A question I received: Does Kabbalah see the Jewish nation as the chosen people of G-d?

My Answer: The chosen people are a group of people who may have any earthly features or qualities. The important thing is that they have “points in the heart” – an aspiration for the goal of creation: adhesion with the Creator through equivalence of form. This group must also have a sense of its mission: to master the method of correction and to teach it to the whole world.

The group is called Israel (from the words Isra – straight and El – the Creator) because it is directed “straight to the Creator” – to bestowal and love for one’s neighbor. Anyone in this condition is named Israel, and is “chosen.”

We all came from the ancient civilization in Babylon – one nation. Some of the people in ancient Babylon accepted the method of correction that Abraham offered to everyone, and because of their intention, this group was named Israel.

Today, we – the whole of mankind, are recognizing that we’ve reached a dead end of the egoistic development, which has lasted for 4500 years, since the times of ancient Babylon. This recognition will compel us to rise above our egoism, and together to reach the Creator’s level. This is Nature’s plan.

Those who feel and recognize this call have the task of leading all of humanity, all of Babylon. That’s what makes them chosen. Here is what Baal HaSulam writes in item 19 of his article “The Arvut (Mutual Guarantee)”:

Rabbi Elazar, the son of Rabbi Shimon, author of The Book of Zohar, clarifies this concept even further by saying that it is not enough that all of Israel be responsible for one another, but that the whole world must be included in that bond… The end of the world’s correction will come when all the nations of the world join together in their aspiration for the Creator. He will then reveal Himself to all, as the sages said: “And the Lord shall be king over all the earth. On that day the Lord shall be one and His name one. And the earth shall be full of the knowledge of the Lord, and all the nations shall flow unto Him.”

The role of Israel toward the world is that they are obliged to ascend spiritually and to prepare all of humanity to accept the exalted work of “love for one’s neighbor,” which is a means, a ladder leading to the goal of creation – adhesion with the Creator.

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Three questions I received on childhood and teaching Kabbalah to children:

Question: Everyone thinks that it’s wonderful being a child. I’ve been observing my own and other children, the games they play and their relationships. What I see is an endless and extremely difficult power struggle. In addition, children work very hard every moment of their lives, even while playing. So where did people get this idea of a wonderful, easy and pleasant childhood? I don’t see that it is any of these, not even for a moment!

My Answer: Because man wants to justify his existence, he creates illusions of a happy life during childhood, when he used to play in a hut with his sweethearts and friends, imagining that they were in paradise. However, nothing of the sort ever takes place in our egoistic qualities, despite the wonderful fantasies, dreams and movies about it.

In our time we are starting to realize that all of these “wonderful” things are in fact absolutely monstrous and absurd. When we lose our illusions and reach a new, real perception of reality, we will perceive perfection through the qualities of love and bestowal, which will be above our egoism rather than inside it.

Question: At what age can we start teaching children Kabbalah, and how do we do it?

My Answer: To learn about this, visit our “Kabbalah on Education” and “Kabbalah for Children” sections.

Question: I love watching the Bnei Baruch children’s lessons, but I always fall asleep when watching any other lessons. I’m a mother and I pass my insight on to my children. However, it’s difficult for me to get through other lessons. How can I advance?

My Answer: Do it together with your children – and that’s sufficient!

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A question I received: Today the wisdom of Kabbalah isn’t passed down the way it was in the past, from a Rav to a student. Instead, it is implemented in a big group. Spirituality is attained in a group, where all 600,000 people reach attainment together like at Mount Sinai. Is it true that there are no more individuals who can attain spirituality by the old method? Is this the reason why the mutual guarantee, “love your neighbor as yourself” in a group is now the method for attaining equivalence with the Creator?

My Answer: Kabbalah was revealed by Abraham in ancient Babylon. It’s a method of correcting the egoism of the whole civilization, bringing it to equivalence with the Creator – eternal and perfect existence. However, since the people of Babylon did not want to correct their egoism, but wanted to develop egoistically, we have now reached the dead end of such development, just like The Book of Zohar predicted.

Today that entire Babylonian civilization has spread around the whole planet, and it is reaching the conclusion that it’s necessary to implement the method of egoism’s correction. There is simply no other way to go, as otherwise we will destroy ourselves. The way to implement the method of correction is for everyone to unite into one soul, to “love your neighbor as yourself.” In the Torah, this is explained as the condition of the Creator’s revelation at Mount Sinai.

Throughout the past 4000 years the method was preserved and adjusted to fit the times. This was done by a lineage of individual Kabbalists who lived in every generation. Today it is presented to us through the compositions of Baal HaSulam in a form that’s ready to use. I am a faithful student of Baal HaSulam’s oldest son, Rabash (as stated in Rabash’s obituary in the newspaper “HaModia” on September 15, 1991) and my role is to help people understand these materials.

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A question I received: In this blog entry you say that Israel is “a nation that worships life at a time when it’s surrounded by enemies that worship death.” In fact, it is with such arrogance, insensitivity and crass generalizations, that violence is perpetuated. The way you speak of Israel’s neighbors is shameful. They suffer too, or did you not know that? As Shlomo HaMelech (King Solomon) says, “Sweet words dispel wrath.” Will peace really come from a tongue like yours, Laitman? Dr. Arthur Cohen

My Answer: Dear Dr. Cohen! It’s useless to keep waiting for people to love you! Hasn’t history taught you that people can only hate you? If you really desire peace and love, then disseminate the method of man’s correction – Kabbalah.

When I said “those who worship death,” I meant the terrorists who praise death, regardless of their nationality. I have many Arabic students, and unlike you, they understand me perfectly. Meanwhile, you’re still worried that people will stop loving you.

Israel isn’t a nation, nor the Jews. Rather, it’s all the people who aspire toward the Creator (Isra-El means “straight to the Creator”). I recommend that you study Baal HaSulam’s main articles – then you will understand where the hostility comes from, why people hate you, and how to dispel the antagonism.

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

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

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

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

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

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

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

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A question I received: In a previous blog entry you wrote, “Everything relating to the body’s desires (such as food, sex, and family) that exceeds the normal needs, is superfluous. Hence it is harmful for the body and the soul, as well as for all of the surrounding nature, and it makes man imbalanced with nature. These excesses usually appear under the influence of society. Besides the bodily desires, there are additional desires that emerge in man because he lives in society. If he lived alone in the woods, then these desires would never emerge in him. There are the desires for wealth, fame, power, and knowledge.”

But what about man’s desire for beauty and the arts? Is spending time on the arts also harmful? And if there is nothing spiritual in this world, then how do you explain the masterpieces of art?

My Answer: Everything man creates in our world comes from his desires, whether physical (food, sex, and family) or social (wealth, glory, power, and knowledge). All art was brought about by man’s desire to express himself, or in other words, by the desire for glory, to stand out, to prove something (even if it’s to himself), to express his way of seeing things, and so on.

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A question I received: Apparently Rav Baruch Ashlag (Rabash) wrote many books, including commentaries to the Talmud Eser Sefirot, to the “Preface to the Wisdom of Kabbalah,” to the “Introduction to Talmud Eser Sefirot” and others. What do you think about these books, and why don’t you disseminate them?

My Answer: Rabash only wrote his notes (Dargot HaSulam – the archive he left to me, which I published), articles (Shlavey HaSulam, which are articles written by his students), and letters (Igrot Rabash). In addition, it’s possible that some people have additional letters that were addressed to them. However, none of Rabash’s compositions were published during his lifetime! I was next to Rabash for twelve years as a secretary, assistant, student, treasurer and archive manager, and I can assure you that he did not write anything else.

When I started studying with him, I persuaded him to let me record his lessons. As a result, we now have over a thousand audio cassettes of his lessons. I made copies of all the cassettes and gave them to all his students. One of them edits and publishes these recordings, presenting them as the works of Rabash. Personally I believe that we have no right to pass off for original material something that was recorded while he spoke, then subsequently copied and edited into written form. Incidentally, this prohibition is a law in the Torah, and it applies to things that were not personally written. Moreover, there are many changes and additions due to the editing, and I think they distort Rabash’s explanations. Many of Rabash’s students agree with me on this. Hence, I recommend that you to listen to his voice – his audio lessons in the original, for example, the ones on this website – (it’s not affiliated with me or Bnei Baruch): http://ashlagbaroch.org/

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The Book of Zohar. Chapter “Rabbi Shimon’s Departure from the Cave” (abridged)

185. Rabbi Pinchas stood (in all of his 10 Sefirot, Gadlut) before Rabbi Rachuma (who was equal to him in his small state – Katnut, sitting) on the shore of Lake Kinneret. He was wise, old, and almost blind (corrected with the Light of Hassadim, filled with the Light of Hochma, almost blind – complete correction makes it impossible to receive the Light, to reveal). He said to Rabbi Pinchas: “I have heard that our friend Shimon Bar-Yochai has a jewel, a son (a degree higher than RASHBI). I have looked upon the Light from that jewel (that fills him), and it shines like the light of the sun (Keter) and illuminates the entire world (Malchut).

186. And that Light extends from the Heavens (Bina) down to the earth (Malchut) and illuminates the whole world (his entire soul) until Atik (Keter); appears and sits upon its throne (becomes the uppermost Sefira), which occurs at the end of (the soul’s) correction. And that Light abides entirely in your household (because the daughter of Rabbi Pinchas was wife to Rabbi Shimon, and Rabbi Elazar was therefore his grandson, the third degree). And a tiny ray of Light (called “the son of the household,” Rabbi Elazar) separates from the Light that fills the household, comes forth and shines upon the whole world. Happy are those who merit such a destiny! Come out, my son, come out! Go after that jewel, which illuminates the world, for it is a good time (GAR of Atzilut) to do so!

187. He came out before him and stood waiting to board a ship (the property of Malchut in Bina). Two women (Malchut, desires that are still unfulfilled ) were with him. He saw two birds soaring over the water. He raised his voice (MAN) and said, “Birds, you soar over the sea (the Light of Hochma); have you seen the place (degree) where (over which) one could find Bar-Yochai?” He waited some and said, “Birds, O birds, fly away.” They flew away and disappeared into the sea.

188. Before he boarded the ship (raised Malchut to Bina), the birds approached again, and in the beak of one of them was a letter (revelation). It read that Rabbi Shimon, the son of Yochai, had left the cave together with his son, Rabbi Elazar. Rabbi Pinchas went to them (ascended to their degree) and found them completely changed (with regard to corrections): their bodies (desires) were covered with sores (like holes in the ground – see the Talmud, Bava Batra, 19:2) from staying in the cave (Bina staying in Malchut) for so long. He wept and said, “Woe that I have seen you so!” (This is how he assessed their state. Similarly, we assess the Upper One, the property of bestowal, as darkness.)

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A question I received: Four years ago I had a tremendous thirst for science and knowledge. I saw so much meaning in these things that I devoted my life to them and became a Doctorate student majoring in environmental law. But since I found out about Kabbalah in 2006, my values gradually changed from material to spiritual. The 2008 Congress in Israel played a major part in this. I see great spiritual meaning in Kabbalah and it has become my true goal. But what should I do with my corporeal science? I’m no longer interested in it because now I know that I can bring harmony to the surrounding world only by changing myself.

I have a problem now: I am unable to complete my dissertation on the environment the way I’d like to – by integrating Kabbalistic elements, because legal scholars consider that environmental problems can only be solved by developing legal regulations and programs, such as reducing carbon emissions, and so on. But I can already see that these means will be ineffective and pointless. I feel that instead of working on my science I want to work on translating Kabbalah texts and do something real like write for the mass media and disseminate in other ways.

So my question is: Should I continue writing my dissertation “the proper way” just to get a PhD, or should I drop out of the doctorate program?

My Answer: I also wrote my dissertation on the topic “Kabbalah as a Method of Irrational Attainment,” even though I personally find Kabbalah to be the most rational science of all. I had to write something that I personally disagreed with because otherwise I would never have defended my dissertation. But after I received my PhD, I gained an ability to speak on a different level – as a Doctor of Philosophy. When I appear at international forums and interviews, the fact that I have a PhD changes something in people’s consciousness. This is why I think that you have to complete your dissertation.

You cannot write “against science” while you aren’t a scientist yet. First you must become a scientist (get a PhD), and then you will be able to legitimately speak “against science” and offer your view of the problem and its solution. Do this step by step. Good luck to you, and I would be happy to work with you on your topic!

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

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

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

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

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

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