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Baal HaSulam “One Commandment”: Earlier sages chose a private way for themselves and I chose a general way, since in my view, it better suits the Godly matter to be clothed in eternal letter-combinations that will never change. I wish to say that with physical success, they will not change in any place and in any time. For this reason my words are limited.
Because of the above reason, I was compelled to express spirituality in a general manner. Yet, instead, I chose to explain all the details and spiritual combinations down to very small details, which have no other source and origin other than this collective, that is, the purity of Kabbalah. And since I clarify the spiritual details without clothing in corporeal combinations, it will do much good to the development of attainment. And this wisdom is called “the wisdom of truth.”
Only after many twists and turns and revelations along the way, a person walking the path of truth begins to realize what changes Baal HaSulam has made to it. It seems that he just wrote new texts but in fact, we are talking about changes in the system itself.
In general, every Kabbalist makes changes in the system through his corrections, his additions. That means to “clarify” the system as a whole or in details, in one form or another. The essence is not to describe the spiritual world in some words or in a certain style. No, Baal HaSulam streamlined the system and added such components so that a person advancing along the path could use them, constantly receiving support, assistance, acceleration, and so moving on.
In this, the analysis and clarification is done both in details and as a whole and takes more distinct forms necessary to move toward the goal of creation at a higher rate in comparison with those which provided the system earlier, before Baal HaSulam contributed his efforts, his changes into it.
Each Kabbalist adds something, each of them produces systemic changes, and it is not related to just writing a book. In the “Introduction to the Study of the Ten Sefirot,” Baal HaSulam talks about the sages of Talmud who have carried out such corrections in the system, so that instead of asceticism, we could advance through efforts and studies. He himself has made such a correction, by which we can, instead of studying, be more engaged in actions between us: dissemination and unity.
The Light that Reforms depends more on the actions, called the “study of the Torah.” And to “study the Torah” means to learn actions of bestowal, to learn to make them in such a way so that the Light of Hochma would clothe in the Light of Hassadim and they become the “letters” of life. Thus a man is writing the book of Torah on the tablets of his heart and advances on the path.
We learn from the “Book of Life,” we live it, experience it in practice, and reveal its letters in the form of states that pass through our desires, vessels. And Baal HaSulam arranged everything so that going through our individual actions we gain knowledge of the system as a whole. We seem to look at the big screen with the general picture, in the corner of which there is a small fragment with a part of it. Similarly, a surgeon sees general data according to the patient’s conditions and, at the same time, on the small screen, a specific location of the ongoing operation.
Thus, moving individually, we are imbued with the same impressions of the total process.
[117507]
From the 4th part of the Daily Kabbalah Lesson 9/29/13, Writings of Baal HaSulam
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Question: Why does it say: “The reward is according to one’s sorrow?” Does it mean that we have to suffer?
Answer: Sorrow stands for exertion and efforts. According to the exertion we have invested, we receive the reward. The exertion is only with regard to one thing: choosing the environment. The more we are incorporated in the group, in its center, despite the different problems and obstacles, as it is there that we find the point of connection and then the adhesion with the Creator.
In everything that we study about the shattering of the vessels and their correction, in all of Rabash’s articles, in the practical work that we do with the public, we see that there is no other option but the group. Like birds that keep returning to the nest bringing more twigs each time, we too have to bring all our hopes and efforts to the center of the group because it is there in the center that we will discover the Creator.
To the extent that each one is incorporated in the center of the group and annuls himself, he will find the answer to all his hopes. Those who don’t do that and draw away will accordingly not succeed in anything. Let’s hope that they will be able to see this and refocus on correction.
There is nowhere else to discover the spiritual world, no other entrance to the spiritual world except for the center of the group which is as fine as an eye of a needle. When you reach it you don’t transcend to another place through this tiny hole, but you attain everything in that central point of connection. The more you focus on it, you eventually reach the actual point that has no space, and it’s there that you begin to feel spirituality, the next dimension.
So there is nowhere to run to or escape; you will find it all here in the group or you won’t find it anywhere! This is where the principle of “love thy friend as thyself” stems. It isn’t just nice words and not some psychological trick since it isn’t about an egoistic connection but about a corrected connection. Although the words may be the same, the meaning is totally different.
[117500]
From the 1st part of the Daily Kabbalah Lesson 9/27/13, Introduction to the Study of the Ten Sefirot
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The difference between impurity (Klipa) and Divinity, is that the Klipa instead of acting and as a result of the action reaching an understanding, as it is written, “by your actions, we will know you,” it wants first of all to understand, to reach an attainment from within reason and doesn’t look for spiritual attainment. The difference is very slight, seemingly insignificant, but one must constantly fight for it. It’s exactly here that the line lies between empty philosophy, between those wise ones who research our system as if they understand something spiritual, and the spiritual way.
How is it possible to understand something and talk about it without attaining it? People can’t understand that besides the intellectual clarifications, there is spiritual attainment, a change in a person’s attributes, a different perspective in which he discovers Lights, Partzufim, worlds, and then he can speak about them.
Instead of that, a person takes the words from the wisdom of Kabbalah, the words from the Kabbalists who discovered spiritual forces of the system, and with their assistance begins to play with them as if he understands what the spiritual world is about, what is going on, and what stands behind each word. It’s like a children’s game where the child plays with a car or with a plastic tank. Children imagine that everything is really taking place, like in life, but when we look at them, we understand that it’s only a game.
It’s exactly the way people think about Kabbalah after they receive theoretical knowledge without any attainment. However, this is also good, since quickly they will discover their mistake and will come to receive the true knowledge and will want to participate.
[117315]
From the 2nd part of the Daily Kabbalah Lesson 8/18/13, The Zohar
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Baal HaSulam, “Introduction to The Book of Zohar”, Item 17: Thus, we are already in that measure of perfection, worthy and fitting of the Perfect Operator who made us, even in our current, second state, for this body does not defect us in any way, since it will expire and die, and is only here for the time necessary for its cancellation and acquisition of our eternal form.
As it is written, “I created the evil inclination.” It is all about the corrupt form that reveals itself within us so that we will rescind it. By doing so, we will attain the full depth of creation and will come to know the upper force, the one, the only, the unique. This is the way it works. We must be grateful for having circumstances that allow us to act in a certain way, thus ascending to the level of the Creator.
In this world, while learning something, we stay who we are, with the addition of some knowledge that is external to us. In spirituality, new things disclose themselves internally and come to us through our desires and roots.
As a result, we constantly change and are born anew every single moment. Each internal change turns us into someone else. Our new form is not connected with the prior states in any way, that is, with something that previously happened to us before a new spiritual action emerged within us.
There is nothing but a chain of causes and effects. Other than that, all our thoughts and sensations acquired at a new level completely differ from the prior step.
We must get ready for that and prepare ourselves to go through various conditions while we still are at the preparatory level. Desperation, disappointment, apathy, and indifference are replaced by enthusiasm and excitement. We go through the entire spectrum of sensations that allows us to analyze ourselves and see prior states vanishing as we transition to new levels.
At this time, the amplitude between our ascents and downfalls is not so great, nor are the various details of our perception of the world really significant. Nevertheless, our animate sensations can be opposite to the judgments we make. For example, when we fall to the very bottom, we regard this state as the ascent to a new high. The main thing is to realize from whom we are getting the descents and what does He want to achieve by sending them to us. Or it might be the opposite: Elation, like doing drugs or winning the lottery, can be regarded as a dead end that doesn’t contain even a tiny spark of the Light and draws us down to an animal state.
I evaluate the situation not by their feelings, but by their importance and the purpose. Everything depends not on the state per se, but rather on the evaluations we make. And therefore, our prime concern is to transition from sensations to analysis of closely it is connected to our goal. We examine everything around us to how it relates to and how closely it correspondences to, and how useful it is for the goal. For example, if the descent I experienced distanced me from the goal was intended for my subsequent recovery, then I am happy.
Thus, we try to maintain a connection with the goal and measure our internal states by it. In the end, we begin striving to stay in one perfect state. Anything that runs through us helps us to analyze ourselves and thus, adhere with the state of merging.
[82061]
From the 4th part of the Daily Kabbalah Lesson 7/3/12, “Introduction to The Book of Zohar”
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Baal HaSulam, “Introduction to The Book of Zohar,” Item 19: …all the agonies in our world are but manifestations offered to our eyes, to prompt us to revoke the evil Klipa of the body and assume the complete form of the will to bestow. And it is as we have said, that the path of suffering in itself can bring us to the desired form.
Our corrupt desire has to develop, that is, to change in the course of its evolution. As it develops, it strives for pleasures as long as this pursuit doesn’t stop satisfying us. Now, on the contrary, it brings us troubles and problems.
The afflictions vary. Partially, they happen because a desire is unable to fulfill itself, which is not that scary yet. However, in addition the desire suffers from its own vices. In other words, the desire suffers not only because it experiences a lack of fulfillment but also because it feels a lack of vitality. It’s one thing when there is no abundance but it’s a totally different thing when there is a deficiency of essential things. This eventually leads to death.
From this we see that desire can be accurately directed to anything. Sufferings forces people to run away them, that is, sufferings direct us to exactly where we should be. They don’t define the goal, but simply push us away from them.
But there is another path, the path of Torah. It reveals the purpose of man, which defines the goal without painful reminders. The state in which I feel bad (the evil state) pushes me away to a place where suffering stops being the main moving force. I move away from it to a distance of, let’s say, L1. I stop there, and then, a new round of pain pushes me away again to a safe distance of L2, solely to stop the torments.
This kind of Brownian movement can take years and generations. It is the path of suffering.
On the other hand, on the path of Torah, I pursue its purpose it in a good, peaceful manner, in the quickest way, through 125 degrees.
[82055]
From the 4th part of the Daily Kabbalah Lesson 7/3/12, “Introduction to The Book of Zohar”
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Our global group that brought people aspiring to the Creator (Isra-El) together reaches out to the general public and disseminates integral education, meaning the method of connection. Connection is the cure for all problems because the only thing we need to do to correct the world is to correct our shattering.
In this way, the three degrees are connected: the public, the group, the Creator. Our task is to make people aware that connection will make our lives better. But why do we disseminate? We do so because the degrees are arranged in such a way that without this we cannot ascend.
The Kabbalists of the past generations had a very strong spiritual gene, Reshimo, and were willing to devote their whole lives to the spiritual goal, ignoring everything else. But we are not capable of this, we have such heavy egoism that we cannot rise in this way. We do not have such a great desire to adhere to the upper one, that is, to realize our soul. Therefore, in our generation, we should advance to correction with the whole world.
We need the whole world even to help ourselves. Our degree does not have enough desire to rise to the corrected state. We need the whole immense world to add its cry to our prayer, and that will be enough to raise and correct everyone. That’s why it’s so necessary to disseminate.
We need to connect the complaint of the entire world to our prayer and raise it to the upper one. This is the formula that relates the three degrees: the public, us, and the Creator. This is the internal essence of dissemination.
Our task is to explain to people that we can draw fulfillment from connection, all the power, all the success; it’s a wonderful means! And we have the ability to lead to this internal connection and not just create a commune or a kibbutz. Unity is the law of integral nature, and we have the ability to establish a successful relationship that benefits all the participants.
[117469]
From the 3rd part of the Daily Kabbalah Lesson 9/27/13, The Study of the Ten Sefirot
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The work on one’s egoism is basically the struggle against pride. Everything is arranged in the form of steps and a person is not aware of his true position and actions. Egoism does not allow him to see, and hide the actions of the Light from him, as if they do not exist. Therefore, we think that the world revolves on its own and there is no one who manages or plans it. Everything supposedly spins freely, by chance, without any reason and purpose.
Being in complete concealment, a person is used to thinking that he does everything himself. Only with the help of the environment does he have the opportunity to become stronger and rise a little bit above himself, above his selfish desire, to look at what is happening from the outside. Then he will see that he did not act and all that happens did not include his efforts, his plan, or his independence.
Therefore, we are constantly fighting a war over who will rule: our egoistic desire, Pharaoh, or the Creator. This struggle is taking place both in the smallest of situations and relative to the entire attitude to life. The argument between the impure force (Klipa) and holiness is only about this.
The sign of the impure force is pride, that is, when a person thinks that he himself is able to do everything himself. In fact, he has a choice in only one thing, each time to be included in the correct environment. Of all the billions of opportunities that arise in life, not one gives him any freedom of action, except for one: first of all to be included in the correct environment and then through it to continue in the action of the environment in which he has been absorbed and has disappeared.
This is the only way to avoid pride, conceit, and wrong actions. And then the person will actually be able to do something in addition to the group, to join Malchut to divinity. And just analyzing and judging oneself will not help at all. Only by being included in the environment, even the smallest action becomes spiritual.
[117497]
From the Preparation for the Daily Kabbalah Lesson 9/27/13
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Baal HaSulam, “The Essence of the Wisdom of Kabbalah”: …each lower world is an imprint of the world Above it. Hence, all the forms in the Higher World are meticulously copied, in both quantity and quality, to the lower world.
Thus, there is not an element of reality, or an occurrence of reality in a lower world, that you will not find its likeness in the world Above it, as identical as two drops in a pond. And they are called “Root and Branch.” That means that the item in the lower world is deemed a branch of its pattern, found in the Higher World, being the root of the lower element, as this is where that item in the lower world was imprinted and made to be.
Inanimate, vegetative, animate and speaking levels of this world (see diagram below, marked in yellow) represent the last link in the chain of the worlds. This material world is a branch. Above it, there is a world of roots (marked in red), which is, in fact, a branch of another world that is higher than it. So, both “lower” worlds (our realm and the next one) stem from one root that is above both of them (marked in green.)
Definitely, there are more worlds out there, but in this diagram we will show only three of them. However, the shapes and the elements of reality and all occurrences come unchanged and equal in every world, both in quantity and quality, since we deal with one reality that is divided into separate levels only in our perception.
Even though they are originated by our corporeal nature, still they have earned the right to be expressed by utterance through their branches, and arranged before our senses here in the tangible world. Kabbalists associate them with their roots.
The whole entirety of things and events descends to us through the chain of worlds, until it “dresses” into sensations that are interwoven with words and names, which, in their turn, are connected with the Upper Roots, to which this corporeal branch points because it is related to it, being its imprint, thus leading us to the origin, the Upper Light.
All phenomena descend through the chain of branches and roots. We name them by words and appellations that are linked to them on this plane and that are deeply inbuilt into our cognizance and senses.
When we hear the word “glass,” we know for sure what it signifies. The same applies to spiritual phenomenon. The fact that it doesn’t possess the material substance of a glass is irrelevant, nor is it important that it lacks the shape of a glass. It still preserves its essence since its core is permanent at all levels.
There is no other way to define a phenomenon or an event. The wisdom of Kabbalah uses precise language that is linked to permanent roots of the Higher nature. It is based on a perpetual, unchangeable system.
As we develop, in our eyes only the relationships between various parts of Kabbalah change, although the parts, per se, remain intact. This is the reason why Kabbalah is known as the “authentic wisdom”: Everything put in its language is always true. After all, we cannot change the order of the branches and roots or the relationships between them: The only change is in our perception.
And of course, the use of the language of branches entails a number of consequences. In particular, thanks to their books, Kabbalists can lead us to spiritual ascents and thanks to them, we can carry out various studies, etc.
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From the 4th part of the Daily Kabbalah Lesson 6/15/12, “The Essence of the Wisdom of Kabbalah”
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