Discovering Nature’s Overall Law

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The will to receive is the whole substance of Creation from beginning to end.

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

When we want to be impressed by something, whether emotionally, intellectually, or otherwise, we must be on the same “wavelength” with it and thus possess the same quality. For example, to detect radio waves, the receiver must produce the same wavelength, and only then can we detect the wave on the outside.

Nature’s overall force is a “desire to give,” to bestow, to impart abundance. Conversely, our nature is one of “desire to receive delight and pleasure,” a desire to enjoy for ourselves alone. Our nature is self-centered; it is how we were made, as Kabbalah tells us. In other words, we are in contrast with the upper force, opposite from it, and hence we cannot sense it.

Is there anything we can do to sense it? We cannot destroy our nature and our will to receive, nor do we need to. We should continue with our lives as usual, and at the same time acquire new tools of perception.

But where can we find such an instrument that will supplement us with the new nature—to give—in addition to our original nature—to receive? Here, the wisdom of Kabbalah comes to our aid. At the moment, we are receivers. We absorb. And if we do give something to someone, it is only after we have calculated that it is worthwhile for us to do so. Our nature prevents us from giving without receiving something in return. It simply denies us the energy to perform an act that does not yield profit.

We are willing to give $50 if we receive $100 in return. We might also give $80 in return for $100. But if we try to give $101 in return for $100 it is impossible. This modus operandi is true not only with money or an act toward others, but for anything, as Baal HaSulam explained it:

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It is well known to researchers of Nature that one cannot perform even the slightest movement without motivation, without somehow benefiting oneself. When, for example, one moves one’s hand from the chair to the table, it is because one thinks that by putting the hand on the table will be more enjoyable. If he did not think so, he would leave his hand on the chair for the rest of his life without moving it at all. It is all the more so with greater efforts.

Baal HaSulam, “The Peace”

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Even people who assist other people more than most, such as volunteers at hospitals or elsewhere, do it only because, at the end of the day, it gives them pleasure.

Baal HaSulam explains that within humanity, there are always up to ten percent “natural born altruists.” Such people respond to others a little differently than most. They sympathize with others and feel their pain as though it were their own, and this feeling compels them to try to help others. Naturally, this altruistic inclination rests on a self-centered basis that requires correction, too, but it is hidden from the eye, as studies in behavioral genetics demonstrate. [1]

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Man’s very essence is only to receive for oneself. By nature, we are unable to do even the smallest thing to benefit others. Instead, when we give to others, we are compelled to expect that in the end, we will receive a worthwhile reward.

Baal HaSulam, “A Speech for the Completion of The Zohar”

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When a baby is born, it begins to hear, to see, and to react. It learns and develops from examples that we present to it.

If we left the baby to grow in the woods, it would imitate the animals and grow like an animal. With the exception of a few instincts and reflexes, everything about us comes from learning.

Can we learn the upper system in the same way if we do not feel it? How can we be like that baby, or even a drop of semen that only wishes to be born into a new quality called “giving”?

In other words, a human infant evolves out of a drop of corporeal semen. It learns from examples and eventually becomes a grownup. And now, a drop of spiritual seed, called “the point in the heart,” appears in that person, a new desire—to know what he or she is living for, to reach what exists beyond life, the force that affects us and operates us. In corporeal growth, the ego develops and the quality of reception for oneself becomes improved. In the process of spiritual growth, the quality of giving develops in us.

So what do we need in order to commence the process? We need examples—spiritual teachers. This is why The Book of Zohar was written. Just as children stare with eyes wide open and jaws dropped, craving to devour the world and learn all about it, we should approach The Book of Zohar, which provides us with examples of the quality of giving.

The more we learn how to give, the more we will resemble Nature’s comprehensive power, the power of love and giving. In Kabbalah terminology, it is called “equivalence of form,” which is a gradual process that leads to our sensing Nature’s overall force to the extent that we become similar to it.

 

Notes

[1] Changing certain gene sequences affects a person’s ability to be good to others, Prof. Ebstein and a team of researchers in behavioral genetics discovered. The researchers assume that there is an immediate reward for altruistic behavior in the form of a chemical called “dopamine,” released in the benefactor’s brain and prompting a pleasant feeling.

M. R. Bachner, I. Gritsenko, L. Nemanov, A. H. Zohar, C. Dina & R. P. Ebstein, “Dopaminergic Polymorphisms Associated with Self-Report Measures of Human Altruism: A Fresh Phenotype for the Dopamine D4 Receptor”, Molecular Psychiatry10 (4), April 2005, pp. 333-335

Nature and Us

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It is best for us to accept the words of Kabbalist, that HaTeva [the nature] is equal [in Gematria] to Elokim [God].

Baal HaSulam, “The Peace”

 

The Book of Zohar explains that we exist in a single, vast system, called “Nature” or Elokim [God], yet we sense only a fraction of that system, a fraction called “this world.”

The purpose of our existence is to rise above the boundaries of this world and feel the entirety of the system known as “Nature,” the upper force. When we achieve this degree, we will be filled with abundance, infinite pleasure and light, with sublime perception and understanding, a sense of balance, wholeness, and harmony as they exist in the overall Nature.

To understand what we must do to arrive at all this bounty, The Zohar recommends that we examine Nature’s conduct from a slightly broader angle than usual.

Our world is a closed world. We exist in a single, general system whose every part is interconnected. We cannot consider ourselves above Nature and omnipotent; it is a sure way of destroying ourselves. We also cannot escape Nature because we are an integral part of it. Hence, we must study the general law of Nature and go hand in hand with it.

Our urge to evolve is wonderful, but we must do it in the right way, towards a healthy connection between us and the rest of Creation in a way that does not violate the harmony and the overall balance of Nature. This, in fact, is the basis of the wisdom of Kabbalah.

Observing Nature teaches us that all living organisms are built on the basis of caring for others. Cells in an organism connect to each other by mutual giving for the purpose of sustaining the whole organism. Each cell in the body receives what it needs for its existence and spends the rest of its efforts caring for the entirety of the organism. An inconsiderate cell that does not take its environment into consideration and harnesses it for its own good is a cancerous cell. Such a selfish act eventually leads to the death of the entire organism.

At the levels of inanimate, vegetative, and animate, the specific acts for the good of the general and finds its completeness in that. Without such harmonious activity, existence would not be possible. The only exception is human society. Why? Because unlike the other degrees, where Nature’s law enforces balance and harmony, Nature has given human beings free choice, a place for their conscious participation in the overall harmony of Nature.

If we take part in the system incorrectly, the corruption we inflict reflects on us and we experience it as suffering. Thus, gradually, over thousands of generations, Nature is leading us to understand that we must study its overall law and eventually act accordingly.

The problem is that we do not feel Nature’s comprehensive force affecting us—the force of love and giving—also known as the “Creator.” However, today science is advancing toward discovering that Nature has a “mind,” “emotion,” and the power of great wisdom that sustains and governs everything. And yet, our egos do not wish us to see it.

The current state of the world proves that such blindness and unawareness of Nature’s system cannot last. Baal HaSulam wrote about it in the 1930s:

“Now it is vitally important for us to examine Nature’s commandments, to know what it demands of us, lest it would mercilessly punish us.”

(Baal HaSulam, “The Peace”)

Rabbi Yehuda Leib HaLevi Ashlag (Baal HaSulam) (1884-1954)

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Rabbi Yehuda Ashlag is better known as Baal HaSulam (Owner of the Ladder) for his Sulam (Ladder) commentary on The Book of Zohar. Baal HaSulam spent his entire life interpreting the wisdom of Kabbalah, innovating and spreading it throughout Israel and the world at large. He adapted the Ari’s Lurianic Kabbalah to our generation, and in doing so enabled everyone to study the roots of the reality in which we live, and thus perceive life’s ultimate purpose.

Because Baal HaSulam was born when the world was ready to know about Kabbalah, his writings carry a distinct “multinational” nature. He predicted processes such as the fall of Russia’s communism and globalization long before they became evident to the rest of us, and presented them in context with humanity’s spiritual correction.

Baal HaSulam was born in Warsaw, Poland and studied Kabbalah with Rabbi Yehoshua of Porsov. In 1921, he immigrated with his family to Israel (which was then called Palestine) and settled in the Old City of Jerusalem.

The rumor of his arrival quickly spread throughout the city and he soon became known for his knowledge in Kabbalah. Gradually, a group of students formed around him, who would arrive at his home in the wee hours of the night to study Kabbalah. Subsequently, Baal HaSulam moved from the Old City of Jerusalem to another Jerusalem neighborhood, Givat Shaul, where he served as the neighborhood rabbi for several years.

 

HIS MAJOR WORKS

His two principal works, the fruit of long years of labor, are The Study of the Ten Sefirot, based on the writings of the Ari, and The Book of Zohar with the Sulam (Ladder) Commentary. The publication of the sixteen parts of The Study of the Ten Sefirot began in 1937. The Book of Zohar with the Sulam Commentary was published in eighteen volumes between 1945-1953. Subsequently, Baal HaSulam wrote three additional volumes in which he interpreted The New Zohar. The publication of the latter interpretation was completed in 1955, after his demise.

 In the introduction to his commentary on The Book of Zohar, he explained why he called it “The Ladder.” “I have called my interpretation The Sulam (Ladder), to show that the role of my commentary is as the role of any ladder: if you have an attic filled with goodly matters, you need only a ladder to climb it, and all the abundance of the world is in your hands.”

Baal HaSulam composed a series of introductions that initiate the student into effective study of Kabbalah texts, and clarify the study method. These include “The Preface to The Book of Zohar,” “Introduction to The Book of Zohar,” “Preface to the Wisdom of Kabbalah,” “Preface to The Sulam Commentary,” “A General Preface to The Tree of Life,” and “Introduction to The Study of the Ten Sefirot.”

In 1940, Baal HaSulam published a paper he called The Nation. In his last years, he wrote The Writings of the Last Generation, in which he analyzed different types of government, and outlined a detailed plan for building the corrected society for the future.

 

SPREADING THE WORD

Baal HaSulam did not settle for simply putting his ideas on paper. Instead, he worked arduously to promote them. As part of his efforts, he met with prominent figures in Israel such as David Ben Gurion, Chaim Nachman Bialik, Zalman Shazar, and many others.

David Ben Gurion, the first Prim Minister of Israel, wrote in his diaries that he met with Baal HaSulam several times, and that these meetings surprised him because “I wanted to talk to him about Kabbalah, and he, about socialism.”

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“Indeed we have already come to such a degree that the whole world is considered one collective and one society. Meaning, because each person in the world sucks his life’s marrow and his livelihood from all the people in the world, he is coerced to serve and care for the well-being of the whole world. … The possibility of making good, happy, and peaceful conducts in one state is inconceivable when it is not so in all the countries in the world.”

–Baal HaSulam, “Peace in the World”

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An excerpt from the newspaper Haaretz, published December 16, 2004: “One day in Jerusalem of the early 1950s, Shlomo Shoham, later an Israel prize-winning author and criminologist, set out to look for Kabbalist Rabbi Yehuda Ashlag. …Ashlag at that time was trying to print Hasulam (literally, The Ladder), his Hebrew translation and commentary on The Book of Zohar… Whenever he would raise a little money, from small donations, he would print parts of his Hasulam.

‘I found him standing in a dilapidated building, almost a shack, which housed an old printing press. He couldn’t afford to pay a typesetter and was doing the typesetting himself, letter by letter, standing over the printing press for hours at a time, despite the fact that he was in his late sixties. Ashlag was clearly a Tzadik (righteous man)—a humble man, with a radiant face. But he was an absolutely marginal figure and terribly impoverished. I later heard that he spent so many hours setting type that the lead used in the printing process damaged his health.’”

It took over half a century for his greatness to be recognized, but today his achievements are well known. In recent years, his teaching has attracted a great deal of attention, and hundreds of thousands of people throughout the world study his works, which have been translated into many different languages. Now, anyone who truly wishes to climb to the spiritual world can easily do so.

Baal HaSulam was a fascinating and complex individual, broadminded and well-educated. He was very much involved in global events as well as in the events that occurred in Israel, where he lived. His views are considered revolutionary and far-reaching in their boldness, even today

Baal HaSulam passed away in 1954, but his ideas have been perpetuated by his successor, his firstborn son, Rabbi Baruch Shalom Ashlag.

Isaac Luria (the Holy Ari) (1534-1572)

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Within a mere year and half, Isaac Luria (the Holy Ari) revolutionized Kabbalah and made it accessible to all. Since his time, his “Lurianic Kabbalah” has become the predominant approach to the study of Kabbalah.

The Ari was the greatest Kabbalist in 16th century Safed, a town near Rashbi’s village, Meron. In the Ari’s time, Safed was famed for its Kabbalist population.

The story of the Ari’s life is shrouded in mystery and legends. One such legend is that when he was born, his father was told that his son was destined for greatness. The Ari’s sudden demise at age thirty-eight, when he was in his prime, is still a mystery today.

A MAN OF MYSTERY AND LEGEND

The Ari was born in Jerusalem in 1534. At the age of eight, he lost his father, and his family was left destitute. Driven by despair, his mother decided to send young Isaac to live with his uncle in Egypt, where he spent most of his life.

As a young boy, the Ari would confine himself to his room for hours or even days at a time. He would immerse himself in The Book of Zohar, trying to understand its subtleties. Many folk stories claim that the Ari was awarded “the revelation of Elijah” (a unique spiritual revelation), and that he learned The Zohar “from him.” To the Ari, The Book of Zohar was the whole world.

As the capital of Kabbalist studies in the 16th century, Safed attracted many practitioners from near and far. Additionally, Safed is located not far from Mt. Meron, the burial place of Rabbi Shimon Bar-Yochai, and in close vicinity to Rashbi’s cave, the Idra Raba.

In the year 1570, a harsh winter struck Egypt. Torrential rains created massive flash floods, gale force winds tore rooftops off homes, and the Nile spilled over its banks, inundating whole villages under a deluge of mud and water.

One legend has it that Prophet Elijah visited the Ari on one of the stormiest nights of that dreadful winter and told him, “Your end is near. Leave here; take your family and go to the town of Safed, where you are eagerly awaited. There, in Safed, you will find your disciple, Chaim Vital. You will convey your wisdom to him, anoint him after you, and he will take your place.”

Thus, in the dead of winter, the Ari went to Safed, in the land of Israel. He was thirty-six at the time, and he had two years left to live.

PREPARING FOR THE REVELATION

Kabbalists kept the wisdom of Kabbalah hidden for 1,500 years prior to the Ari, ever since Rashbi had concealed The Book of Zohar. They would rise at midnight, light a candle and shut the windows so their voices would not be heard outside. Then they would reverently open the Kabbalah books and delve into them, striving to grasp their hidden truths. Kabbalists were reluctant to publicize their work because they feared it would be misinterpreted. The Book of Zohar stated that it would reappear when the generation was ready, and at the time of the Ari, Kabbalists felt that the time was not yet ready.

Humanity had been waiting for many centuries for the right guide to open the gates of the wisdom of Kabbalah to the public. Finally, with the arrival of the Ari in Safed and the public’s subsequent exposure to The Book of Zohar, it appeared that it was finally time to introduce the secrets of Kabbalah to the world.

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Curiously, around the time of the Ari, and without any direct contact, many people, specifically artists and intellectuals, developed a keen interest in Kabbalah. One of these people was Giovanni Pico della Mirandola (1463-1494), an Italian scholar. His book, Conclusions, contains the following statement: “This true interpretation of the law … which was revealed to Moses in godly tradition is called Kabbalah… which to Hebrews is the same as for us ‘receiving.’”

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It is difficult to overstate the Ari’s importance and stature. Within merely eighteen months, he had left a huge mark on the history of Kabbalistic thought and teaching methods. His teachings introduced a new, systematic presentation of the spiritual knowledge. Using the Ari’s method, anyone in today’s scientific age can achieve what only a chosen few could achieve before.

Among the Ari’s books, The Tree of Life is probably the most important. This book presents the Ari’s teachings in a clear and simple style. Over the years, The Tree of Life has become one of the essential texts in Kabbalah, second only to The Book of Zohar.

The Ari passed away at age thirty-eight after falling ill with a plague that broke out in the summer of 1572. His appearance was a forerunner to a whole new era. He was not only one of the greatest Kabbalists, but also one of the first to be given “permission from Above” to disclose the wisdom of Kabbalah to the world. His ability to transform Kabbalah from a method for a chosen few to a method for all, made him a spiritual giant for the ages. Today, many more souls are ready for spiritual ascension, and to do so, they need to learn his method, the Lurianic Kabbalah

Rabbi Shimon Bar-Yochai (Rashbi)

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Rabbi Shimon Bar-Yochai (Rashbi) received, through his mentor, Rabbi Akiva, 3,000 years of accumulated spiritual knowledge—all acquired by Kabbalists before him. After he wrote it down, he hid it, as humanity was not yet ready for it. Today, according to prominent Kabbalists such as Rabbi Yehuda Ashlag and The Vilna Gaon (GRA), we are indeed ready for the revelation of The Book of Zohar.

Rashbi, author of The Book of Zohar (The Book of Radiance) was a Tana—a great sage in the early Common Era centuries. He was also Rabbi Akiva’s direct disciple. Numerous legends have been told about Rashbi, who was mentioned repeatedly in the Talmud and in the Midrash, the sacred Hebrew texts of his time.

Rashbi was born and raised in the Galilee. He lived in Sidon (a city in today’s Lebanon) and in Meron (in the north of Israel), and established a seminary in the Western Galilee, not far from Meron.

Even as a child, he was different from other children his age. Questions such as, “What is the purpose of my life?” “Who am I?” and “How is the world built?” haunted him, demanding that he discover the answers.

In those days, life in Galilee was harsh: the Romans who had killed his teacher, Rabbi Akiva, still persecuted Jews and continually invented new laws to punish them. Among these laws was one that prohibited Jews from studying Kabbalah.

But despite the Romans’ prohibition, Rashbi immersed himself in Kabbalah studies and tried to understand its intricacies. He felt that beneath the Biblical stories lay a profound, hidden meaning that held the answers to his persistent questions.

Gradually, Rashbi came to realize that he had to find a teacher who had already traversed the spiritual path, gained experience, and could guide him up the spiritual ladder. This prompted him to join Rabbi Akiva’s group, a decision that would be the turning point in Rashbi’s life.

FROM STUDENT TO FUGITIVE

Rashbi was an avid, devoted student, burning with the desire to discover the Upper Force. . He studied with Rabbi Akiva for thirteen years, and achieved the highest degree on the spiritual ladder.

The Bar-Kokheva revolt against the Roman rule in the land of Israel abruptly ended the great days of Rabbi Akiva’s seminary. Rashbi joined the revolt and became one of its leaders, and after he learned how his teacher, Rabbi Akiva, had been executed, his resistance became even fiercer.

The Talmud says that once, when Rashbi spoke against the Roman rule, someone overheard him and notified the Roman authorities. The Romans tried Rashbi in his absence and sentenced him to death. But to execute Rashbi, they had to seize him first. The Roman emperor sent men to search for him, but to their disappointment, Rashbi seemed to have completely vanished.

THE CAVE AT PIQIIN

According to tradition, Rashbi and his son fled to Piqiin, a village in the north of Israel, where they hid in a cave and delved into the secrets of the wisdom of Kabbalah, where they discovered the entire system of creation.

 After thirteen years in the cave, Rashbi heard that the Roman emperor had died. Finally, he could heave a sigh of relief. After leaving the cave, Rashbi gathered nine students and went with them to another small cave, known as The Idra Raba (The Great Assembly), not far from the village of Meron. With their help, he wrote The Book of Zohar, the most important book of Kabbalah.

Kabbalist Rabbi Yehuda Ashlag described Rashbi and his students as the only people who achieved perfection—the 125 spiritual degrees that complete the correction of the soul. When he finished his commentary on The Book of Zohar, Ashlag held a festive meal to celebrate its completion. At that celebration, he stated that “…prior to the days of the Messiah, it was impossible to be awarded all 125 degrees… except for the Rashbi and his contemporaries, the authors of The Book of Zohar. They were awarded all 125 degrees in completeness, even though they lived prior to the days of the Messiah.”

This is why it is often written in The Book of Zohar that there will not be a generation such as Rashbi’s until “the generation of the Messiah King,” (the time when all of humanity is corrected. This is why Rabbi Shimon’s composition made such a mark in the world, since the spiritual secrets in it extend to all 125 degrees.

ONE IN MILLIONS

Rashbi was a unique soul, whose task was to help every creature connect with the Upper Force. This kind of soul comes down into our world and dresses as the greatest Kabbalists. Each time such a soul appears, it promotes humanity to a new spiritual degree and leaves its mark in Kabbalah books, which serve the following generations.

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“This composition, called The Book of Zohar, is like Noah’s Ark: there were many kinds, but those kinds and families could not exist unless by entering the ark. …Thus the righteous will enter the secret of the Light of this composition to persist, and thus is the virtue of the composition, that immediately when engaging …it will draw him as a magnet draws the iron. And he will enter it to save his soul and spirit and his correction.”

–The Rav Kook, Ohr Yakar (Bright Light)

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The Book of Zohar is undoubtedly one of the world’s most renowned compositions. It has been the topic of thousands of stories, and although it was written almost two thousand years ago, the book is still shrouded in mystery. The fascination around it is so great that even though the book is completely incomprehensible to our generation without proper interpretation, millions of people diligently attempt to probe its secrets.

Rabbi Akiva

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Rabbi Akiva lived in the first and second centuries CE; he was the most prominent sage of his time. He was a leading pedagogue, the foremost Kabbalist of his time, and participated in the writing of the essential spiritual texts of his time—the Mishnah and the Halacha. At the same time, he was the spiritual leader of the Bar-Kokheva revolt, and was the man who revealed to the world the law of love.

Until the age of forty, Rabbi Akiva was an illiterate shepherd who led an ordinary life. He never dreamed that one day all of this would change dramatically.

THE TURNING POINT

Until that turning point, Rabbi Akiva worked as the shepherd for Kalba Savua. Around age forty, he began to feel an uncontrollable urge to know the meaning of life and to discover the rules that govern it. At that time, he was romantically involved with Rachel, the daughter of Kalba Savua, one of the wealthiest and most respected men in Jerusalem at the time. The girl’s father was not happy with his daughter’s infatuation with a “simpleton.” But as the best stories go, love prevailed, and the lovers married against her father’s will.

According to the Talmud (a commentary on the Mishnah), it was Rachel who encouraged Rabbi Akiva to leave his home and go study Kabbalah from the greatest Kabbalists of the time. Her heart told her that only in this way would her husband find the answer to his questions. She made him swear he would not return before he has attained the laws of the Upper World. And thus, with his wife’s blessings, Rabbi Akiva’s spiritual path began.

Rabbi Akiva studied under three Kabbalists: Rabbi Elazar, Rabbi Yehoshua, and Nahum, Man of Gamzu. He climbed the rungs of the spiritual ladder degree by degree, and slowly surpassed his teachers, finally becoming the leading Kabbalist of his generation.

Once he had learned all he could from his mentors, Rabbi Akiva established his own seminary. Word of his wisdom spread quickly, and 24,000 students from all over the country came to learn from him.

DISCOVERING THE LAW OF LOVE

Rabbi Akiva’s unique teaching methods established brotherly love among his students. The physical reality obeys the same law of love, the Creator, which governs the spiritual realms. Therefore, when a person operates according to the law of love, he or she is in balance with Nature and feels as whole and eternal as Nature. But when we act out of self-love instead of brotherly love, we suffer and feel unhappy.

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Happiness or unhappiness don’t come to us from outside ourselves; they are a direct result of our similarity to Nature (the Creator). The Creator gives us nothing but good things because He is a force of love. But if we are opposite from Him, we cannot receive them. This is the cause of every pain and misfortune in the world.

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Rabbi Akiva discovered that the law of Nature, the law of love, is constant and unchanging. He learned that when we change our attitude to others, we suddenly feel the whole of reality change, too. He recognized that egoistic relationships are the cause of every form of suffering in the world.

The ego, or as Kabbalists call it, “self-love,” locks us within the limited reality we sense, and doesn’t let us into the eternal, spiritual realm of life. The only way to experience the eternal is by changing our attitude toward others. Rabbi Akiva summarized his findings in his famous maxim, “Love thy friend as thyself; this is a great rule in the Torah (teaching).”

THE BAR-KOKHEVA REVOLT

In the year 132 CE, under the leadership of Shimon Bar-Kokheva, the Kingdom of Judea rebelled against the Romans. It seemed as if they would be successful when the Romans were forced to retreat. In desperation, the Romans called for assistance, and when the fresh troops arrived, the balance of power shifted. The Romans destroyed everything on their path and conquered the Kingdom of Judea. Tens of thousands of Jews were killed, and those who were taken captive were sold to slavery.

Crushing Bar-Kokheva’s rebellion was the beginning of one of the most meaningful periods in the history of Kabbalah. The physical ruin of Judea was a manifestation of its people’s spiritual decline, and the clearest symbol of this waning was the building of the pagan city of Aelia Capitolina on the ruins of Jerusalem.

Kabbalists who continued to teach despite the ruin were tortured to death, and Rabbi Akiva would become one of these victims. He continued to teach and share Kabbalah wisdom until he, too, was seized by the Romans. They sent him off to Caesarea Prison, where he was brutally executed by the Roman commissioner.

TWO BLOWS TO RABBI AKIVA’S WORK

In the past 5,000 years or so, humanity experienced several outbreaks of egoism. Each outbreak manifested in people wanting more than they did before, and each changed the course of history.

The first outbreak occurred in Babel, at the time of Abraham. The second was during Moses’ time, and the third was during Rabbi Akiva’s time. As a result of this last burst of egoism, the brotherly love among Rabbi Akiva’s students was overthrown by unfounded hatred. This led to the spiritual decline of his students, who were no longer able to perceive the spiritual world, but were limited to perceiving only this world.

After the students fell into unfounded hatred, they suffered another blow. They were struck by a plague, killing all but five of Rabbi Akiva’s 24,000 students. The remaining five survived because they had retained their sense of brotherly love. One of the five survivors of the plague was the man who was to continue Rabbi Akiva’s teaching and put it to writing. His name was Rabbi Shimon Bar-Yochai, who would later write The Book of Zohar.

Timeless Teachers of Kabbalah

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Through the ages, many Kabbalists have written profound and beautiful books. But we would like to focus on four very special Kabbalists and their books. These men wrote their books specifically to help beginners become acquainted with Kabbalah. The exception is Rabbi Akiva, who did not leave a book as his contribution. Instead, he gifted us with such convincing concepts that they continue to influence us today.

Rabbi Akiva is the inspiration and the role model for all Kabbalists since his time—the first and second centuries CE. Following Rabbi Akiva came Rabbi Shimon Bar-Yochai (Rashbi), who gave us The Book of Zohar. Then, fourteen centuries later came Rabbi Isaac Luria (The Holy Ari), whose legacy is The Tree of Life; and last came Rabbi Yehuda Ashlag (Baal HaSulam), whose The Study of the Ten Sefirotis the one book without which a contemporary Kabbalah student cannot achieve spirituality.

These great Kabbalists adapted their texts to their generations. Hence, the language varies to suit their contemporaries’ levels of perception. But the message is always the same—Rabbi Akiva’s motto, “Love thy friend as thyself.” This message guides us back to Abraham’s message that only through unity and bonding will we defeat egoism, achieve the Creator, and find a life of physical and spiritual bliss.

Let us now explore the personal stories of these pillars of spirituality.

Attaining The Worlds Beyond – Nullifying Our Personal Interests

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Prior to creation, the Creator alone existed. The process of creation begins when the Creator singles out a certain part of Himself in order to endow it, in the future, with certain different characteristics. By endowing this part with a sense of its own self, the Creator essentially “ejects” it from Himself.

This endowed part constitutes our “I.” The distance of the endowed part from the Creator is the disparity in characteristics between the Creator and this part; it is perceived as “concealment of the Creator.” Since this part cannot sense the Creator, there is a void between it and Him, generated by the part’s egoistic characteristics.

If the Creator wants to bring the separated part closer to Himself, then the dark void between the Creator and the part will bestow a sense of hopelessness on the part. If, on the other hand, the Creator does not want to draw the part closer to Himself, then the void is not felt at all. It is merely the distance between the part and the Creator that is not perceived. The Creator Himself is not sensed by the part, which, at most, can only imagine how it feels to perceive Him.

The dark void, which is perceived by the part, is experienced as our normal suffering, caused either by materialistic difficulties, or ailments, or family troubles.

However, just as the Creator built the surrounding environment of the part, He is also able to influence it.

How and for what purpose does He do this? To show us that, to save ourselves from suffering, we must rid ourselves of all egoism, the Creator brings us to a state of such unbearable misery through our environment, children, work, debts, illnesses, or family troubles, that life seems to become a burden beyond all endurance.

We perceive that this miserable condition comes about as a result of our ambitions and our attempts to attain things. Then, a singular desire awakens in us – the desire not to want anything. In other words, we no longer have any personal interests, since they bring us only suffering.

Consequently, we have no other choice but to beg the Creator to save us from egoism. This forces us to strive to overcome all of our problems, which brings us further suffering.

For this reason, Rabbi Ashlag writes in his “Introduction to Talmud Esser Sefirot” (Paragraph 2), “But if you listen with your heart to one very famous question, I am sure that all your doubts as to whether you should study the Kabbalah will vanish without a trace.”

This is so because this question, coming straight from one’s heart rather than from one’s intelligence or knowledge, is a question about many things: the meaning of our lives; the meaning of our suffering (which is many times greater than our pleasure); the difficulties of life, which often make death seem an easy deliverance. And finally, the fact that there is no end to the whirlpool of pain until we depart from this life, worn out and devastated.

Who benefits from this, or more precisely, whom do we benefit? What else should we expect from this life? Although each of us is subconsciously bothered by this question of the meaning of our lives, sometimes it hits us unexpectedly, driving us insane, rendering us incapable of doing anything, shattering our minds, plunging us into a dark chasm of hopelessness and reflecting back to us our own insignificance.

In response, we choose to go on drifting with the stream of life, without pondering the question too deeply. This is a question no one even wants to think about. Nonetheless, the question remains before us with all its strength and bitterness.

Occasionally, we blunder into it, and it pierces our minds and knocks us flat. We continue to trick ourselves by drifting unthinkingly through the stream of life, as before. But the Creator imparts such sensations to us so we will gradually realize that all our misfortunes, and all our anguish, arise from the fact that we have a personal, vested interest in the outcome of our actions.

It is our egoism, our nature and essence, that makes us act for the sake of “our own good.” And, since our desires are never fulfilled, we will continue to suffer.

However, if we were to nullify all our personal interests in everything, we would immediately break the chains of our bodies and would experience our world free of pain and distress.

The method to break free from the slavery of egoism can be found in Kabbalah.

The Creator purposely placed our world, with all its misery, between Himself and us. He did this to help us realize that we must get rid of egoism, since it is the cause of all our suffering. To remove suffering and to sense the Creator, the source of all pleasure, is only possible if we sincerely desire to rid ourselves of all egoism.

In the spiritual worlds, desires are tantamount to actions, since genuine and sincere desires immediately lead to performing them. In general, the Creator brings us to a firm and final resolution to rid ourselves of all personal interests in any situation in life.

He does this by making us suffer so greatly, we will have only one desire – to stop the suffering. This is possible only if we have absolutely no personal or selfish interest in the outcome of any daily matters that arise in our lives.

But where, then, is our free will? Where is the freedom of choice to decide which road to take, or what to choose in life? The Creator pushes us to choose a certain solution by placing us amidst such misery that death seems preferable to life.

Yet, He does not give us the necessary strength to end our miserable existence and thus escape the suffering. Rather, the Creator suddenly gives us a glimpse of the only solution, which comes like a ray of sunshine through heavy clouds.

The solution is not in death, nor is it in escaping from our lives. It is in freeing ourselves from having a personal interest in the outcome of the mundane. This is the only solution that can bring us peace and rest from unbearable suffering.

There is no freedom of choice in this process; we are forced into this in order to escape our suffering. Free will is when we attempt to advance further by fortifying ourselves, choosing to focus all our actions on the Creator alone. We have learned that living for our own sake brings nothing but suffering. The constant process of correcting ourselves and controlling our thoughts is called “the process of refining.”

The feelings of suffering caused by egoistic interests should be so acute that we should be prepared to “live on a bite of bread and a sip of water, and to sleep on the bare ground.” Thus, we should be prepared to do anything necessary to rid ourselves of egoism and personal interests.

Once we reach the condition described above and feel comfortable in it, we can enter the spiritual realm known as “The World to Come” (Olam HaBa). Thus, suffering can lead us to decide that renouncing egoism would be beneficial to us. As a result of our efforts, by constantly remembering past suffering, and by upholding and strengthening this resolution in our hearts, we can reach a state where the aim of all our actions would be to benefit the Creator.

As to ourselves, apart from bare necessities, we would be afraid even to think of personal benefit and pleasure, for fear of once again experiencing the unbearable suffering brought about by personal interest.

If we have managed to oust all selfish thoughts from our minds, even thoughts about the most essential things, we are said to have reached the final stage in forsaking our own needs.

In our normal lives, we have become used to not thinking at all about ourselves, our interpersonal relationships, our families, our work, in all of the deeds we perform in this world. Outwardly, we will appear no different from anyone else in our surroundings. But within our bodies, because habit becomes second nature, nothing will remain of our personal interests.

From this point on, we can pass to the next stage of our spiritual lives and can begin to enjoy pleasing the Creator. However, this delight is no longer for us, but only for the Creator, for we have “killed” all need for personal pleasure.

For this reason, the new pleasure is infinite in time and unfathomable in magnitude, for it is not limited by our personal needs. Only at this point can we see how kind and magnificent the Creator is, for having given us the opportunity to attain the extraordinary bliss of uniting with Him in eternal love.

Attaining The Worlds Beyond – Counteracting the Desire for Self-Gratification

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Our sense of hearing is called “faith,” because if we wish to accept what we hear as true, we must believe what we have heard. Eyesight is called “knowledge,” for we do not have to take anything on trust, but can see for ourselves. However, until we have received altruistic qualities from Above, we are unable to see, since whatever we see, we perceive with our egoistic senses.

This makes it all the more difficult for us to break away from egoism. Therefore, at first we must walk blindly, while conquering what our egos tell us to do. Then, having acquired faith, we will start acquiring higher knowledge.

In order to replace our egoism with altruism, and our reason with faith, we must truly appreciate the greatness and grandeur of the spiritual, as compared to our pitiful, material, temporary existence. We must realize how insignificant it is to serve ourselves compared to serving the Creator.

We must also see how much more beneficial and enjoyable it is to please the Creator than to please our insignificant egos (our bodies). The ego, in fact, can never be satisfied and can show appreciation only by awarding us fleeting pleasure.

When we compare the human body to the Creator, we must decide for whose sake we should work, whose slave we should become. There is no other alternative. The more we understand our own insignificance, the easier it will be for us to choose the Creator.

There are four aspects of a desire to receive: inanimate, organic, animate and speaking.

The aspect of inanimate nature represents completeness. The sense of perfection originates in the surrounding Light coming from afar, and this distant Light shines on those of our world, even though the qualities of this world are opposite to those of the Creator.

In the same way, one who is spiritually inanimate maintains one’s existence as is. This individual has the same desires as others who are similar. This person is incapable and unwilling to make any spiritual effort of his own.

Just as the organic world is built upon the foundation of inanimate nature, the spiritual world also requires a prior inanimate base. A person has no other choice but to begin with the inanimate level.

However, those who wish to ascend from the spiritually inanimate level must find a new reason to replace what previously motivated them to commit their actions: force of habit, upbringing, and environment.

A person who wants to grow further, to come alive spiritually, to make spiritual strides independently, refuses to blindly follow others, but moves forward irrespective of the opinion of others, or the habits or education of society.

This decision to stop performing mechanical acts gives rise to the root of a new,organic spiritual state. Just as a seed must first decompose in the soil in order to grow, so, too, must a person cease to feel any spiritual life among the inanimate masses. Instead, an inanimate life should be perceived as death. This sensation will in itself constitute a prayer for change.

In order to become organic and capable of individual spiritual growth, we must perform several kinds of work on ourselves, starting with “tilling” the inanimate soil. Spiritual progress can be made only by counteracting our desires for self-gratification.

Therefore, if we aspire to advance toward the Creator, we must regularly check our own desires and decide which pleasures we can accept. Since the Creator wishes to please His creations, we must accept certain pleasures.

However, we must exclude all pleasures that are not for the sake of the Creator. In the language of Kabbalah, this can be described in the following way: Our willpower, a screen located in the mind (peh de rosh), calculates the amount of pleasure that we can experience in order to bring joy to the Creator, and in accordance with our exact amount of love for Him. We can experience precisely this amount. However, any other amount of pleasure we experience that is not meant for the sake of the Creator is not out of fear of upsetting the Creator.

Thus, our actions should be determined by our desire to please the Creator, rather than by our desire to advance closer to Him, or out of fear of being distanced from Him. The latter two are considered to be egoistic aspirations, as compared to selfless unconditional love.

The desire to please the Creator or the fear of upsetting Him represent altruistic yearnings. We experience strong emotions such as joy, grief, pleasure and fear with our whole bodies, rather than with some part of them. If we wish to check our desires, we must determine if every part of our bodies agrees with our thoughts.

For example, when praying, we must make sure that all of our thoughts, desires, and body organs are in agreement with what we are saying. We must also be aware of whether we are simply uttering words automatically, without paying attention to their meaning.

A “mechanical reading” occurs when we wish to avoid the discomfort from a conflict between our bodies and the meaning of prayer. It can also arise from a lack of understanding of how prayer can be of benefit when derived from mechanically uttered pleas from the prayer book.

It is worthwhile to ask our hearts what they want to pray for.

A prayer is not what our lips say mechanically, but what the whole body and reason desire.

Thus it is said that “a prayer is the work of the heart,” meaning that the heart is in absolute agreement with what the lips are saying.

Only if we work with the entire body will we receive a response from it, signifying that not a single organ desires to rid itself of egoism or to ask the Creator for help in this endeavor. Only then will we be able to direct a sincere prayer to the Creator, asking for redemption from our spiritual exile.

We must strive to make the reason for an act correspond to the actual mechanical act of carrying out the Creator’s Will. Just as the body acts as a robot, carrying out the Creator’s Will without understanding the reason for it, or without seeing any immediate benefit from it, so must the reason for observing His Will be “because such is the Will of the Creator.”

There is an easy way to check the motivation behind an individual’s act. If it is “for the sake of the Creator,” then a person’s body is incapable of making even the slightest movement. Yet, if it is for one’s own benefit in this or the world to come, then the more one thinks of one’s reward, the more energy is expended for taking action.

All the above makes it clear that it is our motivation (kavana) that determines the quality of our acts. An increase in the number of our acts does not necessarily improve their quality. All that happens occurs under the influence of upper spiritual forces. And we, down here in our world, have been observing the cause-and-effect relationship of spiritual forces for centuries.

A person who can see the consequences of events in advance, and therefore predict and avert undesirable consequences, is called a “Kabbalist.” Our world is the world of consequential manifestations of the spiritual forces, whereas the actual arena of interaction between these forces is situated above and beyond our perceptions.

Only a Kabbalist has the ability to foresee events before they manifest themselves in this world, and possibly even prevent their manifestation.

However, since all these events are sent in order to allow us to correct ourselves, and since we need this correction in order to reach the ultimate goal of creation, no one can help us in this endeavor but ourselves.

The Creator does not send us suffering, but rather sends the means we need to accelerate our spiritual progress. A Kabbalist is not a wizard who performs miracles, but is one whose mission is to help people in general, to assist us in elevating our consciousness to the level necessary to initiate the process of self-correction.

Finally, the Kabbalist is there to help people individually if they desire it.

We have no power whatsoever over our hearts, no matter how strong or intelligent or capable we might be. Therefore, all we can do is mechanically perform good deeds and implore the Creator to replace our hearts with new ones. (The word “heart” usually denotes all of our desires).

All that is required of us as individuals is to have one great desire, rather than numerous desires. The desire that an individual perceives in the heart is a prayer. Thus, a great, wholehearted desire leaves no room for any others.

We can create this great desire in our hearts only by persistent, continuous efforts. In the process, we must overcome numerous obstacles. We must proceed even though we clearly realize that we are far from our goal, and that our study of the Kabbalah is for our personal benefit and not for the sake of the Creator.

The obstacles to be overcome include: the body’s arguments that it is weak; the conflict between spiritual and egoistic efforts; the belief that, when the time is right, the Creator will bring the desired result, just as He brought a person to this particular state, and the theory that one must test one’s achievements, as should all work be tested.

They also include the belief that things have worsened since study of the Kabbalah began; the belief that others’ studies are going more successfully than one’s own and thus ad infinitum—complaints, reproaches, accusations, coming both from one’s own body and from one’s family.

Only by overcoming these difficulties will a person develop a true desire for spirituality. There is but one way we can overcome these obstacles: by “knocking out” egoism as the Kabbalah prescribes.

We can either ignore the ego’s demands, or reply: “I am going ahead without any explanations or tests, for those could only be based on egoism, which I must leave behind. And since I do not yet have any other senses, I cannot listen to you, but only to those great sages who have already entered the higher worlds and know how a person should act. And if my heart is becoming even more selfish, it means that I have made progress and thus deserve to have a little more of my true egoism revealed to me from heaven.”

In response, the Creator will reveal Himself to us, so that we will feel His greatness and will involuntarily become His slave. At that point, we will no longer experience any temptations of the body. This process signifies the replacement of the “stone” heart, which is aware only of itself, with a “flesh” one that is aware of others.

Attaining The Worlds Beyond- Revelation and Concealment

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There is nothing else in the world except the Light (the Creator) and that which was created by the Light (the person, who remains inside this Light). A person can perceive this Light when there is a correspondence between the qualities of the human being and those of the Creator. If the qualities do not correspond, then the person will be unable to perceive the Light – the Creator.

At first, we are placed in the conditions of an explicit and complete domain of egoism, known as “our world.” Only by means of our own efforts can we gradually bring up and cultivate within ourselves such a desire and necessity to perceive the Creator (create a vessel for the Light of the Creator) that we will begin to perceive Him.

Our efforts should focus on an attempt to correct ourselves with all the strength we possess until it is obvious that all efforts to attain the desired goal will be futile. Then, it is time to turn to the Creator with a prayer, asking for help in finding redemption from egoism and in uniting with Him.

This process can take months, and even years, if we undertake this effort under the guidance of a teacher-Kabbalist; or it can take several lives or reincarnations (gilgulim), if such efforts are undertaken on our own, by way of suffering.

Only the right efforts in the correct direction will produce the vessel of the soul, within which the Creator will reveal Himself to us. In Kabbalah, the reasons behind our actions are known as “the fathers,” whereas the consequences of actions are known as “the sons” (the correct spiritual acts).

One is not born because of one’sown will. Spiritually, one is forced to be born (to receive a soul – the Light of the Creator) by the Creator through suffering. But one has the capacity to be born independently by means of the Kabbalah.

One does not live because of one’s own will. If one does not act (live) in accordance with one’s egoistic will, then a true eternal spiritual existence will be the reward, which can actually be called “life.”

One does not die because ofone’s will. If one does not want to die (spiritually) or to be in the state of spiritual death (without the soul; without the Light of the Creator) then one should not act in accordance with one’s own will.

The work in the middle line of the soul begins with the work in the right line: since its use is prohibited (restriction, tzimtzum), the Light of wisdom (Ohr Hochma) shows egoism as bad (aviyut); one feels that there is no worse act than to work for the sake of the self.

But the person still possesses neither the desire nor the strength to work for the sake of others, that is, to give. Therefore, there is a need for the left line, which gives us altruistic desires and strength.

The spiritual organs of perception, just like our five senses (sight, hearing, smell, taste, and touch), operate in accordance with a particular set goal. The effect of the Light of wisdom causes us to realize that there is no personal benefit in using the five senses; that is, there is no point in working for our egoism.

In the absence of the desire to gratify ourselves, which normally induces the five senses to operate, we experience a complete lack of energy to perform any act, leading to lethargy and inaction. At this stage, we have not realized that the goal of our efforts can be the “giving,” that is, our actions can be altruistic.

For this reason, we need the influence of another spiritual quality, known as the “red light,” the left line (“malchut memuteket be Bina”). This second quality is required to convince our desires to agree to work altruistically (qualities of Bina). Once we receive the spiritual energy and the altruistic motion has begun, we begin to act with a combination of the qualities both from the right and the left lines.

As a result, we receive the Light of the Creator into our new desires (the middle line), and thus continue receiving pleasure from the perfection. If we are ready to receive the powers of faith and altruism, then eventually we will be able to receive the highest reason.

The principle of rejecting self-gratification, which was adopted by one of the world’s major religions, and the principle of attaining pleasure, which was chosen by another, both stem from the impure (egoistic) forces (klipot) of the right and the left lines of the spiritual ascent. Thus, where the Kabbalah discusses the subject of placing limitations on oneself, it implies a preliminary stage of working on the self: making an attempt to reject the idea of self-gratification using one’s own willpower.

The roots of all different types of faith, of all spiritual tendencies, of all groups, and of all religious philosophies can be traced to the various klipot.These surround the left and the right spiritual pure lines, which are sustained through the process of seizing-grasping (ahiza) or through drawing nourishment (yenika).

But the goal of any task is to attain the middle line, to rise to the infinite that has no end or boundary, thus attaining the perception of the Creator, unlimited by particular human qualities.

In spiritual vocabulary, a desire is regarded as a “place.” The absence of desire is considered to be “the absence of a place.” This is similar to a situation when a person declares that no place exists in the stomach for food, since there is no more desire to eat.

A spiritual place, or the desire of an individual to perceive the Creator, is known as “the vessel” (kli) of the soul, or Shechina. This vessel receives the Light of the Creator or the revelation of the Creator, also known as “the soul” of the person. The Creator Himself is known as the Shochen.

Since all our desires are permeated with our egoism (desire to receive), the Light of the Creator is concealed. As egoism is gradually ejected from our desires, a greater place becomes available. An uncorrected desire is known as “egoism.” A corrected desire is called “Israel.”

Once a “place” is vacated as a result of a corrected desire, the Light of the Creator is revealed, but the Creator still continues to operate in a manner concealed from us. After we have corrected and purified our desires (places, vessels), we perceive the process of the revelation of the Creator as the appearance of the Light. In reality, however, no motion takes place, but rather, as in the process of developing a negative, the Light gradually appears in our perception.

Since we do not perceive the Light itself, but only its effect on our vessel, we address the Creator by the name associated with His revelation: Shechina. However, we can only determine His Essence by the sensations and feelings that He invokes in us. For this reason, the revelation of the Creator is known as Shechina.

If the Creator conceals Himself, then it said that “the Shechina is in exile”; or that “the Creator is hidden.” But if an individual has earned the revelation of the Creator, then it is known as “the return from the exile.”

The varying degree to which the Creator reveals Himself to us is called “the soul” (neshama).

As soon as we are able to correct at least one of our desires into an altruistic one, we receive an immediate perception of the Creator. Thus, it is said that the human soul is part of the Creator.

Once we reach the final stage of correction, the Creator will fill all our desires, that is, He will reveal Himself to the ultimate degree to which He planned to reveal Himself in His creations. All our desires were designed for this ultimate purpose at the very beginning of creation.

Shechina is the root and sum of all individual souls. Each soul is a part of the general revelation of the Creator. When the Creator reveals Himself, He is expressing His desire to please His creations. This is the understanding of those who attain the perception of the Creator.

We are unable to answer the question of what caused the Creator to wish to create us in order to please, because this question deals with the process that took place prior to the creation. We can only comprehend those things that can be revealed to us, that is, those things that developed after the creation.

The initial stage from which we begin to comprehend the creation is the perception of pleasure that emanates from the Creator. For this reason, the goal of creation – “the desire of the Creator to please” – refers only to those creations that already perceive Him.

All the questions that concern issues beyond this level are above our ability to understand them. We must always remember that all human understanding and knowledge are derived solely from personal perception.

The only thing that we are comprised of is our desire to be pleased.

All our physical and mental potential, all our capabilities, and all our progress are for the sole purpose of letting us receive pleasure from various objects, which we continue to invent, find, and consider necessary, fashionable, or acceptable. This is done for the sole objective of being able to constantly receive pleasure.

We cannot complain about the unlimited forms of the desire to receive pleasure. It was sufficient for the Creator to generate but a single desire in order to induce human beings to feel like independent (desiring) beings, able to behave independently on the basis of a single instinct – that of maximizing our personal pleasure.

This process takes place with the aid of all our faculties: intellectual, subconscious, physical, ethical, and many others. It also includes all levels of memory, ranging from the molecular and biological to the highest levels of our intellect.

Here is a simple example: a man loves money, but is willing to give up his entire fortune to a mugger when threatened with death. In this manner, he exchanges one pleasure source (money) for an even greater pleasure (staying alive).

We are incapable of performing an act unless we are sure that, as a result of this act, we will be in a more advantageous position. It is irrelevant how the benefit will be conferred. What is crucial is that the resulting level of pleasure will exceed the initial level. Only then will we act.

What, then, is the difference between the pleasure received from egoism (from getting) and the pleasure received from altruism (from giving)? The significant difference is in the fact that, when we receive pleasure from egoism, our feeling of pleasure is invariably accompanied by a feeling of shame. But if we receive for the sake of the giver, then we have no feelings of shame and our pleasure is absolute.

The original spiritual being, known as “the common soul” or “the first man” was unable to undergo such a transformation of thought when it received the tremendous pleasure from the Creator. Therefore, it was divided into 600,000 parts (souls).

Every part, every soul, receives a small portion of the burden of egoism, which it must correct. When all the parts are corrected, they will once again unite to form “a common corrected soul.” When such a state is reached, the corrective process known as gmar tikkun will be completed.

For example, in our world a person can refrain from stealing a small amount of money because it represents an insignificant amount of pleasure. The fear of punishment, combined with feelings of shame, prevails over the desire to steal.

However, if the amount is sufficiently great, then the pull toward gratification is much stronger than the ability to withstand it. In this way, the Creator generated the conditions for freedom of choice that we require to overcome our egoism.

He divided the soul into a multitude of parts, and then separated every part into many successive stages of corrective phases (where each phase compels the part to garb into a human body). He then broke every state of a human being into a number of ascents and descents required for the quest to alter one’s nature.

If we feel love for the Creator, we must immediately attempt to adjoin in ourselves feelings of fear as well, in order to be sure that our feeling of love is not egoistic. Only if both fear and love are present is our aspiration to come closer to the Creator in perfect form.

Those who experience a yearning for spiritual perception, but do not perceive the Creator, are filled with spiritual confusion and panic. Though given the desire to grasp the Creator from Above, such individuals are not ready to take the independent step forward toward the desired end.

Instead, they choose to wait to be sent a very strong desire from Above. This will serve as a thrust forward. It will permit these individuals to realize that every feeling and circumstance is filled with the Creator’s desire to attract their attention to Him, and to prompt them to move closer to Him. Then it is possible to detect the Creator’s address.

It is for this reason that each of us sees the world in a very personal way and uniquely interprets all that takes place around us. The rule that “there are as many points of view as there are people” underscores the fact that each of us is unique. By paying attention to our own feelings, we can begin a dialogue with the Creator according to the principle that “every person is a shadow of the Creator.”

Just as the shadow moves with the motion of the individual, and all the motions of the shadow just repeat the motions of an individual, similarly, our inner motions – our desires, aspirations, perceptions, spiritual essence, and outlook on life – repeat the motions (the desires) of the Creator.

Thus, if a person suddenly experiences a desire to perceive the Creator, that person must immediately recognize that this desire did not result from any particular actions, but rather from the fact that the Creator took a step forward toward this person, creating a pull and an attraction to Him.

At the beginning of the path, the Creator uses every appropriate opportunity to communicate with us by arousing in us both a longing and anguish for the spiritual perceptions. But every time the Creator grants us a pull toward the spiritual, He expects an equal reaction from our side.

Therefore, if we understand that the vigor with which we yearn to perceive the Creator is just as strong as the vigor with which the Creator wants to bring us closer to Himself, we should try to develop and strengthen in ourselves these feelings. In this way, we can advance toward the Creator until we can finally cleave to Him in all desires and qualities.

But when we are still at the beginning of the path, we neither sense nor understand the Creator. After making a number of unsuccessful attempts to advance towards Him, it suddenly appears to us that while we want to draw close to the Creator, He disregards us.

In response, instead of increasing our yearning to the degree required to attach ourselves to the Creator, we begin in our hearts to blame Him for ignoring us. We become angry and completely forget that the Creator wants us, to exactly the same extent, and for this reason gave us such yearnings toward Him.

As long as we lack complete faith in the oneness of the Creator, we will inevitably repeat our mistakes time after time, until the Creator makes us realize that all of our desire for Him comes from the Creator Himself, and that He will accept all the efforts we require, and will help us by revealing Himself to us by showing us the full true picture of the worlds and of Himself.

We can only attach ourselves to the Creator by joyfully directing all of our yearnings, and this is called “with all of the heart”. This even includes those desires not required to be brought into an equivalence of form with the Creator.

If we can completely suppress all the egoistic desires unveiled in us before, while feeling happiness in our hearts, we establish conditions conducive to fill our hearts with the Light of the Creator.

The most important aspect of the task of self-improvement is reaching a point where we find a joy in actions that gratify the Creator, because all that is done for our sakes brings us away from the Creator. Therefore, all of our efforts must focus on achieving pleasantness in addressing the Creator, and towards acquiring sweetness in thoughts and feelings about Him.

When we feel empty, it is an appropriate time to search for the grandeur of the Creator and to find support in Him. The more lowly we feel about ourselves, and the greater we perceive the Creator, then to this degree we can rise after requesting that the Creator to save ourselves and alleviate the present situation.

The Creator brings about this elevation after revealing His greatness in order to offer the strength to move forward. In such a condition, we need the Creator and His help, since our reason is pulling in a completely different direction. Therefore, the feelings of emptiness are given precisely in order that we feel them, with the perception of the Creator’s greatness, called “faith.”

A righteous person is the one who, in all that is felt, be it bad or good, justifies the actions of the Creator, regardless of the feelings experienced by body, heart and reason. By justifying all sensations received from the Creator, it is as if one takes a step forward towards the Creator, called the “right” step.

Under no circumstances should we ignore our true state and feelings, regardless of how unpleasant they may be. Even if such difficult situations as these are required, nonetheless we should not try to annul them. By acting in this manner, we would take a “left” step forward.

Perfection in spiritual growth consists of the fact that we constantly advance forward, alternating the two aforementioned conditions.

An absolutely righteous person is the one who justifies all actions of the Creator, both towards self and towards all other creations.

An individual who has attained the possibility to perceive all sensations outside the limitations of egoistic wishes has already separated from them, and wants only to be happy in giving. In such a state, a person cannot experience spiritual downfalls, since every event is not evaluated from the position of personal gain.

Thus, anything that happens, happens for the good. However, since the goal of the Creator in the creation is not in this, but rather in that the created beings should benefit specifically in their own feelings – the achievement of the level of a righteous person – this is not the final state for man.

Therefore, after a person achieves the level of the righteous, it is time to begin gradually restoring the egoism that was destroyed upon achieving this level. That same egoistic desire that the righteous person returned to himself can be added to the desire to make theCreator happy, which was acquired through spiritual work.

Because of this, not only can one give pleasure, but this person can also receive pleasures in the returned egoistic desires, always with the intention to give happiness to the Creator. This situation can be compared to an altruist of this world who longs to do good for others, since these qualities were present at birth.

In fact, the altruist did not receive them from the Creator as a reward for work on the self. Indeed, it is as if the altruist wants nothing, since enjoyment from bestowing good on others fills the ego. The altruist is unable to act differently.

This is reminiscent of a situation where a person is a guest at a friend’s house. The greater the guest’s appetite and pleasure for what is offered, the more satisfaction is received by the host. This pleasure would not be received if the guest were not hungry.

But since the guest may feel shame at all the pleasure being received, he or she may decline further offerings. By declining often enough, the guest will begin to feel that when the offered delicacies are accepted, the host is receiving a favor. Then, all feelings of shame will vanish, and the guest will experience pleasure to the full extent.

In spiritual sensations, there is no self-deception, such as a pretense that a righteous person does not want to receive pleasure for one’s own sake. In earning levels of righteousness, one will, with the help of the Creator who replaces our egoistic nature with an altruistic one, truly refuse all egoistic pleasure and aspire only to benefit the Creator.

But when a righteous person realizes that the Creator receives pleasure only when His creations are delighted by the pleasures emanating from Him, pleasures that are not belittled or destroyed, that person is once again forced to turn to egoism. This time, however, there is a different goal: to experience pleasure for the sake of the Creator.

In the end, the Creator and the individual completely converge in their ntentions and actions as each party attempts to gratify the other, and through this gains pleasure. There are no limits to p receiving pleasure in this manner.

On the contrary, the higher the experienced sensation of pleasure, the higher the spiritual level attained. There is also pleasure from the recognition of infinite strength, power and mightwithout any concern for self.

Therefore, the level of a righteous person is not sufficient to fulfill the goal of the creation. Receiving pleasure from the light emanating from the Creator is crucial for the correction of our intentions: “the reasons for which we seek pleasure.”

The attainment of the level of the righteous only permits us to rid ourselves of the feelings of shame that we experience when we receive pleasures from the Creator. As much as egoism constitutes our nature in this world and altruism is considered to be a utopian notion, they are perceived as opposite by those who occupy the realm of the spiritual world.

The difficulties arise from the concealment of the Creator. We receive pleasures only when we fulfill our desires. But Kabbalah teaches that this is evil, and not good for us. We do not understand why this is so, since we can perceive no pleasure in suffering, and yet we must still believe that suffering is good for us. Thus, our every action or thought produces a multitude of deliberations.

Moreover, the closer we are to the entrance of the spiritual world (machsom), the more complex the situation becomes. Only one truth becomes evident: “There are many thoughts in the heart of a person, but only the advice of the Creator will be established.”

The difference between a person who wants spiritual elevation (that is, to acquire spiritual characteristics like those of the Creator), and a person who fulfills His Will for a payment (as a result of the education received), is this: the latter has faith in rewards and punishment, and for this reason fulfills the Will of the Creator.

The Creator is like an employer who pays a salary; the person is like a worker who does not care about the employer, but rather the salary: reward and punishment in this world, or in the world to come. This gives the “employee” the strength to observe the commandments without asking the question, “Why am I fulfilling the Will of the Creator?” The answer is, because the employee believes in rewards.

However, one who seeks to carry out the Will of the Creator without receiving payment in exchange constantly asks, “Why am I doing this?” and “If this is the Will of the Creator, why does the Creator need this? He is perfect and complete, so what do our actions add to Him?”

It would appear that these questions are just for the person in question, who then would begin to wonder: “What do I gain from fulfilling the Will of the Creator?” Little by little the person comes to realize that the reward for fulfilling the Will of the Creator is one’s own self-correction, until one receives from Above the Neshama (soul) – the Light of the Creator.

The Kabbalah teaches that evil inclination (egoism) appears to sinners as a wisp of hair (a small obstacle), while to the righteous person it appears as a high mountain.

The Kabbalah must be applied as if it were just referring to one person, in whom the characteristic thoughts and desires are called by various names of our world.

Therefore, under the categories of “sinners” and “the righteous” are described the states of one individual. Concealment refers not only to the concealment of the Creator, but also to the concealment of a person from oneself. We do not really know ourselves or our true characteristics. These are revealed to us only to the degree to which we are able to correct them. (In this matter, a person is comparable to a container of garbage: the more one searches within oneself, the greater is the stench perceived).

For this reason, the Creator shows those who are only at the beginning of the path, the sinners, that their egoism is not so formidable that it cannot be overcome. This is so they will not give up hope at the sight of work that is not appropriate to the task.

For those who are already on the path, the Creator reveals a greater measure of the evil (egoism) within them. This is done to a degree appropriate to the feeling of the importance of the correction, and the power of resistance to egoism that they have acquired.

Finally, to those who desire to be righteous, the Creator reveals the full magnitude of their egoism. Consequently, it appears to them as a high, unsurpassable mountain.

Thus, as a person progresses, the evil within is revealed more and more, in amounts that are correctable. Because of this, if a person suddenly becomes aware of something new within that is negative, this indicates that it is now possible to correct it. Rather than falling into despair, one should ask the Creator to correct it.

For example, when we begin to work on ourselves, we can only feel

10 grams of pleasure from all the pleasures of the world that surrounds us, and we are able to dispense with them. Afterwards, the Creator gives us a taste for 15 grams of pleasure.

In the beginning of our work, because of our additional taste for the pleasures, we feel ourselves more lowly (from the feeling of being drawn to things that did not previously attract us), and weaker (because of the difference between the strength of our attraction to the pleasures and the power of our own resistance to them).

However, in a situation like this, we must tell ourselves that since the Creator added 5 grams of pleasure to the taste of the pleasures we receive from the world around us, yet we are unable to correct ourselves, we must request strength from the Creator. But when we receive the strength to overcome 15 grams of pleasure, afterwards we receive an additional 5 grams of taste for the pleasure, and once again we feel that we are weaker and lowly, and this process continues.