Fundamentals Of Kabbalah – 05.29.11
Posted on May 29th, 2011
The Book of Zohar, Chapter “Truma (Donation),” Item 24: Due to the Dinim in her, Malchut is called Efer [ash] and Efron. Efron means “our Efer.” From the moment Malchut rose to Bina, Bina is called Efron as well. At that time Bina divides into two—GAR, upper AVI, are Samech, corresponding to the six Sefirot HBD HGT, each of which comprises ten. From the Chazeh down she is established as Partzuf YESHSUT, which includes the four Sefirot NHYM, and it is Mem….
Question: What are the letters The Zohar talks about?
Answer: A letter is a symbol. The forms of letters symbolize the forces that are connected together. We have to give them a form to use it to describe these forces.
There are no forms in spirituality. However, in our world I can use letters to explain spiritual properties. Let’s say, the letter “Samech” (o) is round which indicates its property of mercy, bestowal. Its numerical value (Gematria) is 60. Sixty is 6 x 10 (six Sefirot, each consisting of ten). Thus, it’s possible to explain what 6 is, what 10 is, what “round” means, and what property we represent in the form of the round letter “Samech.”
There is nothing like this in the spiritual realm. However, to explain something to each other it’s necessary that we have a common language. If it were not for language as the communication between us, there would be no need either for letters or any other symbols.
Indeed, in spirituality, meaning in my inner sensation, I don’t need to draw any forms for myself. There are no images in my inner sensation; there is only a sensation in the desire, receiving an impression. However, when I want to say what my desire is, how much it’s impressed, from what, by which opposite properties, then the left and right sides, above and below, and various colors appear. Then, I need all these aspects.
Why does an artist paint a picture? He feels that he simply must express his or her inner sensation, delight, and inspiration and convey them to other people. A picture is only an external expression, to some extent reflecting his inner feeling and desire to share it with others.
People who don’t understand think that an artist simply threw on to the paper or canvas all his inner impression and inspiration. If we are talking about a weak earthly impression, that’s still possible.
However, it’s impossible to communicate a spiritual impression. That’s why it’s forbidden to portray spirituality in the form of paintings and statues because you will not be able to express your inner impression. Yet, it’s allowed to illustrate spiritual properties, states, and processes in the form of letters and diagrams because in them you depict not your inner impression, but only the symbols of impression.
This is called a language, when we connect among ourselves through external symbols, each of which, according to our agreement, may awaken in us a corresponding inner impression, and pass it from one to the other. Nonetheless, each human has a different impression because we are different from each other.
[44046]
From the 2nd part of the Daily Kabbalah Lesson 5/26/2011, The Book of Zohar
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Question: Owing to the crisis, the world is beginning to realize the necessity to unite. Is this desire higher in relation to the previous desires?
Answer: No, it isn’t. It’s about approaching our positions, which in effect will assist us with connecting people to ourselves. Indeed, this awareness is being felt more strongly with each passing day. Scientists, sociologists, psychologists, and even politicians talk about this. However, so far, the issue is limited to educated specialists associated with this problem.
In principle, it’s clear that the main problem in the world is our inability to get along, to agree among ourselves to stop excessive consumption and pollution of the environment. We have to be united by mutual agreement. Such a conclusion can be made by every intelligent person, but still it’s nice to hear about it and read similar materials. At least, experts have come to that.
Nonetheless, they are not capable of more; they cannot find a solution, and herein is the main problem. After all, the solution is brought by the Light, the force of correction, and they don’t know what that is. They only understand that the situation is critical, that egoism destroys everything, and that it is the source of all problems. They realize that we need a problem-free world, where all people are united and live a normal, modest life without excessive additions because of which we empty and pollute the Earth.
Eventually everybody will understand this. Millions of people around the world raise their heads anxiously: Soon, they will have nothing to eat. They will agree to anything only to have food. They will agree to unite. However, once again they will fail to connect if the people from the human degree of development don’t come and explain how to accomplish this.
It’s done in the following way: Everybody begins to study, learning about the crisis and its solution. Even if people don’t yet understand the underlying principles, they will have to get in touch with the primary sources not related to their degree. Then, the Surrounding Light will influence and enable people to connect to a higher level.
It’s a must. When Baal HaSulam writes that we should sit on the school bench and start reading books, he doesn’t mean Marx’s Capital, or articles by Lenin or other socialists. He refers to his works, such articles as “The Mutual Guarantee,” “The Giving of the Torah,” adapted in such a way that any person can understand their message.
These materials come from the Kabbalistic source and talk about unity and equality. They are being given to the world by the people with the point in the heart, and this is enough for “illumination” that will inspire and encourage the masses to truly and correctly unite, not as it was in Soviet Russia or Israeli Kibbutzim (communities).
[44071]
From the 4th part of the Daily Kabbalah Lesson 5/26/2011, “Preface to the Wisdom of Kabbalah”
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Question: It is written that when you lose thought of spirituality, you should give thanks to the Creator. How can we possibly thank Him for that?
Answer: We know that all our work is solely on desire, and except for the right kind of desire, we need nothing else. In order to reveal the property of bestowal, the Creator, we only need to continue preparing ourselves for the next upcoming moment. All we have to do is just decode it correctly: From whom did I receive the sensation of living, and why did it come in the form that it did?
I know nothing about it. However, if I received it from the Light, from the upper force that is leading me toward the purpose of creation, then the only thing required of me is my awareness and the right response. That is, in each of the states I am going through, I have to be able to see Him and His kind attitude toward me, despite the fact that I feel the opposite.
Thus, a discrepancy arises between how I wish to view Him, as good and doing good unto me, and the world I am experiencing right now, which is not that nice and good. That’s where I am given room to work because the difference between what I desire and what is real, between the thought of how it is supposed to be and my present experience, is the foundation for prayer.
If I don’t feel perfection at any given moment, it means that I feel the gap separating me from it—my own inadequacy. Hence, I already know how to move forward since I sense my digression from the course, from the goal.
The right direction is where everything becomes unified: “Israel, the Torah, and the Creator.” That is, the self, the internal meaning of the group and our unity, and the revelation of bestowal in it, all of this together is one whole. If I can’t tie it all together correctly, I view the Creator’s attitude toward me as bad.
In other words, I feel that I’m corrupted and living in a corrupted world. Judging from what the Creator gave me, I discover that He is not good who does good, and I am not living in the world of Infinity. Because of my flawed perception, I am unable to feel perfection.
Hence, I have precise information about how I am supposed to be (if I aim myself at the goal) and how it differs from what I really am. In each of the states, I have a complete set of data, and all I have to do is to use them correctly to assess what I really want. It will become clear that I am always deficient in bestowal, which would otherwise complete my perception and switch me from feeling bad to feeling the perfection that was given to me by the Creator.
The Creator offers me perfection, whereas I feel as though I am flawed and living in a flawed world. The difference between what He sent to me and what I feel is, in fact, my internal flaw. Right now, if I could add bestowal to all my desires, I would move from a bad state to a good one instantly. This deficiency I feel is the prayer with which I am turning to Him right now to ask for the property of bestowal, the force of Bina or correction.
As soon as the right plea is formed, I get an immediate response which actually can be an even worse state of being. That is, my feeling of how remote I am from authentic bestowal is going to become even more acute. I used to assess my remoteness with a rough measuring device, and now I am using a very accurate one, which is how I am able to see a greater deviation.
However, it doesn’t mean that my state has gotten worse in itself. I did change for the better, but at the same time, I have come to understand my state better. I have gained greater receptivity.
[43839]
From the 1st part of the Daily Kabbalah Lesson 5/24/2011, Writings of Rabash
Question: You keep saying that you would like to see your students being more autonomous. How does this kind of independence tie with self-annulment before the teacher?
Answer: Independence is the ability to make correct decisions autonomously and to act correctly, feeling and knowing what I would do if you were me. As a matter of fact, it’s even easier to use this principle in a large society. After all, we need a huge system to manage it. And if everybody puts forth their best effort to see in the same direction as the spiritual leader does and starts seeking how they can contribute to the common cause, we can’t fail.
It’s impossible to manage each cell in the body from one brain center; it would be too complex. In an integral system, everybody manages everyone else. And each of us has to examine how his or her opinion matches the view of the rest, accept the society’s view above their own, and act accordingly. This is what it means “to love others as you love yourself.” I don’t do what seems best to me; instead, I do what is best for the other. I work to fulfill his or her desire. And that is the essence of adhesion, oneness.
There won’t be one man with one heart unless we accept the collective point of view above our own. And for most, it’s a huge problem, especially for those who are good organizers. They think that they know how to arrange and manage society, and they use only their brain.
And here there is a great danger in how they and the entire society will be progressing. In fact, it’s easy to switch to the direction opposite to the spiritual path. On the outside it will look like they succeeded on the material plane, but they will not advance spiritually.
[43939]
From the 1st part of the Daily Kabbalah Lesson 5/25/11, Shamati #25
Question: How will the changes happen in the education system—by the initiative of the government from above, or pressure from the masses from below?
Answer: Leaders are only afraid for their “seats” and nothing else. If the masses come out to the streets and start shaking those chairs, and they aren’t just setting cars on fire but starting to making more serious actions, then the leaders start listening to their demands. In the end, they will have to agree to them. The question is: Will we be able to offer them our explanation of the necessary measures? We have to try to do that as much as we can.
One way or another, we have to get through to the leaders, but from both sides: from below, through the masses that go out onto the street, and from above directly. After all, we are talking about a global study of the world, about changes in education, and about building a worldwide system of upbringing in which everyone will study while receiving a specific salary for it, the means for sustenance.
This learning will take place instead of work, but in reality it will become people’s work in the spiritual sense. Every person will attract Light to the extent of his forces and capabilities, and this will be his reward. After all, the Light holds all of the abundance there can possibly be.
How many people are required to provide the vital necessities for all of the earth’s inhabitants? Clothing, food, construction, service—everything that’s necessary within the framework of a normal existence? For example, people will work for half a day and will study for half a day. And this will be done by everyone.
However, this can only be achieved through the leaders, or more precisely, through the public opinion, through people who think, including scientists, sociologists, political scientists, and all those who rise above the mass, but not too high. After all, the very top is occupied by the “destroyers,” whereas we are talking primarily about the university circles.
From the 4th part of the Daily Kabbalah Lesson 5/26/11, “Preface to the Wisdom of Kabbalah”
Question: If I need to nullify myself before the teacher’s opinion, is it correct that some friends say that they are only willing to do what the teacher, but not any other management, tells them?
Answer: A teacher shouldn’t be anyone’s personal manager. He shouldn’t be explaining to everyone what it is he wants from them. He can be almost as concealed as the Creator and not say anything at all. Whoever is willing can nullify himself on his own and reveal the teacher’s opinion.
This can be observed from the behavior of the Kabbalists of the past, the group in Kotzk or Baal HaSulam who only gave a lesson to his students once a week or even once a month. A teacher reveals his opinion ever so slightly, and the rest is the student’s work. If the student understands what to look for, how to reveal the teacher’s opinion to help aim himself toward the goal, he will be able to do it. Otherwise, he will not.
Spirituality cannot be expressed in words. How could you possibly explain how to direct your heart toward the goal?
[43952]
From the 1st part of the Daily Kabbalah Lesson 5/25/11, Shamati #25
Question: What should I do if during the reading of The Book of Zohar I cannot focus on the text as I am bombarded by all kinds of irrelevant thoughts and images of past events?
Answer: Before a person undertakes studying, he must try to see it as more important than everything taking place on the outside. All that occurred yesterday and today, and that will happen tomorrow is nothing compared to studying because right now, I am getting in touch with the upper force that arranges my entire life for me, and I ask for it even egoistically, on the corporeal level.
Hence, it’s worth it for me to be focused on reading The Zohar and stay in contact with the upper force since I depend on it. It’s a purely selfish, external approach; nevertheless, it works.
When you experience various foreign thoughts during the reading, at that point, they are obstacles related to your ego. They are obstacles on the path, and you are supposed to work with them.
However, the narrative itself shouldn’t worry me. First of all, I must remember that everything The Zohar describes is taking place only within me. Even though I don’t understand a word of it, it doesn’t matter. I need to strive to find them within.
The key is that I experience them as external images, while I must see them within. And it makes no difference what exactly that is. What’s really important is to move from external observation to the internal one and correct the flaw in your sight.
[43864]
From the 2nd part of the Daily Kabbalah Lesson 5/24/2011, The Book of Zohar
Question: You said that man is nothing but a sensation and a mind, while whatever is happening around him is beyond his control and he merely observes the result. If so, what does it mean to look for what The Zohar describes within?
Answer: Right now, I am reading or listening to The Zohar. As I go along, I picture all sorts of images in my mind: angels, people, and landscapes.
Why do I perceive this as an external image, instead of responding to it in my feelings and thoughts, immediately switching to seeing it within myself? It’s because I am uncorrected and my will to feel pleasure, my ego, splits my perceptions into internal and external ones. It shows me this flawed picture, whereby everything that The Zohar describes is seemingly happening on the outside, not inside of me.
But on the outside, there is nothing at all. All reality is within me. Why, then, do I experience it as external? It’s because I cannot unify all of reality with myself yet; I don’t view it as my vital part. Why is this so? It’s because I relate to it egoistically, dividing all of its parts into internal ones, which are more important to me, and external ones, which are less important, totally meaningless, or ignored by me. Such is my egoistic, flawed form of perception. What do I do then?
This is what I should be telling myself:
In other words, the discrepancy between what I imagine while reading The Zohar as something happening outside of me and what I would be able to perceive as occurring within me demonstrates my flawed perceptions. Hence, I must strive to seek the correct form of perception inside, pray and plead for it to arise in me.
This is what we call to attain the content. As it is written in Baal HaSulam’s “Introduction to The Study of Ten Sefirot,” Item 155, “Although they do not understand what they are learning, through the yearning and the great desire to understand what they are learning, they awaken upon themselves the Lights that surround their souls.” I aspire to see this image in its authentic form and gradually draw it closer.
[43852]
From the 2nd part of the Daily Kabbalah Lesson 5/24/2011, The Book of Zohar
Question: What is the shame that is considered to be some kind of creation?
Answer: Shame is what differentiates a human from an ape. It stems from a sense of the difference between the giver and the receiver. After that, everything depends only on the causes of the situations in which I feel myself as a giver or receiver, and according to this, I sense either perfection or shame. Shame is the opposite of perfection.
Forget everything with which you associate the word “shame” in this world. It’s totally different. It’s a sensation of separation between the giver and the receiver in spirituality. Real shame is a spiritual feeling, and material shame is always possible to mute, to hide in some way.
Real shame comes only on the condition that I feel the Creator as giving and loving, and myself as blaming, cursing Him, and desiring to steal from Him. In short, everything is the other way around! To the extent that we reveal ourselves as standing one against the other, I feel shame, and it compels me to cover myself, my egoism, and begin its correction.
Thus, shame is a particularly useful feeling for correction. That’s why it’s revealed on the condition that a person is able to correct himself. Otherwise, there’s no need. It makes no sense to shame a cat for drinking somebody else’s milk and to appeal to its conscience. The cat wouldn’t feel any shame. It can feel only that it was beaten for its action and will be afraid to repeat it next time. This means that the animal will be ruled by the fear of suffering not by shame.
Shame comes as a result of development when you sense a higher degree: how perfect it is in comparison with you, how much it loves you, and how opposite your relation to it is. And you can do nothing with yourself.
To feel this gap, a person is required to have inner intelligence, not merely the material mind and emotions. Everything depends on how much he appreciates this property of bestowal, and not in relation to himself. After all, he may feel like a baby who isn’t ashamed to receive from his mother.
Moreover, it’s only when he rises above the state of a baby with its mother and wants to feel independent. If he lacks this freedom, he feels shame. A slave who doesn’t yearn for freedom doesn’t feel shame because he belongs to his master. The one who wants to grow to be a free person starts to feel shame immediately and thus comes to freedom.
[43871]
From the 3rd part of the Daily Kabbalah Lesson 5/24/2011, Talmud Eser Sefirot
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