The Book of Zohar. Chapter “The Night of the Bride,” Part 2 (abridged)

139. Thus, “the Heavens declare the work of His hands.” These are the friends who have united in the bride (Malchut) by studying the Torah on the night of the holiday of Shavuot. They are all participants of the covenant with her, and are called “the work of His hands.” And she praises and notes each and every one of them. What is Heaven, firmament? It is the firmament, where the sun, the moon, the stars, and the signs of fortune (zodiac) are located. This firmament is called the Book of Remembrance, and it declares and records them, so they shall become the sons of His palace, and He will fulfill all their desires.

140. Day after day brings Omer – a sheaf. The holy day out of those days (Sefirot) of the King (Zeir Anpin) praises the friends, who study the Torah on the night of Shavuot. They say to each other, “Day after day shall bring a sheaf,” and praise it. And the words “night after night” refer to all the degrees, Sefirot of Malchut, that reign in the night, praise one another by each receiving from a friend, from another Sefira. And the state of complete perfection makes them beloved friends.

141. Does he speak of the others in the world who do not obey the Creator, and whom He does not wish to hear? But they made lines through all the earth, that is, these things make a line out of those that reside Above and out of those that reside below. From the first – firmaments are made, and from the second, from their return – earth. And should you say that they revolve around the earth in one place, it is said that they are also at the end of the world.

142. And since out of them Heavens were created, who resides there? He returned and said, “There is a shelter for the sun in them. This is the holy sun, called Zeir Anpin, and it dwells and resides there, and adorns itself with them.”

143. Since Zeir Anpin resides in those firmaments and clothes in them, he emerges like a bridegroom out of his wedding canopy, and rejoices and races along these firmaments, and exits them and enters, and races toward a tower in a different place. He emerges from one end of Heaven, from the Upper World, from the Highest place, from Bina. And his season – where is it? It is the opposite place below, i.e., Malchut, which is the year’s season that forms all the ends and binds everything – from Heaven to this firmament.

144. There is nothing hidden on account of the year’s season and the phase of the sun that revolves in all directions. And there is no concealment, i.e., not a single Supernal Degree is hidden from him, for all were bound together and everyone appeared before him, and none could be concealed from him. Thanks to him and thanks to them he returned to them, to the friends, in the phase of complete return and correction. All this year and all this time is for the Torah (to study it), as it is written: “The Creator’s Torah is perfect.”

145. The word HaVaYaH is written six times, and there are six verses from “the Heavens declare” and until “The Creator’s Torah is perfect.” And this is the secret of the word BERESHEET, which consists of six letters: “THE CREATOR CREATED ET (THE) HEAVENS AND THE EARTH,” six words in all. The other sources of the verse from “The Creator’s Torah is perfect” and until “they are better than gold” correspond to the six utterances of the name HaVaYaH in them. The sources from “the Heavens declare” through “The Creator’s Torah is perfect” are for the six letters in the word BERESHEET, whereas the six names are for the six words from “the Creator created” through “the Heavens and the earth.”

146. As they were sitting and talking, Rabbi Elazar, the son of Rabbi Shimon, entered. He said to them: “Certainly, the face of the Shechina has come, hence I called you Pniel (Pnei–face + El–Creator = the Creator’s face),” for you have seen the Shechina face to face. And now that you have attained Benayahu Ben-Yehoyada, it certainly refers to Atik, the Sefira of Keter, just as everything else that occurred afterwards, as it is written in the Torah: “And he slew the Egyptian.” And he who is concealed from all – is Atik.

147. The words, “He slew the Egyptian” are explained in another place, i.e., at a different degree, in a different way. He opened and said, “He slew the Egyptian, a man of good stature, five cubits high.” All of this refers to the same secret. This Egyptian is the one who is well-known and is described as “very great in the land of Egypt in the eyes of the Jew,” for he is great and honored, as that old man had already explained.

148. This case was examined at the Divine Assembly. “A prominent man” and “a man of good stature” are the same, as they constitute Shabbat and the bounds of Shabbat. As it is written: “You shall measure it from outside the city.” It is also written, “You shall not impede limitations in measure.” Hence, he was a man of good stature. Precisely such, from one end of the world to the other. Such is he, Adam, the first man. And should you disagree, referring to the written “five cubits,” know that these five cubits extend from one end of the world to the other.

149. It is, as is written, “like a weaver’s beam,” as the Divine staff that was in his hand, which reveals by the secret name, confirmed in it by the light of the letter combinations that Betzalel and his disciples engraved, called “weaving,” as is written, “He filled them and others, and BOUND them.” And that staff – within it shone a secret name, inscribed on all its sides by the Light of the sages, who confirmed the secret name in forty-two properties. And the rest of what is written from here onward is similar to what the old man had already explained. Happy is his lot!

150. Be seated, dear friends. Be seated and let us renew the correction of the Bride on this night, for whomever joins her on this night shall be guarded Above and below in the coming year. And this year shall pass over him in peace. Such people are described in the verse: “The angel of the Lord stands round those that fear Him, and delivers them. O taste and see that the Creator is good.”

“The Night of the Bride” – full commentary

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The Book of Zohar. Chapter “The Night of the Bride,” part 1 (abridged)

125. Rabbi Shimon was sitting (Katnut) and studying the Torah on the night (absence of the spiritual Light, Galut – exile from spirituality) when the Bride, Malchut, unites with her husband, Zeir Anpin (precisely in Galut). And all the friends (the souls, parts of Malchut) present in the bridal chamber (Malchut of the world of Atzilut) on that night, the eve of the holiday of Shavuot (Pentecost, the end of Galut), must stand together with the bridegroom (ZA, the Creator) under the Huppah (wedding canopy), and be with him this whole night, and rejoice (over being filled with Light) with him in the corrections of the Bride (the common soul), i.e., study the Torah, then Prophets, then Holy Scriptures, and finally the wisdom, for these corrections are the Bride’s adornments (the Light of Hassadim, into which the Light of Hochma clothes). And the Bride (all the joined souls) receives corrections (in the property of bestowal), adorns herself with them (obtains the Light of Hochma), and rejoices with them all of that night (the end of spiritual exile). And on the next day, on the holiday of Shavuot (the receiving of Light), she only comes to the Huppah (Ohr Hozer, Hassadim) together with them (the souls of those who participated in her correction). And her friends, who studied the Torah (their correction) the whole night (of the exile), are called the sons of the Huppah. And as she approaches the Huppah, the Creator asks about them, blesses and adorns them with the Bride’s adornments (the corrections of the Light of Hassadim). Happy are those who merit this!

126. This is why Rabbi Shimon and all of his friends stayed up that night, and each of them renewed the Torah again and again. Rabbi Shimon was joyous, and so were his friends. Rabbi Shimon said to them: “My sons, how blessed is your lot, for it is you who shall accompany the Bride tomorrow to the Huppah, for all those who correct Her and rejoice in Her this night shall have their names recorded in the Book of Remembrance. And the Creator shall bless them with seventy blessings and adornments of crowns of the Upper World.”

127. Rabbi Shimon opened and said, “The Heavens declare the Creator’s greatness. I have already explained this, but when the bride awakens to enter the Huppah on the following day, with all the friends who rejoiced with her through that night, she rejoices with them, corrects herself and shines with her adornments.”

128. And on the following day, a multitude of masses, hosts, and legions join her. And she, together with all these masses, hosts and legions, awaits all those who corrected her by studying the Torah on that night. This is so because Zeir Anpin unites with Malchut, and she sees her husband, and it is said: “The Heavens declare the Creator’s greatness.” “The Heavens” alludes to the Bridegroom (ZA), who enters the Huppah. “The Heavens declare,” i.e., shine, like the luminescence of a sapphire, upon the entire Malchut, from end to end.

129. The Creator’s glory = EL – is the bride, Malchut, called EL, as it is written: “EL rages each day.” She is called EL on all the days of the year. And now, on the holiday of Shavuot, when she already entered the Huppah, she is called GREATNESS and she is called EL, greatest of the great, luminescent out of the luminescent, dominion over dominions.

130. The hour when the Heaven (ZA) enters the Huppah and shines upon Malchut, all of her friends, who corrected her by studying the Torah, are known by their names, as it is said: “The Heavens declare the work of His hands.” “The work of His hands” refers to the members of this covenant, called “the work of His hands.” As you say: “Confirm for us the work of our hands,” which is the mark of the covenant, imprinted on man’s body.

131. Rabbi Hamnuna-Saba then said as follows: “Do not let your mouth cause your body to sin,” i.e., one must not allow his mouth to get close to evil and be the cause of sin for the sacred flesh, which bears the mark of the holy covenant with the Creator. If he does so, he shall be dragged to hell. And the ruler of hell, called Domeh, stands at the gates of hell with hundreds of thousands of angels, but he is forbidden to approach those who have kept the holy covenant in this world.

132. When this happened to King David, fear enveloped him. Right then, Domeh ascended before the Creator, and said: “Master of the world, it says in the Torah: ‘And the man that commits adultery with another man’s wife…’ David broke his covenant, is it not so?” The Creator replied to him: “David is righteous, and his holy covenant remains pure, for it is known to Me that Bat Sheva was destined for him since the creation of the world.”

133. Domeh said to Him: “Master of the World, what is revealed to You is concealed from him.” The Creator answered: “Whatever David did was done with My permission. For no man goes to war without first giving his wife a Get (document of divorce).” Domeh then said: “But if this is so, David should have waited three months, which he did not.” The Creator replied: “This extension is only necessary to make certain that the woman is not pregnant from her previous husband. But it is known to Me that Uriah never went near her, for My Name is imprinted in him as testimony. Indeed, Uriah is Ohr–Iah, the Creator’s Light, though it is written Uriahu = Ohr + i + a + hu (Yod-Hey-Vav), without the last Hey, Malchut, which proves that he did not use Malchut.”

134. Domeh said to Him: “Master of the World, this is exactly what I have said: if You knew that Uriah had never laid with her, then who revealed it to David? He should have waited three months. And if You will say that David knew that Uriah had never laid with her, why did he send Uriah to his wife, saying: ‘Go down to your house, and wash your feet?’”

135. He replied to him: “Of course, David did not know, but he waited more than three months, as four months had passed. As we have learned, on the 15th day of Nissan, David ordered all the people of Israel to prepare for war, Yoav – on the seventh day of Nissan. They conquered the lands of Moav and remained there for four months, until he went to Bat Sheva in the month of Elul. And on Yom Kippur (Day of Atonement), the Creator forgave him his sin. But there are those who say that David dispatched his orders on the seventh day of Adar, the troops assembled on the 15th day of Iyar, he went to Bat Sheva on the 15th day of Elul, and on Yom Kippur the Creator forgave him and spared him from death at the hands of the angel Domeh.

136. Domeh said: “Master of the World, I have nonetheless one claim against him: why did he open his mouth and say: ‘The Lord is righteous, for a mortal does so,’ thus condemning himself to death. Hence, I have the power to bring death upon him.” The Creator replied to him: “You are not allowed to bring death upon him, for he has repented and confessed: ‘I have sinned before the Creator,’ even though he did not sin. But he did sin in one matter – the killing of Uriah. I have recorded his punishment, and he had received it.” Then Domeh immediately gave up his complaints, and returned, despondent, to his place.

137. And David said to this: “Were it not for the Creator’s help, Domeh had nearly claimed my soul.” “Were it not for the Creator’s help” means “had the Creator not been my guard and guide against the angel Domeh.” “Nearly” means that only the distance as thin as a thread separated me from the other, impure side, so close was I from Domeh dragging my soul to hell.

138. Therefore, man should be careful not to say what David said, for one cannot say to the angel Domeh that “It was an error,” as it was with David, when the Creator won the dispute against Domeh. “Why should the Creator be angry over your word,” i.e., for what you have said. “Destroyed the work of your hands,” i.e., the sacred flesh, the holy covenant, which you have broken, and are therefore to be dragged to hell by the angel Domeh.

“The Night of the Bride” – full commentary

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Two questions I received on reaching Gmar Tikkun (the full correction):

Question: I have been studying Kabbalah for five months. I came across it by accidentally seeing your video on You Tube, and I haven’t been able to live without your lessons and Kabbalah books ever since. One day a very clear thought came to me, that I don’t have enough time to ascend to Gmar Tikkun, and this thought just won’t let me be. What does this mean?

My Answer: The Creator is helping you more than usual by awakening a desire for Him through fear of not being able to reach Him. Be grateful, because all thoughts come from Him – and keep trying.

Question: Can it be said that those who now study authentic kabbalah were on an unfulfilled spiritual path in a previous incarnation, and they are back in this world to “finish” the deal? If so, is there guarantee that they will reach a personal Gmar Tikkun this time around?

My Answer: This depends only on one’s efforts.

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Questions I received from students who are starting out on the spiritual path:

Question: The way I see things now, I am not sure of anything: I don’t know what the truth is, whether the Rav is real, whether I am on the right path, whether I understand the books correctly, and if I have fallen beneath reason. There are things that I have to accept without knowledge, yet still be critical of them. However, my mind is limited, and hence my criticism is also limited. The way things are going, I might as well be using red strings or thinking that there are “souls” on a plate of food that I eat (“correct”). Is there some basic rule of thumb that I should accept, and then use it to discern the true direction, instead of remaining a puppet that’s controlled all the time?

My Answer: You should only accept the Kabbalists’ advice to study in a group, and wait for the Upper Light to make everything clear to you. I think that by fully participating, you will attain results in four to six months.

Question: I like downloading your lessons and playing them in the background while doing something else, for example, playing computer games. But later I start feeling guilty and thinking that I should either be serious about studying Kabbalah and dedicate all of my time and attention to it, or quit deceiving myself and stop studying altogether, because there’s no use studying the way I do. What do you think?

My Answer: Even this kind of study of Kabbalah is beneficial. However, soon you will decide that it’s time to leave the games behind and start paying more attention to the lessons.

Question (from a German student): I study Kabbalah and I would like to move ahead, but this is very difficult when studying alone. I am not Jewish, I don’t speak Hebrew, and I don’t know who to turn to. I am skeptical about the Kabbalah “experts” who have sprung up everywhere all of a sudden. Maybe I am just being too cautious and not trusting enough? Where can I get certainty about my path? Are there groups or individuals who help people like me find their way?

My Answer: Our German and Austrian groups, our online classes, and our entire archive are ready to help you immediately and at no cost!

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The Book of Zohar. Chapter “The Two Points” (abridged)

120. Rabbi Chiya began and opened (the Light), “The beginning of Hochma (wisdom) is fear of the Creator, and those who observe this rule receive all the goodness.” He asks, “The beginning of wisdom?” One should rather say that the end of wisdom is the fear of the Creator, for fear of the Creator is the property of Malchut, which is at the end of Hochma (wisdom). He replies: Yet, Malchut is the beginning of the entrance to the degrees of reception of the Supernal wisdom.” Hence, it is written, “Open to me the gates of justice,” meaning that the gates of Malchut, called “justice,” are the Creator’s gates. And if man does not enter these gates he shall not reach the Supernal King through any other, for He is concealed and detached, and has erected many gates (conditions) on the path to Him.

121. And at the end of all the gates He erected a special gate with several locks, several entrances, and several chambers, one atop of the other. And He said, “Whoever wishes to reach Me, let this be the first gate on his way to Me.” Whoever enters through this gate –will enter.” Only this is the first gate to the Supernal wisdom, the gate of fear of the Creator, Malchut, which is hence called “beginning.”

122. The letter Bet in the word BERESHEET (IN THE BEGINNING) indicates that the two are joined together in Malchut. Both are points: one is concealed, while the other is revealed. However, since there’s no division between them, they are called THE BEGINNING, which signifies only one, rather than two, for he who takes one, takes the other as well, for He and His Name are one, as it is written, “And you shall know that this is the Creator’s only name.”

123. Why is Malchut called “fear of the Creator?” It is because Malchut is the Tree of Good and Evil: If man merits, it is good, but if he does not, it is evil. This is why fear dwells in that place. And this gate (condition) leads to all the goodness that exists in the world. ALL THE GOODNESS signifies two gates, two points (the joining of Bina and Malchut) that are as one.

124. To all those who act, it is the faithful mercy of David that upholds the Torah. Those who keep the Torah seemingly create it themselves. All those who study the Torah – there is no action in them, but those who keep the Torah – in them there is action. And the world exists by this force, eternal are the wisdom and the Torah, and the throne stands just as it should stand.

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A question I received: I would really appreciate it if you would explain the following quote from Baal HaSulam’s article, “The Freedom”:

“Whereas if there is no such spark in man, but all the sparks of his essence are dressed in bestowal of contentment to their maker, then it is neither absent nor dead. For even when the body nullifies, it only nullifies from the aspect of reception for self gratification, in which the will to receive is dressed, and has no right to exist but through it.”

I don’t understand – how is it possible that when this body dies (which you said is perceived as changing one’s shirt), the desire to bestow does not die with it? When I die, then even if I will still have the desire to bestow, I won’t be able to bestow anymore – I won’t be able to realize my desire!

Or suppose that instead of dying, I survived a car accident or a serious disease, but I lost my limbs and had brain damage; then even though I am still alive, I will not be able to bestow! Without a body you can’t bestow to your friends or participate in dissemination. So how does one’s desire continue to exist and be realized if the body no longer exists?

My Answer: Here’s an explanation of Baal HaSulam’s quote that you cited: “Whereas if there is no such spark in man, but all the sparks of his essence are dressed in bestowal of contentment to their maker, then it is neither absent nor dead. For even when the body (egoism) nullifies, it only nullifies from the aspect of reception (the desire) for self gratification, in which the will to receive is dressed, and has no right to exist but through it.”

The desires remain. What changes is their intention or “clothing.” We live inside these desires, and we also perceive our body, or its presence, inside a certain desire, which becomes revealed in our “I” for a period of time (our life), and then decreases and disappears. This is what gives us the feeling of life and the gradual death of the body.

Read the “Introduction to the Book of Zohar ” and you’ll see what Kabbalah means when it says:

• The death of the body – the death of the egoistic intention
• The revival of a body – the birth of the altruistic intention

We only perceive our animate body until we correct our entire soul; that is to say, until we correct all our desires from “for myself” to “for others, for the Creator.” Then the perception of the body will disappear, because the desire in which we perceive this body will be corrected into bestowal, and it will become eternal because it helped us correct all the other desires.

Take this as a foundation: There is only the Light and the desire, and you feel everything (this world or the world to come) inside the desire. Everything depends on the desires – their size, quality, and similarity to the Light.

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The Book of Zohar. Chapter “The Donkey Driver,” Part 2 (abridged)

91. He opened and began. It is written, “Benayahu (Benaiah) Ben (the son of) Yehoyada (Jehoiada).” This narrative is beautiful, but it serves to show us the exalted secrets of the Torah. And the name Benayahu Ben-Yehoyada indicates the secret of the Light of Wisdom, Ohr Hochma. Ben Ish Chai is the righteous who revives the worlds. Rav Paalim means that He is the Master of all that transpires, and that all the forces and Supernal Troops stem from Him. He is called the Creator of Force, the Master of all, and He is in everything.

92. Rav Paalim is also Mekabtziel – the Exalted Tree, gathering and performing many actions, Supreme Above all. Where did it come from? From which degree did it originate? Once more, the source indicates – from Mekabtziel, for it is an exalted and concealed degree that none has seen. It includes everything, for it gathers all of the Upper Light within it, and everything originates from it.

93. All of the degrees gather in this Supernal, Sacred, and Concealed Hall, where everything is concealed. All of the worlds are inside that hall. All the holy forces are sustained and revived by it, and all are dependant on it.

94. He slew two – Ariel and Moav (Moab). Two Holy Temples existed thanks to Atik and received from it: the First Temple and the Second Temple. Since Atik’s disappearance, the process that stemmed from Above had ceased. It is as though he struck and destroyed them.

95. And the Holy Throne (Malchut) is overthrown. Hence, the prophet Yechezkel (Ezekiel) wrote, “I am in exile,” signifying that the degree called “I,” which is Malchut, is in exile. Why? “By the river Kevar.” Kevar (already) is the river that had already existed, but has now disappeared. As it is written, “The river is destroyed and dried up.” It was “destroyed” in the first Temple and “dried up” in the second. Hence, it is written: “He struck and destroyed both, Ariel and Moav.” Moav (or Mi Av) means “from the Heavenly Father.” They were all destroyed for Him, and all the Light disappeared.

96. Further, He descended and struck the lion. Initially, when this river rolled its waters down, Israel was in a state of perfection, for they offered up gifts and sacrifices to atone for their sins and to save their souls. Then, the image of a lion would descend from Above, and they would see it on the altar as it trampled the bodies of the sacrifices, devouring them, and all the dogs (all those who slander Israel) would fall to silence.

97. Yet, when sins increased, he descended to the lower degrees and slew the lion. This was because the lion refused to give up its prey as before, and this is as though he killed it. Therefore, he struck the lion and threw it into a pit, to the Evil Side (according to his understanding). The Evil Side saw this and sent a dog to devour the sacrifices from the altar in the lion’s stead. What is the name of that lion? And what is the nickname of that dog? Baladan is its name; Baladan is formed by the words Bal-Adam, where the letter Mem is replaced by Nun, for he is not a human being at all, but a dog, and his face is like a muzzle of a dog.

98. On a day of snow, on the day misfortunes descend from the Supernal Court Above, it is written, “Her household shall not fear snow,” that is, the Supernal Court, called “snow.” For her household is clothed twofold, and can thereby endure a strong fire. So the book says.

99. What is written next? “And he struck an Egyptian.” This refers to a secret: every time Israel sinned, the Creator would conceal Himself and restrict them from receiving all the goodness and all the Light that He shone upon them. “He struck an Egyptian.” “He” refers to Moshe, the Light that shines upon Israel. For in Egypt he was born, grew up, and attained the Supernal Light.

100. A man of mirror. It is written, mirror and man, as it is written, a Godly man, the husband of that mirror, of the Creator’s glory, Malchut. For with this degree he merited ruling over the entire land in all of his desire – a feat unmatched by any other.

101. This is the Creator’s staff that was delivered to him, as it is written, “With the Creator’s staff in my hand.” This is the staff that was created on the evening of the sixth day of the creation, before Shabbat. And His Holy Name is contained in it. And with this staff Moshe sinned by striking it twice against the rock. The Creator said to him: “Moshe, it is not for this purpose that I have given you My staff; thus, it will no longer be in your possession henceforth.”

102. At once He descended to him in strictness and wrenched the staff from the Egyptian’s hand, for the moment the staff was taken from him, it was taken for good. And he was killed by it: because of the sin of striking the rock with the staff, he died and did not enter the Holy Land. And that Light was concealed from Israel.

103. “The most respected of the thirty” refers to the Upper One that receives from Above and passes downward, one that receives and brings closer. However, he does not go to the first three, but they come to him and give to him wholeheartedly, but he does not come to them.

104. Despite not being considered one of them, David heard the meaning that is never detached from the heart, for they can never be separated. David paid attention with all his heart, but he did not pay attention to David. For by the praises, hymns, and mercy that the moon offers the sun, the moon draws the sun closer so as to be with it.

105. Rabbi Elazar and Rabbi Aba fell down on their faces before him and could not see him anymore, then rose and went in every direction, but could not see him. They sat and wept, and could not even speak to one another. Then, Rabbi Aba said, “It is true what we have learned, that the Torah accompanies the righteous on all their paths. The righteous of the other world come to them to reveal to them the secrets of the Torah. And this must have been Rabbi Hamnuna-Saba, who came to us from the other world to reveal these secrets to us. But before we could recognize him, he vanished.” They rose and wanted to lead their donkeys on, but could not. They repeatedly tried to goad the donkeys, but still they could not move. They grew frightened and left their donkeys behind. And to this day this place is called “the place of donkeys.”

106. Rabbi Elazar opened and said: “Oh, how great is Your goodness, which You have hidden away for those who fear You! How infinite is the goodness that the Creator shall bestow on humankind in the future, on those sin-fearing, exalted righteous, who study the Torah as they arrive at that Upper World.”

107. The name “great goodness” can be further described as containing all the secrets of the Supernal wisdom, which descend from ZA to Malchut. There is a great tree, called ZA or Rav (great, strong), and there is a small tree, Malchut, which grows from it. And it is elevated to the Highest Firmament.

108. The “great goodness” is the Light that was created on the first day of creation and concealed so as to be revealed in the future for the righteous in the other world. Your Deeds are the Supernal Garden of Eden, which the Creator has created by His DEED.

109. All the righteous stand in the lower Garden of Eden, clothed in precious adornments, similar in quality and form to those which they wore in this world, meaning in the same form as people in this world and according to man’s actions in this world. They stand there and fly away through the air, ascend to the Assembly in the Supernal Garden of Eden, fly there and bathe in the dew of the pure river of Apharsemon, then come down and fly below in the lower Garden of Eden.

110. And sometimes these righteous appear as people in order to perform miracles, like celestial angels, just as we have seen the luminescence of the Upper Light, but did not merit to see and discover the wisdom’s great secrets.

111. Rabbi Aba opened and said: “And he who is doomed said to his wife, ‘We shall die, for I have seen the Creator.’ Even though he was not aware of his actions, as it is written, ‘He did not know that it was an angel’; however, since it is written, ‘Man shall not see Me and live,’ we know that he has died. And we have merited this great Light to accompany us, and the world exists because the Creator Himself sent him to us, to reveal the secrets of His Supernal wisdom to us. How joyous is our share!”

112. They walked and came to a mountain. The sun had set. The branches of the tree on that mountain started rattling and singing. As they were still walking, they heard a resounding voice proclaim, “Sons of the Holy Creator, dispersed among the living in this world, illuminated by the sons of the Assembly, gather in your places and rejoice with your Creator in the Torah. They grew frightened and stopped, then sat down.

113. Meanwhile, a voice called out again, “O, mighty rocks, great hammers of thunder, Bina stands upon a pillar, so enter and assemble.” At that moment, they heard the mighty voice of thousands of trees, which was saying, “The Creator’s voice breaks the cedars.” Both Rabbi Elazar and Rabbi Aba fell down on their faces. Great fear fell upon them. They rose hastily and left, not hearing anything else, then came down the mountain and kept on walking.

114. Upon reaching the house of Rabbi Yosi, the son of Rabbi Shimon Ben Yosi Ben Lakunya, they saw Rabbi Shimon Bar-Yochai. They rejoiced. Rabbi Shimon rejoiced, too. He said to them, “You have traveled this path of Heavenly signs and wonders correctly, for as I was sleeping, I saw you and Benayahu Ben Yehoyada, who was sending you two crowns with an old man, so as to adorn you. I am certain that the Creator was on this path too, because I see how your faces have changed.” Rabbi Yosi said, “Truly, it is said that a sage is preferred to a prophet.” Rabbi Elazar came and put his head on the knees of his father, Rabbi Shimon, and told him of what had happened.

115. Rabbi Shimon was frightened and wept. He said, “I have heard the Creator and I am awed.” This verse was spoken by the prophet Havakuk (Habakkuk), when he saw his death and his resurrection by Elisha. Why was he named Havakuk? Because it is written that at around this time there would be a HOVVEK-ET – a son will be embraced. For Havakuk was the son of the Shunamit. And there were two embraces: one from the mother and one from Elisha, as it is written, “He put his mouth to his.”

116. I have discovered in the book of King Solomon that the name Havakuk consists of seventy-two names. Each word consists of three letters, for the letters of the alphabet that the Father confirmed to him initially flew away when he died. But Elisha embraced him and confirmed in him all these letters in his seventy-two names. In all, there are 216 letters in his seventy-two names, three letters in each.

117. Elisha confirmed all of these letters in the soul of Havakuk so as to revive him by the letters of the seventy-two names. And he called him Havakuk, for that is his complete name, which describes all of his properties, as it alludes to two Havakuks and to the 216 letters of the Holy Name, as the Gematria (numerical value) of the name Havakuk is 216, from which the seventy-two names were formed. By AB names he revived him and brought his spirit back, and by RYU letters he revived his body and let it live. This is why he is called Havakuk.

118. He said, “I have heard the Creator and I am awed by His name.” I have heard of what I had and have had a taste of the other world at the moment of death, before Elisha resurrected him, and I am awed. He began asking for mercy for his soul. He said, “O, Creator, the deeds that You have performed for me throughout the years were my life.” And whoever connects to the past years (the name of the Sefirot of Atik), connects to life. Throughout the years, bestow life upon the degree that has no life of its own, upon Malchut de Malchut.

119. Rabbi Shimon wept and said: “And I have seen from the Creator what I have heard.” He raised his hands above his head, and said: “But you have merited seeing Rabbi Hamnuna-Saba, the Light of the Torah, face to face, while I have not.” He fell on his face and saw him who uproots mountains and lights candles in the Temple of the King (Mashiach). He said to him, “Rabbi, in the other world we shall be neighbors with the heads of the assemblies before the Creator.” From here on, he called his son Rabbi Elazar and Rabbi Aba by the name Pnei’el (the face of God), as it is written: “For I have seen the Creator face to face.”

Related Material:
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Three questions I received on dissemination:

Question: When will Baal HaSulam’s difficult language (such as the Talmud Eser Sefirot, Pticha, and the Commentary on The Book of Zohar) be brought down to the level of the modern day egoism and restated in a language that regular people can understand? Isn’t this the reason why we are running late with our correction?

My Answer: You should study all of these materials in our lesson archive. We always study the Talmud Eser Sefirot, and we are studying The Book of Zohar on this blog, with links to the full commentaries.

My entire mission is to bring Kabbalah closer to our generation and to all the people in the world. However, this is only for those who are seeking knowledge. In order to realize Kabbalah in practice, one does not need any knowledge of it (unlike the way one learns a science in our world).

It’s because one must first create an inner instrument of attainment, the Kli or soul, from “the point in the heart.” One’s correction does not depend on knowledge, but on the desire. One reveals the Upper World by making efforts to understand spirituality correctly, by revealing that it’s the property of love and bestowal to one’s neighbor, and by unifying these aspirations into one whole.

Question: How important is the form (or the quality) of the material that’s used in mass dissemination? What I mean is, how important is it to have a professional approach, a good use of language, and no foreign accent when explaining Kabbalah? I think that if a person has a point in the heart, then it won’t make any difference how the information is presented – he will be attracted to it regardless.

My Answer: The form or “wrapper” is important in the first encounter, but not later on. In fact, at later stages it works in the opposite way – the concealed is more attractive.

Question: How can I help disseminate Kabbalah in the city of Baku in Azerbaijan?

My Answer: Like in many other countries around the world: without mentioning Kabbalah or myself; by presenting it as a science that offers deep attainment of reality.

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Laitman.com Post: The Book of Zohar. Chapter, “Who Has Created These?”
Laitman.com Post: The Book of Zohar. Chapter “Who Has Created These, of Eliyahu”
Laitman.com Post: The Book of Zohar. Chapter, “The Mother Lends Her Clothes To Her Daughter”
Laitman.com Post: The Book of Zohar. Chapter “The Letters by Rabbi Amnon Saba”
Laitman.com Post: The Book of Zohar. Chapter “Supernal Wisdom”
Laitman.com Post: The Book of Zohar. Chapter “The Lock and the Key”
Laitman.com Post: The Book of Zohar. Chapter “Avraham”
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The Book of Zohar. Chapter “The Donkey Driver,” Part 1 (abridged)

74. Rabbi Elazar, the son of Rabbi Shimon, was on his way to visit his father-in-law, Rabbi Yosi, the son of Lakunya, and Rabbi Aba accompanied him. A man followed behind them, driving their donkeys. Rabbi Aba said, “Let us open the gates of the Torah, as it is time to correct our path.” In Aramaic, the language in which The Zohar was written, “driver” means “one who pricks.” This is because the donkey driver’s function amounts to forcing the donkeys to move by pricking them with the edge of his stick (Hamor – donkey, comes from the word Homer – matter, egoism).

75. Rabbi Elazar spoke, “The Creator created the world in six days. And each day would reveal His deeds, and gave strength to that day. When did He reveal His deeds and give them strength? On the fourth day of creation, for the first three days were concealed completely, and would not be revealed. The fourth day arrived, and He revealed the deeds and forces of all the days.

76. There is fire, water and air, the three first days of creation. Although they are the initial Supernal foundations of all that will follow, their actions are not revealed until the earth, meaning Malchut, reveals them. Only then does the work of each of the Supernal foundations reveal itself. Hence, the power of the first three days is revealed only on the fourth day.

77. However, the third day may be better described as one that reveals the creation of the first three days, as it is written of it: LET THE EARTH BRING FORTH GRASS. That is to say, the revelation of the earth’s (Malchut’s) deeds already took place on the third day. Yet, although it was written on the third day, Tifferet, it was actually the fourth day, Malchut. But Malchut joined the third day, for Tifferet and Malchut are inseparable. And then the fourth day revealed its deeds – to elucidate the work of each and every one, for the fourth day is the “fourth leg” of the Supernal Throne (the Sefira Bina), whose four legs are Hesed, Gevura, Tifferet, and Malchut. Malchut reveals the spiritual power of the three days.

78. All of the actions of all the Sefirot, both on the first three days of creation, HGT, and on the last three, NHY, are dependent on the day of Shabbat, Malchut, GAR of the entire degree of ZA and its perfection. Hence, it is written, “AND THE CREATOR RESTED ON THE SEVENTH DAY, SHABBAT.” This refers to the fourth leg of the throne, as the seventh and the fourth days are both Malchut. Only the fourth day is Malchut that includes the Sefira Tifferet of ZA, from his chest upwards, whereas the seventh day is Malchut of the entire ZA, and they merge together face to face in a Zivug.

79. Yet, if Shabbat is Malchut, then why does the Torah say, “My Sabbaths you are to observe,” implying two? It is written of the two parts of Shabbat: the night (Malchut) and the day (ZA) that shines in Malchut. Thus, there is no division between them, for they merge face to face in a Zivug, and are therefore called two Sabbaths.

80. Following behind them with the donkeys, the donkey driver asked: “Why is it said, ‘You shall fear sanctity?’” They replied: “This refers to the sanctity of Shabbat.” The donkey driver asked: “And what is the sanctity of Shabbat?” They replied: “It is the sanctity that descends from Above, from AVI.” He said to them, “If that is so, then Shabbat is without sanctity, for sanctity descends on it from Above, from AVI.” Rabbi Aba answered him: “It is indeed so.” And it is said: “And call Shabbat a delight, a holy day dedicated to the Creator.” Shabbat and a holy day are mentioned separately. The donkey driver asked: “If that is so, then what does a holy day mean to the Creator?” He replied: “That is when sanctity descends from Above, from ZA, and fills Shabbat, Malchut.” The donkey driver objected, “But if sanctity descends from Above, then Shabbat itself is not a holy day. And yet, it is written, ‘You shall sanctify Shabbat,’ meaning Shabbat itself.” Rabbi Elazar said to Rabbi Aba, “Leave this man alone, for there is much wisdom in him, of which we do not know.” So he said to the donkey driver, “Speak, and we shall listen.”

81. The donkey driver opened (the Upper Light) and said, “It is written: Shabbatot, i.e., there are usually two. And this alludes to the border of Shabbat, which is 2,000 Amah (cubits) in each direction from the city. This is why the word ‘Et’ was added before the word Shabbatot, which designates the plural form – both the Upper Shabbat and the lower Shabbat joining into one.”

82. One Shabbat was left, unmentioned before, and felt ashamed. She said to Him, “Creator of the Universe, from the day I was created, I am called Shabbat, but there is no day without night.” The Creator replied to her: “My daughter, you are Shabbat, and I have given you this name. But now I am surrounding and adorning you with the most exalted adornment.” It is the merging together of I (Malchut, the nights of Shabbat) with the Creator Himself (ZA) into a single whole.

83. Since the circle and square are Shabbatot, they are both included in the instruction, “My Shabbatot you are to observe.” However, the Upper Shabbat is not included in the instruction “Observe,” but rather in “Remember.” For the Supernal King, Bina, is as perfect as memory. This is why Bina is called “King,” whose perfection lies in peace and in memory. Hence, there is no contradiction Above.

84. There are two types of peace below: one is Yaakov (Tifferet), and the other is Yosef (Yesod). Therefore, PEACE is written twice in the greeting: “PEACE, PEACE to the distant one and to the near one.” “The distant one” refers to Yaakov, and “the near one” refers to Yosef. Or, as it is written, “From afar I see the Creator.”

85. “From afar” is the Supernal Point, standing in His palace, of which it is said, “You are to guard.” “You shall fear My sanctity” refers to the point standing in the center, which must be feared more than anything, for its punishment is death, as it is written, “All who transgress in it shall perish.” Who are these transgressors? They are those who have entered the space of the circle and the square, and committed a sin. Hence, it is written, “You shall fear!” This point is called “I,” and there is a prohibition on its revelation, called HaVaYaH. “I” and HaVaYaH are a single whole. Rabbi Elazar and Rabbi Aba dismounted from their donkeys and kissed him. They said, “So great is your wisdom, and yet you drive donkeys behind us! Who are you, then?” He replied to them: “Do not ask me who I am, but let us go on and study the Torah. Each of us will speak his wisdom so as to illuminate our path.”

86. He said to him: “Who appointed you to walk here and be a donkey driver?” He replied: “The letter Yod Chaf waged war with two letters, and Samech, for me to come and join. The letter Chaf did not want to leave its place because it has to support those who fall, for without a screen, they cannot survive.”

87. The letter Yod came to me alone, kissed me and wept with me. It said to me, “My son, what can I do for you? I disappear from many good deeds and from secret, supernal, basic letters. But I shall return to you and will be of help to you. And I shall give you two letters that are more exalted than those that have disappeared – the letters Yod and Shin. They shall become for you a treasury that is forever full. So, my son, go and drive the donkeys.” And that is why I am here in this role.

88. Rabbi Elazar and Rabbi Aba rejoiced, wept, and said, “You sit on the donkey, and we shall drive it.” He replied to them, “Have I not told you that it is the command of the King that I act as I do, until the other donkey driver appears” (this hints at the Mashiach, who, as it is said, will appear poor and riding a donkey). They said to him, “You have not even told us your name! Where do you dwell?” He told them, “My dwelling place is wonderful and very precious to me. It is a tower that soars in the air, grand and unique. Only two live in this tower: the Creator and I. That is the place, in which I dwell. And I am exiled from there in order to drive the donkeys.” Rabbi Elazar and Rabbi Aba looked at him, and his words were unclear to them, for they tasted sweeter than manna and honey. They said to him, “Perhaps you will tell us the name of your father, so that we could kiss the earth at his feet?” He responded, “What for? It is not my habit to boast of the Torah.”

89. But the place of my father’s dwelling was in the Great Sea. And he was a big fish that continually circled the Great Sea, from one end to the other. And he was mighty and he grew old, until he swallowed up all the other fish in that sea. And then he released them, and they were thriving and filled with all of the very best of the world. And it was in his power to swim across the entire sea in one instant. And He pulled him out and hauled him in with an arrow, like a warrior, and brought him to the place that I told you about, to the tower that soars in the air, but he returned to his place and disappeared in that sea.

90. Rabbi Elazar contemplated his words and replied: “You are the son of the Holy Source, you are the son of Rabbi Hamnuna-Saba, you are the son of the Source of the Torah, and you drive donkeys behind us!” They wept and kissed him, and continued their journey. Then he said: “If it pleases our master, let him reveal his name to us.”

(See the continuation of this chapter in Part 2 – coming soon)

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The three volume edition of Rabash’s collected works, which we have recently published, includes all of Rabash’s articles, notes, and letters. It is the full collection of his writings.

These texts are a necessary part of one’s preparation for studying, understanding, and realizing The Book of Zohar (ten volumes) and the Talmud Eser Sefirot (six volumes).

When studied correctly, the Talmud Eser Sefirot evokes the Light of Correction on the student. It is the only means of spiritual ascent that exists in our world.

Editor’s Note: These books are available for purchase at the Laitman Kabbalah Publishers official website.

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