RASHBI composed The Book of Zohar due to the illumination that came to him during the correction in the cave.… This is a great and awesome composition that reveals the depth of the secrets by scrutinizing the Torah itself. And this is called revelation of the Torah in its internality.
– The Ramchal, Adir BaMarom (Mighty on High), 24

Rabbi Shimon Bar Yochai was revealing the secrets of the Torah, and friends were listening to his voice, connecting with him, and each contributed his part to this unity. Just as the Mishnah was created by the Tannaim: Rabbi Yehuda haNasi was expressing the common opinion and compiling the book.

This is what Rabbi Shimon Bar Yochai wanted, that The Book of Zohar would include the articles of his disciples and would be composed on the Torah. For other books speak of private matters, but The Zohar that is written on the Torah is the greatest revelation of the entirety of the Torah. Rabbi Shimon Bar Yochai commanded Rabbi Abba to write down and arrange everything that the members of his group spoke about according to the order of the narrative of the Torah.
– The Ramchal, Adir BaMarom (Mighty on High), 24
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Question: It is known that Rabbi Shimon’s group attained unity among themselves through the mutual writing of The Zohar. Is this also a correct method for us in our time? Should we try to unite by forming small groups, and together taking an article and trying to develop it? Or will this just confuse us since each of us is on our own stage of advancement, different from everyone’s else?

Answer: The authors of The Zohar were also on different stages of advancement; they were not all equal. Each one of the ten authors of The Zohar corresponded to one of the ten Sefirot, according to their nature and the root of their souls. Yet, each of them completely canceled their egos and were able to unite with the others to the full extent of their nature.

This is why each one was able to attain 125 degrees of the spiritual ladder, meaning his own individual final correction (Gmar Tikkun). And together they were able to connect on the highest level possible of the unification of souls, which is why they revealed all of the Light, the upper illumination that descends to us from Arich Anpin referred to as “Zohar” (a special kind of Light).

Clearly, we are not even close to being near these degrees; we are all “dead,” that is, submerged within our egoistic desires. We are not ready nor do we have the desire to connect with one another. We face many struggles and corrections until we attain some form of unity.

But if we try to imitate adults like children do through the games they play, then we attract Light from that perfect state which already exists. These souls, the authors of The Zohar, have revealed and formed it through their ascent from below upward.

A ladder of the worlds (five worlds, each containing five Sefirot, with each containing another five Sefirot, totaling 125 degrees) descends from Above downward, from the world of Infinity. In this way the Light descends towards us from Above downward: Yechida, Haya, Neshama, Ruach, Nefesh (NaRaNHY in reverse order). This is called a concealment, the reduction of Light or worlds (the word “world,” “Olam” in Hebrew, comes from the word “Alama,” “concealment”). In other words, above there is 100% of the Light, and below 0% of it. This is the system of worlds (concealments).

There are souls in our world in which the desire referred to as “man” or “Adam” (similar to the Creator) awakens; it is the rudiment of man in spirituality. Then, this desire begins to grow. How does it grow? It must connect with another nine like it, even to the slightest degree of unification. In this way, they continue to connect even more strongly, until they attain the greatest degree of unity between souls.

Throughout history there were souls who attained unification with one another and they are all connected with others on different levels of this ladder of degrees. All of the authors of The Zohar attained the highest degree together, and for this reason, the Light they brought to this Book is so great that it influences and shines to everyone. This is because they take the Light from Infinity and are able to bring it to us under the condition that on our part, we at least want to rise a little bit towards them.

The Zohar, the entire Light or a part of it, is always revealed to the extent of the degree of unification, the degree of bestowal, and the similarity between the desire (Kli) and the Light. This is why we need to connect as much as possible, both quantitatively and qualitatively. We will receive this Light according to our ability to attain at least the first rung of the 125 degrees.

After all, what do all the 125 degrees represent? The degree of Nefesh also contains all five Lights: Nefesh, Ruach, Neshama, Haya, Yechida (NaRaNHY), and each one of them also has its own NaRaNHY. Hence (NaRaNHY) х (NaRaNHY) х (NaRaNHY) = 5х5х5 = 125 degrees.

Since the Light is divided according to the degree of Aviut (thickness) of desire, we can realize our connection, that is, rise above this thickness and connect despite of our ego. The Light will influence us, correct us, and then fulfill us to the extent of our ability to cancel this Aviut, along with our desire to use it to connect.

There is nothing here besides these two components, the Light and the Kli, and the degree of connection between them called the “screen” or an “intention.”
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From the 2nd part of the Daily Kabbalah Lesson 1/24/2011, “Introduction of The Book of Zohar,” Article “The Donkey Driver”

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The Light that Reforms is the Light used to correct the desires, Kelim (vessels), and it fills the entire reality of a created being. It’s the same very Light, but you utilize it to transform the Kelim.

Suppose I am standing before a beautifully set table filled with fine delicacies, but I don’t have much desire to eat. I am told: “You should still eat something! True, you are sick and have no appetite, but at least try, little by little!” And I eat without any desire, just to give my health a boost. As a result, I recover and start eating the same meal enjoying it immensely.

The recipes haven’t changed, my attitude to them has. Previously, I used them to get better, and it is called “the Light that Reforms,” the Light of Hassadim (Mercy), “repentance from fear,” the degree of Bina. Later, I transformed myself and started to employ these desires by receiving in order to bestow. Then, this Light transformed into the Light of Hochma (Wisdom) for me.

Who made alterations in the Light? I did. Which Light is this? It all depends on how I relate to it: It’s Hassadim for correction of desires, and it’s Hochma for their fulfillment. If I wish to transform my attitude to the others, I need to perform the correction first, and it means that I use the same Light as “Hafetz Hesed” (desiring nothing for self gratification). The Light is bestowal. And then, I can employ the same Light, bestowal, enjoying the fact that I bestow.

Bestowal, the Creator, the Light, fills our reality. We reside within it, and everything depends on our attitude. Our relation to the Light determines where we are: either in this world or in the upper one, at various degrees and different states.
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From the 2nd part of the Daily Kabbalah Lesson 1/25/2011, “Introduction of The Book of Zohar,” Article “Two Points”

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“Introduction of The Book of Zohar,” Article “The Two Points,” Item 121: Over all the locks, we receive a special degree in His Providence, and they become openings, degrees of attainment of the Creator. And those degrees that we receive on the openings become halls of wisdom.

Thus, the locks, the doors, and the halls are three forms that come upon our substance, the desire to receive in us. Before we turn it into reception in order to bestow upon our Maker, that substance turns the light to darkness and the sweet to bitter, according to our taste, since all the conducts of His Providence remove us from Him.

At that time, locks are made from the desire to receive in us, and after we repent, we are rewarded with receiving in order to bestow, all the locks become doors, and then the doors become halls.

All of our obstacles become transformed into desires filled with the Light, attainment, understanding, and awareness of the force of bestowal.
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From the 1st part of the Daily Kabbalah Lesson 1/25/2011, “Introduction of The Book of Zohar,” Article “Two Points”

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Question: A person’s only job during the reading of The Book of Zohar is to draw the Light that Reforms. Why, then, does The Zohar describe the structure and mechanics of the spiritual worlds in such great detail?

Answer: We can’t connect to something we have no idea about. There has to be some connection. That’s first. Second, when we read, even without much understanding, and it seems to us that some part is described more clearly while the other less so, we still become permeated with intentions and discernments.

Nonetheless, there is a difference whether we read a text that we partly understand or study a totally unfamiliar text, possibly in a foreign language (although it is also useful since you still absorb the spiritual force hidden in it). In any case, it is desirable to read and try to understand as much as you can, not mentally, but rather being closer to it emotionally. I strive to feel it as I do and imagine how it might feel at a spiritual degree in reality.

The difference between these two concepts helps me yearn to advance. This advancement can be illusory, confusing, and tangled, which doesn’t matter. The key is our effort.

This is how a baby evolves. It exerts effort, and nature doesn’t expect him or her to do more than make the effort. As a result, a child gains intelligence. In other words, during the preparation, in the time of darkness, our Kelim (vessels) don’t require us to be completely adequate to that dose of the Light, that form of it that must unfold.

The Reshimot (informational genes) that unfold in us do not give us a clear, precise understanding of a spiritual state, and, hence, we don’t have to form it correctly. Moreover, we will never be able to do so since we always reside in the dark relative to the upper degree. The AHP (Awzen, Hotem, Peh) of the upper one is always dark, always more exalted, and always bestows more than we do.

Therefore, all we need to do is exert effort, and in return, we receive a force from Above which corrects us: the Light that Reforms. This occurs in exactly the same stages and in the same order as it does in our world. There is no difference in this.

As young children grow in our world, so do we grow in spirituality. The world our children develop in is confusing to them as well, but they act in it instinctively. As for us, we mature by making an effort.
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From the 1st part of the Daily Kabbalah Lesson 1/26/2011, “Introduction of The Book of Zohar,” Article “Who is This”

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Question: As long as we don’t actually attain every word that the science of Kabbalah talks about according to that word’s degree in spirituality, we won’t be able to understand it. Before that happens, we are simply playing around with the words, with abstract forms not clothed in matter. But if Kabbalah is being revealed as the method for correcting the world, then why does it come in a form that’s so abstract and unclear to a regular person?

Answer: Kabbalah is not an artificial or abstract method of correction, but the most natural one. If it is being revealed in this form, that means that this is precisely the form in which we have to receive it and it is the most suitable medicine for us.

That means I have to “take it” without resisting it or complaining that it is bitter, unclear, or that I don’t like the rules regarding how to take it. I must treat this means as absolutely perfect. This “garment” was tailored especially for me.

However, I am perplexed as to how it was intended for me since I can’t see where to insert my arm or head, and how to put on this garment! But I am told: Don’t worry, it’s tailored exactly to your size, no bigger and no smaller!

Therefore, I must only advance toward it, research and look for how I can dress into this garment. After all, it was tailored especially for me and has been laid out before me.

It is possible to slightly adapt the explanation, bringing it closer to people in order to make it easier for them to perceive this science. But in essence, it has already been presented to us in the most perfect form. We can complain that we don’t understand it since it contains many unsuccessful examples (as they appear to us), abstract names (as they seem to us), and The Book of Zohar is full of allegories that confuse us.

But despite this, if a person accepts all of this as salvational medicine sent to him from Above, then he has to take it as the perfect, most effective means that was selected especially for him.
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From the 4th part of the Daily Kabbalah Lesson 1/26/11, “The Essence of the Wisdom of Kabbalah”

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“Introduction of The Book of Zohar,” Article “The Donkey Driver,” Item 74: A man was driving their donkeys, meaning leading their donkeys.

Rabbi Aba said, “Let us open the doors of Torah for now is the time and the hour for our ways to be corrected.” “Driving” means stinging since it is an alias to the donkey driver because of his custom to sting the donkeys with a needle so they will go quicker.

The entire creation needs to be brought to adhesion with the Creator. Everything that happens in reality, including the rotation of any atom, is only moving toward this goal. There are no other actions in the world, whether they occur with the consent of the lower ones or lack thereof.

There is a special force from Above that drives us toward this goal, which is called the “donkey driver.” If we become like the sages described in The Zohar, we will go together with the “driver,” and he will be helping us along the way.

However, if we do not, the same “driver” will sting our “donkeys,” our desire to receive pleasure, with its sharp stick. This is the entire suffering that the world is experiencing when it refuses to move toward the goal consciously with understanding.
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From the 2nd part of the Daily Kabbalah Lesson 1/10/2011, “Introduction of The Book of Zohar,” Article “The Donkey Driver”

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“Introduction of The Book of Zohar,” Article “The Donkey Driver,” Item 81: “My Sabbaths.” Et [“of,” this word appears only in the Hebrew of “My Sabbaths”] comes to include the Sabbath zone, two thousand cubits to each side. This is why he added the word Et [Aleph-Tav]. “My Sabbaths” is in plural form, the upper Sabbath and the lower Sabbath: two are included together and concealed together.

Sabbath stands for complete correction (Gmar Tikkun). In reference to time, the entire process when we are preparing ourselves for the complete correction is called “Saturday night,” and in reference to distance it is called “2000 cubits.”

All of us have already entered into that period. This is a reason why the world is experiencing all these painful events which force us to hasten our correction.
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From the 2nd part of the Daily Kabbalah Lesson 1/10/2011, “Introduction of The Book of Zohar,” Article “The Donkey Driver”

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