Question: What is the unity between us that we demand from the Creator when we read The Zohar?

Answer: In truth, we don’t know what unity is. What does it mean to unite? Is it to be friends like in our world, where we connect through common interests, desires, and pursuits, and where we enjoy spending free time together playing soccer, fishing, drinking beer, or working out in the gym? Or, should we be like a solid submarine crew where everyone has gone through hard psychological training and is prepared to die for the others?

Unity in spirituality means something completely different. The spiritual life that you find in such unity is collective. It is similar to that of Siamese twins where, when one dies, so does the other. They can live only as one. There is no division into “mine” and “yours,” or “half for one and half for the other.”

This common life is called spiritual unity since everything that you gain is through the bond with the others. You share one “body.” It is a spiritual vessel called the body of the soul. Inside this spiritual vessel is the Light of the soul; it is one soul. If this oneness disintegrates, the body disappears and the Light with it. As a result, there is no soul or spiritual life.

From the 2nd part of the Daily Kabbalah Lesson 8/4/10, The Zohar

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Question: What should we tell ourselves when Pharaoh’s questions overcome us?

Answer: A religious person does not suffer from these questions, he is content by the fact that he receives knowledge by studying the Torah. However, a person who studies Kabbalah constantly checks: Why am I doing this, where am I, and when will I reach the purpose of creation? That is, one exists in a constant state of inner analysis.

The environment that surrounds him also exists within the same circumstances, the same scrutiny, and it influences him. In addition, the environment is not just comprised of people that directly surround him, but of thousands of people all over the world that study Kabbalah and think in one direction. They all move synchronously, as though they are swept up by a powerful wind or by waves of a tsunami that approach one after another.

Therefore, these questions emerge in every person: “Who is this Creator, and why should I listen to His voice? Who am I doing all this for? What does this work give me?” That is, why am I doing all of this? Is it in order to reach bestowal? But what will that do for me?

These questions come from Pharaoh, our ego, and they are very fair and correct. It is written in The Book of Zohar that Pharaoh was smarter than everyone, and the greatest wisdom was accumulated in Egypt. Pharaoh personifies the whole spiritual vessel, the whole desire that was created by the Creator. Therefore, when the Creator wishes to draw the person (Moses and the nation of Israel) closer to Himself, He says: “Let’s go to Pharaoh!” Where else would a person get the desire to reveal who he is? Only from Pharaoh. The Creator says: “I will go with you Myself.”

It is like they have no choice. They need to turn to Pharoah, to get the strength from the egoistic desire since without it advancement is impossible. Where else would they get this wisdom? Only from Pharaoh, from the Light of wisdom, the Light of Hochma that exists in these desires.

Therefore, it is good that Pharaoh’s questions emerge in us. We just need to work with them.

From the 1st part of the Daily Kabbalah Lesson 8/3/10, Article, “These are the Generations of Noah”

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Kabbalah TV Channel 66’s Kabbalah for Beginners, “Love for Israel”
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Dear Friends, please ask questions about passages from the great Kabbalists. I promise to answer them. The commentaries in brackets are mine.

The Wisdom of Kabbalah and Philosophy

Sages of Kabbalah observe philosophic theology and complain that they have stolen the upper shell [external general concepts] of their wisdom, which Plato and his Greek predecessors had acquired [adopted and modified through human egoistic intellect] while [superficially, without delving into the essence] studying with the disciples of the prophets in Israel.

They have stolen basic elements from the wisdom of Israel [as later on other religions have stolen major principles of Kabbalah] and wore a cloak that is not their own [religions dressed their commandments and properties into external prayers, customs, and traditions.]. To this day, philosophic theology sits on the throne of Kabbalah, being hair under her mistress [authentic universal wisdom].…

Kabbalah cannot prove its [superior] nature and truthfulness, and no revelations will suffice for the world to know it before the futility and falsehood of theological philosophy that has taken its throne becomes apparent [to the world]. [Because it is only through clarification of delusions of philosophical theology which are opposite to Kabbalah that humanity will get a chance to attain the essence of Kabbalah].

Therefore, there was no such salvation for Israel [meaning those who aspire to the Creator, Israel = “Isra-El” – straight to the Creator], as when the materialistic psychology [based solely on experience and scientific realistic research rather than conjectures] appeared and struck [with its sensible clarifications and facts] theological philosophy on its [invalid and imaginary] head a lethal blow.
-Baal HaSulam, “The Wisdom of Kabbalah and Philosophy”

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Excerpts from my upcoming book, A Guide to The Book of Zohar

Truth be told, we are not very successful at connecting all positive and negative things to the Creator or at understanding that everything comes only from Him and only for the sake of a positive goal. Therefore, our work consists of asking Him for the strength to connect everything to Him as to the only source.

Our ego grows constantly, becoming stronger, worse, and crueler every time. This forces us to turn to the Creator increasingly often to receive continually greater strength from Him to overcome our egoism. This is so that our ego will not confuse us, causing us to think that there is someone else besides Him and that He is not just good and does good.

Thus, due to this growing ego, we ascend higher and higher until the entire egoism that is concealed within us is revealed, and we reach complete adhesion with the Creator by becoming just like Him.

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Rabash, Shlavei HaSulam, “The Matter of the Argument Between Yaakov and Lavan”
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The Book of Zohar – Selections, Chapter “Lech-Lecha (Go Forth),” Item 346
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Rav Yehuda Ashlag, Talmud Eser Sefirot, Vol. 6, Part 15, Item 134, Lesson 8
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Rav Yehuda Ashlag, “Introduction to the Book, Panim Meirot uMasbirot,” Item 8, Lesson 8
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Question: Can we say that the flow of the words in The Zohar changes the strength and the direction of the forces that bind us together?

Answer: We do not know how it works. Something about it is still deeply hidden from us. The Book is written in a language that seemingly allows us to discern quite logical things in it, relate to them, and somehow picture ourselves in them or them in us. There is a certain interaction between me and the book, a connection and understanding that the Book talks about me and I am inside of it.

But this is a completely false sensation. It is simply the form in which the story is presented to us, the story that is extremely distant, unfamiliar, and foreign to us. It is like some beast that acquired a human form, talked to us, and we could only grasp its outer form: its arms, legs, or head. But it is absolutely not the case.

Consequently, we need to relate to The Zohar as to the Book that contains a certain secret code, a sequence of spiritual instructions. I do not know how they are written from the inside and cannot come into contact with them. In order to establish at least some sort of connection with these spiritual instructions, I read The Zohar. However, the connection emerges not by my hearing or reading the text; rather, it is built to the measure of my desire to unite with this inner code so that it could transform me.

The Book can be written in a variety of forms, and I may not understand a single word of it. What counts is my desire for the inner content of the Book to correct me. Its inner content is the spiritual world with its entire apparatus, actions, and forces, not the paper and print within the cover.

From the 2nd part of the Daily Kabbalah Lesson 8/4/10, The Zohar

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In order to ascend to a next degree, we should act by “faith above reason.” “Faith” means that our “head” (Rosh) is in the Upper One. The Upper One tells us what to do, and we do as we are told: Unite with the friends and study. We know that we do not love anyone and do not want to unite with anyone, but we are told: “Do it mechanically, and do not fool yourselves. You do not want to unite; your heart is against it. The Pharaoh, the will to receive pleasure, the evil inclination, rules you with all its might. Hate is inside of you, and the game of ‘love,’ a lie is on the outside.”

This is done on purpose. It is necessary because the Upper degree which we are now enacting is a lie to us; we are not yet connected with it. However, we have to act it out until it becomes the truth. This is done by the Light that we draw through the “silly” act of “we shall do,” and, as a result, we “will hear,” will attain “Lishma” (Bina), the spiritual level of “hearing.”

This is the most intelligent action that allows us to grow. Without it, neither plants, nor beasts, nor humans evolve. We advance only when we annul ourselves before the Upper One, the higher spiritual degree. We simply imitate whatever we are able to, as much as possible, without the mind’s participation for we do not yet comprehend or perceive what is occurring at a higher spiritual degree. The sages say: “Whatever is in your power, do it” and “I have labored and found.” You put forth effort and find a “treasure” that you did not expect or imagine you would obtain.

This is the sole basis of growth. There is no other way to ascend from one spiritual degree to another. I have to annul myself before the Upper One and tell myself that my “head” (Rosh) serves only one purpose: to recognize the actions of the Upper One and copy them with my “body” (Guf). Just that! I don’t use my “head” for my “body.” I use my “head” solely to connect with the Upper One and repeat his actions as my own.

Our world operates according to the same principle. In every element of nature where there is growth and evolution this law presides, even in the vegetative and animate levels of nature. A living cell that desires to grow matches itself with the more advanced cell, and thereby evolves. This is called “acting” because the higher spiritual state has not clothed in me as “Mochin,” and I move forward by the mind of the Upper One, as in a game. I do it just like a child who is playing a “grown-up” and because of this becomes one.

This is an iron law in all spiritual degrees. Only by abiding by this law can we ascend the spiritual degrees. This law governs both the material and spiritual worlds.
[18500]
From the 2nd part of the Daily Kabbalah Lesson 8/3/10, The Zohar

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The Zohar, Chapter “Lech Lecha (Go Forth),” Item 315: “Bless the Lord, you His angels… upon hearing the voice of His word.”

A person is called an angel when he performs actions automatically, without using his mind. He doesn’t have his own head (Rosh) and does what he is told. He carries out what someone else thinks. This state is called “angel” since an angel is a force that acts without any discernment.

Hence, in the instruction of “we shall do and we shall hear,” we carry out “we shall do” as angels. This is why it is written: “…His angels…upon hearing the voice of His word.” We too shall act and then we shall hear. Acting without inner agreement or a clear understanding of the reason and purpose of our deed (since they are the attributes of a higher state), we merit a higher degree.

As a matter of fact, this is the most natural way to act. It is similar to a child who while playing an unfamiliar game repeats the words of a grown-up even though he does not understand the meaning. We can say any nonsense, and the child will repeat it seriously. If we perform an action, he will copy it with total willingness and passion. This is how a child learns. A “small one” doesn’t possess a mind (Rosh, the head of the Partzuf); a mind is the attribute of a “big one.” A “small one” has only a body (Guf of the Partzuf) to carry out the tasks.

However, when the lower one follows the Upper One and annuls himself before him, then he acquires the mind of the Upper One and becomes similar to him. This is the essence of “we shall do, and we shall hear.”

From the 2nd part of the Daily Kabbalah Lesson 8/3/10, The Zohar

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