The Zohar, Chapter “VaYetze (And Jacob Went Out),” Item 252: But Jethro was not so toward Moses, since Laban was a sorcerer, and he did all his deeds against Jacob with witchcraft. And because now Jacob did not wish to be detained there, since the Creator told him, “Return unto the land of your fathers,” he did not wish to be detained and forsake the commandment of his Master. This is why he did not ask his permission.

There are two kinds of forces. On one hand, there are the forces that prevent us from uniting, called “help against,” which appear to oppose our unification. On the other hand, there are the forces that promote unification. We need them both. We have to recognize the seemingly negative forces, all these “wicked” within us (Laban, Esau, and others) as well as the seemingly positive forces (Jacob, Isaac, and others) against them.

All of these forces work either “for” or “against” our unification. And it is up to us to decide who will win and how. It is then that we discover that all must be as it is described in the Torah, and thus reveal its whole narrative. Where? It’s revealed in the connection among us, as we work with the forces of disunity and those of connection.

From the 2nd part of the Daily Kabbalah Lesson 7/1/10, The Zohar

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The Zohar, Chapter “VaYetze (And Jacob Went Out),” Item 250: But he did not go on his way immediately. Rather, he was detained and worked six years in Laban’s flock, since as long as Rachel was not conceived with Benjamin, he was detained there. When the time came that she was impregnated with Benjamin, he fled and did not ask Laban for permission so he would not be detained there, and so that Jacob would unite with all the tribes in the required place, in the land of holiness.

The science of Kabbalah utilizes a special language called “the language of branches.” If in all our feelings, thoughts, and properties our intention remains “for our own sake,” we sense only the reality of this world. Even the words of the Torah signify to us something that is happening in this material world.

But if we keep the intention “for the sake of bestowal,” each word of the Torah naturally transforms within us into descriptions of spiritual roots and forces. It becomes clear to us that the Torah isn’t saying a word about material objects (like herd, Leah, Rachel, Jacob, and so on) or their physical actions. Rather, it is all about the forces (desires and the Light) with which we sense and interact.

We feel this very clearly without any doubts since the upper sensations and thoughts are much stronger than lower ones. That is why when we read the Torah it never occurs to us that it describes this material world. We perceive everything to the degree of our inner level of correction.

At this point in time, we sense only the lower material world. That is why everything we read or hear about triggers images of this world like sheep, a well, women, men, and various actions that we are familiar with and that are part of this world.

Our efforts while reading The Zohar have to include the following thoughts:

1. The Zohar talks exclusively about the measures of connection among us;
2. We aspire to differentiate between the spiritual forces (desires to bestow) within ourselves, which are named using the words of this world.

We have to imagine them and try to search for them as a little child who tries to grasp the rules of a new game that allows him to grow. By doing so, we rise from the branches of this reality to the roots of the Upper World. Step by step, we try to distinguish the Upper roots; these efforts develop us like children.

That’s why we don’t merely listen to the sound of the words while reading The Zohar. Rather, as Baal HaSulam writes in Introduction to the Study of the Ten Sefirot, Item 155, “Although they do not understand what they are learning, through the yearning and the great desire to understand what they are learning, they awaken upon themselves the Lights that surround their souls.”

The effort we make brings us understanding and attracts the Light that Reforms which corrects us. Within our corrected desires we begin to understand and sense what The Zohar is telling us.

From the 2nd part of the Daily Kabbalah Lesson 7/1/10, The Zohar

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Rabash, Shlavei HaSulam, “Go Forth From Your Country”
The correct attitude toward a reward is to have no regard for it at all. This reward is the Creator’s business.
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The Book of Zohar – Selections, Chapter “VaYetze (And Jacob Went Out),” Item 286
By reading about a single spiritual system described in The Zohar, we awaken it within ourselves, we awaken us in it, and together demand its revelation.
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Rav Yehuda Ashlag, Talmud Eser Sefirot, Vol. 2, Part 7, Item 5, Lesson 3
If there was no mixing between the qualities of bestowal and receiving, then we would never be able to conceive the existence of something outside of our nature.
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Rav Yehuda Ashlag, “Introduction to the Book, Panim Meirot uMasbirot,” Item 8, Lesson 8
A Kabbalistic book can be revealed centuries after it has been written. It is given from above; however, it waits the time when its receivers will be ready.
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The Book of Zohar – Selections, Chapter “Heaven and Earth”
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The Zohar, Chapter “VaYetze (And Jacob Went Out),” Item 176: The keys to the treasures are on her right hand. These are the third discernment that she brought down with her from Ima to the Garden of Eden, the light of Hassadim whose place is in the right hand, which clothe the Hochma, and which are called “keys to the treasures,” since they open the treasures of the wisdom. Without them, all the treasures of the wisdom would remain hidden, like a lock and bolt.

Ultimately, what is the wisdom of Kabbalah telling us? It explains how we make use of the changes within our desires, which we have certain control over, to become similar to the Creator. All desires come equipped with the original structure, called HaVaYaH, which we cannot change. All the material of the creature, created by the Creator, received its original imprint, its true model called Yod-Hey-Vav-Hey. Indeed, otherwise this material would not perceive the Light as coming from the Creator. And that is why this imprint must be in the material, for otherwise there is no creature; that is, something that feels that it is one, receiving and two, receiving from the Creator.

Therefore, HaVaYaH signifies the very minimum below which there is no creature. The Light must spread through the full four phases of the desire. This form must exist in the material. After the creature already has this original imprint of the Creator, we learn the forms that the creature assumes, adopts from the Creator as it begins to grow in similarity to Him.

HaVaYaH is the perfect structure. Its perfection is either that the creature’s material does nothing, while the Creator imprints everything in it, or that the creature does everything, becoming similar to the Creator and existing in perfect HaVaYaH.

For the creature to exist in perfect HaVaYaH by being similar to the Creator, it must bestow back to Him the ten Sefirot of the Reflected Light, akin to the Creator’s ten Sefirot of the Direct Light. How is this possible? It is possible, if the creature has the power to bestow, which it elevates from Malchut to Keter.

From the 2nd part of the Daily Kabbalah Lesson 6/28/10, The Zohar

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We are inside a system of souls that are interconnected and exist in a corrected state, which was initially created by the Creator. It is written, “The end of the action is in the initial plan.” The Creator does everything with His Thought. He had a plan, and it all came true.

We have to attain the same state through our own work. Why? It is in order to be able to differentiate all the nuances, qualities, and components of that state. We have to feel that we own, sense, and attain it.

That is why we are in the same state, but totally unconscious. What should we do? We should ask for consciousness. I want to see, discover, and feel where I am! Which state in the world I feel is similar to the spiritual state that the Creator made? That state is the connection among people who aspire toward Him.

Right now the corrupted connection among us gives me a sensation I call “this world.” I experience our connection this way because I feel only myself. I am entirely immersed in myself. However, if my senses start to work in the opposite fashion, from within to the outside, then I will feel the true reality where I exist.

This change of the sensation “from within to outside” takes place gradually, along 125 levels, by virtue of our work, our efforts, and our request for it to happen. Where do I implement this entire process in order to avoid living inside illusions, getting confused, and making mistakes? I do it in the group and in my current state. That is where I have to implement it in practice.

This is exactly what I ask for. Everything is very tangible and simple: There is a group in which everyone aspires to attain a connection among them. This is what we ask for while reading The Zohar. Why? Because by reading this Book, we awaken our true connection with the force that rules us, the force called “the Creator.” Then our expectations have a chance of coming true, even if they are inauthentic and artificial. Concerning this it is written, “We will do and we will hear.”

This attitude to our state, to the studies, and to what should happen is called “intention,” and our work is man’s inner work, the work of the Creator. The use of this system through a book and through the force that rules inside us is called the science of Kabbalah.

These are all phases of revealing the Creator to the creation. What is the meaning of “the revelation of the Creator?” It is the revelation of the force of bestowal inside us. That is why the Creator (Bo-reh) means “Come (Bo), See (Reh).” At the end of the day, we are doing the Creator’s work, and that is the entire science of Kabbalah.

From the 2nd part of the Daily Kabbalah Lesson 7/4/10, The Zohar

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Rabash, Shlavei HaSulam, “But The More They Afflicted Them,” Page 110
Our work is to try to unite with one another. Only then does the truth begin to reveal itself.
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The Book of Zohar – Selections, Chapter “VaYetze (And Jacob Went Out),” Item 259
What do we want to gain from The Zohar? We want it to unite us, to grant us the force of bestowal, which we don’t even want to hear about.
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Rav Yehuda Ashlag, Talmud Eser Sefirot, Vol. 2, Part 7, Item 3, Lesson 2
Our desire to understand the words of the Kabbalists attracts the Upper Light, which opens our eyes. The mind is helpless when it comes to the correction of desires.
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Rav Yehuda Ashlag, “Introduction to the Book, Panim Meirot uMasbirot,” Item 6, Lesson 7
To become like the Creator means to reveal Him within you.
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The Zohar, Chapter “VaYetze (And Jacob Went Out) – Part 2,” Item 219: When the Creator wished to bring them closer to Him, He gave them the degree of bread of affliction. The bread of affliction is King David, of whom it is written, “For I am afflicted and needy.”

King David is the Nukva. When she receives the illumination of the left from Bina, she is at the same level as ZA, the fourth leg of the throne, Bina. At that time, the Nukva is attached to Bina and does not mate with ZA, her husband. Hence, she is poor and without light, and she is called “the bread of affliction,” since the Hochma does not shine without Hassadim. At that time, it is written, “For I am afflicted and needy.” And this degree of the Nukva is her first degree.

It would seem that abundance exists in the Light of Hochma. However, what good does it do you if you can’t use it? Without clothing it in the Light of Hassadim, it only brings you darkness. It is preferable not to have the Light of Hochma before you receive the Light of Hassadim. All of your abundance reveals itself within the Light of Hochma to the extent that the Light of Hassadim is present.

Hence, abundance is measured only by the degree of the Light of Hassadim in the spiritual vessel (Kli). Hochma can shine only to the extent of the presence of Hassadim. This explains why “the bread of affliction” implies that you already have the Light of Hochma, but still lack the possibility of its revelation since you are in need of the Light of Hassadim, that is, you experience the absence of bestowal and love.

From the 2nd part of the Daily Kabbalah Lesson 6/30/10, The Zohar

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The Book of Zohar, Weekly Torah Portion “Pinchas,” Selected Excerpts
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A question I received: Why is it more and more difficult to study The Zohar? Not only do I not feel that I am progressing, but also that I’m regressing. I open the book and feel as if an even greater burden falls on me.

My Answer: Imagine a person who is burdened by a huge problem and is constantly thinking about it. Even when he is performing various other duties, his heart and mind are fixed on the problem. For instance, a woman who goes to work and must leave her sick child at home, will only think about him.

When your heart acquires a desire that is able to think anti-egoistically, you will be able to understand that The Zohar is talking solely about unity. Gradually, you will develop a need for it. Then, it will come as a sensation. After all, everything we feel is the connection (the Upper World) or the lack thereof (our world). This is how the picture of the world is built.

From the 2nd part of the Daily Kabbalah Lesson 6/30/10, The Zohar

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