The Zohar, Chapter “BeShalach (When Pharaoh Sent),” Item 332: It is a Mitzva [commandment] to build the Temple below like the Temple above, as it is written, “The place that You have made for Your dwelling, O Lord.” This is so because the Temple must be built below, and to pray a prayer within it everyday, to serve the Creator, since prayer is called “Work” [service].

The Temple below means Malchut where we have to create a corrected desire (Kli – vessel). A prayer means to raise an appeal (MAN) for correction.

The connection of the lower one with the upper one was due to Malchut’s ascent to Bina, and then Bina’s descent into Malchut. As a result, there are two Temples: Malchut and Bina below are the Temple below, while Malchut and Bina above are the Temple Above.

“The Temple must be built below, and to pray a prayer within it everyday” means to connect Bina and Malchut together when we try to create such a state in the group, in our desires. After all, where else can I express my attitude toward bestowal? It is possible only in connection between us.

Then, when I realize that I am totally unable to do anything, I raise my prayer, and for that reason, the Temple Above is being built. We need to do this “everyday,” that is, in the states of ascent when we have some strength, we have to try to perform this work with all our energy.
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From the 2nd part of the Daily Kabbalah Lesson 11/3/2010, The Zohar

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Writings of Rabash, Shlavei HaSulam, “What Is it That it is Written and You Should Return to Your Hearts”
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The Book of Zohar — Introduction: “The Donkey Driver,” Item 90, Lesson 4
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Talmud Eser Sefirot 3, Part 8, Item 59, Lesson 32
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A person who desires to ascend up the spiritual degrees, to go from our reality that is felt in the five senses to the upper reality, has to change himself and his qualities. And for that he needs an external, additional force which he lacks.

He has just a tiny point of desire for spirituality and must receive everything else from outside. The entire sum total of these forces, which raises him from the current state to a more advanced state, is called “the donkey driver.” In Hebrew “donkey” is Hamor, originating from the word Homer, matter. The donkey is our matter, the will to enjoy, and it continuously goes through changes, causing us to ascend and advance along the spiritual path.

The force from Above influences our desire, changing it, and thus our “donkey” becomes constantly improved because the “donkey driver” is always working on him. When we reach the end of the path, our “donkey” really does become “white,” just like in the stories about the Messiah who arrives on a “white donkey.”
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From the 2nd part of the Daily Kabbalah Lesson 1/11/11, The Zohar

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"Introduction of The Book of Zohar," Article "You Will Behold the Secret of the Lines in the Palms," Item 161: When three small lines enter those on the length, he has one black inscription in his body. Also, three hairs hang down that inscription, and that inscription is as a circle, with one breakage at the top of the inscription. Wise-hearted who know these secrets called this inscription “An eagle’s head.” Sometimes, this inscription is seen between his shoulders, sometimes in the right arm, and sometimes on the right arm, on his fingers.

We read about parts of the soul which connect with other souls and by that virtue reveal these images in the connection between them. "The secret of the face," "the secret of the lines on the palm," the secret of all body parts, all of that refers to the parts of the collective soul, Adam HaRishon, the system of connection between the souls.

By and of themselves, the souls contain nothing that we can study because it’s the desire to receive. We attain the connection between them, meaning the forces of their mutual bestowal, which connect them like blood vessels.

The Zohar describes all these forms of connection as the study of "the secret of the faces," "the secret of the palm lines," "the secret of Man’s body" referring to all kinds of internal and external signs, until we gain knowledge of the whole Man ("man" or "Adam" in Hebrew is a derivative of the word "Edome" or "similar to Upper One"), that is, until we reveal the perfect system called "the Creator."

Therefore, we should bear in mind that The Zohar speaks about the connection between us, describing it in such a way.
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From the 2nd part of the Daily Kabbalah Lesson 1/9/2011, “Introduction of The Book of Zohar,” Article “Yitro (Jethro)”

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The Book of Zohar includes many parts:

1. Introduction of the book itself, which is also written by Rabbi Shimon,
2. The weekly chapters or commentaries on the weekly portions of the Torah,
3. The parts commenting on the Prophets (Nevi’im) and the Writings (Ketuvim).

The Book of Zohar was a complete commentary on the Hebrew Scriptures (TaNaKh for the Torah, Nevi’im, Ketuvim). We were left with only a part of this exalted Book, and most likely a very small one since except for the commentaries on the Torah, none other seem to exist. Moreover, as Baal HaSulam repeatedly emphasizes, the Torah commentaries are also missing a lot. We’ve seen how in some places, the text often ends quite abruptly.

But from the upper governance’s point of view it looks like we need exactly the parts of The Zohar that we have received. So, there is no need to feel bad that the whole Book of Zohar has not been found. We should be grateful for what we have of it and use it according to its purpose.

Now we are reading "Introduction of The Book of Zohar." All of the articles in this introduction are very useful and profound. But “The Donkey Driver,” “The Night of the Bride,” and “The Letters of Rav Hamnuna Saba” are the most fundamental articles where the authors of The Book of Zohar explain the basics of creation.
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From the 2nd part of the Daily Kabbalah Lesson 1/9/2011, “Introduction of The Book of Zohar,” Article “Yitro (Jethro)”

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At all spiritual degrees, until the very final correction (Gmar Tikkun), a special force from the upper degree becomes revealed to us. This force accompanies a person while helping him to ascend from one spiritual degree to the next.

As a matter of fact, a person, while at a given degree, can never ascend to a higher one on his own since he has only the power of the current degree. If he had the force of the higher degree, he would be there already.

Yet, between the degrees, there is always some intermediary link, a mediator on the path. Between beast and man, such an intermediary is the ape; between plant and animal, it is a “dog of the field,” and so on.

In spirituality, such an intermediary is the “donkey driver.” There are other “angels” as well, meaning forces that assist us in various ways in ascension from one state to the next. Even now, when we wish to take some actions, an upper force comes and assists us. No matter whether we call it the Surrounding Light or an angel, this particular force leads us forward by helping us to rise from degree to degree.

The lower one supplies only a desire, a vital need. He has to strive to ascend along with his “donkey,” and be almost able to do so while being fully aware of his inability to accomplish this alone.

This is why two sages who embark on a journey take time to arrange a guide for it in advance, the “donkey driver.” They have the donkeys which are loaded with luggage; they know where they are going, and only a guide is needed to lead them on.

Usually this help from Above comes from Rav Hamnuna Saba (see “Introduction of The Book of Zohar,” Article, “The Letters of Rav Hamnuna Saba”). It is a very exalted spiritual degree from which the Upper Light expands in order to assist us. It is regarded as the “donkey driver.”
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From the 2nd part of the Daily Kabbalah Lesson 1/9/2011, “Introduction of The Book of Zohar,” Article “Yitro (Jethro)”

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Writings of Rabash, Shlavei HaSulam, “What is the Bread of the Evil Eye at Work”
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The Book of Zohar — Introduction: “The Donkey Driver,” Item 85, Lesson 3
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Talmud Eser Sefirot 3, Part 8, Item 57, Lesson 31
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Writings of Baal HaSulam “The Wisdom of Kabbalah and Philosophy,” Lesson 12
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Writings of Rabash, Shlavei HaSulam, “What is the Feast of the Groom”
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The Book of Zohar — Introduction: “The Donkey Driver,” Item 81, Lesson 2
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Talmud Eser Sefirot 3, Part 8, Item 54, Lesson 30
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Writings of Baal HaSulam “The Wisdom of Kabbalah and Philosophy,” Lesson 11
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Question: What does it mean to make efforts while reading The Book of Zohar?

Answer: While reading The Zohar, we have to identify with the book’s narration as much as possible. The Zohar talks about ascent up the spiritual degrees, about the qualities that a person must have in order to be on those degrees.

We want to attain these levels in order for them to be revealed in us. While I read The Zohar, what do I want to be filled by? What are all of these qualities that I read about, such as HaGaT, NeHY, Tifferet, and Malchut? What should I identify myself with?

This is called a desire to know what I study, meaning to unite with it. That is how we awaken the Light from these high states, causing it to influence us.
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From the 2nd part of the Daily Kabbalah Lesson 1/9/11, The Zohar

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Question: What do we have to do so The Zohar will find its way into the deepest recesses of the heart, into our desires and thoughts?

Answer: Open your heart. Nothing else is needed. The most important thing is not to despair and not to relax, and to make efforts precisely when the going gets rough. The article “Donkey Driver” in the Introduction of The Zohar is exactly the place where it explains that when you are walking along and your “donkey” (in Hebrew “donkey” is “Hamor,” originating from the word “Homer,” matter, the will to enjoy) can no longer carry its burden, you are sent a “donkey driver” that helps your “donkey” to ascend.

This driver stings the “donkey” with a sharp stick and it’s unpleasant. However, it makes you move forward. Therefore, if you agree to have a driver like that, you will receive him. But you have to ask for these “stings.”

Question: I know how to ask for good things, but how can I ask for the “stings” of the donkey driver?

Answer: If I don’t identify myself with my ego and want to be liberated from it, then I think the opposite: The more “stings” it receives, the more able I am to distance myself from it, to run away from it and ascend above it.

These “stings” do not wound me, but my ego. If I separate and detach from it, then we are separated by a distance and I therefore do not feel the “sting” that passes over it. The sting comes only in order for me to part with my ego. Then I don’t perceive these blows as happening to me, but to my “Pharaoh,” and in the meantime I ascend.
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From the 2nd part of the Daily Kabbalah Lesson 1/9/11, The Zohar

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