Entries in the 'Holidays' Category

Sukkot—Correction By Light

291Question: The Sukkot holiday was described in the Torah 3,000 years ago, and it was celebrated from the sixth to the eighth century. Why?

Answer: Kabbalistic holidays have nothing to do with calendar dates and any incidents in our world. While studying Kabbalah, we study the upper roots. Whether they descended into our world or not, does not matter. The Kabbalist feels and sees all this.

Question: There is a custom in Sukkot to take the Torah and spin with it. What does it mean?

Answer: This means that the surrounding light, the so-called Ohr Makif, from the surrounding, gradually becomes the inner light of the soul. The soul is slowly being corrected within the seven days of Sukkot.

Therefore, spinning with the Torah is a tradition, that means nothing; it is just that in our world we want to mark special states of the soul in this way.

Question: On the last day of Sukkot, it is customary to read the final part of the Torah and start a new chapter. What does it mean that a certain chapter is read every week?

Answer: The Torah is given in order to correct the soul, so during the year by reading a portion from the Torah, each time we correct our soul, and the light gradually enters it. On the last day of Sukkot, we finish the annual reading of the Torah and immediately begin to read again. The year of the Torah begins with the last day of Sukkot, not with the New Year, but with Simchat Torah.

Question: What is the essence of this celebration?

Answer: The essence of the Sukkot holiday is to give the opportunity to the huge upper light that surrounds us, which we call the Creator, to enter the corrected soul, as we are corrected by connection, by being under one common roof in a hut. The upper light enters into us, corrects, and fills us.

Sukkot is a really big celebration.
From KabTV’s “Spiritual States” 10/7/19

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When A Higher Power Puts On Matter

744Question: You said that the Creator is just a force without matter, and we must somehow create matter for it ourselves. What are these laws that will manifest there?

Answer: Power without matter is the Creator. When this force is clothed in matter, in desire, according to the law of similarity, then it becomes, as it were, material. Although this is not matter, but simply a person’s desire that becomes similar to the property of bestowal. Therefore, Adam consists of these two properties, the desire to receive, which creates out of himself the external form of the desire to bestow.

Adam and Eve are two forces that, by thus interacting with each other, make up the system called Adam. Adam has two parts. The feminine part is included in him as matter, and he shapes this matter under the likeness of the Creator. That is why it is called Adam, which means “like the Creator.” This must be achieved by each of us.
From KabTV’s “Spiritual States”

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Soul Mending Celebration

293.2The last day of the holiday of Sukkot is called Shemini Atzeret. It is kind of a festive gathering because we have corrected the entire soul, the light has entered and filled it.

This ends the long period from the days preceding the New Year (Rosh HaShanah) to the last day of Sukkot.

Question: The name of the holiday “Shemini Atzeret” is taken from Tanakh. It is interesting that the celebration of Simchat Torah, which was introduced by the sages in the 6th – 7th century AD, falls on this day. What is the connection between them?

Answer: The state when we complete all corrections completely, receive seven lights, and they fill our soul, is called the Rejoicing of the Torah (Simchat Torah).

The Torah is the upper light that enters the corrected Kli (vessel) during the seven days of Sukkot, meaning the seven degrees. Then we celebrate the end of our corrections.
From KabTV’s “Spiritual States” 10/7/19

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The Four Kinds Of Plants—Upshots Of Spiritual Roots

959Question: We use four types of plants in Sukkot. What are these actions?

Answer: The four types of plants come from the fact that our egoism and in general our desires, even non-egoistic ones, consist of four levels. In Kabbalah, they are simply marked: one, two, three, and four.

If we bind them together, they gather into a state called Malchut. And if this state really consists of all the previous qualities, then they gather inside them the quality of bestowal and love, which binds all our desires and intentions, and we thus become like the upper light.

Four types of plants: willow, myrtle, palm branch, and citrus are the upshots of spiritual roots. Kabbalists did not just decide that this is how it will be, but saw in them a clear connection to spiritual roots that manifest in our world this way.

Willow, a plant that has neither taste nor smell, symbolizes the lack of importance for connection and correct relations between people. For us, there is nothing pleasant about them either in the heart or in the mind.

Myrtle has no taste, but it has smell. Taste is a sensation and smell is what we sense with our mind. We understand that unity, a good attitude toward people, is important, but this is not in our heart. The palm branch (date palm), on the contrary, has taste but no smell. And citrus fruits have both taste and smell.

When you hold all four types of plants together, you seemingly want to attract the upper light around us to them. This is the manifestation of the fact that your desire becomes whole, complete, and directed toward bestowal, and thus the upper light enters you.
From KabTV’s “Spiritual States” 10/7/19

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Sukkah—Construction Of The Spiritual Vessel

506.1After Yom Kippur passes, a person who has made internal corrections must restore himself in the right shape, in the right form. This restoration is represented by the construction of a hut-like structure called a Sukkah.

From the waste of the field and trees, mainly from the waste of agriculture, as well as leftovers of the production of bread and wine, we build a temporary home. By doing this, we embody those desires, intentions, and actions that were previously completely unimportant for us, were like waste, i.e., we did not pay attention to relationships with other people; now, on the contrary, we focus on how to treat others, how to come closer to each other.

It is from these actions, which were previously not used correctly, we are now making a cover on the Sukkah. Then we sit in it for a whole week and celebrate our new home. This symbolizes that we really want to build ourselves in a new way.

The construction of a Sukkah represents the construction of a spiritual Kli (vessel). The roof symbolizes the anti-egoistic quality, the screen.

Bread represents a special force, which is called the light of Hassadim, and wine, the force of the light of Hochma. These two forces must be properly coordinated with each other so that they clearly fill our soul. This materializes in the fact that we sit inside the Sukkah and have a meal.
From KabTV’s “Spiritual States” 10/7/19

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“Simchat Torah: The Cause For Joy Unlocked” (Linkedin)

My new article on Linkedin “Simchat Torah: The Cause for Joy Unlocked

The recent failed intent of U.S. progressive lawmakers to reduce defense aid to Israel and the upcoming UN commemoration of the 20th anniversary of the antisemitic Durban Conference underscore yet again Israel and Jews being singled out for criticism around the world.

The global attention we are receiving, negative though it is, is our opportunity to be “a light unto nations.” Therefore, the celebration of Simchat Torah (Rejoicing of the Torah) this year has a special significance. It is a window of opportunity to show the world a way toward the light that our forefathers discovered many centuries ago; the path they intended to share with the world.

We only need to practice this simple method of unity between ourselves. Our example is all the world needs for it to realize that there is an alternative to hatred and conflict and that the people of Israel are leading the way toward it.

The High Holy Days represent the process of transformation from our being receivers to givers. At its conclusion, on the day of Simchat Torah, we celebrate the success of this predestined shift. This celebration lets us all reflect on the kind of individuals that we are and the society that we have become. Even if we find that we are not as pure as we would like to be, there is reason for rejoicing because acknowledging the truth is the first step toward change.

“Torah” is from the Hebrew word for “instruction” (“Hora’a”). It is written, “I created the evil inclination, I created the Torah, a spice.” The Torah is the light that corrects the desire, i.e., the positive force of nature that connects us above our egoism. Simchat Torah represents the final correction of this desire where we connect boundlessly to each other and to nature. This complete correction is the cause of the joy (Simcha).

The Book of Zohar (Teruma) writes that the “Torah is light, and one who engages in Torah is rewarded with the light.” The light that The Zohar speaks of is a creative force that engenders all that exists. Similar to The Zohar, the ARI writes in Tree of Life: “Know, that before the emanations were emanated and the creatures were created, the upper simple light had filled the whole of reality.” This light, the ARI continues, “emanated, created, formed, and made all the worlds.”

The light works according to a very simple principle: bestowal. This quality of giving created everything around us, the entire universe with us within it. When we study our universe—the galaxies, planets, plants, animals, and even ourselves—we are actually studying manifestations of this light.

Simchat Torah celebrates the happiness of one who succeeds in acquiring the quality of the Torah (light): complete and absolute benevolence. “The inclination of man’s heart is evil from his youth,” and “every inclination of the thoughts of [man’s] heart was only evil,” the Torah tells us in Genesis.

When we are born, we are completely opposite from giving, from the light. Most of us are content with and even oblivious to our self-centered nature. But when this nature becomes detrimental to ourselves and to others, it forces us to look for other alternatives. This is the situation in our world today.

Despite the apparent difficulty, there is a paved and proven way to achieve the transformation that we need to undertake. You cannot give in the way needed when you’re alone, you need like-minded people with whom you can “practice” giving. Through such practice together, you fashion a sustainable and prosperous society of givers that has acquired the light’s quality of benevolence.

The necessity to become givers in order to establish a thriving society is the underlying impetus behind the age-old Jewish emphasis on love of others. “Love your neighbor as yourself,” “as one man with one heart,” and “that which you hate, do not do unto others” were not intended as moral principles, but as practical tools to create a society whose members have acquired the quality of giving, or, put differently, a society that rejoices with the Torah.

We constantly succumb to our innate nature and mutual hatred erupts. Yet, although we may not be aware of it, we have the remedy to our plight: just practice giving above our egoism and thereby heal it. The book Maor Vashemesh stated two hundred years ago that “The thing upon which everything depends is love and brotherhood among the sons of Israel, for when there are peace, love, brotherhood, and friendship among them, they can receive the Torah.”

Then joy comes indeed, as it is written: “Joy is a reflection of good deeds.” Good deeds are the deeds of bestowal.

This is because the Torah is the force that is ready to correct hatred and separation between us and transform them into connection and love, which is the discovery called “Simchah” (happiness). With it a person senses within himself the entire vast expanse around him, and gains an eternal, whole, and happy life.

Ushpizin—Degrees Of The Upper Light

562.01Comment: Our soul consists of ten Sefirot. The first three Sefirot belong to the head where we make decisions and the other seven to the body where we receive pleasure from adhesion with the upper force that is revealed in the connection between us.

These seven Sefirot, i.e., the seven days of Sukkot, represent the Ushpizin: the seven sages from Abraham to David whom we invite to visit.

My Response: This is about the seven degrees of descent of the upper light: Hessed, Gevurah, Tifferet, Netzach, Hod, Yessod, and Malchut. They descend to us from the head: Keter, Hochma, and Bina.

We must present ourselves in such a way that these upper lights enter the corrected soul and are assembled in the correct form from the shattered pieces of the common soul. If we assemble them, then the upper light can enter and fill them.

Comment: Allegorically, it is said that every evening we invite a guest.

My Response: By guests we mean special lights, the upper fillings of our soul. Hessed, Gevurah, and Tifferet are Abraham, Isaac, and Jacob. And so on. Kabbalists have never associated them with any personalities because these are specific qualities in a person.
From KabTV’s “Spiritual States” 10/7/19

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Connection Between The Light, The Creator, And A Person

600.01Question: To build a Sukkah means to build a Kli (vessel), and to cover a Sukkah with a roof means to make your desires ready to receive the light. What does it mean to receive the light? What is the connection between the light, the Creator, and the people who I suddenly begin to treat well?

Answer: Our souls are our desires. Only when they are corrected by altruistic intentions are they filled with the upper light, upper energy. In this way, we begin to feel the Creator who is inside us in our correct intentions.

The upper light or the Creator enters into us and fills us according to the measure of equivalence with Him that we reach.

When several people build correct communication between them according to clear laws, the feelings of mutual bestowal and mutual love begin to reveal themselves in this connection. And in them, since they are correct, that is, they are directed not for one’s egoist self, but for the benefit of others, we feel the quality of the Creator according to our equivalence to Him.

This quality of emanation and integration exists in nature, but in order to feel it, we build a suitable receiver within ourselves. If I create the conditions of bestowal and love within myself, then the field of bestowal and love that exists around me manifests within me, that is, a field of the same orientation is induced.

The Creator constantly sends us information through the inanimate, vegetative, and animalistic nature and, of course, through other people, but we simply do not recognize it.

Through every interaction with any person, the Creator wants to tell me something, but I cannot decipher it because I am on a different wavelength from Him, in different qualities.

This is not easy to implement, but the law is very simple, purely physical, like the law of induction [Faraday’s law] in our world. All radios and all receivers, in general, are built on the principle of similarity. The entire universe operates on this principle.
From KabTV’s “Spiritual States” 10/7/19

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Sukkot–The Symbol Of The Corrected Kli

503.02All holidays celebrated by the people of Israel stem from the wisdom of Kabbalah. The Sukkot holiday symbolizes the spiritual Kli.

We must build from our desire for pleasure such a form that the Creator can clothe and be revealed in it and we understand who the Creator is, what He wants from us, and how we can be connected to Him, how to rise from our level of creation, from the level of dust to the level similar to the Creator.

To do this, we need to know how to build our Kli out of the material of the desire by means of contraction, screen, and reflected light.

The Sukkah symbolizes the corrected Kli. It is a building that serves as a model for our inner spiritual vessel. Therefore, there is a custom on the holiday of Sukkot to build a structure not inside our heart or in the union of hearts, but to build a Sukkah in an external form as the symbol of a corrected heart, a corrected soul.

The Sukkah is built from the simplest natural material. For its construction you cannot use iron or concrete but only wood, stones, branches, or leaves—anything the earth gives. This is how we build our corrected Kli, the soul, in the form of a hut, a Sukkah, like in child’s play, we build the desired spiritual state in material form.

Based on the details of the construction of the Sukkah described by the Kabbalists, we can understand what a soul is, what it is made of; and what states it passes through. Baal HaSulam and Rabash were very sensitive to this holiday and took care of building a good, beautiful Sukkah because it identifies a person’s attitude to the correction of his soul.

Sukkot symbolizes that we have reached the corrected Kli in which there are four stages, the four walls of the Sukkah. And the Masach for the desire to enjoy called Schach is the roof of the Sukkah. And we are inside the Sukkah, inside the soul, and nothing remains outside because we have corrected the whole soul and unite within it with the Creator.

During the seven days of Sukkot, we invite guests, the seven Sefirot to the Sukkah. Keter, Hochma, and Bina are above the roof of the Sukkah, and the Sefirot Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, and Malchut are under the roof. This is how we celebrate the entry of the light from the degree of GAR to VAK into the body of the soul.
From the 4th part of the Daily Kabbalah Lesson 9/20/21, “Sukkot

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Yom Kippur—The Revelation Of Egoism

284.07Question: On Rosh HaShanah a person decides to start a new life, and despite the fact that he needs to rise above his nature, he still wants to test all his qualities during the ten days before Yom Kippur.

By comparing them with the qualities of the Creator, he sees that he cannot be like the Creator in any of them and on Yom Kippur he decides to make a restriction on them, which in our world is expressed in five limitations.

After that, after the five days symbolizing the five Sefirot, the holiday of Sukkot begins. What is the essence of these holidays?

Answer: The New Year (Rosh HaShanah) is preceded by a series of days when people ask for forgiveness. They sort of evaluate their actions, what good and bad they have done, and in general, they understand that they have not done anything particularly good.

This is how a person checks his actions and comes to the conclusion that he is obliged to obey the upper will of the Creator because “There is None Else Besides Him.” He accepts the upper will as the only ruling force in the world. From this state, he begins to evaluate himself. He really does a very serious analysis of his actions and deeds, which continues until Yom Kippur.

Yom Kippur is the inner state of a person when one realizes that only continuous egoism acts in him and that he must rise above himself. After all, the main commandment of the Torah is “love your neighbor as yourself,” and he is absolutely far and even opposite to it. Therefore, he asks for forgiveness.

This is the principle of Yom Kippur, when a person is ready to stop using their egoistic desires. There are only five of them in a person. Therefore, they are represented in our world by five restrictions: the ban on eating, drinking, etc.
From KabTV’s “Spiritual States” 10/7/19

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