The Book of Zohar includes many parts:

1. Introduction of the book itself, which is also written by Rabbi Shimon,
2. The weekly chapters or commentaries on the weekly portions of the Torah,
3. The parts commenting on the Prophets (Nevi’im) and the Writings (Ketuvim).

The Book of Zohar was a complete commentary on the Hebrew Scriptures (TaNaKh for the Torah, Nevi’im, Ketuvim). We were left with only a part of this exalted Book, and most likely a very small one since except for the commentaries on the Torah, none other seem to exist. Moreover, as Baal HaSulam repeatedly emphasizes, the Torah commentaries are also missing a lot. We’ve seen how in some places, the text often ends quite abruptly.

But from the upper governance’s point of view it looks like we need exactly the parts of The Zohar that we have received. So, there is no need to feel bad that the whole Book of Zohar has not been found. We should be grateful for what we have of it and use it according to its purpose.

Now we are reading "Introduction of The Book of Zohar." All of the articles in this introduction are very useful and profound. But “The Donkey Driver,” “The Night of the Bride,” and “The Letters of Rav Hamnuna Saba” are the most fundamental articles where the authors of The Book of Zohar explain the basics of creation.
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From the 2nd part of the Daily Kabbalah Lesson 1/9/2011, “Introduction of The Book of Zohar,” Article “Yitro (Jethro)”

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Question: How do we help a child not to fall into groundless philosophy, but rather examine and verify everything practically?

Answer: This is exactly the kind of approach to life that we should be methodically teaching to a child by providing examples thereof. A child tends to trust what an adult tells them. But we have to teach him or her to verify everything.

You should explain to the youngster: “If I told you something, how can you be sure you’ve heard it right? By the same token, how can you be sure that I know what I am talking about and tell you how it really is? After all, grownups also err; anyone can make a mistake! It is your job to verify what you are told, which is a sole basis of your advancement.”

You may ask how will he grow up then if he doesn’t believe what the teacher tells him? But he should believe us only inasmuch as to do the exercise we are giving him. But it is his job to learn from this exercise what is right and wrong. He should only believe that it is worthwhile to do this exercise to make his own conclusions later on.

In other words, we must teach a child to search for answers on his own based only on his own life experience. Otherwise, he will learn to trust everything we say and will think that everything that is written in the newspaper is absolutely true.

We read a newspaper and subconsciously receive everything it says as facts since this is what we were taught in childhood: to respect a printed word. But if we dig into it, we’ll see that everything is dictated by mere greed and is cut to order. We, however, take it at the face value and gain information from this source. We don’t need to teach a child that, do we?

We ought to teach him to use thorough critical thinking skills when it comes to everything life throws at him so that he never takes somebody’s word for it. He must verify everything first! He should accept another’s “expert” opinion but only to make one next, independent step forward.

As to the rest of it, lay down a rule: Make judgments solely based on evident facts for it is written: “A judge only has what his eyes can see.” Children tend to gravitate to fantasy, but all of it should be channeled into verifying it. Each fantasy needs to be checked. It is great that a child has vivid imagination, but it has to be founded on evidence.

The only exception is what lies in the realm of inspiration, art: singing, painting, and culture. Culture has no relation to science and doesn’t have such heavy restriction; therefore, it can work with imagination alone. But it isn’t in any way connected with life principles. Culture is above knowledge and reason since it derives from the search for the Upper One, the Creator. Therefore, art should be separated from egoistic desire.
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From the 4th part of the Daily Kabbalah Lesson 1/9/2011, “The Wisdom of Kabbalah and Philosophy”

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Question: When does a person finally realize that only the Creator can help him and that this help is only in adhering to the group?

Answer: This occurs at the final step before exiting exile. Only then does a true plea, a true need arise. However, this step comes in stages as well: the escape, the crossing of the Red Sea, the mountain of hatred (Sinai), the appeals, and finally, the despair. This speaks of many things.

We keep asking, “When will the work finally be done and the Creator be revealed?” This is correct. He will become revealed, but then more work will follow.Yet, a person will view it as an adventure, as enjoyment since if you love someone, to make effort for the sake of the beloved is pleasure. You enjoy the fact that you are doing something for them.

When you work for self-gratification, you exert labor to enjoy its fruit later on. If you could taste it without having to work, that would be best. But it isn’t the same when you do things out of love for another. In that case, the effort itself brings pleasure. While you are working, you are also gathering the reward.

Try to do something for someone you love such as your son, for example. No matter what effort is required, you feel even better when you exert for it. If you simply bring a present to your child and see how happy you made him or her, you won’t enjoy it. When you love, it is the effort that makes it all worthwhile.
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From the 1st part of the Daily Kabbalah Lesson 1/9/2011, “What Are the Powers Which Are Needed for the Work”

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Question: Can our efforts be viewed as preparation for the spiritual life?

Answer: Yes, they can. Effort is a broad idea. However, note the following:

1. It isn’t that I run around for no reason like a child for whom running is reason enough in and of itself. Rather, my effort has to be purposeful. I exert it where the breaking occurred, in oneness with others, since from love of others, I will reach the degree of love for the Creator.

2. The effort must be motivated by the Light which, essentially, arranges the next step for me. There, I may have to face greater despair or higher attainment, deeper emptiness or greater fulfillment. It doesn’t matter what it is. This is the next stage of the journey since we move forward between the right line and the left line.

Hence, besides the right place to exert an effort, I need the right source of the Light, the books that connect me to it. Therefore, I have to be in the group that studies the sources.

3. Additionally, I need a mentor in order to learn the right way to work with the books and how to relate to the group.

If a person has all three of these tools and knows how to use them, he is all set. Now, everything is up to him. Time after time, he must evaluate these three components: the teacher, the books, and the group, and seek an opportunity to utilize them in the most effective way.
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From the 1st part of the Daily Kabbalah Lesson 1/9/2011, “What Are the Powers Which Are Needed for the Work”

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Kabbalah for the Nation Introductory Lecture Series, “Segula”
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Dear Friends, please ask questions about these passages from the great Kabbalists. The commentaries in brackets are mine.

The Torah Develops the Recognition of Evil in a Person

When one engages in the Torah [draws upon himself the Light of correction of egoism], one feels one’s remoteness [from spirituality] to the extent of one’s exertion.
– Baal HaSulam, Shamati, Article #56 “Torah is Called Indication”

For engaging in Mitzvot [work on one’s egoism which consists of 613 egoistic desires] and the work to bring contentment to our Maker rapidly develops that sense of recognition of evil [uncovers the egoism concealed in our 613 desires].
– Baal HaSulam, “The Essence of Religion and Its Purpose”
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At all spiritual degrees, until the very final correction (Gmar Tikkun), a special force from the upper degree becomes revealed to us. This force accompanies a person while helping him to ascend from one spiritual degree to the next.

As a matter of fact, a person, while at a given degree, can never ascend to a higher one on his own since he has only the power of the current degree. If he had the force of the higher degree, he would be there already.

Yet, between the degrees, there is always some intermediary link, a mediator on the path. Between beast and man, such an intermediary is the ape; between plant and animal, it is a “dog of the field,” and so on.

In spirituality, such an intermediary is the “donkey driver.” There are other “angels” as well, meaning forces that assist us in various ways in ascension from one state to the next. Even now, when we wish to take some actions, an upper force comes and assists us. No matter whether we call it the Surrounding Light or an angel, this particular force leads us forward by helping us to rise from degree to degree.

The lower one supplies only a desire, a vital need. He has to strive to ascend along with his “donkey,” and be almost able to do so while being fully aware of his inability to accomplish this alone.

This is why two sages who embark on a journey take time to arrange a guide for it in advance, the “donkey driver.” They have the donkeys which are loaded with luggage; they know where they are going, and only a guide is needed to lead them on.

Usually this help from Above comes from Rav Hamnuna Saba (see “Introduction of The Book of Zohar,” Article, “The Letters of Rav Hamnuna Saba”). It is a very exalted spiritual degree from which the Upper Light expands in order to assist us. It is regarded as the “donkey driver.”
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From the 2nd part of the Daily Kabbalah Lesson 1/9/2011, “Introduction of The Book of Zohar,” Article “Yitro (Jethro)”

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Rabash, Shlavei HaSulam (Steps of the Ladder), “What Does It Mean that the Ladder Stands Diagonally in the Work”: A ladder must always be at an angle even in the corporeal world. When a person’s head “reaches the heavens,” he must also “be walking on earth.” Even though these are two opposite forces, they are still not that far from one another. And this means that one must walk in two lines, which is called a “diagonal.”

No matter what awakens in a person, his job is to have a correct attitude towards the faults and correct them instead of hiding them. Through this he will realize the ascent up “the diagonal” of an inclined ladder, which refers to the proper combination of two desires whereby he establishes the desire to bestow above the desire to receive.

Negative impulses awaken in us: hatred, envy, lust, vanity, and rejection. They are the consequences of the breaking, and our nature consists solely of them. All of these properties have to be transformed into factors that increase the love of created beings in our hearts. We advance specifically with their help by correcting them.

Naturally, man must correctly combine the Bina and Malchut, justice and mercy, within him. Everything has to be balanced from both the right and left sides without deviating  in accordance with his own level and the level of others.

Thus, our work is examining the evil that becomes manifested without blurring it, putting it “to sleep,” and uncovering either the rejection or attraction towards those around us that it induces; otherwise, you are not doing spiritual work, you are not always trying to keep yourself in bestowal (love) over rejection (reception) of others (“neighbors”).

One must correctly combine the opposite properties within “at a diagonal,” without being afraid of them. A person is not able to do this on his own, but he demands correction, and he sees when the Creator makes this combination for him.
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From the 1st part of the Daily Kabbalah Lesson 1/6/2011, “What Does It Mean that the Ladder Stands Diagonally in the Work”

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Writings of Rabash, Shlavei HaSulam, “What is the Bread of the Evil Eye at Work”
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The Book of Zohar — Introduction: “The Donkey Driver,” Item 85, Lesson 3
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Talmud Eser Sefirot 3, Part 8, Item 57, Lesson 31
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Writings of Baal HaSulam “The Wisdom of Kabbalah and Philosophy,” Lesson 12
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