When we read The Book of Zohar, we try to create a common space where we aspire to connect our points in the heart. This is the meaning of “studying the Torah.” It’s impossible to "study the Torah" without such an intention.

The point in the heart is “Israel.” "Isra-El" translates as “aspiring to the Creator.” Through the study, we want to attain the Torah: the Light that corrects us. Then, we reveal the Creator in the connection between us. In that connection and, accordingly, in revealing the Creator, there are 125 degrees, or 5 worlds, 5 Lights of NaRaNHaY.

Our world is the total lack of connection from which we commence our efforts to unify. The end point of unification between us is called the “World of Infinity.”

This is how the entire system of the common Soul, called Adam Ha Rishon, Shechina, or Malchut of Infinity is revealed. The form of this spiritual vessel (Kli) is called “the Creator” (Kadosh Baruch Hu): the quality of love and bestowal.

Everything exists within this system. The entire science of Kabbalah speaks only of how to reveal the Creator in accordance with the law of equivalence of form, as it is written, “From love of the created beings to love of the Creator.” By uniting together, we create a system between us which matches the Upper Force of bestowal.

This is the picture we must always have in our heads when we read The Book of Zohar. I must always check where I am on this ladder of connection between us, what The Zohar speaks of right now, whether I want to unite with others or I resist, and what is it that’s stopping me. The whole time I think of one thing only: how I (Israel) am connected with the others through a force which unites us (the Torah). Within our correct connection, I reveal the true quality of bestowal: the Creator.

From the 2nd part of the Daily Kabbalah Lesson 9/14/10, The Zohar

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At first Nukva does not have a desire to receive the Light because it is just a point in relation to Zeir Anpin (it is behind Zeir Anpin’s chest). But then Nukva starts to grow and to receive the Light in order to build its desires (vessels, Kli). The Light comes from Zeir Anpin to Nukva, and thus Nukva builds itself up by virtue of its connection with Zeir Anpin.

They connect “back to back,” at which time Nukva goes through its formation, the formation of its screen or the forms of bestowal that Zeir Anpin teaches it. By adopting these forms, Nukva acquires more desire and force and is then able to become befitting and similar to Zeir Anpin. Nukva becomes Zeir Anpin‘s “wife,” and they (creation and the Creator) unite “face to face” where she receives fulfillment from Him.

However, creation can never become the Creator. It has to become similar and equal to Him! One thing cannot become another; it can only become similar to it. This is sufficient, and we don’t have a need for anything more!

We don’t know what will happen afterward, after the final correction, Gmar Tikkun. Right now it’s impossible for anyone to imagine this. Possibly, when we get there we will reveal completely new possibilities, similar to how a person in our world is now suddenly beginning to reveal the spiritual world, making this entire world of ours seem like a tiny grain of sand compared to the spiritual universe that is opening up before him.

That is how enormous the spiritual world appears to a person in his impressions, sensations, fulfillments, and attainments. It’s as if a person is born anew and perceives everything that happened to him in the past as nothingness. It’s even smaller than a drop of semen compared to a grown-up person because that drop belongs to the same material world and it already contains all of the information about the future person; all it has to do is develop. In contrast, something completely new is born in the spiritual world. The spiritual world means a new perception of reality where instead of perceiving egoistically, inside oneself, a person comes out of himself and perceives on the outside.

Perhaps after the end of correction, we will break through to another dimension, which we cannot imagine right now in any way. We can’t even imagine the spiritual world even though we have all kinds of tools to perceive it, including the Torah, religion, and Kabbalistic texts. However, there is absolutely no evidence of what will happen after the end of correction. Kabbalists do not say even one word to give us a hint about this. They only tell us about the path of correction, but no one talks about what will happen after we become equal to the Creator.

The Zohar strictly confines our research to just the matter and the form clothed in matter. We cannot ask about the abstract form and the essence because we do not have the instruments with which to research them in order to receive the answer.

From the 3^rd part of the Daily Kabbalah Lesson 9/14/10, Talmud Eser Sefirot

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Dear Friends, please ask questions about these passages from the great Kabbalists. The commentaries in brackets are mine.

Main Kabbalistic Sources: Baal HaSulam’s Commentaries on the works of the ARI and The Book of Zohar

And who better than I knows that I am not at all worthy of being even a messenger and a scribe for disclosing such secrets, and much less to thoroughly understand them. And why has the Creator done so to me? It is only because the generation is worthy of it, as it is the last generation, which stands at the threshold of complete redemption. And for this reason, it is worthy of beginning to hear the voice of the Messiah’s Shofar, which is the revealing of the secrets, as has been explained.
– Baal HaSulam, “Messiah’s Shofar”

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If we desire to unite in order to reveal the Creator, then the various forms and phases of our connection comprise all the steps of the ladder we have to go through. This ladder starts in our world, in the state of separation between us, and continues until the state of total unity called the “World of Infinity.”

All of the science of Kabbalah (or all of the Torah) speaks only about how to reveal the 125 degrees of unity among us. Therefore, if each of us prepares to unite with everyone into one whole while reading The Book of Zohar and desires to reveal the Creator (the form that our unity takes) inside this unity, then our aspiration is called: “Israel (those who aspire to the Creator), the Torah, and the Creator are one.” In that case we really open up The Book of Zohar in order to attain the goal.
[21143]
From the 2^nd part of the Daily Kabbalah Lesson 9/14/10, The Zohar

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As we rise from the point of this world (the lowest point where the sensation of spirituality fades) to the uppermost point of the World of Infinity (where everything is corrected and revealed), we all go through the same stages. However, everyone goes through them according to the root of his or her soul or “according to their taste.”

In our world, we all feel one common world with the same senses. However, our qualities exist in a unique combination in every single person. Therefore, the picture of the world that arises in each person is also completely unique. It depends on the individual combination of his qualities that come from the root of his soul.

Nevertheless, we all climb the same rungs of the same spiritual ladder. Thus, there is one science for all concerning the revelation of a higher life: the science of Kabbalah. It explains to each person how he has to advance.

Everything we read about in The Zohar concerns our advanced states which everyone will have to go through. To the extent that we desire to feel them, we draw the force (the Light or Ohr Makif) from these degrees, and it develops us. As much as we exert our “baby” effort, we grow, develop, and ascend.

It is essential for us to rouse the influence of our advanced states upon us. Therefore, the second and much more important aspect in our approach to reading The Book of Zohar is to understand that ascent implies unification. We climb a “pyramid” or a “cone” to the extent that we unite in our points in the heart.

Therefore, all 125 degrees of the ladder from our world to complete perfection are 125 degrees of unification of desires until they merge completely in the quality of absolute bestowal. This means that the more we unite, the higher we rise, and to the extent that we connect, the quality of bestowal (the Creator) is revealed between us. As much as we are able to unite, we reveal the measure of unification between us, and this determines the measure of revelation of the quality of bestowal or the Creator.

Therefore, when we read The Book of Zohar, we wish to be in this state, and we await its manifestation within us and between us.

From the 2nd part of the Daily Kabbalah Lesson 9/12/10, The Zohar

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When we read The Book of Zohar, we should visualize being in a system or a mechanism to which my point in the heart, my spiritual gene (Reshimo) that desires to reach its practical realization, adheres. My further development, the impact of the system on me, depends on this adhesion.

I stand opposite to this enormous system. If I don’t tune into it correctly, I will not be able to get it to work on me. It will still affect me, but solely through suffering and pain which doesn’t count as it is the natural way of development. However, I have a chance to plug into this system through my personal, inner effort.

First of all, I have to try to understand what “oneness” or “connection” is. I should also realize that the connection with the system occurs inasmuch as I am connected with the friends. There is a basic law: If I am connected with the friends to 10%, I am connected with the spiritual system to 10% as well. If I am connected with them to 80%, I am also connected with the system to 80%.

There is no other way to plug into the spiritual system for me. The greater our inner effort is to become one, to annul our individual material baggage, and to unite in our points in the heart (the only part of us that belongs in the spiritual system), the sooner we will unite to the degree of our oneness in our points in the heart.

This is the very first preparatory stage. We must demand the strength to unite from the spiritual system since obstacles constantly urge us to escape. The system has to hand us the “glue,” the Light that Reforms that will connect us. It has to clothe us as one whole body and hold us together.

Later, indeed, it will start “gluing” us at my request as if we were thousands of droplets of water merging into one enormous drop. Like in a hologram, there aren’t big and small elements in it, but everyone contains the entire picture. In this one collective wholeness, everyone loses his independence. In this way, the Light makes us one.

Now, as we become a single point, the intention to merge with The Book of Zohar itself is emerging within me. What I am reading right now, all these properties, I wish to find between us. All of the characters The Zohar is talking about are types of connections between us, and they exist at each spiritual level. This is why the story always repeats itself at each spiritual degree. The entire Torah is present in any spiritual state. And it doesn’t matter what is read or in what sequence; you can read the Torah from any page.

So now I wish to see all the relationships described in The Zohar in the connection between the thousands of points in the heart. I wish to start perceiving the connection between us in unison with the flow of the text of The Zohar. In this way, I start to reveal the story in its true form and eventually reach the state when I read and immediately realize the content within myself.

However, where is that point of realization? It is in the connection between us. Through this connection, I discover a totally new world with new sensations and desires. I submerge myself deeper and deeper in another dimension in order to uncover this system together with the others and the Creator. I taste each word with my own senses, and this is what is called the Torah of Life.

From the 2nd part of the Daily Kabbalah Lesson 9/12/10, The Zohar

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Without Rabash’s articles, we wouldn’t know how to aim ourselves at the goal correctly since Baal HaSulam is giving us scholarly advice from great spiritual heights. We are unable to extrapolate the details for our unification from there in order to take even one step and put it in practice. Meanwhile, Rabash starts at the first point and explains each step to us. After that, we are able to understand and put Baal HaSulam’s method in to practice.

When we start approaching the practical Kabbalah, the actual revelation of the Creator, Rabash’s articles and The Zohar become vital to us. Rabash’s articles help us form the correct intention, and The Book of Zohar helps us draw the Light that reveals the spiritual world with this intention.

Rabash has done what no other Kabbalist before him had. He described all the stages of the inner work of man, which is the practical realization of the Torah. He was the only link in the entire chain of Kabbalists, starting with Adam HaRishon, who handed down to us a step-by-step explanation of the individual and group work so vital for us today.

Before Rabash, Kabbalists wrote about their own individual attainment for such was spiritual evolution during the 2000 years of concealment, the exile from spirituality. Before the exile, the people existed in spiritual attainment, so there wasn’t a need to talk about what every child was learning as it grew. However, in order to ascend from concealment in our time, we need the sources that will aim us at the passage into the spiritual world. This can be achieved solely through studying the articles written by Rabash.

Without Rabash’s articles, we would not be able to understand other Kabbalistic texts correctly either. Hence, our work consists of the following two parts:
1.     Studying the articles of Rabash.
2.     Attuning ourselves correctly and proceeding with The Book of Zohar or The Study Of the Ten Sefirot so that we can now work with them correctly and draw the Light that Reforms.

Rabash was very reserved and humble. He always kept himself  in the shadow of his great father. All of his strength and magnitude were deeply concealed within and were impossible to see from the outside. He was the first to start teaching Kabbalah to the non-religious audience, regardless of their background. He considered dissemination of Kabbalah to the masses of paramount importance.

From the 4th part of the Daily Kabbalah Lesson 9/12/10, “Letter 38”

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Dear Friends, please ask questions about these passages from the great Kabbalists. The commentaries in brackets are mine.

Main Kabbalistic Sources: Baal HaSulam’s Commentaries on the works of the ARI and The Book of Zohar

This is what I have troubled to do in this interpretation, to explain the ten Sefirot as the Godly sage the Ari had instructed us, in their spiritual purity, devoid of any tangible [bodily, egoistic] terms. Thus, any beginner may approach the wisdom without falling into any materialization and mistake [that would distance him away from the revelation of the Creator]. With the understanding of these ten Sefirot [ten major concepts], one will also come to examine and know how to [correctly] comprehend the other issues in this wisdom.
– Baal HaSulam, Talmud Eser Sefirot, preceding Part One

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Everything that The Zohar and the wisdom of Kabbalah talk about are forms or types of the connection between us. The Creator or the Upper Light has no form; we cannot feel Him. The types and forms of connection of bestowal and love between us by being equivalent to the Light, give the Light form, color, and gradations of qualities. I can distinguish and “pick up” the Light in my own qualities to the extent that they are similar to Him.

Therefore, whatever we read about in The Zohar always refers to types of connection between souls. We reveal the Light according to the forms of connection that manifest between us. Otherwise the Light is impossible to “pick up” (reveal). “There is no Light” if I don’t paint it with different colors. The Light that comes to me should necessarily be colored as the seven colors of the rainbow. Without this, I, as a created being, will not see it; I will be unable to sense or perceive it.

Suppose that there is a prism to which simple white light is directed. As it is refracted through it, it separates into the seven colors of the rainbow, from red to violet.

This is what is done by Zeir Anpin of the World of Atzilut: It brings the Light of Bina from above, breaking it down into seven colors. And I, Malchut, act the opposite way (through the screen): I gather all these lights/colors together, bring them back (Ohr Hozer, the Reflected Light) into the “prism,” which results in one Light.

I don’t feel the simple, white Light which comes to me since it has no color. However, I gather all seven colors that come from Zeir Anpin into Malchut in me and feel the initial simple Light. Malchut is called the “gathering” since it gathers together and incorporates all seven Sefirot of Zeir Anpin.

By making itself similar to this “prism” that splits white Light into seven colors, Malchut once again achieves white Light. This is how it feels or imagines this Light. It does not receive white Light, but by making itself similar to it, it can achieve it and merge with it, according to the rule of “I will know You from Your actions” (MiMaaseicha Ikarnucha).

From 613 actions, our corrections, we build an “image” of the Creator. After all, the Creator does not have an image; we create it from our qualities.

From the 2nd part of the Daily Kabbalah Lesson 9/8/10, The Zohar

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Dear Friends, please ask questions about these passages from the great Kabbalists. The commentaries in brackets are mine.

Main Kabbalistic Sources: Baal HaSulam’s Commentaries on the works of the ARI and The Book of Zohar

We can see that all the interpretations of The Book of Zohar before ours did not clarify as much as ten percent of the difficult places in The Zohar. And in the little they did clarify, their words are almost as abstruse as the words of The Zohar itself.

But in our generation we have been rewarded with the Sulam [Ladder] commentary, which is a complete interpretation of all the words of The Zohar. Moreover, not only does it not leave an unclear matter in the whole of The Zohar without interpreting it, but the clarifications are based on a straightforward analysis, which any intermediate student can understand. And since The Zohar appeared in our generation, it is a clear proof that we are already in the days of the Messiah [complete and general correction of humanity], at the outset of that generation upon which it was said, “for the earth [“Eretz,” derived from the word “Ratzon” or desire] shall be full of the knowledge of the Lord.”
– Baal HaSulam, “A Speech for the Completion of The Zohar”

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