Question: Mount Sinai symbolizes the property of Hasadim, mercy. Mount Hermon is the property of Hochma, wisdom. Why does The Book of Zohar speak about mountains?
Answer: Mountain comes from the word “Irurim” (doubts).
When doubts and problems arise in a person, but he wants to go forward and does not know how, then a mountain appears in front of him. If he chooses to climb the mountain, i.e., to rise above his egoistic problems, properties, and doubts, then he obtains the source of light.
The Book of Zohar speaks of two mountains because there are two types of analysis of the existing reality: sweet or bitter, truth and falsehood. We analyze sweet or bitter with the help of the light of mercy (good or evil) and truth and lies with the help of the light of wisdom. It turns out that man is always between these two analyses: it may be sweet but a lie or it may be bitter but true.
Question: Are we talking about sweetness and bitterness in spirituality?
Answer: It does not matter. We need these two types of sensations in order to enable what we call the “human” to grow in us. Based on our egoism, we are not people but only animals. Perhaps in some ways a little wiser than monkeys, but I would say much more unhappy than them.
The fact is that the animalistic sign of growth, development, and existence is the choice of sweet instead of bitter. And truth or falsehood does not matter. The truth is always where sweetness is. And if it is bitter, I tell myself that this is a lie.
Our morality is built on this alone. We see what is happening in the world: what is beneficial to me, good, and sweet, that is the truth.
In this, people constantly collide with each other because everyone wants their own sweetness. Moreover, everyone wants to convince the other that he is right and to somehow lure him over to his side and win.
Therefore, the entrance to the spiritual world lies in the fact that a person rises above the analysis of “bitter-sweet” and begins to analyze himself only relative to the truth and lies and to completely stick to the truth, completely alienating himself from lies although the lie seems sweet and the truth is bitter.
In other words, you can only make a correct truth-false analysis if you also bring in the bitter-sweet analysis. And it turns out that if we correctly master these analyses, then we can build ourselves above our nature.
This is the meaning of the two mountains or two approaches: Ishmael—Esau, the property of mercy—the property of wisdom. And when the combination of these two properties occurs, the sweet will become the truth because you have corrected yourself so that both properties coincided in you. It is about the internal development of a person. Only that.
From KabTV’s “The Power of The Book of Zohar” #9