A few days ago I had a meeting with the Israeli students of the virtual group. They study with us through the Internet and from time to time they also get together in person for different events. Some of them take a few days off from work to be at our center and work together with us. Sometimes they also come to the morning lessons.

I think that the next generation will perceive everything through the Internet. Then people will discover that the virtual connection enables us to get rid of the false external impression and to understand others on a deeper level.

Moreover, people will then understand that the virtual connection is also incomplete, and that a greater, spiritual connection is necessary. In addition, rising prices for travel and the time lost in traffic jams also push people toward the Internet. Hence, the development of the learning system through the Internet is the most important thing in the dissemination of Kabbalah in the world.

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A question I received: Lately you’ve been talking about going from regular newspaper dissemination like in Sochi and other places to dissemination through the Internet. Does this mean that we are going to stop publishing newspapers and magazines, producing TV shows, and so on?

My Answer: We are not going to make any hasty changes. We are continuing all of our present means of dissemination, including publication of books and newspapers, productions of films, and so on. However, gradually the priority is shifting to dissemination through the Internet. Here’s why:

Necessary for existence. Nature on the still, vegetative, and animate levels is programmed to consume only what is necessary for existence. The rest of the time, it rests.

Excess or luxury needs. Unlike animals, man strives to satisfy more than the natural (animalistic) needs of the body, such as food, shelter, sex, and family. He starts feeling additional desires for excess or luxury things by absorbing them from society. Hence, he begins wanting things like wealth, respect, fame, and knowledge. This is why man is forced to work more than is really necessary, in order to satisfy these excess demands. However, these desires aren’t actually his own, but society’s, and they were imposed on him by society. He devotes most of his life to satisfying these demands, and along the way, burdens many other people with extra work.

Needless luxuries are the cause of self-destruction. Nature’s harmony becomes disrupted when man, as a species, takes more from nature than what he needs for existence. This is why we are witnessing the exhaustion of the planet’s natural resources as well as the general crisis.

A society of necessary consumption. The solution to the problem lies in establishing a merciful attitude to one another. When we achieve an attitude of love, then society will no longer impose extra desires and work on man, but only those necessary for existence.

The time and efforts that will be freed up by this will be used for man’s spiritual development – a connection with the Creator, the highest reward. This will be realized by means of a greater connection between people (souls), until they are all drawn together into a single system of total inner interconnection – the single soul of Adam.

Establishing new relationships. New relationships between people – bestowal, mutual guarantee, and love for one’s neighbor, will mainly be realized through the virtual World Wide Web, which will incorporate all people. The diversity of the Internet will enable every user to satisfy all his needs, including study, communication, work, rest, and even some of the physiological needs, and so on. Even the necessary work will mostly be done through the Internet. Only a small number of people who work to produce goods and services necessary for human existence, will retain work outside of the World Wide Web.

Changing man. If we could transfer all the lessons, teaching, dissemination work, and the realization of the program of union with the Creator (gatherings of friends, communication, and congresses) to the virtual World Wide Web environment, and attract all of humanity into our environment, then we will be able to revive the world, making it ecologically healthy, and reeducate man.

The realization. People’s entire connection through the Internet is based on their desire to communicate with each other. Therefore, we have to show that we are willing to have any kind of contact with all the users. The development of Kabbalah on the Internet is a top priority. It will allow us to bring man not only to the perception of our world or the virtual world – but the true Upper World and the Creator.

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Three questions I received on the group and virtual connections:

Question: We’ve learned that all of reality is inside us and it’s our desires that make it seem as if everything is outside of us. In addition we learn that it’s necessary to reach love for one’s neighbor, the way we love ourselves. So why do I have to achieve this only with my group that studies Kabbalah? Why not do it with all my other desires too, with the whole world?

My Answer: It’s because, as Baal HaSulam and Rabash write: “Love thy neighbor” is talking about those who are close to you according to the spiritual goal, the people who are going toward the mutual guarantee together with you.

Question: Right now we have a virtual group in Israel as well as other virtual groups in the world Kli. Will everything between us become virtual, including our connections, which will happen through the Internet? Is everything moving toward the unity of the “virtual” Kli, which works together in order to unite?

My Answer: The virtual in our world (in egoistic relationships) will turn into unity in the Upper World (in the relationships of mutual guarantee, love).

Question: Considering all the descents and ascents that happen in the group, what should be the correct group structure for the fastest possible attainment of spirituality?

My Answer: Equality and brotherhood, for the sake of union with the Creator (attainment of the property of bestowal and love).

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Questions I received on perceiving spirituality:

Question: I am absolutely convinced by the way Kabbalah explains everything – the creation, life, and the end of all of this. But in my heart I feel that I need something tangible, something that I can sense with my ordinary five senses, some kind of a clue, sign or miracle. I know that this is not how Kabbalah works and I feel it is rude and ignorant to desire such things, and I should not do it. What do you advise me to do with such thoughts and desires?

My Answer: You will become more and more detached from this desire, because you’ll begin to understand that spirituality is attained differently – inside you. Actually, you even perceive our world, all the corporeal things, only inside yourself. Nothing exists outside of you. Gradually you will begin realizing this, to the extent that you will gain a perception of the world of souls, the Creator, in parallel to your perception of this world.

You shouldn’t do anything forcibly, but only include yourself in the group. Then the desires you receive from the group will draw the Upper Light, which will change you and make you just how you should be, without your intervention.

Question: When you talk about the sixth sense, you don’t mean just one more “sixth” sense in addition to the other five, but five new senses that exist in parallel to the ones we already have, and that operate differently from them?

My Answer: It’s a new type of perception comprised of five parts (from Keter to Malchut with Ohr Hozer). It is called a “soul” and it perceives like the Creator, inside the quality of bestowal, in the Reflected Light. Of course, it is not just an additional sense, as I sometimes say to avoid scaring off the beginners.

After a person gains the ability to perceive in the Reflected Light, in bestowal, he also begins to perceive differently in his five bodily senses, perceiving new relationships and connections between forces, objects, and actions. In addition, he always retains the ability to descend to the regular perception, to be like an ordinary person, to understand him.

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Questions I received on how to study in the United States:

Question: We have heard that it is better to study with the world Kli live than at other times viewing the recorded lesson. In this post you say that it doesn’t really matter what time we study. Would it benefit the American groups to study together in the morning at a certain time each day?

My Answer: Yes, together is always better. Even if you are in front of a computer screen on your own, you should know and feel that there are many other friends together with you.

Question: Does it make a difference that we watch the three hour lesson before going to sleep whereas others watch it first thing in the morning?

My Answer: It’s better to watch the lesson in the morning, but if this isn’t possible then you can watch it in the evening, or even split up the lesson into parts and watch it at different times. In any case, at least half an hour in the morning is a must.

Question: If we were to study at a different time, what is the minimum size group that would be beneficial to study in?

My Answer: At least three men.

Question: Does this create more isolation for the American groups in comparison to the World Kli?

My Answer: No, provided that you work together with others on dissemination.

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

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

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

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

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

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

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

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

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

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

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

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

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

“The Night of the Bride” – full commentary

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A question I received: I read that Rabbi Nachman said the following about a Mikveh (ritual immersion): “When a man immerses in a Mikveh (a basin filled with rain or spring water, or in an ocean or river), his enemies are destroyed, and all his troubles and disturbances disappear, which prevented him from serving the Creator.” Is this talking about a combination of a Kabbalist’s inner work with the corresponding mechanical actions of his biological body?

My Answer: It means the following: “When a man immerses all his desires into the property of bestowal, then all his egoistic intentions disappear and nothing prevents him from being similar to the Creator.” There is no need for any physical actions of the body, because when a Kabbalist’s body dies, his soul still continues to feel its existence through similarity to the Creator.

The soul exists outside of the body, independently of it. It does not incarnate into the body, and it cannot be affected by any physical actions performed with the body. The soul is a part of the Creator from above, whereas the body is a form of existence of protein matter.

Everything that Judaism advises one to do with the body is a tradition, a framework that helps one remain externally similar to the Upper World. But unfortunately, today – when it’s necessary to come out of the spiritual exile, the same framework that helped the Jewish people survive through the exile is holding them back from the correction they must perform today.

It is written, “As the Mikveh purifies the impure, the Creator purifies Israel.” Immerse into the Creator, the property of Bina, the waters of bestowal and mercy – and you will become pure!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“The Night of the Bride” – full commentary

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A question I received: I don’t understand where we are in the Torah at the moment. We know that it speaks only about ourselves, and that the historical path is really a spiritual one that we all must go through. At different times you say that we are in different time periods of the Torah:

• In this entry we are Noah before the flood;
• In entries like this you talk about how we are at the foot of Mt. Sinai and we must come together to rise above it, which happens years after the Flood;
• And Mt. Sinai is after the Exodus from Egypt (or our egoism), so shouldn’t we have to do that first, before climbing the mountain?

So where are we exactly?

My Answer: Everywhere. You’ll find confirmation of this in Baal HaSulam’s and Rabash’s articles, because there is no time in the Torah – it talks about all of man’s states. We perceive our world within the framework of place-time-movement, but these three coordinates do not exist in the spiritual world!

This is why Kabbalah calls our world unreal or a dream. We perceive it through the part of Malchut that’s most detached from the Creator and has opposite qualities to Him. Each of our states may include several states described in the Torah, from different sections (times).

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The Book of Zohar. Chapter “The Donkey Driver,” Part 1 (abridged)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Related Material:
Kabbalah Today Article: “Unraveling The Zohar – a Wakeup Call”

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