Audio Version Of The Blog – 7/12/19

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Connect With The Shechina

laitman_282.01If you make the correct, true estimation, it will immediately become clear that you cannot ask for yourself. After all, by this I separate myself from the common soul in which the Creator resides, from the Shechina. By asking for myself, I cut myself off from the Shechina. It is necessary to ask for everyone, and to the extent in which I can connect with the Shechina and immerse in this union, I will feel that the Shechina is where the Creator lives, and I can reveal Him, get closer and even adhere to Him. Everything depends only on how I increasingly attach to the general Kli.

Therefore, asking for yourself is equivalent to cutting yourself off from the source of life. We just do not feel it and get confused. But a person who sees the system understands that it is very simple and that the Creator is inside it. We need to ask only for one thing: to belong to this Shechina, to the system in which we are all included but do not realize it because of the concealment. It is stupid to ask for yourself because by this request a person distances himself from the good.1
From the 1st part of the Daily Kabbalah Lesson 7/1/19, The Ten is One Whole HaVaYaH
1 Minute 1:50

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See Through The Ten

Elaitman_962.6verything is not so difficult: you need to join the structure called the ten. By entering it correctly, I prepare myself for meeting the Creator. I look into the ten as if through a magnifying glass, focusing it on the Creator, and begin to see and discern Him.

This is a simple system: me – the ten – the Creator. If I want to reveal Him more, then I need a larger device called the ten, that is, including an increasing number of details involved in focusing and directing toward one heart. The Creator will then reveal Himself more.

This goes on and on until all the circles, all the participants gather into one common Kli of the whole of humanity. Accordingly, the Creator will be fully revealed to those who nullified themselves before the ten, before the HaVaYaH, built by Him from all the inhabitants of this world.

Therefore, it is written: “As though you have made Me.” The Creator does not exist by Himself but only as the correct total result of all the participants in His revelation. This device is at our disposal and we are obliged to use it without being distracted by any other work. Everything that happens must be invested in the creation of this instrument, the ten, in order to reveal the Creator through it.1

By working on our connection, we achieve love for our neighbor as we love ourselves. And through it, one can already attain love for the Creator, focusing all of one’s desires and aspirations through the group on the Creator. This is how we connect all of creation together, which is concentrated in the group and attains adhesion with the Creator. Therefore, first, it is necessary to achieve love for one’s neighbor, and only then will we be able to say: “Hear, O Israel, the Lord our God, the Lord is one,” according to the rule: “Israel, the Torah, and the Creator are one,” that is, a person, the group, and the Creator.

We make an instrument for the revelation of the Creator from the group. It is similar to binoculars, where we need to adjust the sharpness in order to see the desired goal. All our lines of sight should focus at one point so that we look directly at the Creator.

If we do not initially aim at the Creator, then we have nothing to focus on. As long as the group is out of focus, then I do not see the Creator called “come and see” (Bo-Re) behind it. In order to “come” and “see” Him, I need to keep everything together: myself, the Creator, and the group focused on Him.

It is impossible to create the focus in the group if I do not imagine the Creator behind it. Otherwise, I have nothing to focus on, that is, the Creator should be first. But how can it be possible to focus on the Creator without a group? Where will I adjust the lens? I am the one who twists the lens, inducing sharpness.2

In order to focus the group, I must imagine the Creator, that is, the ideal properties of bestowal and love. Then, I try to see the group as an instrument, a magnifying glass, binoculars, with which I direct sharpness on these qualities, focusing all our aspirations on them. Although we have different desires, we concentrate them on one goal, uniting them into one desire and essence.

We do not focus on any distant object, but we imagine the Creator being revealed within us: “come and see.” We focus not on the Creator Himself, but on our Kelim where the Creator will be revealed. All this work is aimed at achieving the right connection of our desires (Kelim) in the group.

If it seems to us that there is no success, then it means the opposite. We become closer and move closer to the Creator, and therefore, we reveal our own defocusing within ourselves with ever higher resolution. We must ask the Creator to help us unite, to reveal the ever-growing similarity of our intentions despite the ever-increasing differences in desires.3
From the 1st part of the Daily Kabbalah Lesson 6/30/19, The Ten is One Whole HaVaYaH
1 Minute 0:20
2 Minute 5:15
3 Minute 21:35

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“If You Were Donating To Combat Anti-Semitism, Where Would You Donate?” (The Times Of Israel)

The Times of Israel published my new article “If you were donating to combat anti-Semitism, where would you donate?

Rising anti-Semitism and the funding to combat it

So far, the global efforts to fight anti-Semitism have been directed at heightening intelligence, monitoring and security for Jewish communities across the globe. Another objective has been to tackle the rising tide of online anti-Semitism and to the BDS movement’s growing support. This is the main focus of a $20 million foundation that Jewish philanthropist, Robert Kraft, plans to establish.

Meanwhile in Europe, two Swedish donors pledged $4 million to, in their words, “instill some hope in the Jewish population.” The funds are aimed at increasing security for Jews in Malmo, Sweden, where multiple anti-Semitic incidents and threats are reported annually. Similar situations are experienced in France, Germany and the UK, among other European countries.

However, all these efforts are temporary solutions that fail to deal with the cause of the problem of rising anti-Semitism. The cause of anti-Semitism is a failure of the Jewish people to come to terms with their identity, and the mission of uniting among themselves in order to be a conduit for unity to spread in the world.

Therefore, to combat anti-Semitism at its causal basis means to implement a single, comprehensive solution: the education and promotion of unity above division.

What form of education can secure humanity a harmonious future?

Simply put, education needs to focus on uniting the Jewish people under the principle of “love your neighbor as yourself” in order for them to be a conduit for unity to spread worldwide (“a light unto nations”). The wealthy who want to make a critical difference in the world need to thus invest in organizations that deal with education aimed at uniting the Jewish people.

Why is Jewish unity so important?

The Jewish people received their name from attaining a state of spiritual unity (the Hebrew word for “Jew” [Yehudi] comes from the word for “united” [yihudi] [Yaarot Devash, Part 2, Drush no. 2]). They share no biological connection as Jews, since they are a people that came from all parts of ancient Babylon, gathered into Abraham’s tent, and became united when they, using Abraham’s method of unification, set their sights on attaining the perception and sensation of the spiritual state of unity, purified from any self-centered motives.

Why is this non-biological, spiritual form of unity so important today?

It is because precisely today, since the human ego has grown to overblown proportions, we’re in a humanity experiencing increasing social division and the myriad personal, social and global-scale problems stemming from an increasing internal disengagement between people. Moreover, the increasing social diversity and mingling of cultures, economies and technologies into a globally-intertwined blend demands a method that can glue together the thickening tangle by making sense of it.

As people suffer more from increasing social division, they instinctively feel that the Jews are to blame for their problems. That is because, since the Jewish people had once achieved a unified state “as one man with one heart,” the nations of the world have a gut feeling that the Jews are holding back “something good” from them. And both the nations of the world and the Jews are unconscious as to what that “good” actually is: a harmoniously unified society, the key to everyone’s happiness and safety.

The more the nations of the world feel problems and crises in their lives, the more they will unconsciously blame the Jews, pointing out any dirt on Jews that they can get their hands on (or fabricate), without knowing that there is a deep-seated hatred within them preceding all of its corporeal manifestations. As social division and its byproducts of anxiety, stress, xenophobia and extremism increase, and as the suffering in the world rises, the Jews will be circled out more and more, and an intensification of attacks and threats on the Jewish people can be expected.

Kabbalist Yehuda Ashlag (Baal HaSulam) describes this phenomenon at length in his Introduction to The Book of Zohar:

“In such a generation, all the destructors among the nations of the world raise their heads and wish primarily to destroy and to kill the children of Israel, as it is written (Yevamot 63), ‘No calamity comes to the world but for Israel.’ This means, as it is written in the above corrections, that they cause poverty, ruin, robbery, killing, and destruction in the whole world.

Today, the nations of the world unconsciously sense that the Jewish people, or Israel, are failing to implement and exemplify a unity worthy of replication in human society. The natural reaction is for them to apply pressure on the Jews, which boosts anti-Semitism. On the other hand, as soon as Jews unite, it will also bring about the unity of all nations of the world and they will feel a wealth of goodness and well being streaming from Israel.

What should donors who want to combat anti-Semitism invest in?

With the understanding that in order to obliterate anti-Semitism completely, Jewish unity is needed in order to be a conduit for humanity’s unity, then donors should invest first and foremost in a comprehensive educational plan in Israel. It needs to cover the education and promotion of Jewish unity on multiple platforms, the mass media as well as local and online courses, programs and events that serve to activate a shift toward a society learning how to unite above its member’s egocentric, divisive drives.

The goal of this educational plan would be that a new, elated spirit of unity spread in human society worldwide: an expanded perception of reality. The state can be likened to waking up from a coma and finding ourselves in a sensation of our collective consciousness.

By increasing the appreciation of the common intention to benefit one’s fellow human being, the newly unified society would be a much happier, peaceful and loving society. Anti-Semitism would then be uprooted completely. That is, it’s not only that there would be no hatred of Jews, the hatred would be replaced with love and appreciation of this united people spreading harmony throughout the world.

“With utter completeness will it be completed within the house of Israel, and from it, it will radiate to the earth and to the whole world, ‘for a covenant of the people, for a light of the nations.” Rav Abraham Isaac Kook, Ein Ayah (A Hawk’s Eye)

Why Are Jews Considered Smart?

Laitman_049.01Remark: You said that in order for a person to become an aristocrat, it takes the upbringing of many generations.

My Comment: This is no longer the case. Today, people have a lot of free time to devote to learning. Several generations of people who study a lot and for a long time will grow up to be completely different people.

Why is it believed that Jews are smart? In fact, they are not smarter than others. But they have been propagating the study of the Torah and Talmud for several thousand years.

There was not a single child who would not learn how to read, who could not read and write, and did not study these books all the time. These books laid out judicial laws, all sorts of problems that needed to be resolved. This was their intellectual training.

I am sure that within 100 to 200 years we will see that humanity will become the same. The fact is that whatever one nation went through in 2,000 to 3,000 years, others will go through in 200 years.
From the Kabbalah Lesson in Russian 3/24/19

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New Life #584 – The New Israeli Order

New Life #584 – The New Israeli Order
Dr. Michael Laitman in conversation with Oren Levi and Nitzah Mazoz

The new Israeli order must be based on connection as one people above all the differences. Each of the four tribes in Israel, the secular, the national religious, the ultra-Orthodox, and the Arab, protect their own. There needs to be a new, obligatory, national program of education through which people learn to have a wider view of society and recognize everyone. Each sector or faction will keep its uniqueness and, above this, build a kind of second story of belonging, mutual dependence, and connection based on the doctrine of our father Abraham, “Love covers all transgressions” (Proverbs 10:12).
From KabTV’s “New Life #584 – The New Israeli Order,” 6/11/15

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Daily Kabbalah Lesson – 7/12/19

Lesson Preparation

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Lesson on the Topic “Prayer” 

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Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah” 

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Writings of Baal HaSulam, “Peace in the World”

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