Entries in the 'Kabbalah Study' Category

Become Similar to the Kabbalist Author

528.02Question: Can the same text or book be perceived and felt differently with each repeated reading? If so, why?

Answer: It depends only on the person. After all, two people reading the same book are in completely different states.

A book was written by a Kabbalist who felt the spiritual world and depicted the impressions of the higher state in the form of some words, sentences, and symbols. Therefore, while reading this book, we should become as similar as possible to that Kabbalist in order to at least partially enter into his state.

At the same time, we do everything that depends on us, we do what is written by our teacher as advice to students of Kabbalah: We get together, read Kabbalist sources, and then discuss these topics.

Our whole life is concentrated around Kabbalistic sources, and we strive to become as close as possible in our relations to spiritual Kelim (vessels) in full connection with each other so that we, ten people who are going to study this source together, try to reach the spiritual root, meaning the height of the person who wrote it.

We must connect with each other and become like a spiritual state in anticipation of the impact of the light on us that he revealed and described in his work.
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From KabTV’s “Fundamentals of Kabbalah” 5/19/11

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“One Who Eats that which Is Not One’s Own Is Afraid to Look Upon One’s Face”

627.1We should understand this question of our sages, who asked about it: “If the purpose of the creation of the worlds was to delight His creatures, why did He create this corporeal, turbid, and tormented world? Without it, He could certainly delight the souls as much as He wanted, so why did He bring the soul into such a murky and filthy body?” (Baal HaSulam, The Study of the Ten Sefirot, Chapter 1, Inner Observation, Item 6).

The Creator placed the soul in such a murky and filthy body precisely so that we, proceeding from our original disgusting state, would begin to attain His perfection, eternity, and qualities.

Then Baal HaSulam goes even deeper: One who eats that which is not one’s own is afraid to look upon one’s face. This means that we can attain the Creator only to the extent of our similarity to Him. To the extent that we acquire the qualities of bestowal, love, and connection, we will be able to attain Him.

Question: What does shame have to do with it?

Answer: Shame is a feeling of the manifestation of our separation from the Creator. He placed us in this world so that we could reach His perfection from this lowest, filthiest state and stop feeling shame.

Comment: In principle, it is logical. This also exists in our world.

My Response: Yes, it is absolutely logical. The only thing is how to reach this.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 10/30/22

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The Advantage of the Language of Kabbalah

209This is what I have troubled to do in this interpretation, to explain the ten Sefirot as the Godly sage the Ari had instructed us, in their spiritual purity, devoid of any tangible terms. Thus, any beginner may approach the wisdom without failing in any materialization or mistake.

With the understanding of these ten Sefirot, one will also come to examine and know how to comprehend the rest of the issues in this wisdom. (Baal HaSulam, “Study of the Ten Sefirot,” Part 1: Restriction and line, Inner Observation).

Baal HaSulam says that Kabbalists specifically took the language of the Sefirot in order not to materialize spiritual objects.

Gradually, by studying Kabbalistic texts, a person will begin to understand the spiritual actions and spiritual concepts behind all the words of our world.

Baal HaSulam recommends that beginners study the spiritual world in Kabbalistic language and not in the language of branches, which was used in the books written in previous generations, so as not to get confused with all those stories.

The fact is that Kabbalists who attained the upper world and more or less understood the inner meaning of Kabbalah still could not clearly state anything because they did not have this language.

It was Baal HaSulam who revealed its correct use. Therefore, after him, we can already generally be sure that we will not make a mistake and we will correctly state and understand everything.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 8/14/22

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Partial Attainment of the Creator

527.03Kabbalists wrote about the essence of the soul: “The soul is a part of God above and is not at all changed from the Whole, except in that the soul is a part and not the Whole” (Baal HaSulam, The Study of the Ten Sefirot, Chapter 1, Inner Observation, Item 3).

Question: How can we understand that the soul is a part of the Creator?

Answer: Basically, the soul is not a part of the Creator. The one who reveals the Creator, however, attains only some part. In fact, it is impossible to divide the Creator, to cut off a piece from Him, like a stone from a rock. One can only come to understand that this is how our attainment takes place.

Baal HaSulam wants to explain to us that there is no difference between the soul that is within a person and the Creator Himself. There is a difference in attainment; a person attains only some part, some manifestation, of the Creator, but nothing more.

Then, as he grows spiritually, he will attain a greater and greater part of the Creator within himself, until, as a result of his spiritual development, he reaches the feeling that the Creator fills him with absolutely everything.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 10/16/22

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Everything Depends on the Measure of Similarity

237We should therefore always distinguish two discernments in His bestowal: The first is the form of the essence of that upper abundance before it is received, when it is still an inclusive, simple light. The second is that after the abundance has been received, for by this it acquired one separate form according to the properties of the receiver (Baal HaSulam, The Study of the Ten Sefirot, Chapter 1, Inner Observation, Item 2).

According to the similarity of my qualities and the qualities of the Creator’s bestowal, I feel only a certain influence. That is, the light before clothing into me is called “simple, uniform, single,” and when it is clothed in the receiver, it is as if it takes on my qualities.

Question: If my qualities are opposite to Him, do I feel myself opposite to the Creator?

Answer: There are a great number of possibilities here, depending on the similarity of the qualities of the Creator and the qualities of a person. This is how a person feels. The more his qualities will be similar to the qualities of the Creator, the more correctly he will feel Him.

Question: How clear is this feeling of the Creator?

Answer: It depends on the measure of similarity because practically we feel only the Creator, there is none else besides Him.

Therefore, our entire pursuit is to reveal Him in all His manifestations. Then we will see that everything around is just Him, His single force and a single fulfillment.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 10/16/22

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A Single Source of Forces

282.02Comment: In The Study of the Ten Sefirot, Baal HaSulam explains that the spiritual essence itself is simple, although it consists of many opposite forms relative to the receiver. Therefore, people began to believe that there are two upper forces: good and evil. Then they saw that they were disintegrating into many more different forces.

My Response: In our world, a person sees a great number of different forces around him and does not understand that all this comes from one source, from one force.

Question: Why is this done in such a way? What does this source want to tell us about this?

Answer: He wants to say that we should correct ourselves until we see only Him in everything. The correction of a person consists in discovering one force behind all the forces. There is none else besides Him.

Question: Let’s say I discovered this force. What is next?

Answer: Next you begin to correctly attain everything that exists within you and around you, that only one single Creator fills everything and acts in everything.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 10/16/22

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Strange Expressions

527.07That should appease your mind regarding the perplexing expressions we often find in books of Kabbalah……, and some that are even foreign to the human spirit (Baal HaSulam, Study of the Ten Sefirot, “Inner Observation”).

Question: Baal HaSulam writes of such concepts as, for example, a kiss or copulation, which at first glance are not quite decent things. But in Kabbalah, they imply a certain connection between spiritual objects. Therefore, he says it is necessary to use the exact terms that clearly correspond to the root relating to the branch, which cannot be replaced with other words.

What if the Kabbalist makes a mistake? Could it be that he called the root the wrong branch?

Answer: If a present-day Kabbalist writes it, consistently using this or that term, we accept it as a given. And if, for example, he could have made a mistake, then it is not clear what his mistake comes from. It follows, he does not understand exactly what is happening in the spiritual world and therefore does not see the right consequence in our world. That is, his language of the branches is incorrect.

But a true Kabbalist who attains the upper actions and their consequences in our world cannot choose to use other words no matter how strange they may be.

Comment: For example, Baal HaSulam wrote about why the mountain in Jerusalem is called the Mount of Olives. That is, Kabbalists felt from their attainment that this is exactly what it should be called, or why Adam was called Adam in the Torah.

My Response: Yes, all Kabbalistic terms, and these are practically all the words in the Torah, come from the Kabbalist’s attainment.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 8/14/22

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Everything Is Included In the Creator

610.2Know that there is not an essence of a single being in the world, both the ones perceived by our senses and the ones perceived by our mind’s eye, that is not included in the Creator  (Baal HaSulam, The Study of the Ten Sefirot, Chapter 1, Inner Observation, Item 1).

The Creator is a general force that includes everything. Not only what we see, but in general everything that happens, is located, or exists anywhere, everything, is included in the Creator.

Question: If the Creator is a quality of bestowal and a quality of unity and our world is egoistic, why is our world still included in Him? How can we understand this?

Answer: It is because we perceive it incorrectly.

Question: Is the evil that we see in the world in the Creator, or do we perceive it this way?

Answer: This is our perception. In fact, there is no evil in the world at all.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 10/16/22

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“What I Find in the Wisdom of Kabbalah” (Times of Israel)

Michael Laitman, On The Times of Israel: “What I Find in the Wisdom of Kabbalah

A couple of weeks ago, a journalist from the French women’s paper magazine Fémitude wrote me asking if I would be willing to answer a question for an article she was writing about the wisdom of Kabbalah. Her question was, “What Dr. Laitman is trying to discover through Kabbalah?”, adding that she intends to include my answer in her piece.

I was happy to answer her because I am very pleased that there is interest in the wisdom of Kabbalah in France, but even more so because it is a women’s magazine, and the increasingly prominent role that women are playing in society, much to my delight, makes it all the more important that they know what is Kabbalah and what it gives.

Over the years, there have been many myths about what is Kabbalah, and all kinds of myths and stories about magic and esoteric ideas have been attached to it. True, authentic Kabbalah has nothing to do with mysticism, magic, amulets, or anything of the kind.

The wisdom of Kabbalah studies natural, physical forces, just as Newton’s physics studies physical forces. The difference between the forces Newton studied and the forces that Kabbalah studies is that instruments cannot detect the forces that Kabbalah talks about. In order to study the forces that the wisdom of Kabbalah discusses, we need to change our very selves, our nature.

Our inherent nature focuses on self-interest. As a result, we see the world as separate elements locked in a struggle for survival. Kabbalah proves that in truth, there is no struggle; there is complementarity and mutual support. However, in order to discover this, we need to change our perception of the world from egocentric to holistic and inclusive. Otherwise, we will misinterpret everything we see, according to our egoistic minds.

Once we change ourselves, we find that the world consists not of elements that fight against each other for survival, as in the motto, “the survival of the fittest.” Rather, the forces of the universe balance and support one another. The battle exists only in our minds, but we cannot see this until we acquire a new perspective, as if shifting from a two-dimensional vision into a three-dimensional vision.

The wisdom of Kabbalah espouses caring for others, solidarity, and unity. It does so not only because it is nicer to live this way, although it certainly is. If this were the only motivation, we would be in a constant struggle against our nature, which constantly strives to return to narcissism. The wisdom of Kabbalah advocates pro-social, pro-humanity values because when we expand our vision and can see others, we see the actual reality and begin to perceive the forces that a self-centered mind cannot grasp. Once we discover how the world really works, we will never return to selfishness.

This is why I study Kabbalah: to change myself and to see the world as it really is. As part of my efforts, I also teach Kabbalah because once you realize the gift it gives those who study it, you cannot keep it to yourself, as nothing would be more selfish than keeping such a gemstone hidden from the world.

*To find out more about Kabbalah, please visit my website, my personal webpage, or our Kabbalah courses.
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From Spiritual Attainment

235Question: The Torah is written in the language of branches. For example, in the Torah the word “Egypt” (Mitzraim) means “concentration of evil” (Mitz Ra). That is, a Kabbalist feels the evil of his egoistic nature, but calls it Egypt. In our world there is such a country or, say, a place. This is clear.

But when a Kabbalist says such terms as “Keter, Hochma, Bina, Zeir Anpin,” there is no manifestation of such words in our world. Where are their branches?

Answer: Partly, they are manifested. In our world there are words like “Keter, Hochma, Bina,” although we use them in a completely different context. But there are also terms that are not used in our world. Kabbalists derived them from their spiritual attainment.

In other words, there are spiritual objects that do not manifest in the material world. And there are those that do manifest so we by seeing the branches can name them.

Comment: But if we can’t name them, then Kabbalists came up with all sorts of names, for example, “Ten Sefirot,” which actually do not mean anything?

Answer: This is not made up but derived out of their attainment. For example, why did they call the mountain in Jerusalem the Mount of Olives? Because they saw that it was suitable for planting olive trees on it. And so with the other words.

That is, if a person does not have spiritual attainment, he cannot research anything in Kabbalah.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 10/16/22

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