Entries in the 'Kabbalistic Sources' Category

Kabbalists On The Language Of Kabbalah, Part 13

Dr. Michael LaitmanDear Friends, please ask questions about these passages from the great Kabbalists. The commentaries in brackets are mine.

The Law of Root and Branch

The corporeal mount before us, called the Mount of Olives, also has spiritual connection with that name. …If one with attainment named this mountain so, he certainly understood everything that is hidden behind this name, unlike a regular person who reads the same name.… [Some time ago] it so happened that a simple person regarded its soil good for olives, or that he saw many olive trees growing on it, or something of the kind [which is why he named this mount thus. The spiritual root is expressed in every detail in all worlds that stem from them].
– Baal HaSulam, Ohr HaBahir (The Bright Light), The Mount of Olives
[22187]

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Kabbalists On The Language Of Kabbalah, Part 12

Dr. Michael LaitmanDear Friends, please ask questions about these passages from the great Kabbalists. The commentaries in brackets are mine.

The Law of Root and Branch

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.

That was the intention of our sages when they said, “You haven’t a blade of grass below that has not a fortune and a guard above that strike it and tells it, ‘Grow’!” It follows that the root, called “fortune,” compels it to grow and assume its attribute in quantity and quality, as with the seal and the imprint. This is the law of Root and Branch, which applies to every detail and occurrence of reality, in every single world, in relation to the world Above it.
– Baal HaSulam, “The Essence of the Wisdom of Kabbalah
[22185]

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Kabbalists On The Language Of Kabbalah, Part 11

Dr. Michael LaitmanDear Friends, please ask questions about these passages from the great Kabbalists. The commentaries in brackets are mine.

The Law of Root and Branch

So it is with the worlds, where 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.

That was the intention of our sages when they said, “You haven’t a blade of grass below that has not a fortune and a guard above that strike it and tells it, ‘Grow’!” It follows that the root, called “fortune,” compels it to grow and assume its attribute in quantity and quality, as with the seal and the imprint. This is the law of Root and Branch, which applies to every detail and occurrence of reality, in every single world, in relation to the world Above it.
– Baal HaSulam, “The Essence of the Wisdom of Kabbalah
[21839]

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The Creator’s Hollywood

Dr. Michael LaitmanQuestion: What is the difference between perceiving The Zohar and Talmud Eser Sefirot?

Answer: They use a different language. It’s impossible to understand The Zohar unless you discern the right picture behind every expression in it, with the picture being clothed in your desire or intention.

If I read an exciting novel that talks about the discovery of new lands, then I already have ready-made internal images of the still, vegetative, animate, and human levels of nature. Out of these forms I create a picture that the author describes, and the pictures we imagine are similar.

On the other hand, The Zohar describes adventures we have never experienced taking place in a world unknown to us. If I don’t have these spiritual forms (qualities and actions) inside me, then I don’t even know what I am reading about, as if it were written in a language unknown to me.

In contrast, Talmud Eser Sefirot describes more concrete qualities, actions, and events, where there are only two operating forces or desires: "for" and "against." In essence it is talking only about two qualities: bestowal and reception, which exist in different interactions with one another. We can imagine them as forces of attraction and repulsion, as well as their interaction.

Of course, this is simpler and less confusing than the descriptions of The Zohar. Talmud Eser Sefirot constantly shows us the need for the screen, the force of bestowal, whereas The Zohar projects pictures of the Upper World onto our matter (desire).

It’s as if there is a movie playing somewhere very far away and I cannot make it out. As I try to see it, I ask myself: Which instruments or tools do I lack in order to bring this picture closer and feel it? This aspiration evokes the influence of that far-away picture upon me. If my aspiration is magnified many-fold through my environment (the group), then I really feel this picture coming closer.

Yet, the redemption comes from The Book of Zohar because it contains the most powerful Light that Reforms.
[22432]
From the 3rd part of the Daily Kabbalah Lesson 10/3/10, Talmud Eser Sefirot

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Kabbalists On The Language Of Kabbalah, Part 10

Dr. Michael LaitmanDear Friends, please ask questions about these passages from the great Kabbalists. The commentaries in brackets are mine.

The Law of Root and Branch

The substance of the elements of reality in the first, Uppermost world is purer than in all the ones below it. And the substance of the elements of reality in the second world [that comes after it] is coarser than in that of the first world, but purer than all that is of a lower degree.

This continues similarly down to this world before us, whose substance of the elements in reality is coarser and darker than in all the worlds preceding it. However, the shapes and the elements of reality and all their occurrences come unchanged and equal in every world, both in quantity and quality. They compared it to the conduct of a seal and its imprint: all the shapes in the seal [the Upper World] are perfectly transferred in every detail and intricacy to the imprinted object [the lower world].
– Baal HaSulam, “The Essence of the Wisdom of Kabbalah

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Kabbalists On The Language Of Kabbalah, Part 9

Dr. Michael LaitmanDear Friends, please ask questions about these passages from the great Kabbalists. The commentaries in brackets are mine.

The Law of Root and Branch

Each of the manifold still, vegetative, animate, and speaking in this world have their corresponding parts in the world Above it, without any difference in their form, but only in their substance [receiving in this world and bestowal in the Upper world]. Thus, an animal or a rock in this world is a corporeal matter, and its corresponding animal or rock in the Higher World is a spiritual matter, occupying no place or time. However, their quality is the same.

And here we should certainly add the matter of relation between matter and form, which is naturally conditioned on the quality of form, too. Similarly, with the majority of the still, vegetative, animate, and speaking in the Upper World, you will find their similitude and likeness in the world Above the Upper [the Highest]. This continues through the first world, where all the elements are completed, as it is written, “And God saw every thing that He had made, and, behold, it was very good.”
– Baal HaSulam, “The Teaching of the Kabbalah and Its Essence
[21768]

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Kabbalists On The Language Of Kabbalah, Part 8

Dr. Michael LaitmanDear Friends, please ask questions about these passages from the great Kabbalists. The commentaries in brackets are mine.

The Law of Root and Branch

Kabbalists have found that the form of the four worlds, named Atzilut, Beria, Yetzira, and Assiya, beginning with the first, highest world, called Atzilut, and ending in this corporeal, tangible world called Assiya, is exactly the same in every item and event. This means that everything that eventuates and occurs in the first [highest] world is found unchanged in the next world, below it, too. It is likewise in all the worlds that follow it, down to this tangible world.

There is no difference between them, but only a different degree [quality of desire], perceived in the substance of the elements of reality in each world.
– Baal HaSulam, “The Essence of the Wisdom of Kabbalah
[21656]

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Kabbalists On The Language Of Kabbalah, Part 7

Dr. Michael LaitmanDear Friends, please ask questions about these passages from the great Kabbalists. The commentaries in brackets are mine.

Each lower world [sensed in the desire to receive] is an [opposite] imprint of the world Above it [sensed in the desire to bestow].
– Baal HaSulam, “The Essence of the Wisdom of Kabbalah

All the stubbornness we detect [relative to our sensory organs] in the conduct of nature [of our egoism] in this world [our initial properties] is only because they are extended and taken from laws and conducts of Upper, Spiritual Worlds [that descend to the level where they clothe in the opposite property of reception instead of bestowal].
– Baal HaSulam, “The Freedom

Now you can understand that the Mitzvot in the Torah are no more than laws and conducts [of nature] set in Higher Worlds, which are the roots [foundation] of all of nature’s conducts in this world of ours [which is an opposite imprint of the Upper World]. The laws of the Torah [the laws of the Upper World] always match the laws of nature in this world as two drops in a pond.
– Baal HaSulam, “The Freedom”
[21443]

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Kabbalists On The Language Of Kabbalah, Part 6

Dr. Michael LaitmanDear Friends, please ask questions about these passages from the great Kabbalists. The commentaries in brackets are mine.

The Wisdom of Kabbalah Does Not Speak of Our Corporeal World

There is a strict condition during the engagement in this wisdom [Kabbalah] – to not materialize the matters [that are described in the Torah and especially in Kabbalah] with imaginary and corporeal issues [of our world]. This is because thus [by imagining that things described in the Torah exist in this world] they breach, “Thou shall not make unto thee a graven image, nor any manner of likeness.” In that event [such studying of the Torah], one is rather harmed [distanced further away from spirituality] instead of receiving benefit [which is why it is said: “It’s preferable to sit idle and do nothing”].
– Baal HaSulam, “Introduction to The Study of the Ten Sefirot

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How To Enter The Book Of Zohar

Dr. Michael LaitmanThe Zohar, Chapter “VeYechi (And Jacob Lived),” Item 376: Wherever blessings are required, the Creator, Malchut, should be blessed first. And if the Creator is not blessed first, the blessings do not persist.

When we read holy books, we read about the states we will have to go through in the future. However, we don’t yet feel the text which the Kabbalists wrote in this form.

It is impossible to describe spirituality in any other way besides taking words from the material world. There are no words in spirituality. So how can someone narrate about it? How can one explain phenomena that do not exist in our world?

It is necessary to take something similar from our world and use those words to describe spirituality. In any case, a person who is not in the spiritual world does not know what is being described. He simply reads.

Nevertheless, if we read about spirituality even without feeling it, but desiring to adhere to those who revealed spirituality and wrote about it in their books – Rabbi Shimon and his students, the authors of The Book of Zohar, and Baal HaSulam, who added his commentary to The Zohar, if we desire to unite with them so their attainment and force would influence us, then we develop as naturally as children who desire to be next to an adult, to learn from him, and to get everything they can from the adult. That is how they grow.

Therefore, while reading The Book of Zohar, we must be as close as possible to its authors. In spirituality, someone who is close means he has the same quality; closeness is not measured by distance or proximity in space. In spirituality, I am considered close to someone if I have the same quality, if I am similar to him.

The quality of the authors of The Zohar is bestowal, whereas our quality is reception. So how can we become closer to them? I have to imagine that I am together with my friends and nullify myself before them. Then I attain a state where we are all together in one desire to unite, trying to adhere to the authors of The Book of Zohar. That is how we come closer to the state of unity that influences us. We are influenced by the state where we are more connected with each other, with bestowal, and with those who have the quality of bestowal – the authors of The Zohar and the text they wrote.

It works even though we do not understand what they tell us about, like babies, we desire to receive from adults. Then their entire force and the attainments they put into those books influence us and we start to change like a baby. This is our work, which takes place according to the same natural conditions and the same phases of development as in our world. That is how we advance.

Therefore, when reading The Book of Zohar, we mustn’t forget how to unite with its authors. Then we will reveal its inner meaning, will enter The Book of Zohar, and will become its participants.
[21910]
From the 2nd part of the Daily Kabbalah Lesson 9/24/10, The Zohar

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