Question: When you simplify The Book of Zohar, aren’t you afraid of ruining it?
Answer: No, I’m not afraid because I know for sure that I’m ruining it! The text of Zohar for the People is compiled from the original text of The Book of Zohar and the Sulam Commentary, weaved together and simplified.
Therefore, it is definitely ruined compared to the source. Many words (such as Behina and others) that underline precision, were removed from the sentences in order to make the text easier. The resulting text is coarser, less precise, but more concrete.
We had to take this plunge in order to bring The Zohar’s text closer to an average person’s level of reading and understanding. Of course, this kind of text does not replace the source under any circumstances. It is intended for mass reading of The Book of Zohar.
Some study Kabbalah as mechanics, some study Kabbalah as a wisdom, some study Kabbalah to memorize things, some study Kabbalah to write books, some study Kabbalah to teach—but some study Kabbalah in order to change. Under the influence of the upper Light that descends upon a person in the process of reading The Book of Zohar, one starts feeling the upper world, and then, from the sensations, he begins to understand it. This is the real study of Kabbalah. And the book Zohar for the People is intended for these kinds of people.
Question: The Rambam says that the truth should be revealed gradually to those who are small. When working with children, we do not impose unification on them directly, but try to weave this message into games and studies. Can an overly direct message harm and repel a child?
Answer: As we develop we go through four levels: still, vegetative, animate, and human. As a rule, on the still level objects usually take on whatever form you give them if you have enough energy to do that. By exerting the right amount of energy, you can destroy the structure of a metal and rebuild it through heating, pressure, and other such influences.
On the vegetative level the situation is different: In order to give a plant a different form, you have to understand its nature. Say, a tree requires specific types of cultivation and care, and if you are an expert at what you do, then you will receive the necessary form by accompanying the tree in the process of its growth.
Stated differently, you have to grow to a level where you can take care of the tree, which involves bringing it inside of yourself and getting to know it. Then, based on this inner image, you can carry out work with the external form and receive a result.
In order to deal with the animate level of development, it is again necessary to learn its nature, to ascend above it, and include it inside of you. Then you can tame and train animals. Of course, it has to happen within specific boundaries, but you can train them to carry out certain forms of behavior which they are able to learn. And a children’s instructor works analogously.
These levels of development—still, vegetative, and animate—are small, “childish” states compared to an adult, and they end at the degree of “age 13.” From “age 13″ on, you are dealing with the human being in a person, and accordingly, you treat him completely differently. You accept him into your group, treat him as a friend, and raise him through examples of mutual partnership, offering him a place for work.
These are the phases of work with children’s groups.
From the 5th part of the Daily Kabbalah Lesson 6/27/11, “Matan Torah (The Giving of the Torah)”
A crisis (from Greek κρίσις, krisis—decision, a turning point) is a revolution, a period of transition, a breaking point, a state when the current means of the attainment of goals become irrelevant, which leads to unpredictable situations and problems.
In other words, a crisis is not a state of collapse, but a turning point towards a new state. The problem is that humanity does not see this new state!
Time in spirituality is a number of actions applied to the creature. Indeed, even in our world where we live by the clock on the wall and navigate by the sun, the moon, and the globe, we still have a personal sensation of time dictated by the intensity of actions.
Sometimes, time freezes and doesn’t move in our eyes. On another occasion, it flies with supersonic speed. Time is our personal impression that depends on the number of transformations occurring in us. Therefore, time per se doesn’t exist.
The number of changes we are supposed to experience within us from this moment to the end of correction is regarded as 6,000 spiritual degrees or years, 2000 + 2000 + 2000. Alternatively, it can be viewed as the three worlds of BYA (Beria, Yetzira, and Assiya), which we must raise to the world of Atzilut.
Ascending to the world of Atzilut is what we call the flow of time, step by step, from one year to the next. A “year” (Shana) is a transformation (Shinuy), the same circle, a revolution, only at a higher degree.
From the 3rd part of the Daily Kabbalah Lesson 6/19/2011, Talmud Eser Sefirot
Answer: Certainly! After all, time is defined as a chain of the informational genes (Reshimot). You can travel along this chain from the beginning to the end and go wherever you want. If you possess the anti-egoistic screen, meaning the ability to exist in any state, you can choose any Reshimo and realize it.
Obviously, no one would want to descend back from an advanced state. This wouldn’t make any sense unless you had to descend for some period of time in order to help others, that is, to go back in order to establish a connection with them.
However, I would perform this “reversing” through the special Partzuf called “hair” (Searot). I myself stay in the advanced state, but I make a “smaller” copy of myself through which I communicate with those who are below me.
However, one cannot descend for no reason because it contradicts the purpose of creation. How is it possible for a spiritual individual to do such a thing?
From the 3rd part of the Daily Kabbalah Lesson 6/20/2011, Talmud Eser Sefirot
Baal HaSulam, The Study of the Ten Sefirot, Part 1, “Table of Questions and Answers for the Meaning of the Words”: Question 16: What is Time? It is a certain sum of Behinot (phases) that derive from one another and are mingled with one another by an order of cause and consequence, such as days, months, and years.
There is no time. There is only a sensation of changes that cause us to experience the flow of time. In spirituality, it is evident, whereas in corporeality, it is camouflaged. This is why many phenomena, effects, and transformations get intermixed in the corporeal world and seem not to be directly connected with spirituality, meaning not dependent on our effort and advancement.
Hence, in the corporeal world, time is not alive and flows “mechanically,” separate from our inner transformations. However, in the spiritual world, time is an internal sensation of the changes that a person is going through.
Therefore, corporeal and spiritual time have completely different meanings. Spiritual time can flow faster or slower, contract or expand, depending on the number of changes occurring within a person. In the material world, time depends on the point where we are. If we moved to another dimension, we would experience a different time there.
From the 3rd part of the Daily Kabbalah Lesson 6/20/2011, Talmud Eser Sefirot
Answer: What can Israel give to the world? Today it produces certain “know-hows,” computer and military products and technologies. All those things are nonsense.
The world is subconsciously waiting for Israel to give it only what Israel can deliver to it: the method of the revelation of the upper governing force. It is written in the Torah that Israel (Yashar Kel, meaning those aimed “straight to the Creator”) must be teaching the world how to connect with the Creator (Mamlechet Cohanim ve Goy Kadosh). Of our exports, this is the most important item.
The Superiority of Man to the Beast
A beast sees only itself, not the past or the future. Man feels the past and, thanks to this, can correct his flaws. Whereas beasts, not being able to correct themselves, cannot evolve as man does.
– Baal HaSulam, “Writings of the Last Generation”
Question: The thoughts about spirituality cause sadness and suffering in me because I do not feel the Creator. What can I do?
Answer: If a person feels real sufferings in his life, this pain hides the Creator from him. This is done purposefully so that we do not damage our relationship with the Creator and yet remain connected with Him rather than starting to hate and reject Him.
There are various states, but to the extent that a person feels bad, to that extent the Creator is hidden, we have to attain mutual support and guarantee from the environment. In this case, even at the time of greater troubles, the environment will help us rise above a bad feeling to its cause.
Then I will understand that the feeling of evil comes not from the Creator, not from the upper force, but from the force of my own egoism. I will start to divide my feelings in two parts: 1) my desires that are not corrected and make me feel bad in them, and 2) the Creator, the upper Light, that radiates good upon me.
Precisely because the Creator emanates good upon me, while I am opposite to Him, I sense good as evil; that is, for me His good turns into its opposite. Therefore, the Creator cannot be revealed to me more because I will feel so bad that I will not be able to stand it.
As long as we remain uncorrected and feel the Creator in His opposite form because our ego turns Light into darkness, the Creator is revealed to us to the extent that we can bear this. And to the extent that we cannot tolerate, He hides.
He reveals Himself only slightly to disclose just a bit of evil to us, so that we do not disconnect from our mind and can analyze our feelings. Then, I begin to check where this evil comes from and what causes it. Consequently, I come to the group, the books, and the teacher who explain to me that I evoke evil myself because of my oppositeness to the Creator.
From the 1st part of the Daily Kabbalah Lesson 6/24/2011, Shamati #241