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

215. The fifth Commandment. It is written: “LET THE WATERS SWARM WITH SWARMS OF LIVING CREATURES.” This verse contains three Commandments. The first is to study the Torah (as it is written, “I have created egoism and the Torah for its correction,” which is achieved only through the study of Kabbalah, which attracts Ohr Makif – the Surrounding Light), the second is to procreate and multiply (spiritually; that is to say, to develop the point in the heart to its full capacity – the soul), and the third is to remove the foreskin on the eighth day (to make the corrections under the condition of complete bestowal, cutting off from oneself the work in desires that are impossible to correct – “Lev haEven” – the heart of stone, Zivug in Sefira Yesod, and not Malchut). And it is necessary to study the Torah on all the days, at all times, in order to correct one’s soul and spirit (to search within oneself for the Creator and for a dialogue with Him every minute of one’s life).

216. Because man labors in the study of the Torah, he corrects the other holy soul, as it is written, SWARMS OF LIVING CREATURES, referring to the life-giving holy soul, Malchut. For when man does not study the Torah (the method of correction), he lacks the holy (loving and bestowing) soul and the (quality of) holiness that descends from Above (from the Creator). Yet, when he does study the Torah, he merits its Light (correction and fulfillment), just like the holy angels (he merits full equivalence to the Creator, just like the angels; the only difference is that they are mechanical creatures, whereas man attains equivalence consciously, with his desire and efforts).

217. It is written, “Angels of the Creator (people who have attained the level of the Creator Himself, and who are hence called ‘angels’) shall bless Him.” This refers to those who study the Torah (correct themselves), as they are called His angels on earth (those who have corrected their desire, while in and of themselves the angels are qualities of Bina, the Creator, bestowal). It is also written, “BIRDS SOARING OVER THE EARTH.” This refers to this world. However, in the world to come, as it is said, the Creator will make them (those who correct themselves) wings like those of an eagle so they may soar (with their corrected desires of love and bestowal) over the whole world (over their whole egoism).

218. It is written in this regard: LET BIRDS SOAR OVER THE EARTH, for the Torah, called “THE WATERS” (the quality of Bina, love and bestowal) will SWARM WITH SWARMS OF LIVING CREATURES (will be filled with the corrected souls of people) from its place of life (the desires that feel themselves, their lack of correction), called Malchut (all the created desires), and all will descend down below (the intentions “for one’s own sake” will disappear and only the pure intentions – “for the sake of others” – will remain). This is what King David referred to when he said, “THE CREATOR CREATED IN ME A PURE HEART” to study The Torah (correct oneself), and “A HOLY SPIRIT (of love and bestowal) WAS RENEWED WITHIN ME (what was contained in the Thought of Creation now became my conscious aspiration, to fulfill myself).”

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A question I received: I don’t know why, but the more I listen to you, the more I fall in love with you. I just can’t understand it. How do you do it? The more I listen to you, the more I want to keep listening. What’s your secret?

My Answer: This has got nothing to do with me – it’s the Light you receive from the source texts (the books) that we use for our studies. I recommend not focusing your attention on the teacher or instructor, but instead looking “through” him, and through the material and the idea, to see the Creator, the quality of bestowal, of love for your neighbor!

This is why when I publish letters and questions I receive on this blog, I usually omit the words of gratitude and other such statements. There are no idols in Kabbalah. In fact, we don’t even know where Moses’s grave is located. It’s because everything must point only to the Creator. In addition, one shouldn’t imagine Him as as an image (according to the prohibition of making a graven image), but as the quality of bestowal and love.

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Questions I received on the goal, the Ten Commandments, humor, Aviut, the point in the heart, and Torah and Mitzvot:

Question: One of our salutatory expressions is: “One Goal!” What singular word best sums up that one goal?

My Answer: Dvekut (adhesion).

Question: What is the Kabbalistic meaning of the Ten Commandments?

My Answer: Correction of the ten fundamental qualities of the soul.

Question: Could you please elaborate on how Aviut changes its qualities during Zivug de-Haka’a in each of the five levels, and what happens with Kashiut alongside?

My Answer: I explain this in great detail in my book The Science of Kabbalah (Pticha).

Question: Does humor have any value in the spiritual world?

My Answer: Yes, because it’s created by a combination of opposites.

Question: Can a Kabbalist see whose point in the heart has truly awakened?

My Answer: Yes. But more importantly, the person must feel this on his own and realize his point in the heart. He can do this by developing it in a group (being in contact with other points) and through study.

Question: In the Introduction to Talmud Eser Sefirot, Baal HaSulam says that observing Torah and Mitzvot is the attainment of real life. What does it mean to observe Torah and Mizvot for someone who isn’t religious and has no Jewish cultural background?

My Answer: It means to correct one’s natural intentions in all of one’s actions, from “for the sake of oneself” to the intention “for the sake of others.” This is done by means of Ohr Makif (Surrounding Light) that descends onto a person during the study of Kabbalah.

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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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A question I received: Does Kabbalah see the Jewish nation as the chosen people of G-d?

My Answer: The chosen people are a group of people who may have any earthly features or qualities. The important thing is that they have “points in the heart” – an aspiration for the goal of creation: adhesion with the Creator through equivalence of form. This group must also have a sense of its mission: to master the method of correction and to teach it to the whole world.

The group is called Israel (from the words Isra – straight and El – the Creator) because it is directed “straight to the Creator” – to bestowal and love for one’s neighbor. Anyone in this condition is named Israel, and is “chosen.”

We all came from the ancient civilization in Babylon – one nation. Some of the people in ancient Babylon accepted the method of correction that Abraham offered to everyone, and because of their intention, this group was named Israel.

Today, we – the whole of mankind, are recognizing that we’ve reached a dead end of the egoistic development, which has lasted for 4500 years, since the times of ancient Babylon. This recognition will compel us to rise above our egoism, and together to reach the Creator’s level. This is Nature’s plan.

Those who feel and recognize this call have the task of leading all of humanity, all of Babylon. That’s what makes them chosen. Here is what Baal HaSulam writes in item 19 of his article “The Arvut (Mutual Guarantee)”:

Rabbi Elazar, the son of Rabbi Shimon, author of The Book of Zohar, clarifies this concept even further by saying that it is not enough that all of Israel be responsible for one another, but that the whole world must be included in that bond… The end of the world’s correction will come when all the nations of the world join together in their aspiration for the Creator. He will then reveal Himself to all, as the sages said: “And the Lord shall be king over all the earth. On that day the Lord shall be one and His name one. And the earth shall be full of the knowledge of the Lord, and all the nations shall flow unto Him.”

The role of Israel toward the world is that they are obliged to ascend spiritually and to prepare all of humanity to accept the exalted work of “love for one’s neighbor,” which is a means, a ladder leading to the goal of creation – adhesion with the Creator.

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Three questions I received on childhood and teaching Kabbalah to children:

Question: Everyone thinks that it’s wonderful being a child. I’ve been observing my own and other children, the games they play and their relationships. What I see is an endless and extremely difficult power struggle. In addition, children work very hard every moment of their lives, even while playing. So where did people get this idea of a wonderful, easy and pleasant childhood? I don’t see that it is any of these, not even for a moment!

My Answer: Because man wants to justify his existence, he creates illusions of a happy life during childhood, when he used to play in a hut with his sweethearts and friends, imagining that they were in paradise. However, nothing of the sort ever takes place in our egoistic qualities, despite the wonderful fantasies, dreams and movies about it.

In our time we are starting to realize that all of these “wonderful” things are in fact absolutely monstrous and absurd. When we lose our illusions and reach a new, real perception of reality, we will perceive perfection through the qualities of love and bestowal, which will be above our egoism rather than inside it.

Question: At what age can we start teaching children Kabbalah, and how do we do it?

My Answer: To learn about this, visit our “Kabbalah on Education” and “Kabbalah for Children” sections.

Question: I love watching the Bnei Baruch children’s lessons, but I always fall asleep when watching any other lessons. I’m a mother and I pass my insight on to my children. However, it’s difficult for me to get through other lessons. How can I advance?

My Answer: Do it together with your children – and that’s sufficient!

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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 “The First Commandment” (abridged)

189. BERESHEET BARAH ELOKIM (In the beginning the Creator created) is the first commandment, the root and foundation of all creation, called “fear of the Creator” or RESHEET (beginning), as it is written: “Fear of the Creator is the beginning of wisdom.” It is also written, “Fear of the Creator is the beginning of knowledge,” for this fear is called “the beginning.” And it is the gate (the first property) that leads to faith (the property of bestowal). And this Mitzva (law of the universe) is the foundation of the whole world (all other laws are derived from it).

190. There are three types of fear, two of which have no real basis, but one does. If man fears that his children may die, or fears illness or bodily suffering, or fears for his material well-being, this kind of fear (even if constant) is not the basis or root, for only desirable consequences constitute the cause of fear. This is called “the fear of punishment in this world.” But there is also another type of fear: the fear of punishment in the world to come, in hell. These two types of fear – the fear of punishment in this world and in the world to come – do not constitute true fear.

191. The true fear is the fear of the Creator, for He is great and almighty, for He is the Source of everything, and all else is nothing compared to Him. Man should concentrate all his attention on attaining this kind of fear.

192. Rabbi Shimon started to weep, wailing, “Woe if I reveal and woe if I do not reveal: If I reveal the means of attaining fear, the sinners will know how to work for the Creator for their own sake (without exiting their egoism, and hence they won’t correct themselves). And if I do not say how to attain fear of the Creator, it will not reach my friends (those who do wish to exit their egoism). Wherever there is true fear (which allows one to act above one’s egoism, not for his own sake), opposite it and correspondingly below stands an evil fear, which strikes and prosecutes. It is the scourge that whips the sinners (punishing them for their sins. This is why he is afraid to reveal it, for the sinners may learn how to avoid punishment, and punishment constitutes their correction).

193. But he who fears the punishment by whippings, the true fear of the Creator cannot descend upon him. Instead, evil fear overtakes him in the form of fearing punishment by whipping.

194. Therefore, the place that is named “fear of the Creator” is called the beginning of knowledge. This is why this Commandment is included here. And it is the foundation and source of all the other Commandments of the Torah. And whoever observes the Commandment of fear of the Creator, thereby observes all the others. But he who does not observe the Commandment of fear of the Creator, does not observe the other Commandments of the Torah, for this Commandment constitutes the foundation for all the others.

195. Therefore, it is written, “IN THE BEGINNING” (signifying fear) THE CREATOR CREATED THE HEAVENS AND THE EARTH. For whoever transgresses FEAR, transgresses all of the Torah’s Commandments (laws of the Upper World, which are based upon bestowal). And his punishment is the evil scourge – the evil fear that whips him. Further in the Torah, the words, “AND THE EARTH WAS UNFORMED AND CHAOTIC, AND DARKNESS WAS UPON THE FACE OF THE DEEP, AND THE SPIRIT OF THE CREATOR” refer to the four punishments of the wicked.

196. WITHOUT FORM refers to strangulation. CHAOTIC refers to stoning – the stones that fall into the great deep to punish the sinners. DARKNESS signifies burning. THE SPIRIT OF THE CREATOR refers to beheading.

197. The spirit of the Creator means beheading, for the scorching wind (Ruach Se’ara) is a flaming sword – punishment for whoever does not observe the Torah and Commandments that are mentioned after the Commandment of fear, called “foundation,” as it includes all the Commandments. This is because after the word BERESHEET (BEGINNING), which signifies fear, and further it is written WITHOUT FORM, CHAOS, DARKNESS and SPIRIT – the four penalties of death.

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Questions I received on male and female roots in the spiritual world:

Question: Are there male spiritual roots for the word “sister”?

My Answer: Every spiritual creation (every soul) can act as a receiver – female, or as a bestower – male. Of course, in either case it acts with the intention of bestowal. For example, suppose that I receive from the Creator – then I act as a female Kli, and if I pass that on to others – then I act as a male Kli.

Female actions are described with various female names, and male actions are described with male names. The names are taken from our world, according to the vocabulary of “Root and Branch.” See Part 1 of Talmud Eser Sefirot, “Inner Reflection (Histaklut Pnimit).”

Question: What is the meaning of the women’s Niddah, how does it reflect in spirituality, and is there any reason for it in corporeal life?

My Answer: Everything that exists in our world descends from above. Our world is the world of results, not of beginnings. Everything begins exclusively in the Upper World. In the Upper World, a Nukva’s Niddah is the part of the desires that could not be corrected or turned into an embryo.

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