The key to reading The Book of Zohar is intention since while reading it we draw the greatest Light, if we know how to do it. Of all Kabbalistic writings, none contains a greater Light than The Book of Zohar. That is why this book gained such great fame and popularity over the course of history, and why it was hidden and underwent many fateful events.

It is becoming revealed only today because it is the source of the Light that Reforms. Therefore, it doesn’t matter what exactly we read in The Book of Zohar at the moment because we do not understand a word of it correctly anyway. Yet, we aspire to penetrate through the image that is being described, to feel it rather than to understand it since we cannot comprehend it in our corporeal mind.

We strive to step into it, to unveil it. It is written by Kabbalists who attained the spiritual world and are sharing with us what they found there, just like an adventure novel that tells a story about travelers exploring new islands and continents. In a similar manner, Kabbalists tell us about the spiritual world. They describe what internal instruments they use to reveal spirituality, while also letting us know what they see and feel. In other words, they tell us about the actions they perform and what they find as a result.

On our part, we look, read, and listen to it although we do not understand any of it. Nevertheless, we are motivated to experience these states and live in them. As children, when we felt excited while reading adventure books, we experienced what the protagonists did in our imagination. On the other hand, in our case we actually enter the spiritual world and are able to feel it even more than how we perceive ourselves in this world. As a matter of fact, our present perception of this world is extremely distorted and blurred compared to what else is out there.

In spirituality, there is incredible clarity and transparency, which is impossible to imagine now, along with the deepest understanding of all the events and forces that stand behind us, including the causes, effects, and the source of all that occurs. This is what we should aspire to while reading The Book of Zohar. We should stop feeling like “old men” and instead feel like children who are absorbed in a book of exciting adventures.
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From the 2nd part of the Daily Kabbalah Lesson 1/7/11, The Zohar

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Question: Is it possible to find one’s bearings in the upper world without knowing all these terms that The Zohar is using? Does knowing the upper world depend on understanding the terms?

Answer: It doesn’t matter in which language a person is reading The Zohar at the moment: a totally unfamiliar one, the language of branches, or any other. All these languages are not for us just yet. I don’t know what is being described.

If I am not familiar with some phenomenon, object, type of fulfillment, forces, spiritual states, or outcomes, and if I haven’t attained the spiritual state itself, you can describe it to me in thousands of words—it will not help me. What do these names and words matter to me then if I haven’t attained them?

Why then do Kabbalists write all these texts for us? They do so in order for us to not focus on the words themselves, but rather to strive to attain these spiritual states. Without attainment, none of these words has value. You may play with them as you please: It’s as if you toss them into a box, mix them up, and put them together however you wish.

If we don’t attain, all these texts are merely a Segula (a miraculous remedy) provided that you employ them as such. If not, you only entangle yourself. Therefore, we look at The Zohar’s text only inasmuch as we are able to think about its “miraculous property” during the reading. That is the key.

The Zohar does have chapters which are very difficult to focus on. I read about various faces and facial features, or palm lines, all of which really confuse me. But this is also good since I exert more effort in order to recognize spiritual properties behind these words.

Therefore, we must see in the text of The Zohar only its “miraculous force.” And the more entangled we get with it, the stronger it should encourage us to cleave to this “miraculous force” and demand the Light that Reforms so it will bring us attainment. After all, “Anything we do not attain, we do not define by a name and a word.” We won’t understand a word, and no name will ring a bell.
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From the 2nd part of the Daily Kabbalah Lesson 1/6/2011, “Introduction of The Book of Zohar,” Article “Yitro (Jethro)”

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The Book of Zohar describes spiritual states experienced by those attaining the spiritual world. Yet, it describes spiritual objects in the words of our world. These words bring corporeal images to our mind. They arrange earthly pictures on our “will to receive,” our egoistic screen, through our corporeal properties.

In spirituality there are no words but only sensations. For this reason, Kabbalists borrowed the words of this world to describe the spiritual one and labeled with them the spiritual properties that they reached in their attainment.

Therefore, while reading The Book of Zohar, we should try to identify the upper forces, spiritual states, and relationships, which exist beyond material objects that we are accustomed to feeling behind these corporeal words. It is a very good and useful exercise.

Suppose we read the words “forehead,” “eyes,” “ears,” and “hair” in the text. We have to try to immediately start thinking at least about the Sefirot (Keter, Hochma, Bina, Zeir Anpin, and Malchut), which relate to the corresponding parts of the Partzuf (“forehead,” “ears,” “nose,” “mouth,” GE and AHP).

“Hair” (Searot) is an excess of the Reflected Light that the Direct Light cannot clothe into, which results in the Reflected Light’s spilling over and out thereby forming the “hair” in a Partzuf. These are the Lights that expand in this manner from Above downward in the upper system, in Rosh of Arich Anpin and then in Zeir Anpin, and through all these multiple Partzufim, we receive the forces that awaken, transform, and fulfill us.

Therefore, in The Book of Zohar, we are studying this integral system of transformation of souls.
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From the 2nd part of the Daily Kabbalah Lesson 1/6/2011, “Introduction of The Book of Zohar,” Article “Yitro (Jethro)”

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A person who starts studying the science of Kabbalah discovers that his previous notions are far from reality. “Body,” “soul,” and other familiar notions acquire a completely different meaning.

The science of Kabbalah arranges everything very simply, practically not leaving you any chance to get confused. There is a desire for pleasure, inside of which different forms of bestowal can be perceived. And that is the only thing happening in our reality.

Depending on what level of bestowal you are on, that is the reality you feel. You can feel reality on level zero, in other words, you can live in our world where the degree of bestowal equals zero. We are at the very bottom, but even here there are four developmental levels: still, vegetative, animate, and human.

Then, as you ascend up 125 levels of the spiritual ladder, you will attain the degree of bestowal, or in other words, the Creator. At the end, at the 125th level you will reach 100% bestowal.

We are talking about equivalence of form or how creation acquires a form of bestowal above the desire for pleasure. You must constantly ascend in your receiving desire in order to acquire the form of the bestowing desire over it. The form of bestowal you clothe over the receiving desire brings you to the degree of bestowal because you have actualized this to a specific measure. That is how you make yourself similar and equal to the Creator, becoming human (Adam).

In essence this is very simple: You only need to combine two qualities correctly, ascending up a slanted ladder that is built of two forces or two lines: the right and the left. Thus, beginners receive clear explanations. In fact, Kabbalists do not draw a distinction between the worlds. everything depends on the person: Develop your capability for the form of bestowal and you will see more than you now do.
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From the 4th part of the Daily Kabbalah Lesson 1/6/11, “The Wisdom of Kabbalah and Philosophy”

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Question: If I don’t have any study questions, do I nevertheless advance?

Answer: A person himself has to check whether he is advancing or not. How can he do it? By examining if during the study he experiences ascents and descents in his connection with the others and rejection thereof. Now I only need to know whether I am connected with the others and try to reveal the images that we study in The Zohar, the images of the Creator, within this connection.

Do I aspire for it? Yes, I do. How strong is my aspiration? How many times during the lesson did I leave and come back to these thoughts? How many times during this work did I feel concerned about the others so that they, too, hold this intention? Then, their collective thought will also act upon me so that even if I leave these thoughts, I will immediately return to them. It is actually good to have as many of these quick exits and entries as possible.

For this reason I need the support of the group, and I have to constantly hold the thought about the connection. This is my entire work. These signs help me evaluate my progress. If I stop thinking about the connection and never return to these thoughts again, I don’t advance.

Hence, don’t ask, but rather examine yourself.
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From the 2nd part of the Daily Kabbalah Lesson 1/5/2011, “Introduction of The Book of Zohar,” Article “Yitro (Jethro)”

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Since eons ago, all Kabbalistic books have described spiritual attainment, the spiritual world. However, their content was distorted by the public to fit corporeal definitions. Consequently, the principle of faith turned into blind faith.

“I believe that somewhere ‘in the void, a suitcase (substitute anything, including the Creator) is spinning around.”
“Have you seen it?”
“No, I haven’t; but I believe it.”

This is what the public calls faith: Somebody told me about something I have never seen, and I faithfully repeat after them.

One of the essential parts of our spiritual work is to discard the erroneous ideas of the masses about faith and religion and return to the authentic meanings of these terms: the wisdom of Kabbalah and attainment of the Creator. In his article “The Essence of Religion and Its Purpose,” Baal HaSulam regards the wisdom of Kabbalah as religion, the method to get to know the Creator. Yet, in our world, it has been used to create various confessions and spiritual practices.

When we encounter a false idea, we have to perform a correction within, constantly returning to the correct definitions. “Religion” is the wisdom of Kabbalah, “faith” is knowing the Creator, the property of bestowal, the Light of Hassadim (Mercy). “Absolute faith” is living in full awareness of the Creator, the Light of Hochma (Wisdom), dressed in the Light of Hassadim.

“Faith above reason” is the path of bestowal above reception. I seem to be sailing in the waves of egoistic desires under the sail of bestowal that is cut out precisely for them while being opposite to them at the same time.

“Israel” are those who aspire directly for the Creator. All the rest are regarded as “the nations of the world.” Each of us, until we have completely transformed ourselves, lives in both of these states. “The King of Israel” is when a person is in the state of “Israel” and feels that the Creator rules within them. “The king of the nations” is when the Creator still rules in a person but not by the latter’s consent or with his awareness.

Everything depends on definitions, and we must know them by heart so that while reading the text, the terms automatically pop up in our consciousness.
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From the 1st part of the Daily Kabbalah Lesson 1/2/2011, “Above Reason in Divine Service”

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Question: Does it matter for spiritual advancement whether we read The Book of Zohar in Hebrew or translated into other languages?

Answer: I have to say that it does. The uniqueness of the Hebrew language comes from the fact that it has spiritual roots. That is why the shape of the letters as well as their sequence reflect combinations of spiritual forces.

Hebrew isn’t my native language, and specifically because I am not accustomed to it, I can see in the combinations of letters and their shapes a truly mathematical logic. They are calculations and signs that are expressed in the form of letters. A letter is a sign.

The Zohar describes letters, their shapes, and order in such great detail that if you read it in another language, you as though become unable to do it. The same refers to the order of the words and the sequence of letters.

Let’s say, Hebrew has many things that seem to be unnecessary: letters “Shin” and “Sin” that  appear as the same letter same but are pronounced differently, or “Tav” and “Tet” that are different letters but are pronounced in the same way, or the spelling of letters and words.

Other languages got modified as history progressed; hence, there still are individual elements of the ancient language in the modern one, such as the endings in the French language, for instance. As to Hebrew, it hasn’t changed with history. The forces in charge of creating the meanings of words in spirituality are arranged in such manner that over the course of millennia it is impossible to change either the spelling of the words or the shapes of the letters.

Every language has an old and a modern version whereas Hebrew does not. There is a colloquial slang, but the language itself hasn’t been altered. It cannot change since its structure is based on the forces which create the signs regarded as letters and words.

This language will disappear only at the end of correction (Gmar Tikkun), when we will ascend from ZAT (seven lower Sefirot) of Bina and ZON to GAR (three upper Sefirot) of Bina, wherein the letters will vanish. That’s when all of the matter will also dissolve.

Therefore, when asked “Should or shouldn’t I learn Hebrew?”, I would reply that it will be necessary, to a certain degree. If a person has time and opportunity to do so, it is worthwhile making an effort.
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From the 2nd part of the Daily Kabbalah Lesson 12/30/10, “Introduction of The Book of Zohar,” Article “Yitro (Jethro)”

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When I came to study to Rabash, I was 33. I was a strong and successful person; I had a family, house, and successful business. I asked him, “Now I am going to invest all my life into you. I will be next to you until the very end because otherwise it is impossible to learn anything. I am ready to go for it, but how can I be sure that I am in the right place?”

Rabash replied that I had every right to ask this question. However, I have to choose what teacher I want to cling to by myself. Nobody should interfere or influence my decision. He said: “Go and check out other places!”

But after you make your decision and choose your place, you should cast away any doubt about it and not swing from side to side in the middle of the path. You cannot be under any other influence but your teacher’s.

In other words, if you become my student, you are obliged to receive only my spirit and not to listen to anybody else. After all, you are going to develop and it is forbidden for a person to listen to other opinions during his growth.
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From Lesson 2, Convention at the Arava Desert 12/31/10

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Question: What should we do with the people who study the material independently and come with established, self-imposed “axioms” with which they confuse other students?

Answer: The group should isolate itself in its Kabbalistic center like an embryo in the mother’s womb. A developing soul needs to be protected. It must be surrounded with love and care like an embryo or a baby, by building a nurturing atmosphere around it, similar to “Noah’s ark.”

While students have not yet reached spiritual revelation and don’t quite understand what they are doing and where they are going, they get tossed from side to side, from state to state because each time new systems are formed within us. And while we are constructing ourselves, we continue going through unstable states; hence, we cannot be under the influence of several factors, but only one.

Baal HaSulam writes in “A Speech in Celebration of the Conclusion of The Zohar” that if a student doesn’t cleave to the teacher, like an embryo clings to the mother, and doesn’t adhere to the upper one, then he doesn’t advance. This law rules in the spiritual world as well as the material one while we are in the preparation stage and work with our egoistic desires.

If a student doesn’t conform, nothing will help. He may be very smart and have outstanding abilities, but he won’t reach spiritual attainment. Hence, the sages said: “A thousand [disciples] enter the class, but only one comes out to the Light.” And the only reason for this is negligence, reluctance to accurately follow the spirit of the teacher, the person that passes spirituality to you.

I myself don’t need this in the least; you know how I loathe any kind of worship. But a student has to develop such an attitude. At the very beginning of the path, one has to make up his mind, according to the principle: “A person learns where his heart desires.” So how can you allow someone to enter your center, your home, and confuse you? I would never allow it.

We still cannot determine who is right and wrong, everything is relative. And if you wish to advance spiritually, don’t trust anyone; you must choose the source you want to drink from on your own. Everyone must unilaterally select a teacher who will answer his questions and meet his expectations, and who is qualified to guide him or her on the path of spiritual growth.
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From Lesson 2, Convention at the Arava Desert 12/31/10

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Kabbalah derives all its definitions from the original creation, the will to receive pleasure, which stands against the Light and has to become identical to it. This is why we should evaluate our desire only in relation to the Light and not to our current experiences.

Man has arranged an entire system of criteria of good and evil, good and bad, pleasant and unpleasant, which he employs. And now you are reading a Kabbalistic text which implies something totally different, but you don’t wish to penetrate its real meaning. You wish to twist it so that it serves your ego.

We are reading Kabbalists’ writings and think that we can understand them using our present perception, as it suits the current definitions of “good” and “evil,” “bestowal” and “reception”, “top” and “bottom,” “corruption” and “correction.” But in truth, we know absolutely nothing of their true meaning.

The book says “this world,” and I think that it means the world I presently live in. But wait, first you have to “clothe” into the author and read with his eyes! For instance, in the book Beit Shaar HaKavanot (The Gatehouse of Intentions), Baal HaSulam writes: “And the seven heavens that we see in this world…” Where have you seen seven heavens here?

In other words, we need to understand that it discusses spiritual meanings opposite to our current understanding. And until we enter the spiritual world, we won’t understand them; nonetheless, we must strive to become more familiar with them in some way.
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From the 4th part of the Daily Kabbalah Lesson 12/23/10, “Peace in the World”

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