Archive for year: 2017

“Come unto Pharaoh.” It should have said, “Go unto Pharaoh.” But He allowed Moses into rooms within rooms, to one high sea monster, from which several degrees descend.

And Moses feared and did not approach, except to those Niles that are his degrees. But he feared the monster itself and did not come near because he saw it rooted in the upper roots.

Since the Creator saw that Moses was afraid and no other appointed emissaries above could approach it, the Creator said, “Behold, I am against you, Pharaoh king of Egypt, the great monster that lies in the midst of his rivers.” The Creator needed to wage war against him, and no other, as it is written, “I, and no emissary.” And they explained the wisdom of the monster that lies in the midst of his Niles to those “who travel on the road,” who know the secret of their Master.

Zohar for All, Bo [Come], Items 36-38

 

The Book of Zohar speaks about us. It tells us about what happens within us and only within us—albeit in a very peculiar way that often seems like a fairytale story or a history book. We have lungs, kidneys, spleen, and other organs. But in addition, in our feelings, there are many desires, qualities, thoughts, and drives. In other words, besides the physical body, there also exists the human in us.

Who is the human in us? If we open our souls up and examine them, we will find what the authors of The Zohar write about. In the human in us there are qualities known as “Moses,” “Pharaoh,” “monsters,” “Niles,” etc.. We must try to find them within.

What does searching for them within give us? In truth, it gives us nothing. However, by trying to find these qualities within we draw upon ourselves “the light that reforms,” and this is what we are meant to want. There is no danger of misunderstanding. Even if we understand everything backwards, it will make no difference. What counts is the effort.

Let us assume that a person walks out at the end of a Zohar lesson and thinks, “I did well today! I felt that I really understood what Moses and what Pharaoh mean within me.” Yet, this is completely meaningless. It may well be that next time, that same person will feel, “I didn’t get any of it today; it’s all dry. Except for a minute or two, I couldn’t even concentrate.” However, those few minutes are exactly what that person gained.

It is with good reason that Baal HaSulam wrote in the “Introduction to The Study of the Ten Sefirot” that the states of concealment are the states in which one can toil. One who strains during the darkness and feels that it is pointless should understand that states in which one is made to labor without receiving something to refresh the ego, pride, understanding, the mind, and the feeling are very good for one’s spiritual progress. We must welcome states that feel bland, since it is through them that we grow.

 

“And God created the great sea-monsters,” which is the whale and its female partner. The word “monster” [in Hebrew] is written without a Yod, since he killed the female, and the Creator elevated her to the righteous. Hence, only one great monster remained. Also, know that a whale is a pure fish.

The whale and his female partner are of a very high root. This is because the sea is Malchut from the discernment of Hochma, and the most important of all sea creatures is the whale. Thus, he is the whole of the Hochma in the sea, although he does not extend from Hochma herself, but from Bina that returned to Hochma, the left line in her, called, “the point of Shuruk.” This is why it is written about them, “And God created the great sea-monsters,” since Bina is called Beria.

And yet, his place was not determined as the sea itself, which is Malchut de [of] Atzilut. Rather, a place was prepared in the world of Beria, outside of Atzilut, below Malchut deAtzilut, which are the ten Niles.

Zohar for All, Bo [Come], Item 39

 

What does that depiction give us if we do not understand it and do not know how to connect it to us? Baal HaSulam could have explained the words of The Zohar in a little more emotional style, a little closer to us, in addition to the explanation of the language of Kabbalah. Yet, he leaves us room for effort, for searching for its meaning, what it is for, and where it is happening within us.

We are in Ein Sof, and there are 125 concealments from our current sensation to Ein Sof. We must try to feel our real state more and more vividly to “regain consciousness.” We are given this story specifically so we will begin to search. The search will yield within us new qualities and discernments with which we will begin to feel what we currently can’t. Otherwise, the ability to sense spirituality will not develop in us.

There must be an effort on our part here, as it is written, “The reward is according to the effort.” There is nothing else but effort here, which is why it was said, “You labored and found, believe.” When will finding come? When the upper light affects us sufficiently and the spiritual sense is complemented within us at its first degree.

Knowing has no significance here, only wanting. We must want to feel what is really happening here, and not the words. “Spiritual attainment,” as the Hazon Ish [1] said, “Is a subtle leaning of the fineness of the soul.” It is impossible to acquire it with the intellect, but only with the will of the heart.

It is with good reason that The Book of Zohar is abstruse. When we open that closed gate, we enter spirituality. Time and time again, day after day, without understanding what is happening, we will advance toward a state where all of a sudden, we will begin to feel something. At that point, internal responses to the words will awaken in us. And thus, we will naturally feel how a reality is formed within us and how a new world is being structured within.

[1] Rabbi Abraham Isaiah Karlitz (1878-1953), Faith and Confidence

We study ourselves and wish to find within us all the distinctions The Book of Zohar describes.

“Thus shall ye say unto my lord Esau: ‘Thus says thy servant Jacob: ‘I have lived with Laban.’’” Jacob immediately opened, to turn into a slave before him so Esau would not look upon the blessings that his father had blessed him, because Jacob left them for the end of days.

What did Jacob see that he sent for Esau and said, “I have lived with Laban”? Did he do it on a mission from Esau? Rather, Laban the Aramean, a voice walked in the world, as no man has ever been saved from him, because he was the soothsayer of soothsayers and the greatest charmer, and the father of Be’or, and Be’or was the father of Balaam, as it is written, “Balaam… son of Be’or, the soothsayer.” And Laban was more versed in soothsaying and wizardry than them, but he still could not prevail over Jacob. And he wanted to destroy Jacob in several ways, as it is written, “A wandering Aramean was my father.” For this reason, he sent for him and said, “I have lived with Laban,” to let him know of his strength.

The whole world knew that Laban was the greatest of all sages and soothsayers and charmers. And one who Laban wished to destroy could not be saved from him. And all that Balaam knew came from Laban. It is written about Balaam, “for I know that he whom thou blesses is blessed.” It is all the more so with Laban. And the whole world feared Laban and his magic. Hence, the first word that Jacob sent to Esau was, “I have lived with Laban.” And not for a short time, but for twenty years was I belated with him.

Zohar for All, VaYishlach [Jacob Sent], Items 21-23

If we picture before us all those forms and explanations that we heard in school and in life in general about the stories of the Bible—about Jacob, Esau, and all the other familiar names—and approach the study of The Zohar with them, we fall into a great confusion and cannot focus on what The Zohar really says [1].

While reading, we should seemingly go out to space, as if planet earth does not exist, as if we are only imagining that anything ever took place on it. After all, time, motion, and space are illusions that exist only in our current perception.

The fact that we imagine that someone was here thousands of years ago, and proceed to dig and find archeological findings, is just in our minds. Yet we call it “reality.” Now we want to change that perception. We want to see this world as existing only in our will, which is where it truly is.

Since we were born, we have been accustomed to seeing the film of life in this way—that there is seemingly something outside of us. However, the whole of this film is happening only in our will. We must fight against our habit and convince ourselves time and time again that in fact, it is all happening within the desire.

This approach does not deny reality because the desire is reality. Even now, when we run into something, we are actually running into a desire. Even the sensation that there are things happening around us is a manifestation of desires, forces that appear this way before us.

The more we try to live this inner picture through The Zohar and refrain from sinking into historic images of familiar Bible stories, the more The Zohar will promote us to the interior of the Torah, to the true Torah—the real perception of reality.

The Zohar is directing us.

 

[1] Yet, there is a strict condition during the engagement in this wisdom—to not materialize the matters with imaginary and corporeal issues, for thus they breach, “Thou shall not make unto thee a graven image, nor any manner of likeness” (Baal HaSulam, “Introduction to The Study of the Ten Sefirot,” item 156).

 

All who fault, fault in their own defect

Babylonian Talmud, Kidushin 70b

 

It is no coincidence that we were made to perceive reality as divided into two parts—me and what is outside of me. If our perception were only internal we would never be able to rise above our egos toward the quality of love and giving. We would be wedged in one place, “chasing our own tails.”

Here is an example to clarify what this means. Each of us has a certain amount of self-centered tendencies such as desires for domination or pride. When we examine ourselves, we don’t really notice them. But when we see others acting out of a craving to dominate or to boast, for the most part it annoys us.

We have been preordained with hatred and repulsion of others to allow us not to be biased and to define our attitude toward these tendencies in a wise and critical manner. Like a strict and perceptive judge, our ego helps us examine the evil that appears before us in others, to judge it meticulously, profoundly, and in great detail.

Our initial external perception opens our eyes and allows us to detect bad things outside of us. Afterwards, we realize that in truth, it is all within us. It is said that “All who fault, fault in their own defect.” However, we are destined to discover that it’s not that “he is overbearing” and “she is a snob,” but that it is we who are seeing them this way because of our own spoiled desires.

_____________________________________________________________

The Creator’s desired goal for the creation He had created is to bestow upon His creatures so they will know His truthfulness and greatness, and receive all the delight and pleasure He had prepared for them.

Baal HaSulam, “Introduction to The Book of Zohar,” Item 39

___________________________

As stated above, it is desire that shapes our perception of reality. Now we will try to understand what parts make up the desire, why we were created specifically as we are, and how we can change our reality for the better.

Along the way, we will discover why such emotions as hatred and love toward others appear in us, what causes us to be glad when someone else is suffering, and why we are envious when the neighbor buys a new car.

Question: if the purpose of Creation is to be delighted, why does it seem that matters are constantly getting worse? The Book of Zohar explains that in truth, we exist in a perfect system that was created by the Creator. The whole of the substance of Creation is the will to receive, and the perfect system is actually the comprehensive will that was created. This will is also called “the general soul” or “the soul of Adam HaRishon.” However, the Creator broke the general soul into many pieces, and in each of us there is only a tiny fraction of the general soul.

Prior to the breaking, we all felt like organs of a single body in this system. Everything was perfect and unbounded; hence, at that time, the system was called “the world of Ein Sof [infinity].” In the world of Ein Sof, all parts of the system are connected with love and are filled with light. However, the Creator placed 125 “filters” on this system, which conceal the worlds so now we cannot sense that there is any light there.

It is like a beautiful picture covered with a stained nylon sheet, on top of which there is another stained sheet, and another one, so the original picture becomes increasingly hidden.

We are on the outermost layer and have no sense whatsoever of the previous layers, hence the connection between us is completely distorted. Instead of feeling the love that connects us in the world of Ein Sof, there is hatred and repulsion among us. We do not feel the comprehensive connection between us; instead, we are separated and detached.

The Creator wanted us to return to the good and enlightened state by ourselves, to the world of Ein Sof. This is the program of the evolution of Creation, which divides into three stages:

• 
  Stage One: the initial state (the world of Ein Sof);
• Stage Two: the broken state (this world);
• And Stage Three: the perfect state, which we must create by ourselves (returning to the world of Ein Sof).

It is quite similar to the way we behave with children. We take a picture, cut it into pieces, then let them put the pieces back together. The reassembly process develops the child.

As a result of the shattering, the will (known as Kli[vessel]) of every person was divided into two main parts: internal Kelim [vessels], known as “root,” “soul,” and “body,” and external Kelim, known as “clothing” and “palace.” I perceive my inner Kelim as “me,” therefore I care for them, and I perceive the external Kelim as alien, not my own. The inner Kelim and the outer Kelim contradict each other, so the more I love my inner Kelim, the more I hate my outer Kelim.

There is a boundary between those two types of Kelim—the border of the shattering. It is a kind of partition that causes me to look outward only in a mindset of “What can I receive from there to improve my situation? What does that give me?” It compels me to always relate to others egoistically, desiring to exploit them.

I always evaluate my situation by the difference between myself and the rest of the world. Hence, as surprising and as odd as it may sound, the worse it is for the world, the better it is for me—provided it does not put my personal safety in any danger.

I cannot tolerate fulfillment in the external Kelim. I cannot remain indifferent toward another or behave as though I do not care about him or her. When another person succeeds, it is very painful to me, it really destroys me. I constantly compare.

If, for instance, I earn $100,000 a year, and the people around me earn $50,000, I feel great satisfaction. But if someone earns $200,000 a year, I feel great disappointment. I cannot rid myself of this thought and settle for what I have because it is so important to me that others have less than me.

We cannot simply ignore those external Kelim because we feel them as belonging to us. If there were no connection between us, it would be another story. However, the shattering created a negative connection between us so that even if we did nothing bad to one another, the force of the shattering makes us de facto enemies.

_____________________________________________________________

But the equal side in all the people of the world is that each of us stands ready to abuse and exploit all the people for his own private benefit with every means possible, without taking into any consideration that he is going to build himself on the ruin of his friend.

Baal HaSulam, “Peace in the World”

___________________________

Understanding how these matters work is extremely important because it serves as a means for change, a lever for development. Let us examine another example that, precisely because it is extreme, helps us understand the issue more precisely.

All of humanity’s villains acted on the same inner drive to expand the gap between their own internal Kelim and their external Kelim. Nazi Germany, for instance, could not settle for realizing the great human potential of the German people to create a thriving country. Instead, a drive appeared in it to be superior to others, to govern them, to destroy them. Only then would it feel that it was truly great.

Human egoism feels that killing other people, exploiting them, and dominating them is pleasurable for it. This is the result of the shattering—man is hurting himself, his own external Kelim, but he doesn’t know it. When we find out that all the evil we have been trying to inflict on others was really inflicted on ourselves, will experience immense disillusionment and pain. Yet, it is precisely this pain and disillusionment that will help us carry out the actual correction.

We are unaccustomed to discussing these matters and we tend to hide them, but where it is distinctly visible is in politics. We even found a respectable name to this world of lies—“diplomacy.” Each side strives to dominate the other, but for lack of other choices, signs an alliance with the other side.

In human society, we have built many systems to allow us to live with minimal friction between the inner Kelim and outer Kelim of each. We understand that otherwise we will all be harmed. We have established Social Security, welfare systems, and charities because we are all terrified that tomorrow we, too, will be in that state of need. Hence, we prepare the cure ahead of the blow.

Hatred between inner and outer Kelim is a human phenomenon that doesn’t exist in the animal kingdom. When a lion eats a zebra, it doesn’t hate it, and the zebra doesn’t hate the lion. The lion regards the zebra as food and the zebra tries not to be eaten. But there is no hatred between them. Nature governs both of them perfectly.

If there were no connections between us, we would not be able to discover the reason for what is bad in our lives. However, because we are discovering that the connections between us are bad, we can then turn them into good.

Let us examine the current state of humanity. In the past, ties among countries barely existed. Each country was connected only to a few other countries. When we were far from each other, there was not much contact, hence the evil was not so evident. But as the world became more globalized, everyone became connected, affecting everyone else. Suddenly, there was nowhere to run. We do not have another earth, hence the hatred between us is surfacing. Yet, it is precisely this hatred that will compel us to correct our relationships.

_____________________________________________________________

Even though we see everything as actually being in front of us, every reasonable person knows for certain that all that we see is only within our own brains.

Baal HaSulam, “Preface to The Book of Zohar”

___________________________

Now that the picture of our relations with others has been made a little clearer, we can move on. As we said above, the force that divides our picture of reality into two parts—internal and external—is the force of the shattering. After the shattering, part of our desires (our outer Kelim, “clothing” and “palace”) were no longer sensed as our own. It is like a person who received an anesthetic to the leg, and while his leg was being amputated, he laughed and talked, behaving as though nothing was happening to him because he felt nothing.

In these parts of the will, “clothing” and “hall,” we actually feel all that is not us, meaning the outside world. Around us are people, processes unfolding, and the entire world when in fact, they are all parts of our own desire.

We are living in a long feature film in which our desires our projected before our eyes, and what determines the image we see each moment in the film is the Reshimot [recollections]. As mentioned in Chapter 2, Reshimot are information bits that define our personal plan of development.

Let us review what we have said before to restore some order. Reality consists of three elements: the light, the power of love and giving (the Creator), the will to receive (the creature), and the Reshimot(the creature’s plan of development). First, the Creator created the creature, meaning a desire to receive pleasure. Then the Creator broke the desire into an inner part (root, soul, body) and an outer part (clothing, palace), and created in it an egoistic sensation of “me vs. the world.”

Within the desire is its development plan, which consists of Reshimot. Each such Reshimo [singular of Reshimot] constitutes a certain state that the creature must experience until it corrects the shattering—equalizes with the qualities of the Creator and realizes the purpose of Creation.

If we return to the film, what I see now is a realization of the Reshimo that I feel in the five parts of my desire, and there is nothing else but that.

Each moment, new Reshimot awaken in my desire and evoke new impressions in me, which immediately makes me see a different world. My whole life, the whole of reality are Reshimot that pass through me and become realized. The light affects me, my desire, through which the Reshimot begin to traverse in a chain as though in frames on celluloid film.

I feel that it is my life that I am living, but is it really me living it? If look back a few years, will I believe that it was really me? It seems as though some motion picture ran through me. Many people feel that way—that life passes through them as though in a dream, that it was not them doing and experiencing, but some projection, a film that was projected and they were playing their roles in it.

The Zohar explains that there is nothing but Reshimot, light, and desire. Each Reshimo that passes divides the desire into two—internal and external. We experience ourselves and something other, which seems to be outside of us—trees, sun, moon, people. We have children, we are at work, there is always us and something other. Why?

The sensation of reality as though it were divided into two allows us to recognize that besides us there is another force—the light, the Creator—which compels us to search for it.

_____________________________________________________________

All the worlds, Upper and lower, are included in man.

Baal HaSulam, “Introduction to the Preface to the Wisdom of Kabbalah,” Item 1

_____________________________________________________________

The Book of Zohar is hidden in the sense that people don’t know how to read and understand what is written in it because the key to reading it is in the perception of reality. The Zohar demands that we understand that the reality we perceive is happening within, not without.

Even the upper world, to which The Zohar is leading us, will be experienced within us. It is pointless to search for the outlet to the upper world beyond the horizon. Rather, it is only a change in our inner qualities.

The Zohar speaks of a reality that exists “above” what we feel at the moment, “above” time, space, and motion. This external reality that it describes and which appears to be outside of us is nowhere to be found. It is all within our will. All phenomena, sensations of the past, present, and future are depicted within it. History is merely a process that we picture as something that occurred sometime in the past, when in truth, there is no time at all, no motion, and all places are imaginary. There is only one place where everything occurs—the desire.

The natural course of things, the different parts of our desire (internal and external, me and others) collide with one another. The Book of Zohar assists us in correcting the connection between them, in joining them until they become one and we feel no difference between them. This is the longed-for change in our perception of reality.

This is how we discover the upper world, also known as “the next world.” It is not that we prepare ourselves here and subsequently reach some other place. Rather, the more we show love toward others instead of hatred, the more we begin to feel what is called “the upper world” or “the next world.” All the worlds are here in the connection between us and what currently seems to be outside of us, remote.

Desires that seem to us as others are divided into several circles with respect to our ego. In the closest circle are family, relatives and friends. In the next circle are people who help us and who benefit us by their existence, such as doctors. Then there are the people that we only want to use, to harm, but to keep them alive. And the farthest are the people that we truly hate and may even be prepared to kill.

Yet, they are all our own desires. When we reconnect them to ourselves, we will become the general soul that the Creator created and will return to the world of Ein Sof.

It is important to stress that the process of correcting the perception of reality is not meant to be carried out artificially. If my neighbor were to yell at me tomorrow, I would not reply with something like, “Relax, my friend. After all, we are all one will.” It is also not a simplistic shift of “inward instead of outward.”

Rather, it is a profound transformation, and to execute it we need The Book of Zohar to help us build that new perception within us, as well as the company of people who will support us in the correction process.

_____________________________________________________________

The most hidden is given to the wise at heart.

Zohar for All, Lech Lecha [Go Forth], Item 96

___________________________