The Book of Zohar. Chapter “The Intention in the Prayer” (abridged).

“Each day a voice calls upon all people in the world, ‘This depends on you. Separate a part of yourself and devote it to the Creator.’” At some point in life, thoughts and desires to draw closer to spirituality come to every person, and it depends on us whether or not we heed that inner call.

To correct himself, man needs to receive the strength that exists outside of him, beyond the bounds of his egoism. Hence, all of man’s efforts aim to create the only true desire within him – to feel the Creator!

In spirituality (and, consequently, in corporeality) a person can be in one of three states: lying, sitting, or standing. A newborn infant in our world and a spiritually newborn person develop in the same order. Lying means that the position of the head, the legs, and the body are at the same level. In spirituality, this corresponds to the embryonic state, when all that exists in the ten Sefirot is the same. This is the lowest spiritual state.

Sitting means that the head is above the body, and the body is above the legs, but one cannot use his legs. Such a state is called Katnut (smallness) or VAK. Standing implies absolute distinction between the levels of the head, body, and legs. It is called Gadlut (big state) or GAR. Thus, according to one’s ability to ask for correction, he gradually receives strength from the Creator and grows.

The “time of desire” is an appropriate state for making requests and receiving the answer – the strength for self-correction. The King and Queen are ZA and Malchut. Each blessing constitutes a sequence of individual corrections of man’s soul.

Consequently, man ascends to a Higher spiritual level. Thus, he gradually attains Supernal Unity with the Creator.

Although Kabbalah is considered a secret teaching, it holds no secrets. It is perceived as secret only by those who are still unable to create the spiritual organs within themselves with which to perceive their surroundings. We are the only ones who conceal our surroundings from ourselves in default of the corresponding sensory organs.

As soon as the soul tears itself from egoism altogether, it completely merges with the Creator and is no longer obliged to descend into this world, clothe in a physical body, and receive an additional portion of egoistic desires. A sacrifice to the Creator signifies rejection of the body’s egoistic desires; it is called a “sacrifice,” for our body is no different from that of an animal. Therefore, the aspiration to rid oneself of the animate body and its desires is called a “sacrifice.”

All of the characters described in The Zohar are spiritual objects, Partzufim. Therefore, it is said that the wise (Hacham) sees only for himself, from himself upwards, and cannot pass the Light to others below.

It is hence said that wisdom is found within the heart, as the heart receives from below upwards; whereas he who understands (the Sefira Yesod, Tzadik, the righteous one) shines with the Light of Mercy, Ohr Hassadim, from Above downwards. He sees that he receives for himself, and shines upon the others, i.e., shines upon Malchut, as it is written: “The righteous knows his animate soul.”

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A question I received: You say that Kabbalah has nothing in common with religion. Then why don’t Christians, Muslims, and followers of other belief systems have books on Kabbalah? Didn’t they all come from the Jewish religion?

My Answer: Baal HaSulam writes that all people may keep their respective religions even after reaching the final spiritual correction – adhesion with the Creator. This is a sign that the external actions bear absolutely no relation to spirituality, even though many people want to attribute this to them.

Kabbalah was developed by Abraham in Babylon 4000 years ago. The Jewish religion as we know it today appeared after the downfall of the Jewish people from the spiritual level 2000 years ago. Kabbalah then became concealed (when The Book of Zohar was written), and all that remained is a corporeal, egoistic “imprint” of the previous, spiritual way of life. This is how Judaism was formed in the way it exists today. Later Christianity and Islam also originated from it.

The Jewish religion divides into the Orthodox, Conservative and Reform branches. However, they differ only by having greater or smaller limits of observing the physical commandments. Hence they understand each other, are on the same side of egoism, and work to preserve it. In other words, the aim of one’s actions is inside a person, in the intention “for oneself.”

Kabbalah, on the other hand, summons people to observe the intention “for bestowal” (for one’s neighbor or for the Creator – that is, “outside oneself”), rather than to observe physical actions. It deals with the internality rather than the externality (see item 61 of the “Introduction to The Book of Zohar”). Hence Kabbalah is opposite to all religions.

This is why all the religions understand each other, but they consider Kabbalah absolutely unacceptable. Humanity will receive many more blows of fate before it will uncover the Creator’s Plan – to come close to Him through one’s intention.

Today Kabbalah is coming back into use, in order to correct man. We have to add it to our lives by beginning to correct ourselves. There is also a place for religion: to remain as a form of culture. This is because Kabbalah reveals the Creator and the Upper World to a person, leaving no room for suppositions about them. In this case, all that remains of religion are customs or traditions.

The reason why the religions are hostile toward Kabbalah is that Kabbalah gives every person an explanation of how to reveal the Creator, and in doing so it negates the need for religion. By giving people a personal connection with the Creator, Kabbalah strips the religious leaders of their power over the people.

Nevertheless, Kabbalists are in favor of preserving religion as a tradition or culture, as a nation’s framework and way of life. At the same time Kabbalah says that we should complement this way of life with the attainment of the Creator – which is the purpose of man’s creation and his perfect state.

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Spirituality is called that which will never be lost. Hence, the will to receive, with the intention “for one’s own sake,” is called “corporeality,” and it will be canceled from this form and will adopt the form of “for the sake of the Creator.”
Baal HaSulam. Shamati article, “Spirituality Is Called That Which Will Never Be Lost”

We have to work for bestowal, because it is opposite to our nature, which is “the will to enjoy.” We have to do the opposite – aspire only to bestow, and not to receive for ourselves.
Baal HaSulam, article “The Essence and Correction of the Creation”

“One who is angry is like an idolater,” because when one is angry one enjoys the anger and moreover, one is proud because he knows he is right. There are two sins here: enjoyment and pride. It is written about pride, “I cannot be together with a proud man” – and one’s soul leaves such a person.
Baal HaSulam, article “One Who Is Angry”

One must know in one’s heart that the Creator chases him just as much as he chases the Creator. One must never forget that, even through the greatest longing for the Creator. When remembering that the Creator misses and chases him, he should aspire for the Creator even more, until reaching adhesion through love.”
Baal HaSulam, Letters, p.70

We can draw the great souls into our world, and they will bring about the redemption of the world by virtue of their great desires. Everything depends on our desire to become similar to the Creator.
Rav Abraham Isaac Kook, “Arpilei Tohar,” 41

Here is the knowledge that a person is obligated to have: to know his Creator and to know himself – who am I? How was I created? Where did I come from and why? Where am I going? How can I correct my desire? How should I appear before the Creator?
The Book of Zohar, “Shir HaShirim”

The law of Kabbalah is that there is no connection between spirituality and corporeality, not in any word, notion, or letter, because the letters are figures drawn on white paper, while man is a body and a soul.
Rav M. Faivosh, “Esher Divrei Emet,” p.27

“Impudence will increase in the end of days” (Talmud. Sota, 49). That’s because this generation is extremely removed from the Creator, for people are proud of their igonorance. And he who is more removed from the Creator, is more deceitful and impudent.
Rav M. Faivosh, “Esher Divrei Emet,” p.28.

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The Book of Zohar. Chapter “Raising a Prayer” – 2 (abridged)

The first Commandment finds its place in the blessings that King David sang during his offerings in the Torah, where man must fear his Master, for these songs stand in a place called “fear” or Malchut. And all of these written blessings constitute the essence of fear of the Creator, Malchut. And man must sing these songs with his desires in fear.

Man must achieve a level of spiritual development where his desires will coincide with what is said in the texts of these blessings. It is impossible to force someone to wish something; all our feelings are the product, the result of our spiritual level. The Light of that degree influences one’s egoism and corrects it with the power of that degree.  Therefore, man can only ask for correction, but it will come from Above, from the Light, from the Creator.

Here we have a list of degrees that man must gradually go through in his correction. These degrees are usually called Commandments, and in all there are 620 of them between us and the Creator: 613 Commandments of the Torah for Israel (altruism) and seven Commandments of the Torah for all the nations (egoism). Here they are expounded in a different way: since the most important thing is to ask for correction (and if the request is genuine, it immediately receives an answer in the form of Light that descends to it), all of man’s work on himself, all of his efforts in the study, all his work and actions are intended only for creating a true request, MAN.

Hence, the stages of man’s spiritual development are described as his path in prayer; as if he stands and prays, although this process continues within him throughout his life on earth.

The second Commandment is to love the Creator. (As it was repeatedly stated, this feeling is the result of correction; see the “Introduction to Talmud Eser Sefirot,” item 45, which describes the four stages of one’s sensation of the governance, from darkness to love). It is when through one’s prayer, one reaches Ahavat Olam (great love) and Le El (for the Creator). These two blessings precede the appeal, Shema Israel (Hear, O Israel) and Ve Ahavta Et (and love the Creator), the blessing of the Creator for one’s love for Him that follows the appeal Shema Israel. And this is the secret of love for the Creator.

The third Commandment takes place when one reaches a place in the prayer that is called Lehishtabe’ach (blessed is the Creator). He must then attain praises and blessings of the Creator in his desire, as in parts of the prayer Yotzer Ohr (He who creates Light) and Yotzer HaMeohrot (maker of the stars).

The fourth Commandment is to proclaim the Creator’s unity, i.e., Shema Israel (Hear, O Israel, our Creator is one!). From this point (degree) on, one must express the secret of the Creator’s unity (in all His manifestations to man) in his heart’s desire (one’s heart must be filled only with the sensation of the One, Upper Force). Afterward, the Commandment to remember and remind others of the exodus from Egypt (egoism) is observed, as it is written: “Remember how you were a slave in Egypt.”

The fifth Commandment is for a Cohen to bless the people (the Light’s descent to the Partzuf), so that Israel will be included when the prayer (the Cohanim’s blessing) ascends, for at this time (state), Knesset Israel (all those who correct themselves by aspiring to the Creator and constitute a part of Malchut de Atzilut), i.e., Malchut, receives a blessing (Light).

The sixth Commandment and the desired time (spiritual state or level when man wishes only to give all of his desires, i.e., his soul, to the Creator, meaning that he can act for the Creator’s sake in all of his desires) is to entrust one’s soul with the Creator with complete desire in one’s heart. When one falls (willingly accepts the small state) on his face (Hochma) and proclaims (raises MAN): “I entrust my soul with You, O Creator.” The intentions and desires of his heart are to give his soul completely to the Creator (this desire is the consequence of this spiritual degree and comes naturally to those who attain it).

These six Commandments of the prayer correspond to the 600 Commandments of the Torah. And the remaining thirteen Commandments are required in order to attract the thirteen properties of mercy (thirteen Midot HaRachamim), which include all the rest. The prayer is adorned with 600 Commandments, which corresponds to HGT NHY, to what the prayer, Malchut, receives from ZA.

Happy is he who heeded and focused his desire on this (who was able to raise a proper request for his correction), who completed all that was required each day (in the Creator’s daylight), and directed his heart’s intentions and desires to fulfill this Commandment, which depends on the word.

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The Upper Light shines upon one who is engaged in the study of the wisdom of Kabbalah, even though he doesn’t feel it, because he is not yet corrected in order to receive this Light. Nevertheless this illumination from afar gradually corrects him, making him fit to receive the Light within.
Baal HaSulam, “Introduction to Talmud Eser Sefirot,” item 155

All the obstacles that come to a person are from the Creator, in order to push him toward spiritual development, so he will not stay satisfied with his current condition. Only for those whom the Creator wishes to bring closer does He send help by showing them that they don’t advance in spirituality, sending them hindering thoughts against the Creator.
Baal HaSulam, Shamati article, There is None Else Besides Him

The goal of creation is to please the creatures, and as long as a person doesn’t receive all the abundance that the Creator prepared for him, this means that he still hasn’t reached the goal of creation.
Rabash, article, “The Essence and Correction of the Creation”

It is man’s duty to reach the goal of creation by correcting himself. The correction lies in acquiring the intention of bestowal. To the extent one has this intention, one receives that which the Creator has prepared for him.
Rabash, article, “The Essence and Correction of the Creation”

A person should not correct anything about his externality but only his internality – his “I,” his egoism. It cannot be corrected through any actions, such as fasting and other restrictions. On the contrary, egoism loves such actions because it can be proud of them. Correction lies in feeling one’s insignificance relative one’s friends – those with whom one studies Kabbalah, but under no circumstances relative others.
Baal HaSulam, “Pri Chacham – Letters,” p.75

A small hole in the heart is enough for a person to return to the Creator, but under the condition that it will be as a needle stuck into living flesh, and not dead.
The Kotzker Rebbe (Rabbi Menachem Mendel), “There is No More Whole Broken Heart,” p.30

The holy war is not a war between people but against yourself. It’s when you strike blows against the evil inside you and tell the good in you, “Grow.”
Rav Kook, “Maamarei Reiya,” 508

Numerous false doctrines will arise before the coming of the Mashiach. You can save yourself from them only by studying The Book of Zohar every day. Even if you don’t understand anything in this book, this is already enough for cleansing the heart.
“Ohr Yasharim.” Mira Dah’ya

Studying of The Book of Zohar for one hour brings more than studying the simple commentary for a year.
“Kisseh Melech,” Tikkun 43, ch. 60

The Creator can’t have more pleasure than when people study Kabbalah. Moreover, a person was created only for the study of Kabbalah.”
Rabbi Chaim Vital, “Introduction to Shaar HaHakdamot”

While the Creator conceals Himself, He allows evil, but not to the point of the complete destruction of the world. Through this, one later reveals the oneness of the Creator and the correction of all evil by His Mighty Power.
Ramchal (Moshe Chaim Luzzato), “Da`at Tevunoth” p.185

There is no action in the world that does not come from the Upper Light.
Ramchal, Adir BaMarom, p.227

All the commandments, though they seem to talk about physical actions or verses to be pronounced, are intended only for correcting the heart, because the Creator only demands the correction of the intentions that are in the heart.
Abraham ben Meir ibn Ezra, “Yesod Mora” p.8

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This was sent by my student R. Tzarev:
The financial crisis in the United States is conducted forcefully and is controlled. Russia, Iran, China and the Emirates possess the world’s largest gold and foreign currency reserves. Russia, Iran, Venezuela, China, India and Brazil have begun creating their own alternative global economic system. Together they are beginning to pressure Europe, which is dependent on energy resources, causing it to break away from the US. By now Germany, Italy and France are lobbying for Russia’s interests, speaking out against the US. The European countries, Russia, Iran, Venezuela and Kuwait are using the Euro instead of the dollar in their business dealings related to energy products. This rejection of the dollar in the energy dealings will bring about a catastrophic drop of the entire US economy. The US must not allow this to happen. America must not allow itself to be bullied or bankrupted. There’s your reason for the “crisis.”

This was sent by my student O. Yahalom:

In our world there is a system of interaction of two opposite forces – positive and negative, altruistic and egoistic. Otherwise there would never be any growth, change or exchange. Of course, in our world the altruistic force is also egoistic – giving for the sake of greater profit. The dynamics of the current events can be explained by the interaction of these two forces in the world.

The entire global economy is structured in such a way that a person does not hope to receive from a specific source, but from the system as a whole. This leads to the formation of long chains of exchange: one person exchanges with another, the other with someone else, and if the end of the chain gets lost somewhere, man’s animate egoism can no longer motivate him to work, because he no longer sees when he will receive the reward and from whom. The only thing left is a vague “altruistic” intention to receive something from someone. But it gets weaker, because egoism constantly grows – and that’s how an economic crisis starts.

An economic crisis cannot happen within the boundaries of a city, state or other kind of region, because even if the end of the chain is not seen physically, a person still feels that it’s there. However, economic crises take place regularly in the context of a country, yet none of the economists know exactly what causes them. The fact is that they are caused by the undulating changes of balance between egoism and altruism in large groups of people. When egoism recedes – business flourishes. But when egoism continues to grow, altruism grows weaker, and egoism suddenly takes over the people’s consciousness, telling them that they shouldn’t trust the system, but instead receive more and “to the point” – the more the better, and all for themselves!

The first true crisis of altruism on the level of a country happened in the US, in 1929. Back then the American economy came out of the crisis because Roosevelt pumped all the foremost leaders of production and economy with optimism.

The first true crisis on the global level happened in September 2008. The true causes of the crisis lie on the spiritual level, on the level of the opposition between egoism and altruism in every single person and in humanity as a whole. Accordingly, the solution, the way out of the economic crisis can only be found on the spiritual level – humanity’s work towards evoking the Light that corrects egoism.

The Baal Shem Tov (a great Kabbalist who lived in the Russian empire at the end of the 18th century, founder of the Hassidut movement): “If only the Russian Tzar knew how beneficial the study of the Torah is for his country, he would set a guard with a sword beside every Jew, who would stand over him and keep repeating: “Study the Torah! Study the Torah!”

The countries that will lose most from this crisis will be those with energy resources. All of the earth’s resources, no matter where they are, belong to all humankind (see Baal HaSulam’s newspaper, “HaUma (The Nation)” and the article “The Last Generation”). That’s because the Upper Force sees us – humanity – as one single body, the creation. And to the extent that every country (every organ of this body) acts against this unified altruistic organism (reveals that it is ill), to that extent it will eventually be punished (be influenced by negative, correcting feedback, which brings the system to harmony, to recovery) or rewarded (be successful in this world and reveal the governing force).

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Two questions I received on the virtual group:

Question: How does mutual guarantee work in a virtual group and what does it mean there?

My Answer: It’s the same as in a physical group, because you are not uniting through the bodies, but through your “points in the heart” – you must feel that they are together. I think that it’s easier to feel this virtually than during physical contact, when the externality overshadows the internality.

Question: On one of the virtual group websites, I proposed to create a Kabbalah Constitution, and to start working on creating it. However, this did not evoke any interest. Should I continue with it?

My Answer: Yes. Get in touch with those who are working on the development of a virtual community at [email protected]

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The Book of Zohar. Chapter “Raising a Prayer” – 1

The Zohar speaks about the prayer which every person offers his Creator. This inner action of man constitutes his greatest and most valuable work in making efforts for the Creator’s sake.

We can change only under the influence of the Creator’s Light, by receiving His properties from Him. Hence our only task is to cultivate a desire to change. As soon as this true desire appears within man, the Creator will immediately give him the strength needed for its realization. So the problem is not how to realize a prayer; it is, rather, how to attain it, how to formulate one’s request for the strength to become like the Creator!

A prayer is a sensation, a desire in one’s heart. A person is not completely aware of it and cannot describe it, for the sensation in one’s heart is not subject to any control and conscious correction – it cannot be “created” by one’s own will.

One who observes the Commandments because he has faith in reward and punishment believes in the Creator, His Torah, and His governance, but simply uses it for his own benefit. By observing the Commandments with such an intention and remaining in it all of his life, he does not grow spiritually. And one who does not grow in our world is called “still” (inanimate), since we divide all of nature into the following levels: still, vegetative, animate, and speaking (human). Therefore, such people are regarded as spiritually still (Domem de Kedusha), but they are already “spiritually” still, as opposed to those who observe mechanically, by force of habit.

In Kabbalah, the word “body” implies desire. A desire or a body can be egoistic or spiritual (altruistic). The gradual passing of the egoistic body and its replacement with the altruistic one is called one’s “spiritual birth.”

Man’s spiritual growth is designated by an increasingly growing intention to observe the Commandments only because such is the Creator’s desire. Man observes it only for His sake, completely selflessly, as if no reward of any kind will ever be given to him in return, not even in the form of his own self-content. It is as though the Creator does not know who fulfills His desire, as though man himself is uncertain of whether or not he observes the Commandments. Yet, he does it anyway, for such is the Creator’s will.

An essential part of our spiritual ascent is a special process that requires that, on discovering a greater evil within us, we ask the Creator to grant us the strength to overcome that evil. We then receive strength in the form of a greater spiritual Light. This continues until we actually reach the original level and size of our souls. At that point, our egoism is completely corrected and filled with Light.

When we are distracted by outside thoughts, we feel that thoughts obstruct us from ascertaining the spiritual, because our strength and minds are wasted on extraneous concerns, while our hearts become filled with petty desires. At times like this, we lose faith in the fact that only Kabbalah contains the true life.

Once we overcome this condition, we come out of our state and move into the Light, receiving a Higher Light that helps us ascend further. In this manner, our extraneous thoughts work to help us in our spiritual advancement. We can overcome obstacles only with the help of the Creator, since man can only work on something if he perceives some personal benefit in the task.

However, our bodies, hearts and intellects do not understand what benefits can result from altruism. Therefore, as soon as we try to make even the slightest altruistic move, we lose all strength of the mind, heart and body. We are left with nothing else but to turn to the Creator and ask Him for help. In this way, unwillingly and without any free choice, we advance toward the Creator until we merge with Him completely.

The lower half of the Higher spiritual object is found within the Upper half of the lower spiritual object (GE de Elyion are within AHP de Tachton). In the lower object, the screen is found in the eye area (Masach ve Nikvey Eynayim). This is known as “spiritual blindness,” (Stimat Eynayim) because in such a state even the Higher object has only one half – GE. Hence, it turns out that the screen of the lower spiritual object conceals part of the Higher spiritual object.

The Higher spiritual object drops its screen to the lower one, and it then reveals itself to the lower object, which in turn begins to view the Higher object as the Higher one views itself. As a result, the lower object receives the state of fullness (Gadlut). The lower object then sees that the Higher one is in a “great” state, and realizes that the Higher object’s prior concealment and apparent manifestation as the “small” state (Katnut) was done exclusively for the benefit of the lower one. In this way, the lower object could become aware of the importance of the Higher one.

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Spiritual movement in unlike physical relocation from one place to another. It’s a movement in one’s intention, a renewal of qualities.
Baal HaSulam, Talmud Eser Sefirot, item 1

Time is a sensation of movement. The brain envisions images of movement, copying them in its imagination into the category of “time.” If man and his surrounding were in absolute peace, there would be no notion of time.
Baal HaSulam, Talmud Eser Sefirot, item 1

The notions of time, past, present and future, are man made notions and are not absolute. Everything exists in the Upper Force without any action on behalf of the Upper One. Everything that exists in the force later takes place in action. And those who come closer to the Creator – above the universe, ascend above time.
Rav Kook, “Letters. Volume 2”

The Book of Zohar does not speak of this world at all, but only of the Upper Worlds where there is no time like in the corporeal world. Spiritual time is a change in qualities.
The Book of Zohar, Vayatze, collection 2

Human egoism constantly prevails over man, unless the Creator helps him by bringing his soul closer to Him through shining His Light at specific times.
“Yesher Divrey Emet,” p. 35

All times and all actions exist eternally. The future receives influence from the past and from that which will happen afterwards. Time submits to forces that operate in the past, in the present, and in the future.
Ramchal, Adir BaMarom, p. 187

That which shines in alternation will shine constantly in the future, when all the past will gather into an eternal state.
Ramchal. Adir BaMarom, p. 18
[2125]

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A question I received: What can every person do to change the situation in the world?

My Answer: No physical, political, scientific, or social actions can change our world. So if the world can’t be changed, perhaps we can change man. What will this give us?

Physicists are discovering that the results of scientific experiments depend on man’s presence, even though they still don’t know the degree of this influence nor its nature. Kabbalah studies how man’s consciousness and intentions affect reality, and how we can control this influence in order to change reality!

There is an initial, constant and absolute reality – the World of infinity. Besides, there is a reality that we create with our intentions. In our world, we have never before changed our egoistic intentions. We did not know that by changing our intentions from “for our own sake” to “for the sake of others,” we actually change all of reality.

We did not know that we can affect reality to the degree we become similar to the Creator’s quality – “bestowal and love.” Kabbalah tells us how to do this.

At the end of our spiritual development we will be convinced that the only thing we have to change is ourselves (rather than the world). By doing so we won’t just change our world, but all of reality will change from corporeal to spiritual, from life in the body to life in the soul.

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