Two questions I received on suffering:

Question: Why do our five senses feel our lack of similarity to spirituality as suffering?

My Answer: It’s because our senses are desires for fulfillment. They were fulfilled in the World of Infinity and were later emptied due to the breaking – the common soul’s separation into a multitude of separate parts or souls. Each soul has recollections (Reshimot) of the past fulfillment, and these Reshimot are now awakening and demanding fulfillment.

What you call suffering is this emptiness you are feeling. When you change your attitude to the sensation of suffering, then you will experience it as fulfillment and happiness. Our attitude or intention can change everything.

The actual state we’re in is static and constant; the only thing that changes is our attitude to it. It determines whether we feel ourselves as being in this world – in the concealment of the Creator, or in His revelation – on the degrees of the five worlds, or in the World of Infinity.

Question: What should I do if my only appeal to the Creator is: “Give me strength not to hate you,” and if despite my work in the group, dissemination, and lessons, the only thing I feel is that my situation at home is getting much worse, my economic circumstances are constantly deteriorating (and I can’t even find a job), and so on. I suddenly started feeling completely estranged from the Creator. Is it normal for Kabbalah to bring material devastation?

My Answer: Rabash told me how difficult it was for him to find work, and how many times he had to change jobs, which included being a shoemaker, a concrete worker, a scribe and a servant.

You must have the same attitude to this as everyone else, but at the same time, regularly (according to a set schedule) continue engaging in that for which you are living in this world – the correction of your soul. Be a little more humble – think that everything comes from the Creator, and the only thing you desire is to feel that this is so.

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In a recent blog entry, I wrote that we have just published a new edition of the collected works of Rav Baruch Shalom Ashlag – the Rabash. Here I would like to offer some insight and history on the most precious text that Rabash left behind – the book Shamati:

Shamati is the most valuable book in the world, because it has the power to bring a person to the purpose of his life. Shamati is the main Kabbalistic source text. It contains all the foundations of man’s spiritual work. The articles contained in this book summarize everything one needs to enter the Upper World. They encompass the infinite depth of all 125 degrees that a person can and must go through in his spiritual path, whose summit is the goal of creation. This book is the most special book in the world, because no book in the entire history of mankind has gone deeper into man’s spiritual work.

Where did the book Shamati come from? Here’s a brief history. Among all the books and manuscripts that my teacher, Rav Baruch Shalom Ashlag, used for study, there was one special, personal notebook, whose cover held the inscription “Shamati” – Hebrew for “what I heard.” He never parted with this notebook and always made sure to take it along anywhere he went. He never stopped studying it, and used to read it over and over again.

One day, late at night, he suddenly gave it to me and said: “Take this notebook and use it.” I immediately understood that his path was soon to reach an end. And indeed, he passed away the very next morning. His pure soul ascended into the unknown heights as soon as the night was gone.

The notebook he gave me was rather thick, and its contents revealed lessons by my teacher’s father, the great Kabbalist Yehuda Ashlag – Baal HaSulam.

Baal HaSulam integrated all of the Kabbalistic knowledge that was previously passed down in secret, from teacher to student, from generation to generation, and thus for millennia. In doing so, Baal HaSulam prepared for us a method of mass spiritual ascension.

Rav Baruch Ashlag recorded his father’s lessons word for word, because he heard them directly from his father and Teacher. Hence, we have to follow these words just as they appear, and abide by the exact form that Baal HaSulam chose for his words. One should strive for his thoughts to go through the very same path as the text lays out, following Baal HaSulam’s thought. It’s more important to adhere to a great Kabbalist than to pay attention to the beauty of the linguistic nuances in the text. One should strive to see the inner beauty of the text, and then, as one will continue reading it, his understanding of the articles will undergo constant transformation, penetrating deeper and deeper.

In these articles Baal HaSulam often relies on quotes by other Kabbalists, written from the heights of their attainment. These quotes should give us an understanding of how profound the topic at hand is. They should also help us realize that we are receiving the method of adhesion with the Creator from the entire lineage of Kabbalists, and this method is being passed to us by the very last Kabbalist in this lineage – the great Baal HaSulam.

All of these texts should be regarded as one article, because they all speak about the same thing. They describe how the creature searches for its Creator and grows closer to Him, until it attains adhesion with Him. Essentially, these articles describe all the work that a person has to do in order to attain equivalence of form, adhesion and union with the Creator. In all of reality, there is no other reason for existence besides this one goal. According to this goal, man enables the entire reality, all the worlds and everything that inhabits them, to rise and incorporate in the Creator.

Hence, we have to understand that the entire universe, all the creatures, and all the worlds, are inside one person. Every person has to imagine that he is that person, and that he has freedom of choice and freedom of action. He, and only he, is standing opposite the Creator, and he has the responsibility and the privilege of doing the work necessary to attain equivalence of form, unification and adhesion with the Creator.

This is what all the articles in the book Shamati are about.

The clock has started ticking and time is flying by. In every part of the world there are people who are starting to feel an interest in spiritual ascent and to ask the question, “What is the meaning of my life?” In light of this, I understood the uniqueness and importance of the Shamati articles, and this is why I decided to publish this book and to reveal it to the world.

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The Book of Zohar, Chapter “Rose” (abridged):

1. In the Torah it is written: In the beginning created ELOKIM ET THE HEAVEN, AND-THE, EARTH, AND-THE EARTH, WAS, EMPTY, AND-CHAOTIC, AND-THE DARKNESS, OVER, THE FACE, OF THE ABYSS, AND-THE SPIRIT ELOKIM soars over the surface of the waters and-Elokim said: “Let there be light.”

Rabbi Hizkiyah opened (the path for the Light): “It is written in ‘Song of Songs,’ ‘as a rose among thorns.’ That a rose is the assembly of souls aspiring to the Creator. Just as a rose is tinged with red and white, so do the souls aspiring to the Creator contain the attributes of judgment (red) and mercy (white). Just as a rose has thirteen petals, so are the souls surrounded on all sides by the thirteen attributes of mercy.

It is written in the Torah: “In the beginning Elokim (the Creator’s name) initially created 13 words (attributes of mercy) for the protection (from egoistic attributes) of the souls aspiring to him.

These 13 attributes of mercy are designated by the words contained in the first sentence of the Torah, between the words ELOKIM: ET, THE HEAVEN, AND-ET, THE EARTH, AND-THE EARTH, WAS, EMPTY, AND-CHAOTIC, AND-THE DARKNESS, OVER, THE FACE, OF THE ABYSS, AND-THE SPIRIT.

2. The second time the name Elokim is mentioned in the Torah as “Elokim Parit” – so that there would appear 5 rigid leaves that surround a rose, called the “Five gates of salvation.” They are like the cup of blessing. During the blessing the cup must rest on 5 fingers, just as a rose rests on 5 rigid leaves. And a rose, just as the cup of blessing, is from the second word ELOKIM to the third word ELOKIM, between which there are five words: SOARS, OVER, THE SURFACE, OF THE WATERS, AND-SAID – corresponding to the five leaves.

Further it is said in the Torah: “And the Creator said: ‘Let there be light’ – this light was created, however, it was concealed and enclosed within the covenant of the souls, entered the rose and fructified it.

3. Just as the covenant is fructified in 42 Zivugim (unions) of the creature and the Creator, from that seed, so the secret name of the Creator fills and inseminates all 42 letters of the initial act of creation.

See the full commentary on the chapter “Rose”

My Comment: I will now be publishing selections from the most important part of The Book of Zohar – the Introduction, which is a concentrated version of the entire Book of Zohar. This is how the Introduction was conceived by the Zohar’s author – Rabbi Shimon Bar Yochai (Rashbi). The Introduction is like Keter, which incorporates the entire idea of the Book.

The chapters I will be publishing here will be abridged and I will add brief commentary in parentheses. If you want to understand these chapters more in depth, I suggest reading my book The Book of Zohar. It contains the “Introduction to the Book of Zohar” along with my full commentary on Rashbi’s text, based on my own personal studies with my teacher, Rabbi Baruch Shalom Halevi Ashlag (Rabash) in Tiberius and Miron – the places where The Book of Zohar was written by Rashbi 20 centuries ago.

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We have just published a new edition of the collected works of Rabash (in Hebrew). The three volume set of books includes materials that have never before been published. The books can be purchased here.

This three volume set of books contains all the materials of Rabash. In addition, we are currently preparing the collected works of Baal HaSulam for publication as well.

We only study the works of Baal HaSulam and Rabash. This is why I recommend for everyone to have these books.

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Three questions I received on my connection with Rabash:

Question: Rabash wrote that Baal HaSulam’s students fell from the spiritual level they were on after Baal HaSulam died because they no longer had anyone to support them. Didn’t they notice this? And more importantly: How does a Kabbalist guard himself from this, what does he use for support? Baal HaSulam didn’t have a Rav, and neither did Rabash, and now you don’t have a Rav either. How do you guard yourself from descents and mistakes?

My Answer: Just like them – by being connected with them directly and clearly! One who has attained the Creator’s plan continues to advance. One who realizes that it is necessary and feels responsible does not leave the path.

Everyone experiences descents and ascents until the end of all the levels. However, beginners fall into their egoism and can’t even “move a finger” on their own, whereas the advanced students experience this in another way. Hence, one should focus all of one’s energy on overcoming the first part of the path.

Question: What do you do when you run out of answers?! If Rabash was still with us today, then you would still be studying with him and asking him questions. But what do you do when you have questions now? Do you ever have questions that you haven’t found the answers to yet?

My Answer: If I have questions, then I ask Rabash. This isn’t mysticism, but reality. I am his student because I attained a connection with him – not a physical connection, but an inner connection through equivalence of form. Hence, when I have questions, I turn to this image, to greater equivalence of form with him, or in other words, to “his image in me,” and this is how I find his answers to my questions – like a lower degree learns and receives from a higher degree.

It’s because the lower one feels the Upper One. One always feels only himself, and he feels it only inside him. Rabash remains the Upper Partzuf for me and I have a connection with him. Otherwise I wouldn’t call myself his student.

Question: Dear Rav Laitman, who authorized you to disseminate the wisdom of Kabbalah?

My Answer: My teacher Rav Baruch Ashlag (Rabash), the eldest son of Baal HaSulam. I wrote my first three books while I was by his side. I was his secretary, assistant, and student for twelve years. The most important thing in Kabbalah is who you learn from. In addition, “learning” means that you are really a student of your teacher and are connected to him in every way. See “A Speech in Celebration of the Conclusion of The Zohar” by Baal HaSulam.

After my teacher passed away, I continued doing our common work in this world. Rabash was the only Kabbalist in the previous generation, and I am his student. I think that my lessons, books, and everything I do indicate this. I only teach the works of Baal HaSulam and Rabash.

Incidentally, did you ask this question of other people who teach “Kabbalah” today?

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Questions I received on descents and how to deal with them:

Question: Sometimes I lose the right intention and feel like I’m straying from the spiritual path. Sometimes I feel afraid and empty in relation to this world. There are even times when I feel inspired and I make many actions, but I still feel like this is a lie and that I lack the right intention. When I have these feelings, should I try to see the Creator and what He is trying to “tell” me through them?

My Answer: You will have to collect even more impressions in order to begin feeling the Upper State. What should you do? Just continue. (Read the texts of Baal HaSulam and Rabash that talk about this). No one knows ahead of time what volume of their soul has to become fully revealed in every Reshimo and on every degree, in order for the soul to then ascend to the next degree. Therefore, the only thing we should do is “push” in one direction, “as an ox to the burden and as a donkey to the load.” “It’s not up to you to complete the work, yet you must do it constantly and persistently, and you aren’t free to leave it,” and then the correction will come as “redemption at the hands of the Creator, instantly and unexpectedly,” according to the principle “you made efforts – and you found it.”

Question: When I am in the state of descent, should I immediately open up a book, or should I try to overcome this state on my own first?

My Answer: It is best to open up a book, go to our website, or to my blog – to read or watch something that your feelings will respond to. For beginners I recommend my fourth book – Attaining the Worlds Beyond, as well as quotes by Kabbalists.

Question: Is it possible for a person to be advancing too fast and risk falling because of it?

My Answer: Descents are useful, and they have to happen between the degrees. They won’t go by quickly or slowly depending on whether a person puts in all his efforts or not. It’s because he isn’t the one to determine this; it is determined by the nature of the degrees – the next degree becomes revealed to him as soon as he is ready to go on to it – as soon as he has prepared his Kli to perceive it. In other words, the corrected, ready Kli becomes filled with the property of bestowal, the Light, or the Creator.

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Questions I received on whether one should visit the graves of the righteous, and what to ask for at these sites:

Question: I want to visit the graves of the righteous on Mount Miron. The trip I’m interested in going on will be held at night, and the trip’s organizer said that according to Kabbalah, you can use the moon’s cycle to calculate what is the best time to ask to be cured from illness. However, I also heard another opinion from someone who studies Kabbalah – he said that this shouldn’t be done. I would like to find out whether it can be done, and why at night?

My Answer: No one ever visits graves at night. The one exception is the night of Lag BaOmer, when people light bonfires all over Israel, including Mount Miron, by the grave of Rashbi, the author of The Book of Zohar. This is an ancient custom. However, asking to be cured from illness when there is a full moon has nothing to do with Kabbalah, but only with mysticism and shamanism.

Rabash and I used to go to Tiberius for two days out of the week, and sometimes we visited the grave of Rashbi on Mount Miron. Rabash respected that place. However, he didn’t see it as a place to ask for people’s corporeal, egoistic problems to be solved, such as healing, but rather only as a place to ask for similarity to the Creator. When one is there, he should ask for the ability to love his neighbor, instead of being concerned with one’s animate body, with healing it, or other benefits.

By definition, Kabbalah is the method of revealing the Creator (the property of love and bestowal) to a person in this world (in this life). Kabbalah bears no relation to receiving something for oneself. (See the definition in the article “The Essence of the Wisdom of Kabbalah.”)

Between the years 1979 and 1991, when I knew Rabash, he visited the Wailing Wall only once – in 1983. He just walked past the wall, at least 2-3 meters away from it, and didn’t even come close to it, not to mention touching it. He visited the grave of the Ari once in ten years.

Baal HaSulam once said that he really doesn’t care where they’ll bury the bag with his bones. When he passed away and his students didn’t know where to bury him, one student remembered that Baal HaSulam used to like walking on a specific hill, and that’s where they buried him.

Once I asked Rabash for permission to fix up Baal HaSulam’s grave – to whiten it, make a place for candles, and so on. Rabash told me to leave this to others, because there were more important things to do.  Rabash also didn’t prepare a burial place for himself, even though it’s a custom among the religious. (In the past bodies weren’t buried, but locked in a cave that was dug for this purpose. They were left there for some time, and when only the bones remained, they were placed into a vessel.)

Kabbalists do not respect anything corporeal. Every person respects what is important to him, and what he is attached to – the body or the soul. To a Kabbalist, the body is intended to do work, just like an animal (for example, cattle). All his attention is focused on developing the soul – the part of the Creator in man, the property of love and bestowal.

Question: Rashbi is buried on Mount Miron, and thousands of people visit his grave every year. Is this something the Creator instructed them to do, or do these instructions come from religious leaders who want to influence people and have power over them?

My Answer: Kabbalah favors this custom, because it brings people closer to Kabbalah, making them respect it and become interested in it.

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A question I received: I searched the Internet for criticism of you – I just couldn’t hold myself back because I’m constantly having doubts and so I search for criticism to check whether I’m on the right path or not. I found that many people accuse you of not telling your students to observe the commandments. This is clear – you’ve answered this question a hundred times.

What’s strange is that many people also accuse you of the opposite – of forcing your students in Bnei Baruch to observe the commandments. I found stories about you kicking people out of the group because they talked on the phone on Saturday, and other such things. (I also noticed that you don’t write on the blog on Saturdays). Is it true that your students in Bnei Baruch have to observe the commandments? If yes, then why do you tell other people that they don’t have to observe them if it’s not their custom? And if it’s false, then did people just make these things up out of nowhere?

My Answer: Anyone who finds out about me will either love me or hate me. People who have a point in the heart are happy to find out about Kabbalah, and they see me as a Rav (meaning “great” in Hebrew). And if they don’t have a point in the heart, then they don’t understand me.

I teach authentic Kabbalah, and I received my knowledge of it through personal study with Rabash. No one else received this knowledge. It’s a known fact that I was Rabash’s unique student. I teach based on my personal attainment of the Upper World and the Creator. My opponents can accuse me of anything they want to, but they can’t say that I don’t understand the subject. In this regard, I haven’t found anyone equal to me so far. Let them listen to my lessons and they’ll be convinced of this.

Usually everything comes down to the question “Is Laitman for or against the commandments?” But this has nothing to do with Kabbalah! (See Baal HaSulam’s article “The Essence of Religion and Its Purpose.”) Laitman is “for” all the cultural traditions of his people, and he believes that it’s better to follow them. However, no one can be forced to do them. Laitman also believes that every person in the world can observe the traditions of his people if he wants to. Baal HaSulam writes that a person can keep his religion while studying Kabbalah and uniting with the Creator, because religions are no more than frameworks for corporeal, national traditions, and they bear no relation to the Creator and to spirituality, the Upper World. Religion borrowed these notions from Kabbalah.

The entire Torah and Kabbalah come down to observing the condition, “Love thy neighbor as thyself.” This is the general, all-enveloping and main Commandment of the Torah – the law of the universe, because it’s the Creator’s property. Kabbalah evokes the Upper Light of correction on a person, which endows him with the property of “love thy neighbor.” Religion, on the other hand, does not do this, and therefore instead of correcting man (which is what the Creator demands), it tells him to study and observe corporeal rituals and limitations.

In the Bnei Baruch center, where 300 men study with me on a regular basis, we abide by the traditional statute of the Kabbalists – observance of the main commandments (such as wearing a skullcap, keeping the Sabbath, observing Kashrut, getting married under a Huppah, and so on). We don’t allow alcoholism or drugs (not even if someone wants to “smoke a joint” in private on occasion). We require daily lesson attendance, participation in the group’s unification, dissemination responsibilities, and so on. And I have never concealed any of this – for example, I always wear a skullcap.

The entire problem of my critics is that they are still underdeveloped, that is to say, their point in the heart hasn’t surfaced yet. They’ll understand when they grow up. It’s impossible to understand spirituality through reason, but only through a desire that’s mature and ready. My critics don’t criticize the actual content, the things Kabbalah actually talks about, but rather they pick on everything “around” it, all the external aspects, the things they can grab hold of in order to snatch something for their egoism – like Klipa. This is their food, because they don’t have anything of their own to nourish them – they are empty. I understand their nature, and I’m willing to tolerate them and forgive them. Time goes by, and it favors the revelation of authentic Kabbalah. Eventually everything will come together in peace and correction.

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A question I received: In Tel Aviv, Yaffo, in the district Neve-Tzedek, there is a synagogue called “Marot HaSulam” (מראות הסולם), although unfortunately, it is in ruins. Can you please explain its name? Is it related to Baal HaSulam’s Perush HaSulam (The Ladder Commentary on the Book of Zohar)? I know that some commentaries on The Book of Zohar were written in this synagogue. The synagogue was founded in 1910, and Baal HaSulam wrote his Perush HaSulam in 1940. Did he write it in this synagogue?

My Answer: Baal HaSulam was forced to move from Jerusalem to Yaffo to get away from his opponents. He lived there and attended this synagogue. Then he moved to Tel Aviv, to a neighborhood near Rothchild Street.

Just like my teacher Rabash, Baal HaSulam’s oldest son, I was never interested in history, but only in ascending from our world to the Upper World. People who are attracted to history and what happens to the body are not attracted higher – to spirituality. Personally, I don’t feel any interest in this place. However, it would be nice to turn it into a museum about Baal HaSulam, into a place that explains Kabbalah to people!

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Two questions I received on whether it’s necessary to know the Torah before studying Kabbalah:

Question: I have been examining Kabbalah from every angle: science, religion, faith, spirituality, and so on. Are you sure that a person who studies Kabbalah with you and reads Baal HaSulam’s articles is able to understand what you are saying correctly? This wisdom is great and there is nothing like it in the entire world. Should it really be so easily available to every person who wants to study it? Maybe these people don’t even understand what they are reading.

I am asking this because I’ve met students who explain Kabbalah in a completely different way, and they have preconceived notions that are difficult to change. Shouldn’t they first learn about Abraham, Moses, and the stories from the Bible? Shouldn’t they first understand the simple meaning of the Torah before they start studying the spiritual part of the Torah?

My Answer: I brought many new students to my teacher, Rabash. They were secular and didn’t know anything about Torah, yet he accepted them to be his students. Rav Kook also wrote that the study of Kabbalah does not require any preliminary preparation. It doesn’t matter how a person understands the material, because this wisdom isn’t learned through common sense, but by attracting the Upper Light in order to reveal new qualities in the student. And to the degree that the student acquires the Light’s qualities, he starts understanding the Light.

On the other hand, people who “examine” this wisdom’s meaning with their corporeal qualities won’t be able to understand anything! The wisdom of Kabbalah differs from any other science, because in all other sciences, we can examine the world with the five senses that we already have, but in the wisdom of Kabbalah one first needs to acquire the sixth sense – similarity to the Light, and only after that, to the degree one is similar to the Light, he will be able to examine It.

Hence, this wisdom is much more practical, since we attain it within us, not outside of us. Using this wisdom, we reveal the Upper World, and we attain it from within, in a profound way. This attainment changes the student, since he studies everything inside himself only. This is why Kabbalah is called the wisdom of the inner, or the Inner Torah.

Question: If it’s impossible to understand the Torah without knowing Kabbalah, then why did most Kabbalists of the past say that before one can start studying Kabbalah, one has to learn the Torah in detail?

My Answer: It’s because the period from the 1st century until the 16th century (from the fall of the Second Temple until the Ari) was a period of exile from spirituality. During this time it was necessary to wait for the souls that fell from the spiritual level to intermix with the souls that have never been on that level. For example, Abraham was told ahead of time that the Egyptian exile was to last for 400 years. Similarly, Baal HaSulam predicted what would happen in our times – that beginning from 1995 on, there will be intensive, mass revelation of Kabbalah.

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