Entries in the 'Zohar' Category

Daily Kabbalah Lesson – 06.28.10

Rabash, Shlavei HaSulam, Article “Sometimes You Call Spirituality By the Name Soul (Neshama)”
There isn’t anything new in the humanity’s development; we simply reveal what already exists on the levels of development.
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The Book of Zohar – Selections, Chapter “VaYetze (And Jacob Went Out), Item 167
The further we advance the more we understand that everything that’s revealed to us along the path is the Creator.
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Rav Yehuda Ashlag, “Preface to the Sulam Commentary,” Item 83
The screen (Masach) has to constantly renew itself and be in motion under the influence of the Light, otherwise there would be no development.
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Rav Yehuda Ashlag, “Introduction to the Book, Panim Meirot uMasbirot,” Item 3, Lesson 3
Humanity’s only problem is disconnection. By resolving this problem we’ll calm the fire of passions and enter into a stream of perfection.
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Opening The Zohar – 06.27.10

The Book of Zohar – Selections, Chapter “The Night of the Bride,” Item 1
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Infinity Is Just A Moment

Dr. Michael LaitmanThe Zohar, Chapter "VaYetze (And Jacob Went Out) – Part 1," Item 129: “And they seemed to him but a few days because of his love for her.” The entire seven years were to him as the upper seven years from Bina, who are ones, in one unification, and are not separated. They are all one, since they connect to one another for the love that he loved her, since she was to him like the upper unification in Bina.

How do we define infinity? Is it when time lasts infinitely or when there is no time and it equals zero? How can it be that when I love her, I spend seven years working for her, and in my perception these years fly by? Shouldn’t it be the other way around? Shouldn’t this time last infinitely long because it will take seven years before we will be able to be together?

In reality, infinity is when time reduces to zero. In our world, we believe that infinity is something infinitely distant because we imagine that the end (death) is pushed beyond infinity. We perceive infinity in this way because our perception is shaped from lack rather than fulfillment.

But in spirituality, where all our actions are dictated by bestowal, it is the other way around. Infinity is when everything is in one place as if compressed into zero. Everything exists at the same moment, "at the same time, in the same place, in the same woman."

From the 2nd part of the Daily Kabbalah Lesson 6/24/10, The Zohar

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The Torah Stories Turn Into Revelation

Dr. Michael LaitmanThe Zohar, Chapter “VaYetze (And Jacob Went Out) – Part 1,” Item 127: For this reason, Leah did not appear but Rachel, to attract Jacob’s eye and heart with Rachel’s beauty, so he would set up his dwelling there. And thanks to her, Leah, too, was coupled with him and bore all these tribes. How did Jacob know who Rachel was? After all, he did not know her? The shepherds told him, as it is written, “And, behold, Rachel his daughter comes with the sheep.”

All these properties -  “well,” “water,” “Haran,” “Jacob,” “Lavan,” “Rachel,” “Leah,” “shepherds,” and “herd” -  are within us. The Torah explains how to distinguish and sort these forces within ourselves.

It can be likened to a construction set. We have to discern our inner desires and, by referring to the picture that the Torah draws for us, position each of them in the right place. We continue doing so until we get the whole internal picture that shows the connections between all the desires and properties that the Torah describes, between – the “herd,” “well,” “water,” and so on – at their inanimate, vegetative, animate, and speaking levels, in the entire spiritual reality.

As soon as I organize this picture correctly according to the Torah instructions, I am captured in a film sequence and I move to the next frame. This is how we advance from one sequence to another one, one degree after another. At each step, the Torah tells us how to develop from one level to another through inner changes.

By changing our internal forces and properties in accordance with the Torah story, we advance along with the Torah narrations. This is when the Torah stories turn into revelation.

From the 2nd part of the Daily Kabbalah Lesson 6/24/10, The Zohar

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Daily Kabbalah Lesson – 06.27.10

Rabash, Shlavei HaSulam, Article ”The Matter of Bestowal,” 1984
When each person thinks about all the others, then everyone can keep an intention and attract the force of correction. This constitutes “mutual guarantee”.
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The Book of Zohar – Selections, Chapter “VaYetze (And Jacob Went Out), Item 143
In order to receive pleasure from new things one must first acquire new desires. The desires one receives are from his environment.
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Rav Yehuda Ashlag, “Preface to the Sulam Commentary,” Item 76
Today it’s evident that the symbiosis of modern science and the human egoism is leading the world toward a catastrophe.
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Rav Yehuda Ashlag, “Introduction to the Book, Panim Meirot uMasbirot,” Item 3, Lesson 2
The Upper Light acts upon us only when we feel the need to acquire the property of bestowal.
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Why Do I Need This Whole World?

Dr. Michael LaitmanThere are two forces in nature: reception and bestowal. These two forces depict pictures on our desire to enjoy like on a computer screen. They project the picture of the world that consists of me and everything around me. As Baal HaSulam writes, in the posterior part of our brain there is a screen through which we perceive a picture of the world.

This picture is created with the help of two forces: a receiving (left) force and a bestowing (right) force. The combination of these two forces on my egoistic material depicts the whole picture of reality for me. I feel it, I see a picture, as it were, and it seems to me that this picture, this reality, exists outside of me. I, myself, project my inner picture in front of me. This is how I “see the world.” It’s as though I retrieve it from within myself and project it outside.

Why am I built this way? Why do I see my inner world in an external form? It is in order for us to treat it egoistically with neglect and hostility. Thereby, we receive an opportunity to study our inner world and to correct ourselves.

If I sensed it as being inside of me, I would never be able to correct myself because I would relate to everything in a positive manner with goodness, but solely in an egoistic manner. But now, since my ego comes out to the outside and I feel that it is foreign, I relate to my “external self” like to a foreigner, egoistically in a negative way, rather than positively and like it is my inner part. Therefore, I have an opportunity to understand what “external” and “internal” mean for me.

The world was split into two parts: me and the others. I cannot convince myself that something which exists outside of me is my own. I am given an opportunity to see my inner essence in the outside picture: “Come and see who you are and how you treat those around you. This is how you are inside.” You say, “Look how ugly this one is, how lazy that one is, how dumb another one is! I hate them so much!” Meanwhile, all these qualities are yours and not those of others.

These revelations help me. Otherwise I would never be able to relate to them, to completely reveal the “evil inclination” (egoistic desire, hate for everyone) and later to understand that these are my inner qualities that are projected on the outside.

Then I begin to understand how the Creator helps me by giving me such a perception of reality: to see my insides on the outside. I begin to understand how much this helps me, and that without this, I would be completely locked within myself and I would never be able to understand what the “I” is. Meanwhile, there is something here, “something in me that I do not consider to be me.”

Therefore, our entire work boils down to the unification of our inner self with our outer self, with the outside world, and particularly with the group. We can practice with the group. After all, when I begin to work with the group and try to treat the friends like myself, I see that I am incapable of uniting no matter how much I try to convince myself that all this outside of me is also me. I can’t even treat a small part of humanity, the group, whose goal is close to my own, like myself. I can’t relate to it above my egoistic mind.

In this regard, I begin to see this egoism like something that was artificially created by the Creator, particularly for its annulment. However, I am unable to do this on my own; I can only desire it and then ask the Creator for the disappearance of it (egoism). Why should I ask? In order to receive a connection with the Creator!

“How can this be?” Understand that they are you! Treat them with love, since they are parts of your soul!

“But I can’t!” They are your friends, your neighbors. They are advancing to the same goal as you! What separates you after all?

“The force of the breaking separates us. The Creator placed it as an obstacle, and I cannot overcome it.” And then you ask to correct this in particular. You ask for correction and incorporate the whole world into yourself.

From the 2nd part of the Daily Kabbalah Lesson 6/24/10, The Zohar

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From This World Into The Next

Dr. Michael LaitmanThe Zohar, Chapter “VaYetze (And Jacob Went Out),” Item 88: It is written, “A Psalm of David, when he fled.” He said the psalm while fleeing because previously he thought that the Creator would punish him for his sins in the next world. And when he saw that He wished to avenge him here in this world, he was happy and said a psalm.

“This world” and “the next world” are two spiritual degrees because we exist in the Upper Light and see our qualities around us against this Light. This determines the reality we perceive.

Consequently, any state we experience is a state of concealment of the Upper Light which hides from us behind our egoistic qualities. It is revealed only to the extent that our qualities become similar to it. It follows that each of our states is called a “world,” (Hebrew “Olam” from the word “Olama” or concealment), that is a measure of concealment that we attain.

Therefore, “this world” and “the next world” are two degrees. One is what I feel and observe at this moment or what I can verify, investigate, and study. The other is a state to which I aspire, a measure of concealment that I want to reveal and attain. That is what the Kabbalists refer to as my next world.

From the 1st part of the Daily Kabbalah Lesson 6/23/10, The Zohar

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Weekly Torah Portion Lesson – 06.25.10

The Book of Zohar, Weekly Torah Portion “Balak,” Selected Excerpts
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Daily Kabbalah Lesson – 06.25.10

Shamati #99 He Did Not Say Wicked or Righteous
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Preface to the Wisdom of Kabbalah,” Item 61
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The Book of Zohar – Selections, Chapter “VaYetze (And Jacob Went Out),” Item 132
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First, Let’s Receive A Soul

Dr. Michael LaitmanA question I received: How do I combine inner work with studying The Zohar?

My answer: Don’t think that The Zohar was written to serve as an ordinary book to tell or explain something to us. This isn’t the case. Baal HaSulam wrote his commentary for a different reason as well. We don’t study using our earthly mind to comprehend what is written and to learn in detail how to work in the three lines by memorizing all the terms. We must understand the necessity for correction and not the structure of it all.

The additional commentaries on the authentic sources provided by the Kabbalists (on the Kabbalistic works of the Torah, the Prophets, and other sacred texts) are impossible to comprehend through the ordinary, external mind. They can only be comprehended through correction of the soul. Therefore, all Kabbalistic commentaries are primarily designed to draw the Upper Light onto the student. Then, the reader can use the sources correctly, enjoy the light contained in them, and, along the way, discover what is written in the books. This is what is called commentary.

Every commentary is an additional instrument that helps us to connect to the authentic source, not to just understand it. When we are reading Baal HaSulam’s so-called “technical” explanations about the three lines, Sefirot and Partzufim, ascent and descent, and Reshimot and screens, we think that he is trying to teach us some regular science for us to learn with our brain and to be able to draft all this schematically. But, this is not the case.

Baal HaSulam’s addition, “The Sulam Commentary to The Book of Zohar,” helps us to draw the Light that Reforms. Its purpose is not to give us abstract knowledge of the structure of some higher world. It is impossible to know the Upper World until we are able to perceive it within our souls. Essentially, we are studying our own construction.

A person begins to sense that the entire reality, all of creation, is enclosed within him, not outside of him even though it appears to be external. Therefore, we must tune ourselves into studying correctly with an understanding that we will gain nothing but the Light that Reforms. After this, attainment will follow, and “the soul of a person will begin to teach him.” First, we must receive this soul, the spiritual substance, in which we will discover all the phenomena about which The Zohar speaks.

From the 1st part of the Daily Kabbalah Lesson 6/23/10, The Zohar

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