The Book of Zohar. Chapter “Heaven and Earth” (abridged)

151. Rabbi Shimon opened (the way for the Light) and said (revealed it to his disciples), “In the beginning the Creator created the Heavens and the earth.” This verse should be looked at (revealed in the Light of Hochma), for whoever (he who attains) claims that there is another Creator (when he attains a property other than bestowal), (in this state) he disappears from the world (loses this degree), as it is written, “He who claims that there is another Creator perishes from both the earth (Malchut of that degree) and from the Heavens (Bina of that degree), for there is no other Creator (the Upper degree with regard to him), but the Almighty (a higher degree of bestowal than him).”

152.With the exception of the word ELEH, everything is written in Aramaic, which is called “translation.” He asks: However, should you suggest that it is because the holy angels (the forces of bestowal below the level of man) do not understand the translation (cannot participate in this action), i.e., the Aramaic language, then everything should have been said in Hebrew, so the holy angels would hear and be grateful for it (all the forces would participate in the action)

153. He asks: earth is called Arka, when it should read, Ar’a. He answers: because Arka is one of the seven lands below, where the sons of Cain’s sons reside. Indeed, after being banished from the face of the earth, they descended there and fathered generations; wisdom became so lost that all understanding was lost, and this is a double land, consisting of darkness and Light.

154. And there are two rulers there – one rules over darkness and one over Light, and they become hostile to each other. When Cain descended there, they joined together and became complete. And they all saw that they were Cain’s descendants. Therefore, their two heads are like two serpents, except for when the ruler of Light defeats the other, the ruler of darkness. Hence, they enter Light and darkness, and become as one.

155.For these are the two rulers, called Afrira and Kastimon, who resemble holy angels with six wings. One has the image of a bull, and the other of an eagle. And when they unite, they create an image of man.

156. When they are covered with darkness, they turn into a serpent with two heads, and move like a serpent. They soar in the void and bathe in the Great Sea, and when they approach the chains of Aza and Azael, they rile and rouse them and leap into the mountains of darkness, thinking that the Creator wishes to bring justice upon them.

157. And these two Creator-appointed rulers swim in the Great Sea, fly up from there, and at night go to Naamah, the mother of witches, for whom the first people fell. And they wish to approach her, but she leaps 60,000 Parsa’ot and assumes several different forms, so that people may be deceived and enticed by her.

158. These two rulers soar in the entire world and then return to their places. And they rouse the sons of Cain’s sons with a spirit of evil desires to beget children.

“Soar in the entire world” means that they bring harm to man in all of their thoughts, wherever they can, and lure him into the darkness of night.

159. The Heavens that rule there are not like ours, and the land bears neither seed nor fruit by the power of Heaven, as ours does, and the grains grow again only once in several years. Hence, it is written of them that they could not correct Shemaya and Arka, and perished from the Supernal land, called Tevel, where they will not be able to exist, nor rule over it, nor cause human beings to sin because of the night. Hence, they disappeared from Arka and from the place of Shemaya that were created by the name ELEH.

160. Hence, there exists a Targum, a translation (from Hebrew to Aramaic; the Zohar calls Aramaic – Targum), so the holy angels will not think that it is said about them, so they will not harm us. This is the secret of the word ELEH – as we have already stated, it is a holy word that cannot be translated into a Targum.

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Two questions I received on abnormal phenomena and science:

Question: Recently I saw a program about the secrets of the Bermuda Triangle. One explanation the scientists gave for the mysterious and sudden disappearance of ships and airplanes in that area is that it holds an entrance to a parallel world. I know from Kabbalah that all the worlds are inside man, so I understand that the scientists are speaking about a completely different world, which definitely isn’t inside of man, but is supposedly outside. But how do you explain these abnormal phenomena? Is there a Kabbalistic explanation to this secret of why objects disappear?

My Answer: There is nothing “secret” in the world. The program you saw was simply exploiting a myth. Our world and all the spiritual worlds are the perception of the Light inside the desire. Our world is the perception of a micro dose of Light in a microscopic sized desire. For more on this see item 34 of the “Introduction to the Book of Zohar.”

Question: I am confused because in some of your lessons you have explained that things like circles on fields or archeological finds (a practically indisputable fact, even though it wasn’t not verified by anyone) are illusory. However, at other times you have cited results obtained by scientists. Why is it that in some cases you present the scientific arguments in a positive light, and in other cases – in a negative one, saying that we shouldn’t pay attention to them?

My Answer: Kabbalah welcomes things that were derived from experience or strictly scientific research. It discards the rest because it is misleading and distracts people from the goal – the true attainment of Nature.

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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 strongly believe in the methods and wisdom of Kabbalah, especially after struggling with my old faith and then struggling with atheism and other beliefs. I can’t explain it – there is something in me that’s 100% sure that Kabbalah is the right way. Still, I have doubts, not about Kabbalah itself, but about its relation with our corporeal world.

For example, if Kabbalah came before all religions and religions are inspired by Kabbalah, and this is why we find some similarities between them, then why do historians say that Hinduism was founded before the birth of Abraham, historically speaking? Can you explain this please?

My Answer: There are only three religions: Judaism, Christianity and Islam, and they all appeared after “the destruction of the Temple” – after Israel fell from “love for one’s neighbor” to “unfounded hatred.” First Judaism emerged, then Christianity, and then Islam.

Of course, different beliefs existed even before that period, and even before Abraham, as well as before Adam. Abraham himself, as well as his father Terach, were priests in Babylon. And various beliefs existed not only in Babylon, but all over the world.

The Torah, on the other hand, only talks about the spiritual aspect of the world. For example, it talks about the Great Flood, but this flood didn’t happen in the entire world. Likewise, there were people who lived before Adam and believed in different forces and images. The Earth has been around for billions of years, and humans appeared hundreds of thousands of years ago. However, the Torah talks only about humanity’s spiritual development – about 6000 years, starting with the first correction (starting with Adam – one who is similar to the Creator) and until the last one.

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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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[youtube=https://www.youtube.com/watch?v=aveAIL7_4_I]

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Two questions I received on reaching Gmar Tikkun (the full correction):

Question: I have been studying Kabbalah for five months. I came across it by accidentally seeing your video on You Tube, and I haven’t been able to live without your lessons and Kabbalah books ever since. One day a very clear thought came to me, that I don’t have enough time to ascend to Gmar Tikkun, and this thought just won’t let me be. What does this mean?

My Answer: The Creator is helping you more than usual by awakening a desire for Him through fear of not being able to reach Him. Be grateful, because all thoughts come from Him – and keep trying.

Question: Can it be said that those who now study authentic kabbalah were on an unfulfilled spiritual path in a previous incarnation, and they are back in this world to “finish” the deal? If so, is there guarantee that they will reach a personal Gmar Tikkun this time around?

My Answer: This depends only on one’s efforts.

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