The Zohar influences one’s soul more than anything else in the world. This doesn’t mean that we should discard all other books and study only it, but its effect is more powerful than anything else.

Talmud Eser Sefirot and Tree of Life are good for forming oneself. In addition, later on, when a person is already on the spiritual levels, they can serve as instructions for making inner actions.

When you feel ascents and descents, entrances and exits of Lights the way you might feel it physically, since your desire or spiritual vessel is ready for reception and bestowal, for the entrance and exit of the Light, then you can work with Talmud Eser Sefirot and Tree of Life by actually making the actions they describe.

On the other hand, when you work with The Zohar, you do so through an intermediary – the Surrounding Light. This composition develops the vessel of the soul in general, rather than according to the verse, “A person’s soul teaches him.” The latter is when you can take Talmud Eser Sefirot and carry out the actions in practice.

There is a time of preparation for the future level, and that is what The Zohar is mostly intended for. Besides this, there is a time for actualizing the levels, which is done with the help of Talmud Eser Sefirot.

From the 2nd part of the Daily Kabbalah Lesson 8/29/10, The Zohar

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Spiritual Simulator: Questions of the Day

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A person advances inasmuch as he invests into our spiritual stimulator. I don’t enter the stimulator just to answer the questions. Nobody cares about my answers. The program keeps track of if I answered or didn’t, whether I logged in or not. That part is worthless. What matters is with what inner awe and apprehension I logged in and what I wanted to leave there, what part of my heart. This is most important.

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Today is Unity Day, and many Kabbalah groups and individual students from around the world will participate in it by connecting to us live via the Internet and the Kabbalah TV Channel. In unity we reach the desired result of our entire work, the final outcome of the entire creation because unity is the means, the vessel for the Creator’s revelation, when He is revealed “one to One,” as it is written in The Book of Zohar.

This is the only reality that we can wish for, where instead of feeling himself, everyone feels “someone” who incorporates into himself all of us. When everybody loses their own “I” and feels only “we” instead, it becomes a completely different reality. It is created “above us” and is called Malchut of the World of Atzilut or Shechina.

The broken souls exist in the worlds of BYA and are considered to be “separated from sanctity,” while in the Malchut of the World of Atzilut, above the worlds of BYA, there is the place of our unification. Hence, by aspiring to unite, we build Shechina and in it, we reveal the Creator who is called Shochen.

This is why the day on which we all engage in building such unity is a special day. We need to appreciate it and try to connect to it as much as possible!

From the 4th part of the Daily Kabbalah Lesson 8/29/10, “Introduction to the Book, Panim Meiron uMasbirot”

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

Following the Paths of Kabbalists

The most successful way for one who wishes to learn the wisdom is to search for a genuine Kabbalist and follow all his instructions, until one is rewarded with understanding [in his corrected desires] the wisdom [of the Creator’s revelation] in one’s own mind, meaning the first discernment [from the Creator himself]. Afterwards, one will be rewarded with its conveyance mouth to mouth [in a mutual screen, attainment, adhesion], which is the second discernment, and after that, [internally] understand in writing, which is the third discernment. Then, one will have inherited all the wisdom and its instruments from his teacher with ease, and will be left with all one’s time to develop and expand [his revelations of the Creator].
– Baal HaSulam, “The Teaching of Kabbalah and its Essence”

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Excerpts from my upcoming book, A Guide to The Book of Zohar

Baal HaSulam, “Introduction to The Book of Zohar,” Item 58: And I have named that commentary The Sulam (Ladder) to show that the purpose of my commentary is as the role of any ladder: If you have an attic filled abundantly, then all you need is a ladder to reach it. And then, all the bounty in the world will be in your hands.

There is no use to open The Book of Zohar without The Sulam commentary. There are quite a few commentaries written on The Book of Zohar, but The Sulam is the only one that raises us to the level of the Creator’s perfection. It is so because Baal HaSulam ascended all 125 degrees that the authors of The Zohar “stood on” at the time when they wrote it, and disclosed The Zohar for us from their height.

The Sulam commentary adapts The Zohar to modern-day souls that emerge nowadays in this world. The Light of The Book of Zohar corrects our souls and enables them “to face” The Zohar (the Upper Radiance or the Upper Light) in a way that it can return us back to the unity through which the Creator will reveal Himself to us.

The Sulam helps us to position ourselves in the middle line so that we correspond to the form through which the Upper Light descends onto us (a combination of measures of mercy and judgment) and thus can receive it. The middle line is a formula by which we have to correctly combine two forces that exist in nature: the force of the Creator (bestowal, abundance, and Light) and the force of the creature (the desire to receive pleasure). Our entire work consists of building the middle line and is the only freedom of choice that we have.

The Sulam commentary allows us to build the middle line, and hence, ever after it was written, there exists no other way to realize The Book of Zohar but in accordance with it. Truly, Baal HaSulam directs our vision, approach, and sensations in a way that all that is written in The Book of Zohar penetrates in us through the “middle line” (middle ground).

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What makes our spiritual stimulator so special is its ability to completely abstract a person from his body (egoism) and all aspects of the material world. The system takes charge of practically everything that in everyday communication acts as an obstruction and prevents us from getting close to others.

It represents some abstract essence, which is not present in any of us, yet at the same time we all try to have it come into existence outside of ourselves, as our common whole. And since this essence is very weak, it is impossible to feel it in ordinary life as we communicate with other people because it is overlapped by our animate egoism, which is much stronger.

However, if we take care of it like it’s a “Tamagotchi” (a virtual electronic pet), if we consider it our common “baby,” then it will grow. At first glance, it is a completely irrational action that contradicts all the logical notions of the person who enters this virtual reality. But as a consequence of our common actions, we, on one hand, create an abstract commonality, and on the other, it influences us intensely and very vividly.

In other words, the force that is behind all our efforts to unite gets accumulated. This force is impossible to recognize, but it will manifest as a reaction to all our efforts. A participant in mutual efforts will individually feel its revelation. An outsider will just shrug in confusion.

It is impossible to explain its revelation to a person logically. However, we can invite everyone to participate and feel it. This is in fact the beginning of the Creator’s revelation.

This is why from the beginning and to this very day, it is so difficult for me to convince people to enter the “stimulator” for the first time and begin to participate in this process. A student needs to go by “faith above reason” in this regard and begin to work regardless of his conviction, doubt, and natural sense of reason.

But even for someone who is not a beginner, obstacles will arise again and again, despite the initial rejection of one’s egoism when he works on unification.

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Rabash, Shlavei HaSulam, “The Purpose of the Association-1”
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The Book of Zohar – Selections, Chapter “VaYechi (And Jacob Lived in the Land of Egypt,” Item 91
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Rav Yehuda Ashlag, Talmud Eser Sefirot, Vol. 1, Part 4, Item 58
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Rav Yehuda Ashlag, “Introduction to the Book, Panim Meirot uMasbirot,” Item 18, Lesson 17
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Dear Friends, please ask questions about these passages from the great Kabbalists. The commentaries in brackets are mine.

Following the Paths of Kabbalists

Hence, a person has the choice [which is the only action that he is able to make whereas all other actions depend on the implementation of his free will] of going to a place where there are righteous [those who desire to justify the Creator through correcting themselves]. One can [despite their earthly egoism] accept their authority, and then he will receive [if he is able to annul himself] all the powers [of bestowal and love] that he lacks by the [egoistic] nature of his own qualities. He will receive it from the righteous.
This is the benefit in “planted them in each generation,” so that each generation would have someone to turn to, to cleave to, and from whom to receive the strength needed to rise to the degree of a righteous. Thus, [due to their ability to bestow and love that they picked up from the righteous] they, too, subsequently become righteous [and are obligated to transfer their powers further to their disciples.]
– Baal HaSulam, Shamati #99, “He Did Not Say Wicked or Righteous”

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