Preparation to the Lesson

Writings of Baal HaSulam “Igrot,” Letter 55

“The Peace“

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We read so much from different Kabbalistic sources, we see ourselves and the world in different potential situations, and it seems that correction is a very complex and difficult thing which is practically impossible.

That’s the way it seems until a person understands that all he has to do is to check for and to identify the corruptions as much as he can and ask for their correction. We don’t have to think about how they will be corrected since we can never understand and even imagine what state will come instead of the corrupt state. We only have to want to correct each and every state.

Our problem is only in what we mean by the concept correction. Suppose I have a car and I see different malfunctions in it: There is flat tire, a problem in a piston, or in some other part. My request should be not about fixing the car, but about using it. Then I will discover that it is fixed.

We have to correct our intention and not the action. This is what we forget, because we want to see the corrected state. But things can be corrected only according to how we can and want to use it correctly, in the right direction, in the right action. Otherwise…the car is on the edge of a cliff, and I have to say in which direction I want to drive it. It will remain out of order unless I choose the right direction, because we “rise in Holiness and not lower in Holiness.” That’s the only way!

It is very important to know this: We don’t correct the action but the intention. This is a totally different level of perception; it is as if I choose different glasses in order to look at life, in the derivative. If this is how I begin to see things, then the correction itself is not difficult any more and is not a problem at all, since it isn’t my responsibility. I only have to choose how to use correctly what is being corrected. It says: “make you desire His desire”; if my intentions in using this part of the desire are absolutely identical to the Creator’s intentions, then it is corrected immediately; the Light completes everything.

To a certain extent this is a wonder. Look at it this way and it will help you differentiate between the action and the intention, since this is a mistake that constantly drags us to actions and constantly takes us to a plane that is totally irrelevant for us, to a corporeal plane and not to the “human” level. The “human” level is similar to the Creator, and if it is similar, then the Host and I are at the table and the table is only the reason for being connected to one another. The main thing is the intention, the relations between us and not all the delicacies on the table.

So don’t look at the world as something that is difficult to correct. On the contrary, sensitivity in identifying what needs to be corrected, that must be corrected on my part, is the whole problem.
[96984]
From the 2^nd part of the Daily Kabbalah Lesson 01/01/13, The Zohar

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Preparation to the Lesson

“Introduction to the Study of the Ten Sefirot,” Item 134, Lesson 34

The Book of Zohar – Selected Excerpt, Parashat “Naso,” Item 359, Lesson 18

Talmud Eser Sefirot, Vol. 3, Part 9, “Ohr Pnimi,” Item 18, Lesson 12

“Body and Soul“

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The Book of Zohar, Weekly Torah Portion, “HaShavuah” Selected Excerpts

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Preparation to the Lesson

“Introduction to the Study of the Ten Sefirot,” Item 130, Lesson 33

The Book of Zohar – Selected Excerpt, Parashat “Naso,” Item 347, Lesson 17

Talmud Eser Sefirot, Vol. 3, Part 9, “Ohr Pnimi,” Item 17, Lesson 11

“Body and Soul“

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Preparation to the Lesson

“Introduction to the Study of the Ten Sefirot,” Item 123, Lesson 32

The Book of Zohar – Selected Excerpt, Parashat “Naso,” Item 334, Lesson 16

Talmud Eser Sefirot, Vol. 3, Part 9, Item 16, Lesson 10

“Body and Soul”

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Preparation to the Lesson

“Introduction to the Study of the Ten Sefirot,” Item 121, Lesson 31

The Book of Zohar – Selected Excerpt, Parashat “Naso,” Item 324, Lesson 15

Talmud Eser Sefirot, Vol. 3, Part 9, Item 13, Lesson 9

“Body and Soul“

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Preparation to the Lesson

“Introduction to the Study of the Ten Sefirot,” Item 117, Lesson 30

The Book of Zohar – Selected Excerpt, Parashat “Naso,” Item 318, Lesson 14

Talmud Eser Sefirot, Vol. 3, Part 9, Item 9, Lesson 8

 “Body and Soul“

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Question: When we read The Book of Zohar there are parts that I understand and there are parts that I simply cannot put together; how should we work with that? Should we try to understand or should we totally ignore the mind?

Answer: It’s true that there are parts in The Book of Zohar that we can understand and there are parts that we can’t. We have to look for the feeling; it’s a vessel of perception. If the mind can bring you such an emotional impression, then it works as it should. But if it only works as a cold mind, then it’s the wrong direction. It’s not because we don’t respect science or the rational approach, but because the mind is revealed in the vessels of feeling. The vessels come first; they are the basis. The mind can only control what is in them.

So I first have to make sure that I feel, and then from the feeling I should understand what I feel. This is called “the heart understands.” First comes the heart, the vessel. In the vessel we feel and not understand. Afterward, there is a desire; it discovers the Light. But what does it discover, what does it calculate? It calculates what corrections it has performed in order to discover the current feeling.

The corrections I have performed, my actions in order to reveal the current feeling, are called my mind, what I have attained is my feeling. It turns out that the heart understands. The corrections that I have performed in the heart are in the mind since I went through them, have performed them, and I compare, compile, connect, and subtract them like math. I do all that in the heart, in my vessels of feeling.

But now I delve into these corrections with the mind in order to discover a greater depth of the feeling. Thus I multiply my vessels of feeling by 620 times by the mind, by understanding now what corrections I have been through in order to discover the current state.

This means that the feeling without the mind remains on the level of the still nature, and by incorporating the mind in the feeling, I raise the feeling up the levels from Nefesh, to Ruach, to Neshama, to Haya, and to Yechida. There are no changes in the Light itself; it is only by delving into it with my new vessels of perception that I discover NRNHY in it. The Light itself is Nefesh.
[96580]
From the 2^nd part of the Daily Kabbalah Lesson 12/26/12, The Zohar

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Question: It says that the Light of The Zohar is the strongest Light. But we keep saying that we have to draw the Light that Reforms. So what do we do during The Zohar lesson, add the Light that Reforms to the Light of The Zohar?

Answer: They are one and the same. The Light is one. There is no multiplicity of Lights; there is a simple Light, which means that it includes everything in it. It is simple because it has one attribute, one inclination, one goal, only to do good.

Because the created being exists in many different forms, it seems that there are many different actions on the part of the Light and that the Light has many sources, thousands of Lights.

I go through many states, and so it seems to me that there are many Lights that influence me and that every Light comes from its own source: This one is good and that one isn’t so good; one is more merciful, and the other is more severe, and so in thousands of shades. Therefore, the world seems so varied to me, as if I am influenced by endless external factors. I simply don’t discover that there is one source behind them, as if there is a multiplicity of Gods, or at least two, a good one and a bad one. Only when we reach the highest level do we see that it is all one unique force.

This is the difference between the wisdom of Kabbalah and all other beliefs, religions, and different doctrines that bow to different false sources. They too see one source that is split into several sources, as Baal HaSulam explains in the article “The Wisdom of Kabbalah and Philosophy” and “The Peace.” But all this stems from the fact that people don’t discover the real, ultimate, uppermost cause, but rather discover different intermediate forms on the way that are intentionally aimed at stabilizing us. This is why different Lights come to us in different states and we are confused, as if there are many reasons, but behind them we can identify one source. If you advance correctly by the wisdom of Kabbalah, then the moment you start, you begin to identify that there is none else besides Him, and you just discover Him more and more.

This is why Kabbalists say from the start that “the Lord is our God, the Lord is one,” and this should be our way.
[96488]
From the 2^nd part of the Daily Kabbalah Lesson 12/26/12, The Zohar

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