Questions I received on tears and crying:

Question: I’ve never seen you answer a question about tears on this blog. What is the spiritual root of this phenomenon?

My Answer: In spirituality, tears are the expression of a passive participation in correction. They’re a sign that a person (a Partzuf or soul) is spiritually weak and in the state of Katnut. This is a small state where one has a small screen. That is to say – a screen that only protects one from egoism but doesn’t enable one to work with egoism directly, to bestow.

It is written that the Creator sheds tears into the Great Ocean because He cannot make the correction for the person (see the chapter “The Vision of Rabbi Chiya” in The Book of Zohar). A person has to want to be corrected, but he doesn’t want it. And the Creator is more pained by this than the person, and He sheds tears (Light) into the Great Ocean – the desire He created, and because of that the toughest part of the desire – Malchut de Malchut – is corrected.

Question: When we cry, are we crying for ourselves?

My Answer: Our tears are the ego’s way of expressing itself when it can’t have something it wants or when it feels “compassion” for someone else, which means that we imagine ourselves in someone else’s shoes and are afraid that the same thing will happen to us.

Question: Do such tears indicate spiritual closeness with the Creator?

My Answer: Never!

Question: Then why does one feel “lighter” after crying?

My Answer: Because the animate organism becomes psychologically more relaxed after a nervous stress.

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The Book of Zohar. Chapter “The Fourth Commandment” (abridged)

208. The fourth Commandment (the basis of the universe) is to know (to attain in one’s corrected properties) that HaVaYaH (the One who created you and your desires, inside which you are now attaining the Light) is Elokim (the One who loves and bestows, the properties of Bina), as it is written: KNOW THIS DAY (in your mind) AND LAY IT IN YOUR HEART (in all of your desires) THAT HaVaYaH (your Kli, the soul’s body) IS ELOKIM (Bina, love and bestowal). That is, the name Elokim is included in the name of the HaVaYaH, and there is no distinction between them. HaVaYaH is ZA, and Elokim is Nukva. It is essential to unite ZA with Nukva by making their properties similar, so there is no distinction between them. Thus, the name Elokim of Nukva will be included in the name HaVaYaH of ZA, so that Nukva (man) herself will become as HaVaYaH (the Creator).

209. Hence, it is written, “Let the stars in Heaven shine upon the earth.” This means that both stars, the two names, HaVaYaH and ELOKIM, are as one. This way, Malchut (Elokim) should merge with the name HaVaYaH (ZA). The black Light (Malchut) with the white Light (ZA), as one, without distinction. The white cloud by day (ZA) with the pillar of fire by night (Malchut); the property of day (ZA) merged with the property of night (Malchut), so they shine as one star.

210. This is the sin of the primeval serpent that unites below but separates Above; hence, it caused what it caused to the world. What should be united Above, should be separated below. The black Light, which is Malchut, should be united Above with ZA into a single whole and then separate it from the “evil side.”

211. Nevertheless, one should know that Elokim and HaVaYaH are one, without distinction. HaVaYaH is Elokim. If man knows that all is one and does not cause any separation, then even the opposite, impure forces disappear from the world, instead of descending below.

212. The secret behind the word Me’orot, which consists of the words Mavet (death) and Ohr (Light), is that the impure forces follow knowledge, understanding, and thought. And this is Light, which is the opposite of death – Mavet, for the Light (Ohr) is inside death – Mavet (spelled as Me’ot) in the word ME’ohrOT. This alludes to the fact that Light separates death, but when Light disappears, the letters unite and form the word “death.”

213. Chava started with these letters, and brought evil into the world. As it is written, the woman SAW that it was good to bring the letters of the word Me’ohrot back. From there she took the letters Vav–Tav–Reish–Aleph, leaving only the letters Mem and Vav. And they took with them the letter Tav, thus forming the word Mem–Vav–Tav (Mavet – death). And they brought death into the world.

214. And look: Rabbi Elazar said, “My father, I have learned that after Chava had removed the letters VeTiR’E from the word Me’ohrot, the letters Mem and Vav did not remain. Only the letter Mem remained, for the letter Vav, which is the letter of life, turned into death. This occurred because it attached the letter Tav to itself, thus forming the word MaVeT.” He replied: “Blessed are you, my son!”

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The Book of Zohar. Chapter “The Third Commandment” (abridged)

204. The third Commandment is to attain, investigate and know that there is an Almighty Lord who governs the world, and to unite this every day (the revelation of the Upper Light in the soul) in the six Supernal limbs: HGT NHY of Zeir Anpin (parts of the soul), and to unify them in the six words of the prayer “Hear O Israel” (“Hear” is the property of Bina, Israel is the aspiration toward the Creator) and through this prayer to direct our desires upwards (toward acquiring the property of bestowal). Therefore, we must prolong the word ONE in the six words: “Hear, O Israel, the Lord is our Creator, the Lord is O-O-O-NE” (a sign of the aspiration upward).

205. It is therefore written, “Let the waters under the Heavens be gathered together onto one place.” This means that all the degrees under the Heavens will gather onto one place, to become perfect in the six ends (properties of ZA). Therewith, fear must be attached to the unity of the words: “Hear, O Israel,” which is done by prolonging the pronunciation of the letter Dalet in the word ECHAD. This is why the letter Dalet in the word echaD is written larger than the other letters. It is written, “Let the dry land appear” – let the letter Dalet (designating dry land) be attached to that unity.

207. It is written, AND THE CREATOR CALLED THE DRY LAND EARTH. This refers to the same unity below, by the words, BLESSED BE HIS GREAT NAME FOR EVER AND EVER, when the earth, called “desire,” became what it should be. For the word “earth” (Eretz) means desire (Ratzon). Hence, the expression “IT WAS GOOD” appears twice on the third day of creation: once for the Upper unity and once for the lower. For Malchut merges with both sides of ZA – with VAK de ZA and with her own VAK. Henceforth, the earth brings forth grass, for it has been corrected to yield fruit.

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The Book of Zohar. Chapter “Rabbi Shimon’s Departure from the Cave” (abridged)

185. Rabbi Pinchas stood (in all of his 10 Sefirot, Gadlut) before Rabbi Rachuma (who was equal to him in his small state – Katnut, sitting) on the shore of Lake Kinneret. He was wise, old, and almost blind (corrected with the Light of Hassadim, filled with the Light of Hochma, almost blind – complete correction makes it impossible to receive the Light, to reveal). He said to Rabbi Pinchas: “I have heard that our friend Shimon Bar-Yochai has a jewel, a son (a degree higher than RASHBI). I have looked upon the Light from that jewel (that fills him), and it shines like the light of the sun (Keter) and illuminates the entire world (Malchut).

186. And that Light extends from the Heavens (Bina) down to the earth (Malchut) and illuminates the whole world (his entire soul) until Atik (Keter); appears and sits upon its throne (becomes the uppermost Sefira), which occurs at the end of (the soul’s) correction. And that Light abides entirely in your household (because the daughter of Rabbi Pinchas was wife to Rabbi Shimon, and Rabbi Elazar was therefore his grandson, the third degree). And a tiny ray of Light (called “the son of the household,” Rabbi Elazar) separates from the Light that fills the household, comes forth and shines upon the whole world. Happy are those who merit such a destiny! Come out, my son, come out! Go after that jewel, which illuminates the world, for it is a good time (GAR of Atzilut) to do so!

187. He came out before him and stood waiting to board a ship (the property of Malchut in Bina). Two women (Malchut, desires that are still unfulfilled ) were with him. He saw two birds soaring over the water. He raised his voice (MAN) and said, “Birds, you soar over the sea (the Light of Hochma); have you seen the place (degree) where (over which) one could find Bar-Yochai?” He waited some and said, “Birds, O birds, fly away.” They flew away and disappeared into the sea.

188. Before he boarded the ship (raised Malchut to Bina), the birds approached again, and in the beak of one of them was a letter (revelation). It read that Rabbi Shimon, the son of Yochai, had left the cave together with his son, Rabbi Elazar. Rabbi Pinchas went to them (ascended to their degree) and found them completely changed (with regard to corrections): their bodies (desires) were covered with sores (like holes in the ground – see the Talmud, Bava Batra, 19:2) from staying in the cave (Bina staying in Malchut) for so long. He wept and said, “Woe that I have seen you so!” (This is how he assessed their state. Similarly, we assess the Upper One, the property of bestowal, as darkness.)

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The Book of Zohar. Chapter “The Torah and Prayer” (abridged)

180. Rabbi Shimon opened (the way for the Light) and said: “It is written that Hizkiyahu (Hezekiah) turned his face (property of bestowal) to the wall (Screen) and prayed to the Creator (raised MAN).” Let us see how great and potent the power of the Torah (force of bestowal) is, and how high it rises above all (the egoistic disturbances). For he who engages in the Torah (self correction) has no fear of those Above or below (forces, obstructions), nor of any hardships or illnesses of this world, for he is connected to the Tree of Life and learns from it each day (realizes that all the obstructions are meant to help him learn to be similar to the Creator).

181. For the Torah teaches man how to walk a path of truth; it teaches him how to return to his Master and cancel what is predestined for him (correction through suffering). And even if man is shown that what is predestined for him cannot be canceled, it is nonetheless completely canceled and annulled, then disappears at once and does not prevail over him in this world. Hence, man should study the Torah day and night (when the Light shines or does not shine for him), and never abandon it (as a means of correction), as it is written: “Contemplate Him day and night.” Whoever abandons the Torah (his corrections), it is as though he abandons the Tree of Life (the ray of Light that connects him to the World of Infinity, to the root of his soul)

“Contemplate Him day and night” – “Him” implies the Creator! In another place in The Zohar, it is said that Hizkiyahu’s prayer was accepted by the Creator, for nothing (no egoistic desires) separated him from the wall (the Shechina, the sensation of the Creator, akin to the Wailing Wall).

182. Come and see – such is the advice given to man: when at night (powerless) he goes to bed (in the state of lying down, the body and the head are equally important – there’s no control over self), then he must accept the Creator’s governance from Above (above his reason, which is egoistically opposed to bestowal, and wholeheartedly entrust his soul to Him (rise above his egoistic desire). Thus, man is immediately spared all the (egoistic errors) illnesses, slander, and evil eyes, and they will no longer have power over him.

183. And in the morning (when the Light shines for him), when he rises from his bed (the head rises above the body and controls it), he must bless the Creator (for this) and enter (with his properties) His house, and bow before Him (take all the conditions of the Upper Nature upon himself) in fear and trepidation (because he will not be able to do it without help from the Light), and only then should he pray (attain the ability to be grateful, so that his “I” would agree to it). He should take advice of his holy Patriarchs (forces of the Upper degree), as it is written, “By Your great mercy shall I come into Your house, to bow in fear of Your holy greatness.”

184. Man cannot enter the house of prayer (reveal empty and uncorrected desires within him) unless he first receives permission from Avraham, Yitzchak and Yaakov (the three lines), for they have corrected the prayer to the Creator (so that he could follow the middle line). It is therefore written, “And in Your great mercy shall I enter into Your house.” The aforesaid refers to Avraham, for his property is mercy, the Sefira Hesed (the right line). “I will bow before Your holy chamber” refers to Yitzchak, for thanks to him Malchut is called Heichal – chamber, the Sefira Gevura (the left line). “In fear and trepidation” refers to Yaakov, for his property is the Sefira Tifferet, called “fear” (the middle line). And man must first enter into these properties, and only then enter the house of prayer to raise his prayers. Such a state is described by the verse, “Here is My slave, Israel, by whom I am adorned.”

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A question I received: By disseminating Kabbalah you ascended spiritually and enabled Rabash to ascend even higher. This is why during his life Rabash did everything to make sure that you would continue to disseminate Kabbalah once he is gone – this was the purpose of his life. Before his death Rabash instructed you to continue disseminating Kabbalah. Does your dissemination of Kabbalah today play any role in Rabash’s afterlife?

My Answer: All the souls are absolutely interconnected. Even in our world studies already reveal that every one of us knows everyone else through a sixth acquaintance. Baal HaSulam explains that all the souls in our world go through correction over the course of 6,000 years, in the form of one Partzuf:

• At first, during the first 2,000 years, the world, common soul, Kelim Chabad are corrected with the Light of Nefesh;
• Next, over the second 2,000 years, the world, the common soul, Kelim Hagat are corrected with the Light of Ruach;
• Finally, over the last 2,000 years (and we are living at the end of this period), the world, the common soul, Kelim NHY are corrected with the Light of Neshama.

By correcting ourselves we receive the smallest Light – Nefesh, but due to our correction in the first souls (the forefathers, the great Kabbalists of the past), our corrections reveal the greatest Light – Neshama. The Kabbalists of the past prepared all the conditions for our correction, but it is we who correct the broken (devoid of a screen, of the intention “for the sake of bestowal”) and the mixed (Bina and Malchut) Kelim (desires). Hence, we and our actions are the most important in the process of creation’s development. We raise the entire universe up to the Creator!

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The Book of Zohar. Chapter “Who Is This?” (abridged)

169. Rabbi Elazar opened (the way for the Light into his Kli) and said (revealed what was discovered), “Who is this coming up from the wasteland?” WHO IS THIS (MI ZOT) is the common ground of the two worlds, Bina and Malchut, which are bound together. COMING UP – coming up to become the “Holy of Holies.” For MI is Bina, called the “Holy of Holies.” And she joins with ZOT (Malchut), so that Malchut could come up and inherit THIS, to become a bride (of the Creator) and enter (together with Him) the bridal canopy (the common Screen).

170. She comes up from the wasteland (exile, the darkness of this world) of the soft utterance of lips, as it is written in Song of Songs, “And your mouth is comely.” This is because the Hebrew word MIDBAR (desert/wasteland) is derived from DIBUR (speech). It is written that the mighty forces strike Egypt (man’s egoism) with all the plagues of the wasteland (lack of fulfillment), for the Creator did not create souls in the wasteland (emptiness and darkness), but in settlements (opportunities to fulfill themselves).

171. He asks: “How does Malchut ascend in speech?” And he replies: “When man first awakens in the morning (when the Upper Light begins to shine from the darkness), and opens his eyes (becomes aware of the world, the goal, and the path), he must bless his Creator (for the property of bestowal that he has received, for acquiring a soul). How is he to bless Him? The way it was done by the first (those who have acquired souls) Hassidim (those who have acquired the Light of Hassadim – the property of bestowal): they would prepare a vessel of water (the property of bestowal, Bina) beside them (with their uncorrected desires) from evening (in spiritual darkness), so that when they woke at night (due to the Upper Light that came to them), they would wash their hands at once (correct their desires “to receive” to desires of bestowal), and would rise (in all the thirty Sefirot of the soul’s height) to study the Torah (to correct their desires), having blessed it (for this property of correction).

When the rooster (the desire for the Light, for the property of bestowal) crowed, precisely heralding midnight (the initial point of correcting one’s desires), the Creator was with the righteous (those who desire to correct themselves) in the Garden of Eden (Malchut that rose to Bina). And in the morning (the Light shines, and hence) it is forbidden to perform a blessing with unclean hands (with the desires to receive).”

172. For when man is asleep (when spirituality is concealed), his soul leaves him (he cannot feel it). And as soon as his soul (the property of bestowal) departs from him, the impure spirit (the property of reception) replaces it at once, and it fills his hands (desires) and defiles them (with egoism), and hence it is forbidden to utter a blessing without washing one’s hands (correcting one’s desires).

173. But woe unto those who do not beware and do not guard the Creator’s glory, for they do not know the foundation of the world.

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The Book of Zohar. Chapter “Among All the Sages of the Nations of the World, There Are None Like You” (abridged)

161. Rabbi Elazar said, “It is written: ‘Who would not fear the King of the nations of the world!’ What kind of praise is this?” Rabbi Shimon replied: “This has been said, but one should not understand the verse, ‘For among all the sages of the nations of the world, and in all their kingdoms, there are none like You,’ in its simple, literal interpretation. This is because it naturally gives rise to evil intentions of sinners. Therefore, their folly must be clarified.

A philosopher came to me and said, “You say that your Creator governs the entire Heavens, and that all the Heavenly hosts are unable to attain Him, nor come to know His dwelling place. However, this does not add to His greatness, as it is written, ‘among all the sages of the nations of the world, and in all their kingdoms, there is none like You.’ What kind of a comparison is this when the Creator is compared to man, who is nothing?’”

162. Furthermore, you claim, as your Torah says, that “There had not risen a prophet since in Israel like Moshe.” There are none in Israel, but there is one among the nations of the world! So I claim the same: there is none like You among all the sages of the nations of the world, but among the sages of Israel there is one like You. However, if there is one like Him among the sages of Israel, then He cannot be the Supreme Ruler.

163. Rabbi Shimon said to him, “You object correctly that there are those among the sages of Israel who are similar to the Creator. For the Creator resurrects the dead back to life, yet Eliyahu and Elisha came and resurrected the dead back to life! The Creator causes rains to fall, yet Eliyahu came and abolished rains! The Creator created the Heavens and the earth, yet for Avraham the Heavens and the earth were revived.”

164. “The Creator governs the sun, yet Yehoshua came and stopped it. The Creator issues His decree, yet Moshe immediately issues a decree of his own, and it is carried out. The Creator wishes to punish, and the righteous of Israel annul His verdict. Moreover, He bid us to closely follow His ways and to be like Him in every way.” The philosopher then went and became Israel, and lived in the village of Shachalayim, and they called him Yosi HaKatan (Little Yosi). He studied the Torah a great deal, and was among the sages and the righteous of that village.

165. And now the time has come to take a closer look at this verse (to understand the inner essence of it). It is written that all the nations of the world are nothing before the Creator. Yet, how does this exalt Him? Hence, it is written: “Who sees the King of the nations of the world?” Yet, is the King of the nations of the world also not the King of Israel? The Creator wishes to elevate Israel (the property of love and bestowal toward others, similarity to Himself); this is why He is called everywhere “the King of Israel” (in accordance with man’s intention towards the Creator: Israel = Isra-El = straight to the Creator). The other nations of the world (egoistic intentions) say (about man) that they have another King up in the Heavens (egoistic goals), for it seems to them that He governs only them, and not us (they claim that the governance over the property of reception and the property of bestowal, seeing as they are opposite, does not descend from a single Upper Force).

166. It is written: “Who would not fear the King of the nations of the world?” That is, their Supernal King is there to threaten and persecute them, and do with them as He pleases (so strictly does the Creator manifest in egoistic desires). Hence, He should be feared. And all fear Him, Above and below. For it is written that among all the sages of the nations of the world (the angels that rule over these nations) and in their Kingdoms (Above) there is none like You. There are four Kingdoms Above that rule over all the nations of the world (the universal egoism, so as to bring it to correction) according to the Creator’s will. And there is no one who can do even the smallest action without His personal instruction (because the end goal determines every action). The sages of the nations of the world are the forces that rule them from Above, and all the wisdom of the nations of the world comes from these rulers. “In all their Kingdoms” means that the Creator’s will rules over them.

167. Yet, among all the sages of the nations of the world and in all their kingdoms, who among them can do it if not You, who will do it better than You! For You excel over them all in both properties and deeds. Hence, it is written: “There is none like You.”

168. Rabbi Shimon (joyous over the revelation that everything stems from the Creator) said to his friends: “This wedding (unification of souls with the Creator) must be a wedding for all of you, and each of you should bring a gift (his own part in the common Malchut) to the Bride.” He said to Rabbi Elazar, his son: “Present the Bride (Malchut) with a gift, for on the following day Zeir Anpin will look as he enters the wedding canopy (the common Screen with Ohr Hozer) at the sound of these songs and praises of the sons of the wedding canopy (the souls exiting exile into adhesion), who stand before the Creator.”

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Questions I received on perceiving spirituality:

Question: I am absolutely convinced by the way Kabbalah explains everything – the creation, life, and the end of all of this. But in my heart I feel that I need something tangible, something that I can sense with my ordinary five senses, some kind of a clue, sign or miracle. I know that this is not how Kabbalah works and I feel it is rude and ignorant to desire such things, and I should not do it. What do you advise me to do with such thoughts and desires?

My Answer: You will become more and more detached from this desire, because you’ll begin to understand that spirituality is attained differently – inside you. Actually, you even perceive our world, all the corporeal things, only inside yourself. Nothing exists outside of you. Gradually you will begin realizing this, to the extent that you will gain a perception of the world of souls, the Creator, in parallel to your perception of this world.

You shouldn’t do anything forcibly, but only include yourself in the group. Then the desires you receive from the group will draw the Upper Light, which will change you and make you just how you should be, without your intervention.

Question: When you talk about the sixth sense, you don’t mean just one more “sixth” sense in addition to the other five, but five new senses that exist in parallel to the ones we already have, and that operate differently from them?

My Answer: It’s a new type of perception comprised of five parts (from Keter to Malchut with Ohr Hozer). It is called a “soul” and it perceives like the Creator, inside the quality of bestowal, in the Reflected Light. Of course, it is not just an additional sense, as I sometimes say to avoid scaring off the beginners.

After a person gains the ability to perceive in the Reflected Light, in bestowal, he also begins to perceive differently in his five bodily senses, perceiving new relationships and connections between forces, objects, and actions. In addition, he always retains the ability to descend to the regular perception, to be like an ordinary person, to understand him.

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The Book of Zohar. Chapter “Heaven and Earth” (abridged)

151. Rabbi Shimon opened (the way for the Light) and said (revealed it to his disciples), “In the beginning the Creator created the Heavens and the earth.” This verse should be looked at (revealed in the Light of Hochma), for whoever (he who attains) claims that there is another Creator (when he attains a property other than bestowal), (in this state) he disappears from the world (loses this degree), as it is written, “He who claims that there is another Creator perishes from both the earth (Malchut of that degree) and from the Heavens (Bina of that degree), for there is no other Creator (the Upper degree with regard to him), but the Almighty (a higher degree of bestowal than him).”

152.With the exception of the word ELEH, everything is written in Aramaic, which is called “translation.” He asks: However, should you suggest that it is because the holy angels (the forces of bestowal below the level of man) do not understand the translation (cannot participate in this action), i.e., the Aramaic language, then everything should have been said in Hebrew, so the holy angels would hear and be grateful for it (all the forces would participate in the action)

153. He asks: earth is called Arka, when it should read, Ar’a. He answers: because Arka is one of the seven lands below, where the sons of Cain’s sons reside. Indeed, after being banished from the face of the earth, they descended there and fathered generations; wisdom became so lost that all understanding was lost, and this is a double land, consisting of darkness and Light.

154. And there are two rulers there – one rules over darkness and one over Light, and they become hostile to each other. When Cain descended there, they joined together and became complete. And they all saw that they were Cain’s descendants. Therefore, their two heads are like two serpents, except for when the ruler of Light defeats the other, the ruler of darkness. Hence, they enter Light and darkness, and become as one.

155.For these are the two rulers, called Afrira and Kastimon, who resemble holy angels with six wings. One has the image of a bull, and the other of an eagle. And when they unite, they create an image of man.

156. When they are covered with darkness, they turn into a serpent with two heads, and move like a serpent. They soar in the void and bathe in the Great Sea, and when they approach the chains of Aza and Azael, they rile and rouse them and leap into the mountains of darkness, thinking that the Creator wishes to bring justice upon them.

157. And these two Creator-appointed rulers swim in the Great Sea, fly up from there, and at night go to Naamah, the mother of witches, for whom the first people fell. And they wish to approach her, but she leaps 60,000 Parsa’ot and assumes several different forms, so that people may be deceived and enticed by her.

158. These two rulers soar in the entire world and then return to their places. And they rouse the sons of Cain’s sons with a spirit of evil desires to beget children.

“Soar in the entire world” means that they bring harm to man in all of their thoughts, wherever they can, and lure him into the darkness of night.

159. The Heavens that rule there are not like ours, and the land bears neither seed nor fruit by the power of Heaven, as ours does, and the grains grow again only once in several years. Hence, it is written of them that they could not correct Shemaya and Arka, and perished from the Supernal land, called Tevel, where they will not be able to exist, nor rule over it, nor cause human beings to sin because of the night. Hence, they disappeared from Arka and from the place of Shemaya that were created by the name ELEH.

160. Hence, there exists a Targum, a translation (from Hebrew to Aramaic; the Zohar calls Aramaic – Targum), so the holy angels will not think that it is said about them, so they will not harm us. This is the secret of the word ELEH – as we have already stated, it is a holy word that cannot be translated into a Targum.

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