Question: Why is the Torah written in a way that doesn’t pull us to connect? Instead, it talks about numerous crimes and punishments that are totally opposite to the law of not thinking about ourselves.

Answer: Does it mean that the language of the Torah distances you from the right actions? The Torah talks about everything in a way that makes it difficult to focus on correction. First of all, there is no mention of the group, connection, or love. Yes, it is written: “Love thy neighbor as thyself,” and yet even though it is the major law of the Torah, this phrase is stated only in one of the books, not in all of them.

It is not written before each commandment that first we have to love our neighbors as ourselves and from this to loving the Creator, and then observing the laws of Kashrut or replenishing damages. This major rule is mentioned only once; children are taught this law in the very beginning of their school years, but there is no reference to this notion anywhere else in the entire book.

The fact is that studying the Torah has been in the period of exile; it talks about traditions and material commandments that we have to observe in this world. It doesn’t teach intentions; people should just follow the instructions of the Creator naively. It was forbidden to teach intention during the period of exile so it was taught simply in an external form.

We need to understand that throughout the history of humanity, there have been wise Kabbalists at high levels of spiritual attainment. They were the leaders of the people, but they were forbidden to approach people and teach them the ways to exit from the exile before it was entirely completed.

The Egyptian exile was to last 400 years. However, since the people of Israel exited it ahead of time (after 210 years), the remaining 190 years were split among the subsequent exiles.

The same problem occurs with Jacob who wanted to disclose the secret of the final correction to his sons, but he was not allowed to do so. It is prohibited to disclose it. People are allowed to see only what they really need to be exposed to. “Do not place obstacles before a blind man.”

So people were allowed to observe traditions at home and continue praying. It is what the Torah of exile permits. Rabbi Chaim Vital speaks very harshly about mechanical studies of the Talmud in his preface to the book The Gates of Holiness. This does not in any way imply disregard for the book itself, which was written by the great Kabbalists, from their spiritual attainment and yet it should be understood and treated differently, not as it is done today. The period of exile is over now and we must study the Torah of the period of deliverance, that is the wisdom of Kabbalah.

We know how hard it is. We spend years exerting in various actions until we gradually reach the correct attitude, before we begin understanding that except for the connection in the group and revelation of the correct form of unity called the Creator there is nothing else at all. Everything else is just idolatry.

Even essential actions that are done without the right intention to unite are idolatry. This is how we must relate to life. This is the approach we have to exercise during the period of deliverance that happens right before the disclosure of the letter “Aleph” (the Creator) inside the word “exile” (gula) transforming the word “exile” into “deliverance” (geula).

We are the first generation of the era of deliverance, and it is difficult for us to reveal this knowledge to others.
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From the 4^th part of the Daily Kabbalah Lesson 3/13/14, Writings of Baal HaSulam

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