of Issachar),
“Articles for the Month of Iyar,” Article 3, Item 3

The great Kabbalists studied secretly and did not write books, although they could write books like The Book Of Zohar. And the lack of this knowledge can be felt in the world. Only in the time of Rashbi, after his 13 year concealment in the cave, the Light of wisdom was revealed until the end of time.
—The Rav Moshe Chaim Luzzato (The Ramchal),
Adir BaMarom (The Mighty One on High), p 13

Thus you see that the redemption of Israel and the rise of Israel depend on the study of The Zohar and the internality of the Torah.
—Rav Yehudah Ashlag (Baal HaSulam), Introduction to The Book of Zohar, Item 69

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The Ari was the first Kabbalist whose soul revealed reality in a form that was directed at correction. However, this was merely a revelation of the method, rather than the implementation of connecting souls and the realization of the unity of souls. In other words, the Ari revealed the entire method of correction, in potential, but the implementation and realization of the method needed to occur in due time. People needed to be ready to receive it and many years were required to reach this readiness.

If our main group has already achieved a state where we are ready to accept The Zohar, then the rest of the world will also embrace it because they will simply absorb the entire preparation that we have already gone through.

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A question I received: What kind of book is Beit Shaar Ha-Kavanot which we started studying today? What is the correct attitude I should have while studying it?

My Answer: Everything is already expressed in its title, “Beit Shaar Ha-Kavanot” (The Gatehouse of Intentions), which implies the foundation, the basis of intentions. While studying this book, you should have the same intention directed to the development of the soul as you do with other Kabbalistic books.

Everything a person reads affects the corporeal mind and heart in a certain way, and it depends on the style of the content at every level of PARDES (hint, parable, secret). In other words, one book has greater influence on feelings, another on the mind, while a third book is completely unclear.

Nevertheless, a person must aspire to extract just one thing from this book: the force of bestowal. It is the “Light that Returns to the Source.” At the same time, we should try to understand this book and connect with it as much as possible. However, this should be secondary to maintaining the proper intention of drawing the maximum power of Bestowal from it. Our primary aspiration should be directed to correction, rather than knowledge. Otherwise “one outsmarts his actions.”

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We are being influenced by the Upper Light, which raises us above our egoistic desire. However, later on we will have to continue coming out of that desire on our own. When the Light elevates us, it makes it seem like we are escaping Egypt. Yet, can we really escape Egypt if it is inside us, if it is our very nature?

This brings us to the question: What does it mean that we are in the desert? It’s when Egypt returns to me and I have to come out of every part of it. This is referred to as the 40-year journey through the desert. It’s when I sequentially increase and discern my desires, like a human embryo whose organs develop in a sequence, one after another. First one part develops, then another; and the development moves in one direction followed by another, while overcoming various obstacles and problems. The process of the soul’s growth and development is similar to that of the embryo in a mother’s womb.

We have to appreciate the fact that we have The Book of Zohar because it is the means of salvation that changes us from one day to the next. However, we won’t feel the result until this means starts to act in the full measure. It works gradually, like medicine that has been prescribed to a sick person who has to take it take every day, but will only start to feel better several weeks later.

In the meantime, he continues taking the medicine every day, but feels even sicker. The same happens with our spiritual development. Therefore, we must be patient and constantly add more efforts, even though it seems like the medicine isn’t working – until our cup overflows.

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The Creator does not send me suffering. The desire that is not similar to the Upper Light awakens within me and I feel this dissimilarity as suffering with respect to health, money, honor, power, security, spouse, children, and the whole world. I feel pressure, hardship, and various problems.

Who or what is at fault? My desire that is opposite to the Light. It arouses the sensation of suffering within me. This sensation does not come from the Light. The Light is at absolute rest; it is good and brings goodness both to the wicked and to the righteous. It is me that is not similar to the Light, my qualities that are different from the Light.

For example, if a desire of 10kg awakens in me,  I have to become equivalent to the Light in those 10kg. That is, I have to build the “intention for the sake of bestowal” upon that desire and then I will find myself in my “little” World of Infinity. Afterwards, the desire will increase to 12kg, and I will have to correct my intention for bestowal for the additional 2kg, and then I will feel myself in a greater World of Infinity, and so on.

My egoistic desire increases day after day. However, if I only want to use the increased desire more  by exploiting others for my own benefit instead of connecting with them and bestowing to the Creator with other parts of the common soul,  then I feel suffering in that desire. Egoism suffers from its own opposition to the Light that surrounds it. We create suffering for ourselves; it is not the Creator. He is perfect, so how can He change?

I’m immersed in the sea of Light now. Yet if I don’t try to become similar to Him, to the degree of the thoughts and desires revealed to me now, I will feel bad, and tomorrow, I will feel even worse than today.

Try to become similar to the Light every single moment. The Light is bestowal and love for the other; it is universal unification. All private desires, individual souls, will unite and this single big desire will become similar to the Light.

How can I accomplish it? How can I help in this process? Start thinking about it and you will see that your suffering will cease. Suddenly you will realize that your desire that is aspiring toward the Light is actually similar to it. In this part, you will feel yourself as the Light, as the Creator. You have the method and all the means for it.

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The Zohar, Chapter “Ve’Eleh Toldot Itzhak (These Are the Generations of Isaac),” Item 165: Because the domination of the Sitra Achra is only at night, Esau’s ruling is only in the exile, which is night, meaning when it is as dark as night for us. This is why the angel fought with Jacob and struggled with him at night, and when the morning came, the strength of the angel waned and he could not overcome him. And then Jacob prevailed because Jacob’s dominion is in the day.

We think that the presence of the Light of Hochma during the day brings us daylight. But that is not the case. Rather, the Light of Hassadim is present during the day; therefore, the Light of Hochma becomes revealed. At night, the Light of Hochma shines without being clothed into the Light of Hassadim; while during the day, it is clothed in the Light of Hassadim. Day is the addition of Hassadim, and that’s why there is light. There is no Hassadim at night, hence there is darkness. The Light of Hassadim reveals (manifests) the presence of the Light of Hochma around us.

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The Book of Zohar – Selections, Chapter “WMV Video|MP3 Audio

“Beit Shaar HaKavanot,” Item 16, Lesson 4
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A question I received: If The Zohar and the Talmud Eser Sefirot describe the same system and both of them are attained not through the mind, then why are questions acceptable regarding the Talmud Eser Sefirot, but not for The Zohar?

My Answer: The Zohar is mainly intended for building intentions. I have to read and perceive it as a remedy (Segula). It is written in such a way that a person, himself, gradually reveals its inner logic, the relations between things, and explanations. After all, he constantly returns to the same thing within it. It’s always talking about the three lines (right line, left line, and middle line) and nothing else.

Therefore, our attitude toward The Zohar should have a singular focus, the desire that I want it to influence me. The Light of Infinity comes to me through this grid, this stencil, and builds within my matter (simple desire) a system similar to itself, meaning the system of the spiritual worlds.

In the Talmud Eser Sefirot and in The Zohar, I have the same intention, to receive the Light that Reforms; however, in the Talmud Eser Sefirot, I attach more reason, while in The Zohar I strive for more feelings. It is as though one intention is sensible and the other one is sensitive. This is how these two great books work. However, I have to demand from both of them only the Light which will transform and correct me.

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