Introductory Lecture “Preference For The Internal Over The External” – 02.22.11
Posted on February 22nd, 2011
We read The Zohar and understand none of it. And it’s true, there is nothing for us to understand there. After all, it is for the people who already attained spirituality and feel the spiritual world.
They are already in the state where the force of bestowal, not the force of the will to receive, defines their internal life. In their case, the mind works differently; they have a different kind of sight; they see the spiritual world, and hence, understand what the Book is describing.
In fact, the Book is written for those who live in spirituality, and therefore, a person who enters it can understand it. And someone who lives only in the material world cannot since it describes a completely different world that I know nothing about, haven’t heard of or seen. And hence, these words don’t tell me anything.
What do I do? I can only desire to enter that world, not to understand it intellectually. If while reading The Zohar I constantly think about how to make it effect me and that is my sole desire, it is enough! It is regarded as “Segula” (a “miraculous remedy”). When after all these efforts I will suddenly receive the force of the Light and start sensing what is happening in the spiritual world, I will read or listen to the Book and understand what it is describing.
Then, I will engage my mind as well since at that point I will sense the spiritual world. Using my awareness, I will start working on the sensation. But if I don’t experience a certain phenomenon, how can I work on it mindfully? After all, awareness results from a feeling. In the mind, we only connect the phenomena that fall into the field of our vision and sensation.
Therefore, before anything else, we must start sensing the spiritual world and only afterward start studying it. As a matter of fact, until then we have nothing to feel. Do we have any idea what stands behind each word of The Zohar and what each of them points to: an “ox,” a “whole ox,” a “throne,” and so on? What ox and what throne? These are spiritual forces that carry such names. But it means nothing to me.
The entire spiritual world is the world of forces. The whole material world is a picture that these forces draw on my material screen. Therefore, we should think solely about how to experience what we are reading about. I must ask to feel rather than to understand. And that is possible only if we are together, create one desire between us, and strive for the Light to affect this desire and project a picture onto it.
The integral desire is like a computer screen, while the Light is like an electromagnetic force that draws an image on this screen. I want it to happen! And this is regarded as revealing the Creator to the created being.
[35678]
From the 2nd part of the Daily Kabbalah Lesson 2/18/2011, “Introduction of The Book of Zohar”
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Question: How does it help us to read the Sulam Commentary to the Book of Zohar if its explanations carry us away in the wrong direction? Isn’t it better to read The Zohar in the original Aramaic, a language we don’t understand, and remain in the right intention for the goal?
Answer: In that case maybe you could also read The Zohar in Chinese or another language that you don’t understand at all? Or just look at the symbols without knowing the letters like at a picture, without realizing that these letters connect into groups called words, and the words combine into sentences, and sentences into paragraphs? In the meantime, I do not know anything, looking at the page of text as if it were a certain code.
The matter is that I have to connect to the text through my desire to reveal the states of my soul that it describes. The text is talking about what happens inside of me, inside my connection with the Creator. That is why I want to reveal it.
From the 2nd part of the Daily Kabbalah Lesson 2/22/11, The Zohar
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When reading The Zohar we must always think about the connection between us, and based on this constant, powerful thought we should just slightly hear the text, as much as it is possible as an addition, a spice. The thought about unity has to be powerful and unceasing. Only to the extent we are able to do so should we add the text to it, meaning the thought about it and the sensation of it. It has to be done only on the condition that this foundation, the constant thought about unity, does not disappear or grow weaker.
We can easily be in the right intention if only we know that The Zohar, just as all of the Torah, speaks only about the types of connection between us. Therefore, everything we study and everything we now want to see as a result of our work – unification among us, types of our connection, its special characteristics, everything happening between us – this is what The Book of Zohar tells us about.
Therefore, we are talking about the same point – the point of unity between myself and others. This point contains all the possible kinds of connections between me and everyone. This is what the Torah talks about.
Therefore, if I direct myself correctly, then I understand that it is talking only about this: What kinds of connections exist among us? How can I connect? How can I attain this?
In that case we want to attain what we study, even though we do not know it. Out of the aspiration to attain it, to unite into an integral desire or Kli , and to discern all the kinds of connection that the Torah tells us about, the Light that Reforms comes and creates that connection, bringing it to light. Then we reveal it in actuality.
[35967]
From the 2nd part of the Daily Kabbalah Lesson 2/21/11, The Zohar
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It is necessary to constantly remember that we are reading The Zohar only in order for our desires for unity to connect under the influence of the Light. All I can do is aspire toward unity, expecting that by reading The Zohar and Talmud Eser Sefirot, the Light will connect us together. I have to imagine that besides me, everyone is one. And I am the only one who has to become included in everyone.
I am unable to do this alone. This “click,” connecting me with everyone, can only happen as a result of the study. That is how when soldering two wires we place them together and influence the place of contact with high temperature, smelting them with a welding alloy that connects them.
That is why I bring myself to contact with the group and imagine that I connect with them. I expect that the study will solder us in the point of our connection.
[35971]
From the 2nd part of the Daily Kabbalah Lesson 2/21/11, The Zohar
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Question: The Book of Zohar talks about the inner states of my soul. But I don’t understand: What state do I have to imagine?
Answer: You have to imagine the state of gradual unification among everyone, the unification of all of us together. This is your soul. It’s when you try to unite everyone into one whole. If I make efforts to this end, this is my soul. If someone else does it, then it’s his soul.
Each of us is like a cell in a body that is trying to attach the whole organism to it. By doing so you acquire the entire body or desire and it is called your soul.
If for now you are only taking a part of the body and connecting to it only to a specific measure, then you have a partial soul. This means that you are on the path, on the ladder of the degrees.
But when you come to the conclusion of the path and attain the end of the ladder, the highest degree, Malchut of Infinity, there everything merges into one without any boundaries and with no end. However, each of us imagines the same Malchut of Infinity from his personal point of view because every person has his own root of the soul. Therefore, not one person becomes nullified when this happens. No one cancels their independence.
The only thing we have to discern while reading The Book of Zohar are the forms of connection among us. Each separate cell has just a desire. This is the entire wisdom of Kabbalah—it is the connection between desires because that is how they create unification, the entire might of Malchut.
For example, a computer does not contain anything besides a plus and a minus. But billions of connections between them form all of its might and abilities. Likewise, the entire work of our brain is based on countless connections between a plus and a minus, the will to enjoy and the will to bestow. They can unite to a greater or lesser extent, to a different degree, or not unite at all. There is nothing besides this. Yet out of the enormous accumulation of all the possible parts, consisting of different variations of connection or its absence between a plus and a minus, you get tremendous wisdom and truly Divine might.
Therefore, this is exactly what we are discerning, the forms of connection between these tiny parts or souls.
[35838]
From the 2nd part of the Daily Kabbalah Lesson 2/20/11, The Zohar
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Question: What does the following mean (“Introduction of The Book of Zohar,” Article “The Sixth Commandment,” Item 221): “…for none other has permission to pardon him [man] except Him”? How can a law either be or not be merciful?
Answer: In Kabbalah, mercy is the quality of bestowal (Hassadim); it is not the forgiveness of sins like in our world. There is no forgiveness in the spiritual system. This is a system of very precise laws.
And when I do something sinful, I primarily need to know what I did, why I did it, and how. I must understand that the Creator has fixed this sin up for me for it to become revealed, and now it helps me to see how I can ascend.
Essentially, there are no sins; there is only the revelation of evil which was previously concealed and now becomes revealed. This is why mercy in The Zohar usually refers to an attainment of the force of bestowal.
[35594]
From the 2nd part of the Daily Kabbalah Lesson 2/17/2011, “Introduction of The Book of Zohar”
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“Introduction of The Book of Zohar,” Article “The Seventh Commandment,” Item 225: In the Merkava [chariot/structure] of the throne, the face of a lion is on the right and the face of the ox is on the left. The ox is called “a whole [Tam] ox” since in the Merkava of the throne there is an inscription of the covenant.
Question: Is it possible to create a dictionary of spiritual terms appropriate for our level, which would explain the different words from The Zohar, like “ox,” “structure” “(Merkava),” “lion,” “serpent,” and so on? This would help to replace the words that remind us of physical images with spiritual forces according to their definition while reading. Is this a correct approach to studying The Zohar?
Answer: Everything depends upon the way we agree to speak between us. When we have a common perception, we speak according to this sensation. When we do not perceive the events in the same way but understand them (a lower level than perception), we, let us say, speak using scientific terms and formulas.
This excerpt of The Zohar uses words like “ox,” “donkey,” “throne,” and so on. If we were to replace them with forces, we would need to specify the kind of force it is, from which Sefira or property it comes. While here, one word is used to refer to the same force, for example, “ox” or “whole ox.” This language is more concise because it relies on your understanding to what it refers.
This only refers to the Lights and Kelim (desires) because we have nothing else about which to speak. How can I convey to you the connection of the Lights and Kelim in a specific form? Should I draw it for you in a graph? Play a tune? Give you a formula? Describe the image of this world that results from their connection? How can I explain to you the exact spiritual state, the combination of the Light and the Kli, about which I am speaking?
This is why Kabbalists have found four languages to describe the upper system of governance of our world: the language of Tanach, Hagaddot (Legends), Kabbalah, and Halachot (Talmud), and they use them to convey their attainments to us. These languages are mixed in The Zohar.
The Zohar itself is mainly written with the language of the Talmud (Midrash), even though it also uses a little of the language of the Tanach or the Legends, and Baal HaSulam adds the language of Kabbalah to it. And when they are parallel, you can more or less keep the correct direction of thought.
But how can languages help you if you do not have spiritual attainment and you do not perceive to what the text is referring? Nothing can help you! You only need to think about receiving more influence in order to begin to perceive.
It works the same way in our world: You can tell me anything you want, but if I have never experienced it, whatever you are telling me is dead to me, or in the best case scenario, I might be able to imagine it through an analogy to something with which I am already familiar.
But if I do not know anything about the spiritual world, there are no tales that can help me. For this reason, our entire study comes down to striving to perceive these spiritual notions, to want our eyes to open.
[35591]
From the 2nd part of the Daily Kabbalah Lesson 2/17/2011, “Introduction of The Book of Zohar”
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