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Torah, “Leviticus,” 23:03: [For] six days, work may be performed, but on the seventh day, it is a complete rest day, a holy occasion; you shall not perform any work. It is a Sabbath to the Lord in all your dwelling places.
In the material world, Saturday comes at the end of each week, so psychologically speaking, we are in the habit of not taking it as a spiritual state.
In fact, it is the most powerful tool for development. On the seventh day, Malchut receives all that was done in six days, and, if I do not comply with the terms of the Sabbath, I will not rise above or reach new spiritual levels that already are characterized as holidays.
Saturday is like a turn in spiritual work, and then there is another turn, and another. After a certain number of turns, I reach a festive stage toward which it is impossible to go without the Sabbath.
Therefore, in the spiritual world, Saturday is the biggest holiday. After putting in the work, the force over egoism, I reach a point where all the states are realized in me and bear fruit.
In this state, I do not have to do anything but allow the Upper Light to reform me.
Let’s say that I repeatedly produce efforts to work within the so-called six days (six degrees), which are Hesed, Gevura, Tifferet, Netzach, Hod, and Yesod. By putting six consecutively defined and clearly designed efforts together, the seventh force comes from above because I was not able to make it on my own. Only it can make the highest Light that then comes and changes me.
In the spiritual world, if I do not fulfill this condition, I will not be able to form any other states.
In the material world, it can be represented in the form of a person who always aspires to something, and at some point, comes to attainment. In other words, the so-called six days can take several years.
In essence, the whole life of mankind is seven days, from Adam who first attained the system of spiritual correction, up to the most recent person upon whom the system will come to a close after lasting for seven thousand years, where each day is a thousand years.
From KabTV’s “Secrets of the Eternal Book” 5/28/14
Answer: We have to try to change reality before we die. When a person dies he is released from the perception of reality in his physical senses.
If he hasn’t acquired the feeling of another reality by then and hasn’t begun to perceive it according to his freewill, he has no other reality. Therefore, he has to return to this world, to the same state, and he gets another chance to attain control of his reality during his lifetime.
According to the wisdom of Kabbalah, if a person transcends the perception of reality inside himself and tries to be inside the others, he begins to see the world through them and then the picture that he sees is called the upper world. It is because he sees it in senses of bestowal and not of receiving, through the eyes of love, not hate.
Start to ascend above your body according to the condition of “love thy friend as thyself” and you will see a reality that is external to you. It isn’t the same world that you perceive inside you through your five corporeal senses: sight, hearing, smell, taste, and touch. You ascend above them and feel reality that is external to you the way it actually is, in its true form.
Until then you perceive every object inside you in the way is depicted by your feelings and emotions, but if you ascend above yourself, you transcend the limits of your body and perceive everything the way it is. This means that you feel the upper spiritual world.
From the Radio Program Israeli 103FM 2/8/15
Chapter 3: Corrections Through the Ages
The Evolution of the Correction Method
The Great Fall, and the Seeds of Redemption
The exile after the ruin of the Second Temple stemmed from unfounded hatred, but it also served a twofold purpose. The first was that the exile was an incentive to further develop the correction method. Since Moses’ Torah no longer sufficed to maintain the nation’s spiritual level, it was time to adapt the method to the current condition of the people—being in exile, and more egotistic than during Moses’ time. The second purpose of the exile was for Israel to mingle with other nations, to spread the “spiritual gene” throughout the world, and thus enable the correction of the whole of humanity, as Abraham initially intended.
Around the time of the ruin of the Second Temple, two seminal corpuses were composed. One was the Mishnah, and the other was The Book of Zohar. The former, along with the Bible, became the foundation of virtually all Jewish wisdom from that day on. The latter, on the other hand, was concealed soon after its writing, and remained hidden for more than a thousand years, until it appeared in the hands of Rabbi Moses de Leon.
The authors of the Mishnah, the Gemarah, and the rest of the writings of our sages provided the exiled people of Israel with guidance on both the spiritual and the physical levels. While the writings narrate spiritual states, they can just as readily be perceived as physical commandments.
Because the laws that our sages instructed originated from spiritual laws, they were applicable in physical life, just as Israel had applied them prior to the ruin of the Temple. In this way, Jews maintained some level of connection with the spiritual level of the past, albeit without the actual attainment of the source and origin of the laws.
Rabbi Menahem Nahum of Chernobyl wrote in regard to Israel’s disconnect from the spiritual level and loss of attainment of the Creator: “The reason for the exile is the ruin of the Temple in general and in particular. Israel have [become] so corrupted that they caused the expulsion of the Shechina [Divinity] from the general Temple. The particular [personal] Temple is within their hearts … and through the departure from the particular Temple [Divinity] … [they] departed from the general Temple and the exile arrived.”[i]
In the same spirit, Jonathan Ben Natan Netah Eibshitz wrote, “In the First Temple, Divinity did not move from the Temple because the exile was for a short time. But in the second ruin, which is for a prolonged period of time, the Shechina [Divinity] departed altogether.”[ii]
And while the majority of Jews focused on maintaining a connection with spirituality on the level instructed to them by the sages of the Mishnah and the Gemarah, there have always been those exceptional few who simply could not settle for blind observance of commandments. The questions that drove Abraham to discover the Creator were burning within them; their points in the heart had not been quenched, and they were driven to the deepest of all studies, the wisdom of Kabbalah.
[i] Rabbi Menahem Nahum of Chernobyl, Maor Eynaim [Light of the Eyes], Beresheet [Genesis].
[ii] Jonathan ben Natan Netah Eibshitz, Yaarot Devash [Honeycombs], Part 1, Treatise no. 13 (contd.).