The Book of Zohar. Chapter, “Who Has Created These, of Eliyahu” (abridged)

11. Rabbi Shimon said: “Elazar, my son (the continuation of the present state, the next degree), reveal to us the supernal secret (law), which the people of the world know nothing of (which they cannot observe in their properties).” Rabbi Elazar was silent (unable to reveal this to the lower ones). Rabbi Shimon wept (entered the state of Katnut, descended to a lower degree on the spiritual ladder), was silent and then said: “Elazar, what is THIS? If THIS was the stars and the signs of the zodiac (destinies), they would have been visible the whole time and located in Malchut, i.e. created, as it is said, “by the word of the Creator were the heavens made.” Meaning, by Malchut, called the “Word of the Creator,” were the heavens made. And if THIS refers to the concealed secrets, then it wouldn’t be written THIS, for the stars and the signs of destinies are visible to all (“THIS” indicates that the object is understood).

12. But this secret was revealed on the day when I was at the seashore (the edge of wisdom). Eliyahu the prophet (the revelation of the degree of wisdom) came and told me: “Rabbi, do you know what WHO HAS CREATED THESE means?” I told him: “These are the heavens and their hosts, the works of the Creator, that man can look at them and bless them, as it is written, ‘When I behold Your heavens, the work of Your hands! Our Master! How glorious Your name is throughout all the earth!’”

13. Eliyahu told me: “The Creator revealed the concealed to the Supernal Assembly: When the ‘concealed of all the concealed’ desired to reveal himself, he first made one single point (Malchut), and this point ascended into his thought (Malchut ascended and joined Bina). With it he drew all the forms and with it engraved all the images.”

14. He engraved inside a concealed, sacred candle (inside Malchut that joined Bina) one concealed image of the holy of holies, a secret structure that has emerged from the thought called WHO, which is the inception of the structure. It is great and is concealed deep inside the name (Bina) ELOKIM = ELOK–IM = THIS-WHO. Initially WHO senses the absence of THIS, strives to the name ELOKIM. He desired to be revealed and be called the full name ELOKIM – hence He clothed Himself in a precious, radiant garment (the Light of Hassadim). He created THIS. The letters THIS of the name ELOK–IM ascended and joined the letters WHO, thereby forming the full name ELOKIM. And until He created THIS, ELOKIM did not ascend (rise) to the name ELOKIM (to the level of Bina). That is why those who sinned in worshipping the golden calf (those who fell from the property of bestowal into the property of receiving for oneself), they pointed their finger at this secret, saying: “THIS is your Lord, Israel!” (they wanted to use only the lower part of Bina, which passes the Light of Hochma to the lower ones, without comparing itself with the properties of the upper part of Bina, the properties of bestowal).

15. Just as WHO joins with THIS to form one name ELOKIM (when Hochma clothes in Hassadim), so does the name join by this beautiful radiant garment. On this secret (the ability to receive for the sake of bestowal) stands the world (the fulfillment of souls), as it is said: “The world was created by mercy.” And Eliyahu flew away (ascended to the degree higher than mine), and I could no longer see him (could not reveal him on my own). But it is from him (from this revelation he made) that I attained the touch of the secret of revelation and of the secret of concealment (how to conceal the uncorrected desires and how to reveal the desires that have been corrected by the Light of Hassadim). Rabbi Elazar and all the disciples drew near (equalized their properties), bowed down (bowed their heads, descended to the same level as the body), wept (lowered their degree) and said (only then did they reveal): “If we had come into this world (attained this degree), but only to hear (attain this property of bestowal, Bina = hearing = ears), it would have been enough for us!” (we desire nothing more than to bestow).

“Who Has Created These, of Eliyahu” – full commentary.

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Two questions I received on a woman’s desire for a faithful companion, and women’s singing:

Question: Is a woman’s desire for her man to be loyal, faithful and devoted only to her a part of the will to receive (the ego), or is this embedded in her nature? If it’s embedded in her nature, why did the Creator do this? What is the purpose of the woman’s suffering?

My Answer: The women’s suffering is part of the egoistic suffering that brings one to the realization that egoism is evil, the recognition that it’s necessary to break away from egoism, the desire to gain the property of bestowal, and then the reception of this property from above. You have to separate your earthly, animalistic, egoistic desire to have a loyal, devoted companion, from your aspiration to the property of bestowal. Spiritual ascent begins with the desire for one’s spiritual aspiration upward to be stronger than one’s natural aspiration downward.

Question: Why aren’t women allowed to sing out loud? What’s the connection between Kabbalah and a woman singing out loud?

My Answer: Women are allowed to sing, provided that men won’t hear them, because this “seduces” the men – distracts them from their spiritual work! A woman has a subconscious desire to attract a man’s attention. Women who want to use their natural properties correctly should restrain themselves in order to avoid becoming a disturbance in the spiritual growth of others.

We are all parts of one single soul of Adam, and we have to help each other overcome our nature. We shouldn’t suppress it, but use it correctly and separate the spiritual from the corporeal.

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Two questions I received on evolution and history:

Question: If we were monkeys in the past then who created the monkeys? I’m not sure what to believe in, evolution or religion?

My Answer: Kabbalah says that development in our world does not occur by natural selection, where forces and qualities of “the fittest” are chosen, but rather by the sequential emergence of Reshimot in us. Reshimot is information about the souls’ descent from above downwards – from the World of Infinity to our world. This informational data formed in us as a result of creation’s descent from the World of Infinity to our world, and hence it is built into us as a spiral of data about each degree of descent.

Today we (as well as everything that exists in general) feel the manifestation of this data (Reshimot) inside us about these degrees (from below upwards), and we have to realize them. We can realize the Reshimot in two ways – either through the path of Light or the path of suffering. The path of Light is when we study Kabbalah in order to learn about our future degrees, and we thereby draw the Correcting Light, Ohr Makif. The path of suffering is when we don’t study the structure of the system and don’t draw the Light from the next degree, but only feel the pressure of the following Reshimo that demands to be realized.

Hence, there is no evolution, but only a gradual expression of data that’s already known in advance. Everything is known ahead of time, other than the method of ascending the degrees – whether it will happen consciously (quickly and pleasantly) or forcefully (slowly and painfully). It’s like a film strip where all the future frames already exist, but they gradually appear before the viewer.

Therefore, both Darwin and religion are incorrect.

Question: Do you believe that history can repeat itself? And do you think that people have the right to call their methods using their own names, or should they explain them anonymously?

My Answer: History does not repeat itself. The history that unfolds before our eyes is Reshimot (informational data) that become expressed sequentially (step by step).

In reference to your second question – I don’t care whether people have the right to do something or not; I only care whether their method is a science. If it isn’t a science that’s based on facts, according to the principle “The judge knows no more than what his eyes see,” then I will not take it into consideration. In our times, all “sciences” and “methods” will be tested for authenticity, and to the degree they are authentic, they will become part of Kabbalah.

Today this revolution in our consciousness is not evident yet, because Kabbalah is still concealed. But when Kabbalah will become revealed, then scientists will be amazed at the possibility of “pure” experiment – one that’s not obscured by the egoistic mind. They will then discard everything that is not related to clear attainment of the world, according to a principle that’s explained in The Book of Zohar: One can only attain the material and its form, but not the abstract form and the essence (see the article “Preface to the Book of Zohar”).

As for how a method should be named, this doesn’t matter at all. We either name it according to our egoistic demands, or according to the necessity of scientific notation and definition.
[1727]
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The Book of Zohar. Chapter “Flower Buds” (abridged)

4. Rabbi Shimon opened (the Light): It is written in “Song of Songs”: “Flower buds appeared on the earth. “Flower buds” refer to the act of creation. “Appeared on the earth” – on the 3rd day of creation, when it was written in the Torah: “And the earth shall pullulate” (the middle line compels growth, because it comprises of the sum of the left and the right lines – desire and Light).

Then it is said in “Song of Songs”: “The time of singing has come” – and this is the 4th day of creation, the time of judgment (restriction; in order to provide an opportunity for growth it is necessary to restrict the growth of desire in accordance with its correction).

Then it is said in “Song of Songs”: “The voice of the turtle dove is heard” – this is the 5th day of creation, of which it is said in the Torah: “Let the waters swarm” – so as to produce offspring (the spiritual correction of broken desires).

And the word “heard” refers to the 6th day, where it is written, “Let us stand and create man,” and there it is said, “We shall do and we shall hear,” meaning that he will be able to perform actions (studying Kabbalistic sources, unification) that bring him to the property of bestowal (“hearing” is the property of Bina, bestowal, while “sight” is the property of Hochma, reception).

Then it is said in “Song of Songs”: “In our land” – this is the day of Sabbath, which is like the Land of Life, the world to come (“land” designates desire, “our” means corrected by the desire to bestow – the result is the corrected state called Sabbath).

5. Flower buds are the Patriarchs, the fundamental desires that entered with their correction the mind of the Upper One and the future world – Bina, and there they are concealed. They emerge from there concealed in the true prophets. Yosef was born and they concealed themselves in him. When Yosef entered the Holy Land (the soul’s corrected desires), they appeared and were revealed (to him as the Upper World). When are they revealed? When a rainbow is seen. It is the time of eradication of all the wicked from the world (final correction of all egoistic desires). That is why the flower buds can be seen in the earth. And if they could be seen earlier (if the Upper Light were to be revealed before the correction of all egoistic desires), they could not have remained in the world, and the world would not be able to exist (it would be destroyed, for Light would have come in contact with egoism, like an electrical short circuit).

6. Who animates the world and causes the revelation of the Patriarchs (the initially created desires)? – It is the voice of the children (revealed for the correction of previously concealed desires), who study the Torah (the method of correction). Thanks to these children (newly revealed desires, Reshimot) the world exists (the Creator’s revelation to people/souls). It is hence said in “Song of Songs”: “We will make you pendants of gold” (the Light of Hochma, gold, will fill the newly corrected desires). These are the children, the flower buds of the world, as is it said in the Torah (the method of correction): “You shall make two Cherubs of gold” (“cherub” comes from the word “Karov” or “Lakriv,” meaning to draw one closer – to draw man nearer the Creator by utilizing two cherubs, two lines, right and left, while the Creator speaks – is revealed, in the property of bestowal, between them, in the middle line).

“Flower Buds” – full commentary

My Comment: The Book of Zohar should be studied just like any other Kabbalistic text – with the intention of receiving the force of the soul’s correction from it. Then, to the extent that one’s soul is corrected, one begins to feel (reveal) what The Book of Zohar describes.
(See “The Introduction to The Teaching of the Ten Sefirot”, item 155.)

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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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Two questions I received on women’s spiritual advancement:

Question: Dear Rav, when you talk about distinguishing between Factory and Group, then as a woman working in dissemination, does my intention change? Should I think of the two as different entities?

My Answer: For you as a woman, it doesn’t matter at all what is happening inside the group. You advance to the extent that you contribute to the common advancement, regardless of how correctly the men in the group realize the opportunities for unification given to them. You advance independently of the men’s state.

Question: I have been divorced for over 10 years now and raising two wonderful boys (ages 22 and 24). I am now steering them to study Kabbalah. I do not feel and have not felt the need to be with a man in years, and I am quite content. I am not willing to settle just because I have to be with a man. What I enjoy is being a mother, and my greatest joy is to see my sons actively participating in their own spiritual development through Kabbalah. Am I doing it right?

My Answer: A woman does not have to get married in order to become corrected. By participating in the common work of dissemination and studying with us at the lessons, you have everything you need for spiritual growth. Good luck!

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Questions I received on how to get through the difficult times on the path:

Question: You live and work, raise your children, and study Kabbalah for a hobby. Everything is good. You even think that you’re successfully managing your life in both worlds – this world and the spiritual world. But suddenly you lose your job, your house, and your savings, and in addition someone in your family gets very sick. And for some reason, along with this world, your “spiritual world” falls apart too. Does this mean that everything you attained in spirituality was only a higher form of egoism, a desire for knowledge?

My Answer: This only means one thing: your conditions for advancement have changed, and now you are being offered new conditions for advancement. Why? Because this is how the common desire (the common soul) develops, and you are one of its parts (a particular soul). If you don’t want to advance under the new conditions, then you will leave the path of individual development, and from then on you will be led down the general path of suffering, “forced to happiness.”

Question: “Woe unto you that desire the day of the Lord! Wherefore would ye have the day of the Lord? It is darkness, and not light!” (Amos, 5:18) Initially the Light blinds all of our senses and seems like total darkness. However, this darkness is useful for one who aspires toward spirituality, since it shuts off all egoistic aspirations, and one’s egoism loses all interest in spirituality. And only one who keeps on stubbornly moving toward the Goal, “harnessed” together with Rav and the Creator, receives support, assistance and instruction. He then surmounts this part of the path, “the darkness of the night.”

I must admit that I am still a denizen of this world – the world of darkness, and I need the Light in order to acquire “sight,” the ability to see in the world of Light. My question is: What else can a student of yours add to all that he is already doing to attain this?

My Answer: Only more efforts to unite all aspirations toward one goal. It’s because the Creator, the quality of love and bestowal, is revealed only in the unified desire to be together in one desire, to reveal the property of love and bestowal between the souls.

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A question I received: I know that in one of your videos Tony Kosinec states that meditation has nothing to do with authentic Kabbalah. However, Abraham Abulafia has left us with books on how to engage in Kabbalah meditative techniques. While these techniques are different from far-eastern meditative techniques in that Abulafia’s methods require the use of the intellect rather than the negation of it, still meditation has played an important role in the Kabbalah method. Perhaps Baal HaSulam did not find these practices relevant in his system, but does that negate the validity of these meditative practices in other Kabbalistic systems?

My Answer: Sometimes the word meditation is used in Kabbalah to refer to a deep analysis of one’s intentions and qualities. But actually there is no such word in Kabbalah – this is only how people translate the concept of “inner observation” into other languages. Besides, of course there is a difference between the exposition styles of Eastern and European schools.

Instead of trying to sort through all of this, isn’t it better to simply turn to the source that’s closest and most effective for us – the works of Baal HaSulam; and instead of discussing history and geography, to start correcting yourself? What other reason do we have for being in this world?

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A question I received: You once explained that anti-Semitism comes from the subconscious feeling that the nations of the world have towards Israel, since Israel isn’t fulfilling its function and is hence preventing the world from being happy. Is this similar to the way many secular people from the nation of Israel hate the Orthodox, since they don’t do what they are meant to do?

My Answer: The secular Jews of Israel hate the Orthodox because:

• The Orthodox Jews evade army service, while everyone else is required to serve;
• Religion intervenes in politics in order to gain government resources and privileges;
• The Orthodox blatantly express their proud and arrogant attitude toward the secular Jews, because they feel like they are doing God’s will and are special, and hence everyone should be grateful to them for their lifestyle.

This phenomenon is typical only in Israel, where it emerged as a result of the religious, political and social pressure. It is certainly inflicting great harm to the religion, although the religion itself bears no relation to this phenomenon. Never in our history did the masses experience a religious dictate, because we never held national authority but were governed by other nations.

In countries where religion is entirely separate from the government, there is no possibility for religion to be imposed on its citizens as it is in Israel. Hence, in those countries, the relationship between the secular and religious Jews is amiable, or at least not hostile.

Based on the above, we can see that this phenomenon differs from anti-Semitism at the root.

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Two questions I received on the 613 desires and the transformation of singularity:

Question: Dear Rav Michael Laitman, the teachings talk about 613 desires, but they all came from one original desire by the Creator. When we distanced ourselves from the Creator, then the one desire fragmented into 613, of which 612 are unreal and only one is real. Right?

My Answer: Yes.

Question: How can singularity transform without being changed?

My Answer: Everything stays the same, besides the intention “for oneself” in all of one’s thoughts, desires, and actions. The intention changes to its opposite – “for others.” This is how one becomes similar to the Creator, and when he does, then he also perceives himself this way.

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