The Zohar, Introduction, Article “Lock and Key,” Item 44: Within those gates there is one lock and one narrow place, in which to insert that key.

First of all we must find the key and the lock. What are they? Where are they? And how can we make them match one another? Inserting the “key in the lock” means establishing a connection between opposites by attaining equivalence of form.

And finally, how can we open the lock? How do we turn the key in it? Do we “turn” ourselves in the upper one in order to become similar to Him? Or is all of this none of our own acts, but only His? Should we just evoke or initiate them?

These are questions that a person discerns all the time. The lock and key represent a protective mechanism that adapts us to the system of the world of Atzilut, to Arich Anpin.

He divided himself into two parts: upper and lower. The upper part is concealed while the lower part becomes revealed to the lower ones. We do not have a direct connection with Him and thus we turn to Bina, who came to the outside, becoming a conductor of the upper governance.

The Zohar has a lot to say about this because we have to awaken Lights upon us that will project inside us the mechanism that corresponds to the lower part of Arich Anpin. Our task is to give the upper one an opportunity, again and again, to work on us and give us forms that are increasingly more perfect. At the end we must take on the laws of the system that is connected to us, lower ourselves before it, and become similar to it.
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From the 1st part of the Daily Kabbalah Lesson 12/21/10, The Zohar

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Reading The Zohar is a very special kind of reading. We are the will to receive pleasure. The Creator cultivates this desire in us and leads us to the group. We are talking about people who, according to their inner evolution, are now expected to start uncovering spirituality.

From the group, I receive additional desire called “aspiration” which I obtain thanks to my work in the group while making efforts to unify with the friends. Despite my unwillingness to become one with them, I work on it by employing all possible means to receive awakening from them.

Thereby, I receive from the group the following: 1) additional awakening or the yearning for spirituality; 2) awareness of evil, my egoistic nature, and unwillingness to unite with the others; and 3) the value of the goal of becoming identical to the Creator, achieving bestowal.

Knowing all these conditions, I undertake reading The Book of Zohar. Now, while reading The Zohar with the desire to attain bestowal, with the awareness of my existing in the will to receive pleasure, employing additional desire that I obtained from the group, I demand transformation.

However, what does it mean to “demand transformation?” If I already reside in these desires and the forces are already working on me, I will be transformed for certain since The Zohar, per se, is the Light.

What does it mean that “I draw the Light, attracting it?” My attitude toward the studies must be such that right now, while reading The Zohar, I tap into the force of Light so it may affect, transform, and correct me.

In itself, the Light doesn’t do anything. Desire grows and changes due to the constant Light that remains at absolute rest. Therefore, when I demand transformation from the Light, I don’t really ask it from the Light. I ask for my desire to change and become more powerful in demanding the Light.

While reading The Zohar, we should think in the above manner. As a result, we will realize that it is all up to us, and we stand across from the unchangeable force that is willing to assist and reform us to the better.

Therefore, I begin reading The Zohar with all my demands for correction, a greater egoistic desire that opposes the Light, the desire to be reformed, and equalize myself with the Light at least somewhat. I must feel this central demand to be reformed in my will to receive like a thorn that keeps bothering me.

This is what my approach to reading The Zohar must be. I have to feel this “thorn.” After all, if I had a splinter in my finger, then, try as I might, I wouldn’t be able to focus on studying, reading, and listening because a powerful, sharp pain would distract me.

We should feel this “sharp pain” within us while reading The Zohar such that it won’t go away. The moment I stop feeling it, I’m not studying the Torah, but some fancy science, as it is written: “Believe that the nations possess wisdom.”

“The nations” are those who don’t wish to change. If a person desires to change, it means that he is “studying the Torah” since the Light contained in it reforms and returns us to the source, the Creator. That’s where the difference is.

The very same person can be “the nations” at one moment and “Israel” (aspiring to the Creator) the next. As soon as he doesn’t wish to change, he is regarded as the “nations of the world.” Then, he is studying fancy knowledge. The moment when he wishes to change and become similar to the Creator, he is “studying the Torah,” that is, demanding the Light that Reforms.
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From the 2nd part of the Daily Kabbalah Lesson 12/17/10, The Zohar

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Kabbalists write about various states of the souls, which are states they have actually gone through. What matters is the extent to which we want to imagine these states and identify ourselves with them. They are all indications of how we give pleasure back to the Creator, and by virtue of this aspiration we reveal the same action from His end. That is how we enter unity with the Creator: He gives to a person and a person gives to Him.

These are the states that Kabbalists tell us about. The more we aspire to them, the more the force or Light from there influences us, bringing us closer to the states of unity and leading us into them.

This continues along the whole path. It doesn’t only happen now, when we are just getting ready for actually entering these states of interconnection, but also later on, when we will feel the spiritual actions better. One way or another, only our aspiration, only our raising MAN, a prayer for higher states of mutual bestowal and revelation of love, will help us ascend to newer levels each time.

This is the approach that the soul must follow until the end of correction. Only this kind of work will enable us to move forward.
From the 1st part of the Daily Kabbalah Lesson 12/21/10, The Zohar

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The Zohar, Introduction, Chapter “Lock and Key,” Item 42: That carving that was engraved in Bina was engraved and hidden in her, as one who hides everything behind one key, and the whole of that one key is hidden in one palace. And even though everything is hidden in that palace, that key is the most important because that key closes and opens.

It is a great question and a great mystery: How is the spiritual system organized in order to correct the egoistic desire, which is opposite to the Creator in every way?

Two absolutely opposite forces, Bina and Malchut, united under the influence of a third factor, the intention. Thus, they built a system that really is able to facilitate correction with the help of the forces of reception and bestowal, producing an intention in the lower ones.

This mechanism is in the three upper Sefirot of the world of Atzilut, whereas the lower seven Sefirot are operated by the lock and key. The system is ready to be used: If we activate it, it will influence us. We do not feel how its Lights influence us, but in the meantime they descend, already organized in the right combination. They are what changes our desire so it reaches equivalence with the intention.

The Book of Zohar explains the secret of the upper system that connects the forces of the Creator and creation in order to make us similar to Him. We do not know how the process of change takes place in us, and thus we study its mechanism as a “miraculous quality” (Segula). More and more we come to understand that we do not understand anything. We grow more and more disillusioned with our own forces and not seeing any way out, we put our hopes in the upper system, and then on the contrary, we rejoice about this dependence.

Finally, we gradually begin to be included in the system. We are ready for it to make all the necessary changes in us in order to change us so we match it. If a person expresses willingness to do this, the system begins to influence him.

In this way, the first action from our end is to bow our heads. Then the upper system literally “engraves” its form in a person and he becomes similar to the Upper One.

From the 1st part of the Daily Kabbalah Lesson 12/21/10, The Zohar

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“Introduction of The Book of Zohar,” Article “The Letters of Rabbi Hamnuna Saba,” Item 26: He told her, “Tzadi, you are Tzadi, and you are Tzadik, but you must be hidden. You should not be so disclosed as to begin the creation of the world with you, to not give the world excuses.”

Question: If the letters of my name point to a Klipa (shell), do I have to change it?

Answer: We are not talking about someone’s name here, but about the names of spiritual actions, Partzufim. "Letters" are the properties awakened in the vessels by the Light. We do not discuss the Light itself; it is unattainable for our perception. We perceive only the reactions of the Kli (vessel) which, in conformity with the Light, enters a certain state.

At all degrees, the desire to enjoy finds positive aspects in 22 states of Malchut or, in other words, in 22 "letters." And it is indeed so: There is nothing superfluous in creation. Even a part of the Klipa, the force of impurity, can claim to be worthy of becoming the basis of the world’s creation if the spark of Light settles on it.

The Book of Zohar explains to us that not a single state of Malchut is perfect except the one created by the letter Bet. Yet even Bet is not perfect by itself, but only thanks to its dependence on Bina. This is why the letter Bet in particular is worthy of creating the world by it.

On the other side, the rest of the letters are not only included into Bina; they are also connected to Malchut, which prevents them from becoming the basis for correction of the world. In all other forms of connection beside "Bet," there is a deficiency which will necessarily hinder the path.

Hence, each letter is a symbol of the degree of Malchut‘s similarity to Bina. The words put together from the letters are the acts of the Lights, concrete corrections.

There is no connection with the names given by the parents to their children in our world. You may change or add a name; it will bear no change in spirituality. If we were able to influence the world with such tricks, we would have brought it to ruin long ago.

The hopes to change reality by simply re-arranging the letters of one’s name are futile. Reality will change only when we will change ourselves, when we draw closer to the Light in our properties. When you change yourself, you change the world. After all, only our Kelim are changing.

It is said: "Change of place, change of luck." "Place" is desire. Change your desire and you will truly experience transformations.
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From the 1st part of the Daily Kabbalah Lesson 12/13/10, “Introduction of The Book of Zohar,” Article “The Letters of Rabbi Hamnuna Saba”

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The Book of Zohar — Introduction: “The Letters by Rabbi Amnon Saba,” Item 39, Lesson 7;  “Wisdom On Which the World Stands,” Item 41, “Manula and Mifteha,” Lesson 1
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Talmud Eser Sefirot 3, Part 8, Item 26, Lesson 15
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Baal HaSulam, “Beit Shaar HaKavanot,” Item 85
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Before I start studying, “engaging in the Torah,” the key is to know what and why I am studying and what I will get from it. The Torah is the only medium that can help us reach the goal. There are probably multiple conditions to that, but all of them are necessary solely in order to form a correct connection with the Torah for us.

“The Torah” is the Upper Light that affects and reforms us so that we get to know the Creator, the Upper Force, and appreciate Him as the Giver, as love itself, which lies above our essence: the will to receive pleasure.

This is why the prayer book opens with special blessings that we bring before the study: We give thanks for the opportunity to study the Torah. A person feels that it is worthwhile to study the Torah which is designated solely for the correction of the evil inclination. This is described as: “I created the evil inclination, and I created the Torah as a spice for it.”

If it weren’t for the evil inclination, the Creator wouldn’t have created this special Light, the unique system of reforming us. And now, seeing the inner evil unfold, a person truly needs the Torah. And if it isn’t the case, a person doesn’t study the Torah since he isn’t connected with the system that teaches him about inner changes.

I need to become aware of my evil and wish to get rid of it; I need to understand that there is no way out of it and only the Upper Light will reform me. Then, I will turn to the Creator in the correct manner.

The journey may be long. Most don’t have a clue about it, while others think they practice the Torah although it isn’t really so; for them, the Torah is not the instrument of correction and ascent to the Creator.

First of all, a person has to find out what inner part of him needs to get corrected. I think not about what I will get from the Torah but what must be reformed in me. After all, the Torah is a “spice” which conceals the Light that Reforms. What then is corrupted in me? What requires correction?

I must visualize both these forms, the corrupted and the corrected ones, as clearly as possible and expect liberation, the force that will help me to transit from the first to the second spiritual degree. Having constructed this crystal clear, accurate system, I anticipate and demand assistance from Above so that it all comes true.

If the evil inclination is evil for me indeed, if I understand what correction is exactly and am determined to come to it, then I draw the force of the Torah, the Light that descends and reforms me. And that is when I truly do “engage in the Torah.”
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From the 1st part of the Daily Kabbalah Lesson 12/16/10, "Introduction of The Book of Zohar," Article “The Letters by Rabbi Amnon Saba”

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“Introduction of The Book of Zohar,”Article “Flower Buds,” Item 5: The flower buds are the patriarchs, who entered in thought and entered the next world, Bina, and were hidden there. From there, they came out in concealment and were hidden in the true prophets. Joseph was born and they hid in him. Joseph entered the holy land and erected them there, and then they appeared in the land and were revealed there.

Our entire connection with the spiritual world goes through the Partzuf of Nukva of the world of Atzilut. The broken souls raise their MAN, the request for correction, toward her.

A person with a point in the heart aspires toward the spiritual world, and spirituality is bestowal and unity. Because of this, he strives to unite with others, and he is given the opportunity to do this in the group.

When a person carries out the condition of ascent and creates a Kli (vessel), he connects with Malchut de Atzilut. She raises the common appeal of the friends to Zeir Anpin, and He gives them the Light that Reforms. Then, the souls that wish to become one whole ascend the degrees of unity.

First, they rise to the state of conception (Ibur). Here, they unite through nullifying themselves before one another. Each lowers his head before the environment and becomes “like a fetus in its mother’s womb.” Then, they reach the nursing degree (Yenika, drawing of sustenance) where their unity becomes stronger. Now, they become able to work with their desire to receive pleasure, and rise above it.

Then, the souls move on to a grown state (Gadlut, adulthood). The degree of their unity enables them to connect with Zeir Anpin, and this degree is called Yesod de Gadlut or Joseph.

This helps us understand the story described in the Torah of how Joseph was sold into slavery by his brothers. These events unravel around our fight for unity, for us to attain the mutual guarantee to the degree that is sufficient for revealing the Creator between us.
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From the 1st part of the Daily Kabbalah Lesson 12/2/10, “Introduction of The Book of Zohar,” Article “Flower Buds”

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Question: It seems to me that in order to connect with the text of The Zohar, which is written in an unfamiliar language, I need a miracle, but in our world it is difficult to believe in miracles.

Answer: I don’t know what it means “to connect with the text.” I hear some story in a foreign language. I was told that it is about me, about everything that is meant to happen to me today and in the future. By all means, I am very eager to learn because it is so important to me! The Zohar is a “secret code” that I have to decipher and reveal for myself. What should I do?

Kabbalists teach us: “If you make as big an effort as you possibly can, wish for it, search for the right approach, then you will reveal it. You are able to disclose it, but everything depends on how much effort you apply.”

We have to study a lot, learn how to sense and abandon some of our inner properties in order to better comprehend this text because it describes an understanding and approach to life that is completely opposite to us. You have to “dress” in these ideas, identify yourself with their characters, get to know and love them, even if you don’t like or understand them yet. You must alter a lot in yourself if you want to understand this story.

In fact, you change yourself in accordance with the story. All it talks about becomes more or less close and clear to you; you start sensing and accepting it to the extent that you become a part of it and reveal it to yourself.

It happens as a result of many actions through which you try to imitate the world of The Zohar. “What is this all about? I want to understand and feel it, to live in this world, so how do I change myself to start seeing at least a little bit of what The Zohar speaks of?”

I should always be aware of the matter inside myself which is constantly changing according to the story. I am the “clay” that shapes the story. I want to form it! This is how I am getting closer to the story, even though I begin to perceive and sense it rather than understand it, as it is said: “And Adam knew Eve.”

My approach is to let the narration in The Book of Zohar create more advanced forms within myself until I acquire the real shape. Indeed, the story by itself implies the revelation.

This is how we should work with the text; this is the right approach that we should exercise to get closer to The Book of Zohar. I want the Book to change me, carve “my matter” into any shape it deems necessary. I am totally open and ready for everything; I completely entrust myself to it!
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From the 2nd part of the Daily Kabbalah Lesson 10/25/10, The Zohar

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The Book of Zohar — Introduction: “The Letters by Rabbi Amnon Saba,” Item 34, Lesson 6
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Talmud Eser Sefirot 3, Part 8, Item 38, Lesson 14
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Baal HaSulam, “Beit Shaar HaKavanot,” Item 82
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Rav Yehuda Ashlag “A Handmaid that is Heir to Her Mistress,” Lesson 9
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