Shamati #16 “What Is the Day of the Lord and the Night of the Lord in the Work”
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The Book of Zohar – Selected Chapter “Beresheet (Genesis),” “A Prayer for the Poor,” Item 198, Lesson 58
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Talmud Eser Sefirot, Part 6, “Ohr Pnimi,” (Starting with: “The Daat de Nekudim”), Item 26, Lesson 20
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“Introduction to the Study of Ten Sefirot,” Item 87, Lesson 39
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The Book of Zohar – Selected Chapter “Beresheet (Genesis),” “A Prayer for the Poor,” (Starting with: “It is so because of AVI”), Item 195, Lesson 57
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Talmud Eser Sefirot, Part 6, (Starting with: “However, the Rav counts four divisions”), Item 26, Lesson 19
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“Introduction to the Study of Ten Sefirot,” Item 79, Lesson 38
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Question:

Answer: This cycle is different from the previous one. You will see that the first time everything became realized suddenly, like in a naïve and unsophisticated child. We succeeded then, but this time the success is possible only after multiple problems, greater contemplation and fluctuations.

After all, each time the desire becomes more cunning and gives greater resistance. No matter how high you rise, your evil inclination rises above you. This is why we cannot repeat something that already happened.

The most important thing is to be involved in this, to prepare and to understand that we have to unite and there is no other choice. Otherwise, there is no use to even start. There is no need to go to the wilderness if we are not bringing a real desire. This desire appears in the broken heart.

In the desert, the one that wins and survives is the one who really sticks to the path. On one hand he is devastated, but on the other hand, he has the end of the thread. This thread is the unity with the friends. In the end, we are not exiting the desert, but rather it turns into the land of Israel flowing with milk and honey. We will receive all spiritual abundance right at the “spot” if we unite. Then the desert, which lies between us, will turn into the Promised Land, into the intention, the yearning for the Creator. There we will reveal Him.
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From the 2^nd part of the Daily Kabbalah Lesson 2/3/12, The Zohar

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Writings of Rabash, “Come to Pharaoh,” Lesson 2 
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The Book of Zohar – Selected Chapter “Beresheet (Genesis,” “A Prayer for the Poor,” Item 194, Lesson 56
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Talmud Eser Sefirot, Part 6, (Starting with: “We find that because of…”), Item 26, Lesson 18
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“Introduction to the Study of Ten Sefirot,” Item 79, Lesson 37
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We are in a state where precisely the “prayer of the pauper” can save us.

We are going out to the desert, which reflects our inner state, because the desert is poverty. And we don’t desire anything, other than to acquire the point of contact with the Creator, to revive our soul.
In return we can receive all the benefits of our current level, instead of the drop of unity with the higher level, which is always called the Creator for the lower level, creation.

We lack desire for the higher level, a desire just to unite with the upper one, to feel that we are inside of Him like a drop of semen that begins to develop.

This should be our intention while reading The Book of Zohar.
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From the 2nd part of the Daily Kabbalah Lesson 2/6/12, The Zohar

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It is not by mere chance that we find ourselves standing opposite each other with nuclear bombs.

In the middle, between love and hatred that lives among us, is the crisis! This crisis tells us, “You will not be able to survive on this planet if you don’t turn your hatred into love!” That is, if you don’t begin to trust each other in matters that pertain to atomic bombs, banks, and everything else, and if you fail to see this system as round and integral, since that is in fact precisely how it is whether you like it or not.

Understand that you simply have no other choice with the form in which this analog, integral, and completely interconnected system works that is filled with deadly weapons and hatred, you have to turn yourselves around! Otherwise, you will be left without as much as a slice of bread.

It no longer is just some personal problem that we can brush aside. You simply will not be able to provide the most essential things for survival.

The financial crisis is causing millions of protesters to come out to the streets now. The country itself could be very wealthy, such as Germany or the United States, but due to complete indifference toward each other, it will be impossible to provide a normal life for people who are jobless. They will go to the streets and destroy the whole country.

It doesn’t matter how much money and food resources the nation has hidden away. With the lack of sharing between us, we have a world where half of the population is dying of hunger, and half is throwing out more food than would be necessary to feed the other half. And they cannot come to a consensus with each other because they don’t think about each other.

Therefore, we see that we will not make it without reaching universal love. However, this word has already acquired a certain impure connotation, meaning sexual, false, or naive. Therefore, we can talk about complete mutual partnership: penetrating into another person’s desires, understanding what he needs, filling his necessities, and having concern for him. We must achieve this; otherwise, life on earth will come to an end.

If this is the general law of human survival, how can we begin to live in accordance with it? I need to organize all the thousands of desires that I have in order to not use them only for my own sake but to take into account the interests of others in each of my desires.

I need to be connected with the whole world. I don’t need to know what every person looks like, but there should be a feeling in me that we are all together and I am taking care of every person as though I am taking care of myself. I pour myself a cup of tea, and I worry about everyone else also having a cup of tea. And if others have no tea, to the extent that they desire it, I too will not take any tea for myself.

It is like a mother who cannot take care of herself until she feeds her child and ensures that he is full, healthy, and happy. She simply is unable to think about herself while he lacks something. We need to learn to reach this opposite state from the state of complete egoism.
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From KabTV’s “A New Life” Episode 6, 1/3/12

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The Book of Zohar – Selected Chapter “Beresheet (Genesis),” “A Prayer for the Poor,” Item 192, Lesson 55
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Talmud Eser Sefirot, Part 6, Item 26, Lesson 17
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“Introduction to the Study of Ten Sefirot,” Item 79, Lesson 36
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“The prayer of the poor” is exactly what we need if we want to go to such an action like the convention in the desert: to look for the right deficiency, for the necessity.

But this is what we need. How can we know for sure what the Creator wants to bestow upon us? What should we ask for? In the Torah it says about the beginning of the spiritual path: “And a certain man found him, and behold, he was wandering in the field. And the man asked him, saying: ‘What seekest thou?’ And he said: ‘I seek my brethren.’”—the connection with others. How can we reach this connection if everyone feels hatred towards others and they don’t know where they are, they don’t understand that they are preserving their beastliness, going out to the field to hunt or to herd, while the one who wants to resemble the Creator is looking for a human (that resembles the Creator) and wants to see that “human” part in another?

As a result a person begins to discover the exile, Pharaoh, and the need to leave his control. It is all revealed in the connection among people.

Therefore, if we want to go out “to a field that God has blessed,” in order to do this kind of work and to feel that we are in the desert and should reach connection, then in that connection we can reveal that we hate one another and that Pharaoh, the snake, is among us. And this will evoke us to ask for the Creator’s help. Let’s hope for this to happen.
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From the 2^nd part of the Daily Kabbalah Lesson 2/2/12, The Zohar

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The Book of Zohar – Selected Chapter “Beresheet (Genesis),” “A Prayer for the Poor,” Item 189, Lesson 54
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Talmud Eser Sefirot, Part 6, Item 24, Lesson 16
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Lesson Topic: Kabbalah Learning
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Question:

Answer: It is better if you do both, but you cannot accomplish it at once. It takes a long time. It is similar to working with some novel device or entering a new society. Initially, we don’t know anything about them. We start exploring their behavioral patterns and reactions to the environment and eventually analyze the initial data and our impressions; we figure out what impacts this mechanism and what doesn’t.

Gradually, we begin to sense the nuances of the system; we learn how it reacts to external factors. It doesn’t matter whether it is a human society, a family, a person, or a machine. All systems react to external influences.

When we study the upper system: Aba ve Ima, ZON, worlds of BYA, and Atzilut, we gradually start assigning our own properties to them under the influence of the surrounding Light. We can tell the difference between Aba ve Ima (Father and Mother) and ZON, which occupies a position that is lower than Aba ve Ima or the worlds of BYA; we distinguish between right and left lines, and recognize Arich Anpin with its “brain partitions” and “hidden intelligence.”

We begin sensing definitions. It’s as if we know people that belong to a certain group or as if we connect a familiar person with a concrete sensation:  pleasant or unpleasant, intimidating or not.

When we get to know The Zohar and other Kabbalistic books, we link Kabbalistic notions of internal and external nature with our own sensations. Thus, we begin to assemble all images into one picture, no matter what we read:  a weekly chapter of the Torah, “Study of the Ten Sefirot,” or The Book of Zohar, which is written in an allegorical language. We start collecting all images into one picture.

It’s about the upper system to which we belong and its influence upon us. It doesn’t matter what time and place we are talking about: Egyptian slavery, wandering in the desert (as described in the Torah), shattering of the worlds, or correction described in the “Study of the Ten Sefirot.”

Not only do we start to understand that all sources talk about parallel events, only using different languages; we also begin to connect them to ourselves. First, we thought that everything was outside of us and that some upper system was somewhere else, whereas we are here in this world.  But later, our self-vision starts to differ and we recognize that everything is within us and about us. The whole Torah is instruction (Orah) that helps us enter the authentic system in order to avoid the state of unconsciousness and keep us away from the condition of living without any clue of where we really are. This is how a person gradually advances.

When we open The Zohar or any other Kabbalistic book (The Study of the Ten Sefirot, Tanakh, Midrash, or Psalms), it depends only on the person and his in-depth sensation that all these sources speak about him, the Creator, and the buffer that connects them together, that is, the world, humankind, the group, and our teachers, the great Kabbalists, the authors of the books that connect us with spirituality.

Then, it doesn’t matter what “language” we are using and what style we cling to; all that matters is whether we have enough time and a suitable place for authentic actions. We feel that we stand across from the system that facilitates revelation of the Creator to us. This system is both external and internal and the Creator stays inside of it until “Israel” (the people), the Torah, and the Creator connect into one whole as all of us always strove to attain.

It will come gradually.
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From the 2^nd part of the Daily Kabbalah Lesson 1/26/12, The Zohar

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Preface to the Book of Zohar, Item 26, Lesson 14
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Question:

Answer: Yes, and no. If it helps a person understand Hebrew better, then it is worthwhile. However, if you stay on the same level, then no, because eventually, while reading The Zohar we advance through the PARDES in the reverse order. I go through the different stories from the secret (Sod) to the allegoric literature (Drush) then to the hint (Remez) and to the literal meaning (Pshat).

At first I really don’t understand what it is about. Then in Drush, I begin to understand that it is about certain attributes in the general vessel, which is broken and which must be revealed in this way. The style that is used to tell this is Drush and Remez, and in the meantime I don’t distinguish between them. Afterward I begin to advance and then instead of Drush and Remez, I begin to see the network of connections among us more clearly.

In the article “The Four Worlds,” Baal HaSulam writes what the four worlds are: Assiya, Yetzira, Beria, and Atzilut: the revelation of matter, the revelation of the action, and the revelation of the operator.

We advance in reading The Book of Zohar until we begin to see that it is only about the connection among us: to what extent it reaches correction thanks to the revelation of the Creator in it, where the deficiency that comes from us is, where the correction is, and how they operate together like oncoming waves that come and go. And so time after time, the network among us is gradually revealed, in all its different manners.

All this refers only about the mutual connection between us, which is built, expanded, and revealed thanks to the revelation of the power of bestowal, the Creator. It fills the void between us and thus, He is revealed. Our bestowal and His revelation appear as one whole.

Therefore, before I come to look at this picture, I feel the difficulties in discovering it that start from the Sod, which is the beginning of the PARDES.
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From the 2^nd part of the Daily Kabbalah Lesson 1/31/12, The Zohar

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Question:

Answer: From the tip of the Yod (the 10th letter in the Hebrew alphabet). The Ari wrote in a poem:

Behold that before the emanations were emanated and the creatures were created,

The Upper Simple Light had filled the whole existence.

And there was no vacancy, such as an empty air, a hollow,

But all was filled with that Simple, Boundless Light.

And there was no such part as head, or end,

But everything was One, Simple Light, balanced evenly and equally,

And it was called “the Light of Ein Sof (Infinity).”

And when upon His simple will, came the desire to create the worlds and emanate the emanations….

And then the desire to receive was revealed, something that was opposed to the Light.

The Light is bestowal and love. And suddenly, within bestowal and love something black begins to appear to differentiate from bestowal and love. Actually, it is a small drop, something that isn’t similar to Light, something distinct from it, that was created in it, and it precisely is called “creature.” Everything else developed from it. All the rest was consequently determined by this tiny difference from the Light, which began to develop due to the Light, and it began to feel itself and become familiar with its oppositeness to the Light.

And then we speak about the fourth level in the phases of Direct Light, about Ein Sof (infinity), the restrictions and the continuation of the development of the creature. But actually nothing changes: There remains that same small difference from the Light. The only thing that grows in it is the feeling to what extent it is opposite the Light. But by itself, it is just slightly different from the Light.

Therefore, the Creator only created the tip of the Yod, and all the rest developed from this point. This is the root of the letters.
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From the 2^nd part of the Daily Kabbalah Lesson 2/1/12, The Zohar

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The Book of Zohar

By the form of the book, black letters on a white background, we see that it is the black color that conveys all the information to us. Although we may say the opposite: If we enter the attribute of bestowal into the white Light of the background of the book, we study the white part in contrast to the black—not black on a white background, but white in which there are small black voids.

Therefore, two things were said about the Torah: “Don’t see me that I am dark” and “I am black and beautiful.” On one hand, there is the Light, the attribute of bestowal and on the other hand, there is the desire, the vessel, the attribute of receiving. Therefore we are in a state of ups and downs when we feel and study the white in contrast to the black and vice versa.

This is a study in which one completes the other, and thus enables us to see not in our desire, not in the attribute of receiving, but rather from the perception of the upper, from the attribute of bestowal. When we are in our own desire, we act from our letters, from the darkness on the white Light’s background. But if we are incorporated in the upper, like Galgalta ve Eynaim and AHP, we learn from the Light of Ein Sof because then we are incorporated in it, and learn the white Light that is in the books and not the black.

Thus we learn one attribute in contrast to another, until they complete one another and the letters complete the white background and the white completes the black part of the letters. The letters don’t disappear, but the whole Torah turns fully into Light, as it says: “the night will glow like daytime.”
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From the 2^nd part of the Daily Kabbalah Lesson 2/1/12, The Zohar

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Reading The Book of Zohar helps us hasten time.

This is the difference between the level of the animate and the level of the speaking, although the two cannot be compared. No matter how much a beast wants to, no matter how much it jumps, no matter what it does—in its entire lifetime, it will not be able to perform one action that is similar to a human or even a small child. This is the difference in the levels of development.

Therefore, if we read The Zohar and don’t think about the actions that the Light can perform on us, our development will be very slow and may even be negative because in any case, the Light performs changes in us.

But if we add the right intention, then the reforming Light develops us from self-love to love of others, to resembling and becoming equal to the Light, and we reach the opening of the eyes.
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From the 2^nd part of the Daily Kabbalah Lesson 2/1/12, The Zohar

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The Book of Zohar – Selected Chapter “Beresheet (Genesis),” “Let Us Make Man,” (Start with: “It was said above”), Item 183, Lesson 51
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Talmud Eser Sefirot, Part 6, (Start with: “The third Behina of the Nekudim“), Item 20, Lesson 13
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“Introduction to the Study of Ten Sefirot,” Item 69, Lesson 33
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Question:

Answer: The Creator does not want anything. He wants what you want. He is constantly in the law of absolute bestowal. And Reshimot (informational genes) are awakened in you all the time and reveal to you how much you are opposite to this total property of bestowal that is ruling over the world.

The stronger the Reshimot will open in you, the more you will feel opposed to this law, this force, in various forms. From day to day, your world will appear to you much worse from any side.

Do you want to stay in it? Stay. Do you want to move out of your misery? Advance! Do you want to do something with yourself? Do. Use this power for good. How? If you strive for it, then you will discover its greater impact on you. If you do not strive, you will not discover.

The Creator is unchangeable. By your aspiration, you will be able to draw more help, more power from Him. And if you do not long for Him, if you turn your back to Him, you will reveal something different.

The Creator does not want anything. We just say: “His desire is to bring pleasure to the creatures” because we think that His desire is the same as ours, that it operates and performs. It does operate and perform, but in an unchanged form. And that is why, in contrast to our world, it is a static state, when everything depends on you. All changes depend on you.

Reshimot are revealed only to you so you feel changes; it is not He who is changing every moment. The Creator does not change; the Light is in absolute rest. The creature wanted to perform the first restriction (Tzimtzum Aleph) and has done it; the second restriction, please do! The Creator agrees, but nothing more. The creature does everything. We just relate in our earthly language that the Creator acts in everything.

Thus, if you want to change something, you should not forget that it is we who change,.
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From the 2^nd part of the Daily Kabbalah Lesson 1/29/12, The Zohar

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Question:

Answer: Start from the need to evoke inspiration and to impress everyone by your desire to create the environment. Try to spur them without words that we should all yearn to create an environment that will oblige us, change us, and bring us closer so that we will connect. This is a must. Without such a society, without the right connections among us, there is nowhere that spirituality can be revealed. Spirituality is revealed only in the connection among us.

The form of the connection among us is the form of the spiritual world, the form of the level a person is on. The moment it influences me and I want to discover it, the level of the connection will depend on me. In the same group there are those who see it on level 50 and there are those who see it on level 5 and others can see it as absolutely perfect, in Gmar Tikkun (Final Correction).

Spiritual reality doesn’t have a predetermined form; it all depends on a person. This is why I need the environment so much, so that it will oblige me to treat it correctly. That’s all we need.

Actually, when I see that it is corrected, I see that it has always been that way, and I only lacked the desire to discover this, I lacked the sensitivity. Now too we are in a group and in an environment that is in Gmar Tikkun, in the world of Infinity. But it doesn’t spur me to discover that. By evoking the friends, I create an effect that helps me discover that they are absolutely corrected.

As a result of this cycle, which comes back to me, I correct myself. This is called to pray, to judge myself, how do I return to the right attitude through the environment. We have to give it a lot of thought because it all begins and ends here.
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From the 3^rd part of the Daily Kabbalah Lesson 1/20/12, “Introduction to The Book of Zohar”

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All our work is building the environment.

But by creating it, I correct myself. It’s because through the process of creation I already begin to feel how it should be built and how I should exist, and accordingly what kind of an environment it should be so that it will affect me. I feel how I should build it now so that it will take on such a form that will influence me.

In the building process itself, we join the operating mind and understand what the Creator wanted to do by the shattering, why He prepared such building blocks, wood and building materials for us, and why we should build this house. Thanks to this we begin to discover Him. It looks as if I am building the environment so that it will correct me, and so that the corrected me will be incorporated in it and then…but it isn’t so. By building the environment I get to know the Creator.
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From the 3^rd part of the Daily Kabbalah Lesson 1/20/12, The Zohar

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When we read The Book of Zohar, we must open our hearts

Kabbalists are called “the sages of the heart” because they treat the heart, the desires, so that the Light of Hochma will enter them.

Therefore, we should think about how we can open our hearts; otherwise, we won’t attain the Light of Hochma. How can we open our desires, so that they will be open for the Light?

The Zohar is like a magic book, which we actually enter. It isn’t a novel that you read in which you picture yourself the hero. When you read The Zohar, you don’t need to imagine, you simply enter it, live there, not as if, but actually so. You enter it and you find yourself there, and the state you were in before reading The Zohar doesn’t exist anymore. You’ve entered by reading and you stay there and have only to advance.
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From the 2^nd part of the Daily Kabbalah Lesson 1/26/12, The Zohar

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