The Book of Zohar, Weekly Torah Portion “Bo,” Selected Excerpts
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The Book of Zohar, Weekly Torah Portion “VaYiera,” Selected Excerpts
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Question: Why does Baal HaSulam write in “The Introduction to the Study of the Ten Sefirot” about the forbidden part in the wisdom of Kabbalah: that Kabbalists can reveal what belongs to “Flavors of the Torah,” but cannot disclose the part that belongs to the first three Sefirot or the “head of the Partzuf?”

Answer: Even if Kabbalists tell about something that is “forbidden,” we won’t understand anything. It is like talking about anything next to a baby without needing to be careful because the infant still will not hear or understand anything anyway. He doesn’t connect the words he hears to any meaning. Just like when we read The Book of Zohar, single words are understandable, but for us they add up to senseless sentences

“The secrets of the Torah” are not information that is carefully hidden from us. It is simply our brain, which at the moment is on an ordinary beastly level, cannot perceive them. So for us it remains a secret, as does all of reality. Please, it is all revealed to you, look! Do you see anything? Who is to blame that you don’t have the means to perceive? Develop them and you will see reality. It is the same when it comes to the “secrets of the Torah.”

We study in “The Study of the Ten Sefirot” about what belongs to the head of the world of Atzilut, the head of Arich Anpin, and we know that there are the parts of RADLA (Reish delo Eiyada), parts of its “brain” (Mocha de Avirah, Kruma de Avirah) that are concealed from us in the upper Light. But we study everything that belongs to the “flavors of the Torah” and not its “secrets” in this system. The difference is that the “flavors” relate to the thoughts of the created being and the “secrets of the Torah” relate to the Creator’s thoughts.

There would be no point mentioning all this, if there weren’t people who claim that it is forbidden to study the wisdom of Kabbalah because it is a secret. There are no secrets in it; on the contrary, the wisdom of Kabbalah reveals reality to us! It doesn’t reveal some “forbidden secrets”: In order to reveal the secrets you have to reach them yourself by preparing your vessels, your desires, your vessels of perception. If you prepare all the desires that belong to the seven lower Sefirot (ZAT) in the full height of the spiritual ladder, then you begin to discover their upper part (GAR). You will be ready for this revelation and will discover this secret yourself. [Read more →]

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Question: How should I relate to the fact that there are “flavors of the Torah” that can be revealed and “a secret” that must not be revealed, in my work?

Answer: You shouldn’t worry that you might discover some forbidden secret by chance. You should think about the correction of your desires now. When you correct the desires that belong to the lower part of the Partzuf, then the Light called “flavors” will be dressed in them. In this Light you will be able to understand the head of the Partzuf and will begin to reveal the “secrets.”

The secret is not your calculations in your head about how to fill the “body” with the help of the Masach (screen). “To attain the mind of the Partzuf” is to attain the thought of creation, the attitude of the Creator to us, His intention, and not only His desire to bestow good.

As for now, we don’t have such a mind, we don’t have the vessels for this kind of attainment. You will need to build a new logical tool for decision making, which at the moment we don’t have.

After we correct all our desires and adhere to the Creator, this adhesion will raise us to an upper level about which Kabbalists do not write. The wisdom of Kabbalah only speaks about the correction of the desires that must be made in 6000 years.

During these 6000 years the correction ends and the worlds of BYA rise to the world of Atzilut. Then the world of Atzilut together with the worlds of BYA spread downwards from the Parsa until this world. But they don’t tell us about this in the books because this belongs to the correction of the “stony heart.”

We study about how we have to rise to the world of Atzilut. After all the souls that belong to “Israel” and all the souls that belong to the “nations of the world” who cannot rise by themselves but only thanks to the fact that they join “Israel” (and there are such parts in every person) rise to the world of Atzilut and receive the Light there—this is where our work ends.

When we raise all the souls, until the last one, an upper action, called “Zivug Rav Pealim Mekabtziel,” comes, which is intended from the start for the time when all of the AHP de Aliya rises. Then the Light of Gmar Tikkun is revealed—”Rav Pealim Mekabtziel.” This means that it takes all the desires with all their Lights and gathers them into the whole ten Sefirot, and they spread from the head of the world of Atzilut until this world.

This is how the correction of the desires takes place. But what will happen afterwards? The wisdom of Kabbalah doesn’t tell us. Well, you’ve corrected the desires, what next? You’ve finally fixed the car, where will you go now?

We are only at the beginning of the road; what’s next, we are not told—not because it is forbidden, but simply because it is impossible. We don’t have the mind or the feeling to understand what will happen next. Undoubtedly, however, this future awaits everyone. Our role is only to hasten our development!
[65492]
From the 3^rd part of the Daily Kabbalah Lesson 1/10/12, “The Study of the Ten Sefirot”

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The Book of Zohar, Weekly Torah Portion “Shmot,” Selected Excerpts
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“Forefathers,” the highest degree of the common soul, have made the main corrections in the system in order to activate it (marked in red). Others, “sons” (marked in green), can also join it.

They already have something to rely on, that is, the teachings of our forefathers who have left a functioning, interconnected system, which operates according to the laws of similarity of Lights and vessels. This is the “teaching,” the Torah. And the “Creator” is something that is revealed in the system.

Overall, the system that exists on a certain degree of inner balance and unity is called the “Torah.” Moreover, it can manifest on different levels, ascending as we gradually manifest it and more clearly reveal the Creator in it.

So who are “we?” We are the components of the spiritual system, which we want to reveal.

Baal HaSulam writes in the “Introduction to the Study of the Ten Sefirot” that the forefathers have prepared a system and left us a method. This now enables us to evoke illumination from the degree they have attained. No matter where you are, you have an ability to establish a connection and connect to this system that they have built between them.

How do you connect? Through Kabbalistic books, the group, the study, and the teacher. By using these tools I connect to the system, and it begins to influence me until I completely connect with it. And this is so for all.

We build a test system between us in order to do this, and in this way we begin to correspond to the forefathers, which activates very powerful forces. On the other hand, it is very difficult to do this individually; only a few individual souls were capable of this.

Thus, there are people with a point in the heart (•) who aspire towards a connection with the common system, even though they do not know for sure what drives them. By building a net, similar to the system of the forefathers, they connect with them, and then both nets merge into one.

And then the correction of the third level—the nations of the world—begins until this entire space becomes completely filled, without leaving a single empty space.

So how do the nations of the world become corrected? They are corrected through connection. At first they are drawn towards education, a message about correction is spread through them—and then they are pulled up. In the end, the vessels of the AHP support the vessel of Galgalta ve Eynaim, and everyone merges into one single Kli, which becomes entirely filled with Light: the revelation of the perfection of the Creator by His creatures. This is the purpose of creation.
[61024]
From the 4^th part of the Daily Kabbalah Lesson 11/17/11, “The Arvut (Mutual Guarantee)”

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The Book of Zohar, Weekly Torah Portion “VaYechi,” Selected Excerpts
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The Book of Zohar, Weekly Torah Portion “VaYigash,” Selected Excerpts
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Question: What do the Creator’s names refer to and how can they be attained?

Answer: The Lights, which enter desires and fill them, evoke the sensation in the desire of the kind of fulfillment that it is—the degree of the desire’s similarity to the Light, the Creator. They are referred to as the holy names of the Creator.

Part of the desire to receive pleasure becomes “holy,” which means that it is able to work for the sake of bestowal, and this is why it becomes filled with the Light of Hassadim or even the Light of Hochma. These desires become similar to the Creator.

The Creator Himself does not have a name. The Creator is a complete and perfect HaVaYaH filled with the Light of Infinity. But there are no names in the world of Infinity because names stand for a certain limitation: “kind,” “merciful,” etc. This is why the Creator does not have a name.

All of His holy names are different forms in which we perceive Him in accordance with the degree of our correction. It is similar to your individual characteristics, which I perceive you with: you wear glasses, you dress well, you are a father, an engineer….

In other words, I give you different names or definitions, but I do not know you in reality. I only distinguish a certain particularity in you every time, in relation to a certain specific quality. This is how the attainment of the Creator happens—through His “holy names,” different forms of bestowal, which bring us closer to Him.

But when we correct all our “620” desires and turn them into desires to bestow, they become 620 holy names, and we eventually attain Him through their collectivity. And when we combine all these names into one Name, as it is written: “And the day will come when He and His name will be One”—we truly attain the Creator.
[61631]
From the 1^st part of the Daily Kabbalah Lesson 11/24/11, Writings of Rabash

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The Book of Zohar, Weekly Torah Portion “MiKetz,” Selected Excerpts
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