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

198. The second Commandment is inseparably connected with the Commandment of fear, and it is the Commandment of love – for man to love his Creator with absolute (perfect) love. What is perfect love? It is a great love, as it is written, “He walks before the Creator in complete sincerity and perfection.” And this signifies perfection in love. Thus, it is written, “And the Creator said, ‘Let there be Light’” – this is perfect love, called “great love.” This is precisely how man should love his Creator.

200. Therefore, there is he who loves the Creator in order to gain riches, live a long life, have many healthy children, and rule over his enemies – he receives everything he wants, and this is why he loves the Creator. However, should he receive the opposite, should the Creator lead him through a wheel of suffering, he will come to hate the Creator, and will feel no love toward Him whatsoever. Therefore, such (egoistic) love lacks the necessary foundation (for spiritual adhesion).

201. Love is considered perfect if it exists on both sides – on the side of judgment (suffering) and the side of mercy (success in life). As we already mentioned, when one loves the Creator, even if He were to take away his soul, this love would remain perfect on both sides: mercy and judgment.

Therefore, the Light of the First Act of Creation was revealed and then concealed. And because of this concealment, strict judgment appeared in the world, and both sides, mercy and judgment, united to form perfection. And this is the desired love.

202. Rabbi Shimon kissed (united with) him. Rabbi Pinchas approached (his degree), kissed (united with) and blessed him. He said, “It is clear that the Creator has sent me here. This is the tiny ray of Light that was said to be shining in my house, and would later light up the whole world.” Rabbi Elazar said, “Certainly, fear must not be forgotten from all the Commandments; especially in this Commandment, the Commandment of love, fear must be attached to this Commandment at all times. How is it attached? Love is good when it brings goodness, health, sustenance, and life from the Beloved One. And it is here that fear of sinning must be revived, so that the wheel does not turn against him, as it is written, “Happy is the man who always fears,” for his fear is contained in his love.

203. This is how fear should be evoked from the perspective of strict judgment (restriction of egoism), for once man realizes that strict judgment hovers over him, he must evoke within him fear of his Master. Thus, his heart will not be hardened, of which it is written, “He that hardens his heart shall fall into evil,” into the other side (his egoism). This is called evil. Therefore, fear unites with both sides – with goodness and love, as well as with strict judgment, and consists of both. And if fear is united with the good side and love, as well as with the strictness of judgment, such a love is perfect.

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Questions I received on the connection between root and branch:

Question: I heard that there is no connection between spirituality and our personalities or physical qualities. On the other hand, there is a notion of root and branch, which says that every thing, object and quality in our world has a connection to its root. There seems to be a contradiction here. Doesn’t this mean that physical properties and personality are set according to spiritual roots?

My Answer: Of course there is a connection, and it’s direct: the root determines the result, such as one’s personality, habits, inclinations, and so on. However, the result does not undergo change because in our world it is impossible for any qualitative changes to occur. The only thing that’s always changing – even if we don’t realize it – is the soul, which strives toward the root and belongs to the Upper World.

Generally speaking, everything revolves around the soul. Because we don’t perceive the soul, we don’t understand the flow of life, since everything taking place has only one purpose – the soul’s correction.

Question: According to the law of root and branch, can a smaller one influence a bigger one, like in the example of the guest and the host?

My Answer: This is exactly what the Creator is waiting for us to do – to take control over the universe and thereby attain Him, become like Him, and reach adhesion with Him. Then there won’t be any difference between Him and us (by “us” I mean the common soul that’s absolutely united into one whole)!

During the process of correction, on the way to the final state (adulthood, Gadlut), we are like children, and all of the Creator’s actions revolve only around us – not us in the physical sense, but only our souls. We have to remember this, and if we wish to understand Him, we have to stop thinking about bodies (that is, about the excess things besides what’s necessary for the body to exist) and start identifying ourselves with the soul. We should perceive the body as temporary, something we were given during the period when we’re not fully corrected yet and are separated from the soul.

Question: Is there a spiritual root of good and evil? If yes, then what is it?

My Answer: The root of everything in existence is the one, unique Creator, the single force that governs everything. However, we perceive this force dually, depending on whether we are with it or against it.

For more on this, read the articles “Thou Hast Hemmed Me in Behind and Before,” “There Is None Else Besides Him,” the letter from page 70, and watch the lessons that I gave on these articles during the 2008 Odessa congress (see the Related Material below).

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Odessa Congress – Lesson 1
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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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News Report (translated from smi.marketgid.com): “Polish priest proves the existence of G-d.” 72-year old priest and mathematician Michael Heller has been awarded the world’s largest scientific prize for his work that indirectly proves the existence of G-d. Father Heller’s theories not only contain a proof of G-d’s existence, but also cast doubt on the existence of the corporeal world around us.

Father Heller has developed a complex formula that is able to explain everything, even randomness, through mathematical calculations. Previously, German researchers conducted a series of mathematical calculations showing that the probability of God’s existence is 62%.

My Answer: As usual, the mass media presents inaccurate information due to insufficient understanding of the subject: a theory cannot serve as proof. Proof can come only from a clear sensation, as well as the ability to repeat this sensation and to compare it with what others perceive. In other words, it must abide by the rule, “A judge has no more than what his eyes can see.”

Only the wisdom of Kabbalah enables man to reveal the Upper World or the Creator with such clarity. That’s because Kabbalah creates new qualities in man that are equal to Creator’s qualities, and then one perceives the Creator inside these qualities, according to the law of equivalence of form.

Everything else is like playing hide-and-seek in a dark room – instead of relying on clear sensations, people play around with numbers and philosophize using the earthly logic.

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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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A question I received: Baal HaSulam writes in his article “The Last Generation” that altruistic deeds will lead to a better society only if they are made “for the sake of the Creator.” Please give an example of an altruistic deed and explain how one must aim his thoughts, or what image one must have in mind, in order for his deeds and intentions to be for the sake of the Creator. Your explanation will be important for work I am doing with a group of children.

My Answer: In order to really attain the intention of bestowal, of “not for oneself,” to come out of ourselves and have goals that serve others, we need a field in which to work, a place and model that we can use for correcting ourselves. We have to become similar to the Creator even though He is concealed from us. That is to say, the Creator cannot be that model because He is concealed from us. However, He broke the only creation He made, the soul, into many pieces – particular souls. Within each of these parts, He created a perception of self, its “I,” and of others opposite to it. This is our egoism.

When we unite, and when each of us fights his own egoism within, we will then be able to see whether we are attaining spirituality – the quality of mutual bestowal and love. Then we will discover that we cannot attain it and will turn to the Creator. We will discover Him and His readiness to correct our desires, provided that we are mutually responsible for one another and support each other in this regard – and if we turn to him precisely through this force of “Mutual Guarantee.”

Baal HaSulam writes that in our times, this is the necessary condition for entering the Upper World or the quality of bestowal. Hence, all altruistic deeds can only take place inside the group or virtual society, among friends who desire to attain mutual aspiration and support – the mutual guarantee.

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Questions I received on family, relationships and Kabbalah:

Question: Can your wife who studies Kabbalah be your friend? Can you attain the Creator with her? If not, then what does “Man, Woman and Divinity between them” mean?

My Answer: She can! The real meaning of the phrase “Man, Woman and Divinity between them” is that the soul’s desires (the woman), together with the screen and the Reflected Light (the man), form a Kli (vessel). This is the condition for uniting with the Upper Light. The Light, the Creator, becomes revealed in their connection, called Zivug.

However, the same thing can be true in our world: when the husband studies, he automatically provides spiritual support to his corporeal wife, even if she doesn’t study on her own. And if she desires it, then he is obligated to study with her. Then they will advance together. Rabash used to speak about this to his students, advising them to read his articles to their wives.

Question: Can man a learn to be truly faithful to his wife through self correction and attainment of spirituality?

My Answer: This is not Kabbalah’s objective. Nevertheless, a person changes as he gradually goes through the corrections.

Question: I’ve been single for three years. When I try to date someone, the relationship ends because I am excessively focused on the world of Kabbalah. What is the Creator trying to tell me?

My Answer: Finding a partner means finding someone similar to you – someone who is also focused on spiritual life and the spiritual goal. Please contact our dating department.

Question: You say that a man must be married to study Kabbalah effectively. What about someone who can’t create a family due to being born with a disability?

My Answer: If your disability prevents you from running a normal household with a woman, then this condition doesn’t apply to you. However, I find it practically impossible to imagine a case where it’s impossible to create a family.

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A question I received: I have been studying Kabbalah for two months. At first I felt filled to the brim by something good. But then the month of Ramadan started. I wouldn’t call myself religious, but for the past six years the one Islamic ritual I did observe is the Ramadan, where you fast for a full month.

This year I also started to fast on the first day of Ramadan, but horrible things started happening to me – my egoism started resisting it. My hatred of everyone, rage, and pain became so unbearable that I only lasted for five days, even though in prior years I had no problem observing the Ramadan fast from beginning to end. This time I didn’t just stop observing the fast on the fifth day, but also started feeling attracted to all kinds of “improper behavior” like alcohol, sex, and etc. I’m still studying Kabbalah, but I no longer feel inspired like before. What is happening to me?

My Answer: Kabbalah isn’t against religion as the cultural tradition of a nation. Baal HaSulam writes that even after all the corrections are completed, every person can keep his religion, meaning his traditions. I also observe the traditions of my nation, but only as traditions.

A religious person, on the other hand, observes religious rituals because he believes that he will be rewarded for it. But when one studies Kabbalah, he begins to understand that he is rewarded only to the degree that he corrects his desires, and the reward comes as the Light of fulfillment – the revelation of the Creator to man. Hence, spirituality or the Creator bears no relation to any physical actions in our world.

The religions were invented by people who are inside their egoism, and hence they do not have any of the truth of the Upper World. Nevertheless, if you take on the responsibility of observing the customs of your nation, viewing them as traditions that you want to respect, then it won’t be difficult for you to observe the Ramadan as a custom. As we say in Israel:Tzom Kal – have an easy fast!

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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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