Question: How can we bridge the gap between the perception of reality of those who study Kabbalah and the rest of humanity?

Answer: According to the wisdom of Kabbalah, we create a special attitude towards us, towards reality, and towards the Creator, the upper force, which we discover according to the equivalence of form with it. According to our equivalence, we discover increasingly more of the 125 degrees, each of which is a whole new world, and in it a new me.

On the other hand, most people’s attitude towards reality doesn’t change. A person remains on his level and perceives a fixed picture of the world to which he has grown accustomed. In addition, he is proud of it, he holds on to it, feeling that he is right, thinking that he is absolutely sane.

We are constantly changing; we constantly have doubts, constantly ask questions. The next moment may turn out to be the opposite of the previous one. Our whole way is full of similar surprises that come from the inside.

It isn’t by chance that it’s said, “Don’t believe in yourself until your dying day.” If you say something like this to someone on the outside, he will smile patronizingly, as if you are not from this world, as if you’re not human at all. When we approach him with our message, we need to understand his perspective, his perception doesn’t change and therefore, he is very sure of himself.

But there comes a time when a person begins to break through a crisis. Then his whole perception of reality is shattered and he doesn’t know where he is anymore; a moment ago his world was whole, understood, and predictable. Only a moment ago he knew what he has to do and suddenly he feels like a small helpless child. His picture of the world has been shattered to pieces and he doesn’t see the right solutions anymore; he doesn’t understand what’s going on, he isn’t sure of himself, feels scared and terrified: “Where is my mother? Where can I hide? What can I do?”

This is how people feel in the current crisis—increasingly helpless, since they have no answers anymore. Once we could turn in a certain direction, we innovated things, we had revolutions, social revolutions, industrial revolutions, and cultural revolutions; in short it was clear to us what needed to be done. We always found a trend and we held on to it and were sure that we were right.

But today it isn’t happening because the general bankruptcy is in every aspect of life. It’s a total, global, comprehensive bankruptcy. The main thing is that simple people understand clearly what is happening. The world is falling to pieces, so what does one have left?

There are three things left: fascism, fanaticism, or an ascent, which the wisdom of Kabbalah offers. If we judge logically, there are no other options: education, culture, work, competition, technological advancement, space research, all this doesn’t work anymore, everything is falling to pieces leaving nothing in its place. This means that man himself has to change. But how?

Fascism and fanaticism offer a rigid fundamental way: People should believe in something and be dedicated and loyal to it. We will insert a certain “fact” into his head which will become a new basis for his life and make a fanatic out of him, or in fact a “zombie.” This is what is happening in the Middle East; for example, here it seems like salvation to people. When the whole world is collapsing, a person is ready to raise the flag of his faith and even die for it. The right environmental conditions favor such a chain of events.

It’s the same regarding fascism: “We are the best! We will follow our way and succeed no matter what!” A person learns short slogans that narrow his mind and help him feel internally consolidated when all the other rational principles of our world don’t work anymore. This is the reason for the crisis.

On the whole, the wisdom of Kabbalah tells people: “We have to rise rationally to an irrational level.” It’s hard to understand this, but one way or the other, it’s clear that the struggle is against a big “narrow” ego, that is trying to pull and to bring people down, while we have to raise them up.

Here things don’t depend on people’s strength or weakness. Fanaticism and fascism will be able to change people’s perception by promising them refuge from the troubles that hit them. Therefore, we have to activate our inner forces, the mutual connection between us, in order to draw the upper force. Then through the internal network it will spread all over the world so that people will feel there is another way and they will follow it.

The negative forces aspire to pull a person into fanaticism, while we approach him differently from the inside, opening his eyes. This is the whole essence of the current struggle. This is exactly why the Nazis were so uncompromising regarding the Jews. We will succeed. There is no doubt about it.
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From the 1^st part of the Daily Kabbalah Lesson 12/5/12, “The Wisdom of Kabbalah and Philosophy”

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The wisdom of Kabbalah consists of two parts: the concealed and the revealed.

“Concealed” means forbidden to reveal. And what is the point in revealing? Indeed, everything can be written in books, but what a person can get from them depends on the state he is in. Thus one of the parts of the wisdom of Kabbalah is called “concealed,” because it is revealed only after certain conditions are fulfilled as a person goes through the cleansing of his ego.

It is also called that way since the upper part of the world of Atzilut is inaccessible to us. Even if I learn about the smallest, initial level of the spiritual ascent and am still in the worlds of Assiya, Yetzira, Beria and only later enter the world of Atzilut, still, even the smallest level I am on, the first ten parts called “one level” (one level is made of ten Sefirot), already gives me an idea about all of creation, but in a minimal way, on a small scale. Then I rise and see, like on a map that I read on a larger scale, everything there is enlarged.

But being at the bottom, I cannot bring the concealed part, GAR of Atzilut, its upper part, close to me in any way, which means to depict it. I can imagine different lower levels more or less, and then too I am always wrong, since every upper level is a new attribute regarding a lower level. Still, I can somehow imagine it, but not the levels that are concealed or that are called secret. All the levels below them are called revealed and we can reach them all, anticipating in advance what revelations they will bring us.

The first Partzuf of the world of Atzilut is called Atik, from the Hebrew word “ne’etak” – “cut,” detached and cut off, from our attainment. The next Partzuf is called Zeir Anpin, and the upper part of its “head” is called Keter, or more accurately Kitra (in Aramaic), and this part is also concealed.

Everything that is below this part is gradually revealed to us: Kruma of Avira, Mocha of Avira, Mocha Stima. The structure of all these parts is very interesting, since it is from them, from the revealed part of the head of Arich Anpin, that the Providence descends into our world, that our fate descends.
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From a Virtual Lesson 11/25/12

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There can be different fears: for my condition in this world, for my relatives, and for the whole the world. But all these are corporeal fears that stem from the fact that a person isn’t connected to the Creator in the right way at the moment so that he could realize that everything is in His hands and that “there is none else besides Him.”

A person doesn’t understand that he is totally under the Creator’s control, and so he fears for himself in this world. Since he has no contact with the Creator, he feels that he and this world are detached from the upper force. He thinks that this world exists on its own.

Then there is another stage when a person begins to worry about the way things are in the next world: about himself, about his relatives, and about the world. This means that he separates himself and the world from the Creator, as if all these things exist separately from one another, and he looks for a connection between them that can ensure the best existence for him.

All this fear stems from concealment, so nothing can help except for advancing towards true fear, the fear of the Creator.

This is already a different kind of fear; it isn’t regarding this world and not the next world, and not about the reward and punishment in it. There is simply fear that remains in a person for now; he hasn’t totally discovered that the Creator controls all of His good creation and that he has nothing to ask for and nothing to worry about, not in the present and not in the future.

When he looks back at the past he is ashamed of his bad deeds. This means that he still hasn’t adhered to the upper Providence so that he can understand that there is none else besides Him, except the only Providence.

It turns out that the cause of all the fears is the concealment. Everything is determined only by our transition from concealment to revelation. There is no other criterion to assess our states. Concealment, an insufficient feeling of the Creator, and incomplete faith above reason, all lead to fear and worry.

This level is called “repentance of fear” and it is the intermediate level before wholeness. It must exist. On this level a person clarifies how many desires in which he feels this world are still disconnected from the only good, infinite Providence of the Creator.

He can arrange his desires faster if he connects more strongly to the group. Inside it he will always find the upper Light and himself operating, and he will process all his fears correctly so that every fear will advance towards wholeness as much as possible.

Complete fear is called the Light of Hassadim in the illumination of Hochma. He should approach such a fear gradually by his examinations. If he demands it correctly, he demands to know about all the interruptions, which means about all his desires and discernments in which he doesn’t yet resemble the Creator and in which there is no whole fear.

In the meantime a person is not in a state of whole fear, worrying whether he has the intention of in order to bestow, above all his vessels of knowledge, his vessels of receiving, but actually this is what makes up the complete fear. At the same time, worrying about this, about how great his bestowal is, which means above what thickness of the vessel that was revealed, he can rise and be in bestowal. This is how we reach complete fear.
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From the 1^st part of the Daily Kabbalah Lesson 12/4/12, “Introduction to the Study of the The Sefirot” 

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Question: What does a person obtain when he attains spirituality?

Answer: He obtains qualitatively new knowledge because now his revelation is part of him. In our world, I discover these or those external phenomena. For example, if I am a chemist, I observe, examine, and describe a chemical process.

In the science of Kabbalah, I reveal the upper world and am myself in the picture that opens to me. I am identical to my discovery; I have the same qualities that are there in the reality that I discover. Of course, at the same time, I see all the stages that I have passed, both spiritual and material. They remain in me, and I can descend to any of them to establish contact with others.

In general however, spiritual development is a precise attainment. I don’t just get to know or understand something. Knowing and attaining are not the same thing. Attainment means that I turn into the state that I have reached, not just becoming acquainted with a new degree, but become it.
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From the 4^th part the Daily Kabbalah Lesson 12/4/12, “Kabbalah and Philosophy”

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Question: If I am totally dependent on the environment, how can I influence it?

Answer: If you look closely, you will see that indeed everything you will be in the future is totally determined by the environment. This means that you are like clay in the hands of a craftsman, which is the environment, since the upper Light comes in an abstract form. The environment stabilizes you and then the upper Light goes through it and influences you, and then you can somehow imagine what the environment is like, what is should look like. Since it is your future, you want to look for this future form on the environment and thus relate to it. Then suddenly you begin to discover that your future attributes and the attributes of the whole world are in it, since the individual and the general are equal, and even if you delve into an individual person, you will see the whole world in him, all the way to the end of correction.

So when you look at the environment this way, you want to become dependent on it, and then you begin to discover that in all the friends there are the correct future states, although they don’t identify them yet. Thus the great Kabbalist, Rabbi Yossi Ben Kisma learned from his new students, as it written, “I have learned from all my students.”

This is the way you should relate to the environment, since it is the same wrapping that affects you. The more corrected you imagine it to be, the more it impresses you. It has no form of its own; everything depends on how you see it.

You may ask, so why does it say: “Blessed is the one who does not walk in step with the wicked or stand in the way that sinners take or sit in the company of mockers.” (Psalms 1) It is good for the person who does not sit among the wicked and certainly good for a person who sits among the righteous.

Of course we refer to wicked and righteous in the right and good environment that advances to spirituality. But the point is that a person himself shapes his environment. By the way he treats it today, he determines if it is an “environment of wicked” or an “environment of righteous.” And accordingly he determines how this environment will affect him.

It is because we don’t know who is wicked and who is righteous. At first people yearn for spirituality—this is what I reveal by my corporeal senses (sight, hearing, taste, smell and touch). I see in my mind and heart that everyone yearns for spirituality more or less. The way I perceive them from now on depends on me. The different qualities I attribute to them and the more sublime and respectable they are, is how they will impress me.

I build my environment, the envelope that affects me. Then it determines not only this affect but also the form of the Creator. It is because the Creator has no form. The relationship between me and the environment stabilize the Creator’s image for me, and since He has no image, I simply imagine Him that way.

Later this environment becomes an external vessel for me in which there is the Surrounding Light, and this process continues until the end of correction, until this vessel unites with me and becomes my vessel, for my whole “self” that is filled with the Inner Light.
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From the 2^nd part the Daily Kabbalah Lesson 11/29/12, The Zohar

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The main point we constantly should guard as our inner goal is the principle of “There is none else besides Him.” The Creator is the reason for every state, every thought, every perception, for everything that happens. There is only one force managing me and the world around me, and nothing but that.

It is all meant so that I, through my connection with the world, at every moment, in every event and in every action, both internally and externally, will reach the understanding that “There is none else besides Him” within the global circle. This is called adhesion within the general vessel. This is our work, and this is what we focus on.

However, the world is big, and, so, we begin with the group (1), and only then move on to the rest of the world (2). I must connect with the group through different cases and problems, and it should be the most important thing for me now. When I turn to the group, I also must remember the world as the second part of my work.

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Question: How can we affect all the groups in the world now so that they will feel what we feel? How are we able to transfer our feelings to them? What kind of intensity, relationships, and connection is required from us?

Answer: We really are in connection with everyone. If they grasp us or not, is not, by the way, our problem since everything happens in relation to the Creator.

He affects us, He is completely disclosed to us. The Creator doesn’t conceal Himself. When we say that the Creator is concealed, He isn’t. It is we who conceal Him through our uncorrected attributes. He has nothing to conceal from us. We simply express it this way. But actually the concealment is in us and not in the Creator.

It is also this way in relation to other groups. When we study, hold workshops, in anything we do, it includes all the world’s groups. When we try to include it in us, even if we don’t think about it each moment (because we also don’t think about it now each moment), we can’t include it within us. We still have only a small desire, a small Kli (vessel/desire).

But when we begin to connect between us, we can simultaneously grasp a billion thoughts, a billion feelings, and they don’t annul each other. It is as if we are now very small, like one byte of information, and on it, for example, it is possible to write 0 or 1 and nothing more. But when we have a huge connection of 0s and these 1s, which means of all kinds of units of information, then we will be able to list and to include in us all of humanity, and then we will try to do that .
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From the Georgia Convention 11/6/12, Workshop 2

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Baal HaSulam, “The Essence of the Wisdom of Kabbalah”: As there is no perception of the Creator whatsoever, so it is impossible to attain the essence of any of His creatures, even the tangible objects that we feel with our hands.

We perceive the Creator according to the principle: “Come and see.” I don’t know what the essence of the Creator is, but I can “come and see.” In order to do that, I perform certain actions and by them I know the Creator, as it says, “From Your actions we shall know You.” All of reality, all His actions and the ways He is revealed, are a result of our self-correction and by that we perceive Him in our feelings. I perceive everything in my vessels because it is there that I discover different phenomena, including the Creator.

The “Creator” is the uppermost level that I can attain. It is bestowal and love that controls all of reality. I discover the law of to do good unto His created beings, the Good that does Good; I discover the phenomenon that resides in all the vessels, in all my parts, in all my soul and my desires; I see and perceive that He is the first, the original. It turns out that even before I began to understand, to perceive and to feel, there was something determining my thoughts, desires, and actions.

But how could it be that first I perceive this and then I acknowledge and admit that He existed first. Can it be? Yes. Within the action itself I perceive and discover that He was first. So everything only stems from the actions. In spirituality I can’t recognize and identify something that doesn’t move and doesn’t act.
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From the 4^th part of the Daily Kabbalah Lesson 11/19/12, “The Essence of the Wisdom of Kabbalah”

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Question: Is the realization of evil an incessant process?

Answer: Oh! We still have to get there! Then you’ll see how a second is stretched out. It simply doesn’t have an end; it simply disappears. Time is not compressed into a point as they say in our world, but rather stretched so that it disappears.

This is not as people usually think, that time is accelerating like in technology where we move from hertz to kilohertz, to megahertz, to laser frequencies, and so forth. No! Here everything is happening the opposite way. Time is gradually stopping; however, during one second, you can go through a huge number of states. This second still does not end.
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From the Georgia Convention 11/6/12, Lesson 4

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Baal HaSulam, “The Essence of the Wisdom of Kabbalah”: Actual things are found even in the corporeal reality set before our eyes, although we have neither perception nor image of their essence. Such are electricity and magnetism.

Nevertheless, who can say that these names are not real when we vividly and satisfactorily know their actions? We could not be more indifferent to the fact that we have no perception of the essence of the subject itself, namely electricity itself.

In the “Introduction to The Book of Zohar” Baal HaSulam gives us the example of water, which can be cooled until it becomes solid or which can be brought to the state of vapor and cannot be seen. In other words, we cannot judge according to our perception whether something exists or not, no matter what it is. This is especially true in our times when we have discovered different frequencies, quantum phenomena, bacteria, and other phenomena that cannot be felt.

In fact we see that it is much more complicated than the picture that is depicted by our five coarse senses. I cannot limit the world to these limited senses any longer. In fact, the whole world is actually not matter but waves and energy, and I am also the same.

By studying about different phenomena, we name them according to our feelings. In the past, for example, a person looked at a mountain and said: “It is a good idea to grow olive trees on the slopes of this mountain.” Since then that mountain is called the “Mount of Olives.” Is there a spiritual attainment in that? No. But on the other hand, the idea didn’t come by chance either, but according to the order of the Lights of the vessels. There is no chance at all; the names always stem from some attainment, in this case a corporeal attainment. Kabbalists discover phenomena of the spiritual reality in their feelings and accordingly call them by names. What is more, these names are filled with a rich inner content that is stabilized in different aspects, processing, and components.
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From the 4^th part of the Daily Kabbalah Lesson 11/19/12, “The Essence of the Wisdom of Kabbalah“

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