Three questions I received on ritual observance and Kabbalah:

Question: To my regret, I was raised in a family that observed the Jewish traditions, and I even studied in a Yeshiva. Now I am completely secular, do not observe the traditions, and feel perfectly satisfied with this. However, I feel pressure from my environment to observe the commandments at the corporeal level. Can you offer me some advice on how to deal with this and how to avoid fighting with my wife (I am married with four children)?

My Answer: If a person was raised with the traditions and believes in reward and punishment for them, then it is very difficult to quit observing the traditions. Your wife believes that by observing the earthy commandments you earn the world to come for her and her children, and that you will receive a reward and the Creator’s benevolence. This makes her feel like her life has meaning and gives her the energy to live. Don’t take this away from her! When in front of her, observe what she asks for.

Question: I have been born and raised as an Orthodox Jew. I want to study Kabbalah, but I don’t want to follow the 613 Mitzvot. It feels really burdensome having to follow so many Mitzvot. At the same time the idea of studying Kabbalah is wholly interesting to me as well as the various concepts that you espouse on your great blog. How should I think about this matter?

My Answer: Without changing anything about you or your lifestyle, study Kabbalah, alongside the rest of the earthly Torah. We do not accept Orthodox Jews or even Kipot Srugot (knitted yarmulkes) into our core group, but virtual study is your right.

Question: I came to orthodox religion and left it after I failed to find the Creator there and realized that it was the wrong path. My question is: are there such things as a supreme judge and judgment, and reward and punishment, the way the orthodox believe?

My Answer: What exists is:

1. The Creator, the Law of Nature;
2. The creature; and
3. The connection between them.

The goal of creation is to attain adhesion with the Creator. The means to attain it is by correcting the creature from “for one’s own sake” to “for the sake of Creator.” Then the Creator becomes revealed within the creature. This is what Kabbalah talks about, and this is what exists.

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The Book of Zohar. Chapter “The Eighth Commandment” (abridged)

228. The eighth Commandment is to love an outsider (anyone who seeks correction) from another nation, who desires to come under the wings of the Shechina (qualities of Bina in Malchut), Malchut, who takes under her wings (protects from one’s own egoism) those who separate themselves from the other, impure (egoistic) side, and draw near her (with their qualities), as it is written: “LET THE EARTH (desire, Malchut) BRING FORTH A LIVING (bestowing) SOUL AFTER ITS KIND (according to its corrected desire).”

229. One might say that the soul of Haya (the last correction of Malchut) exists in Israel (the aspiration for spirituality) and is ready for anything (by means of faith above reason). He specified, “After its kind” (any qualities) refers to both Israel (one who aspires toward spirituality) and to an outsider (one who has just begun the path). Like chambers and passages (different qualities in Malchut) between them, the same exists in the land called Haya, under the wings.

230. The right wing (the quality of bestowal) of Malchut has two passages (conditions), which are split from this wing in two so as to let in two nations that are close to Israel. And under the left wing (the quality of reception) there are two additional passages, called Amon and Moav. And they are all called the souls of Haya (they are all corrected together).

231. Each wing contains a multitude of closed chambers and halls (separate conditions of correction). From them, spirits (Light of the level of Ruach) emerge and are divided among all the outsiders, called Nefesh Haya (Light of the level of Nefesh), but each “after his kind.” And they all come under the wings of the Shechina, but no further.

232. However, the soul of Israel (the general intention to bestow) stems from the body of that tree (the source of Light, Zeir Anpin), and from there the souls fly off (the Light descends) to this land (the desires undergoing correction, Malchut). Therefore, Israel (the intention to bestow) is the darling son of Malchut, and is sustained by her womb, and not by the wings that are on the outside of the body. Moreover, the outsiders have no part in the Holy Tree (ZA), especially not in its body. They refer only to the wings of Malchut, and no further. The outsider (the new desire undergoing correction) is under the wings of the Shechina, and no further (is protected, but not yet in her). The righteous among the outsiders also refer to the outer side (not yet fully corrected, existing under Tzimtzum Bet – the Second Restriction), and not to the inner. It is hence written: “LET THE EARTH BRING FORTH A LIVING SOUL (Nefesh Haya) AFTER ITS KIND” (not yet complete).

Related Material:
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Two questions I received on inner work:

Question: As parts of one soul, we all depend on each other whether we’re aware of it or not. But every person contains the whole world. What is the measure of the dependency between us? Should we increase it or should we see ourselves as individuals and only unite our points in the heart?

My Answer: We should only unite our points in the heart, because all our other desires are for corporeal things. By uniting our aspirations for spirituality, we create the vessel in which the Light, the Creator becomes revealed.

Question: How does the system of mutual guarantee of the World Kli become expressed in practice, at times when one is not involved in the group work (study, dissemination, congresses, and so on), but is occupied with the necessities (work, family, and so on)?

My Answer: If a person takes proper care of his spiritual advancement in his spare time, then he provides himself with support that will sustain him on the right track during the rest of the time as well. Our world formed as a result of the descent of the Upper Forces, and it completely corresponds to the thought of creation and its purpose, provided that we use it correctly. That is, if we connect the thought with the goal, or in other words, implement the goal, going from the thought to the goal.

We have been given all the conditions - the body and its short life, including all the conditions of existence such as family and the efforts we have to make to sustain the life of the body, as well as all the disturbances and developmental forces. All of this only seems corporeal to us, but in reality this is how spiritual forces present themselves to us at their minimal level. We only have to “blend” into this picture correctly and complete the “empty space” in it with our free actions. At the end of the day everything comes down to uniting our aspirations to the Creator - to bestowal or love for one’s neighbor. We try doing this and then see that we can’t. We then ask for help, and the Creator corrects us!

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 On the Demand of Arvut: Play Now | Download

 

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The Book of Zohar. Chapter “The Sixth Commandment” (abridged)

219. The sixth Commandment (general correction) is to procreate and multiply (to correct new desires though the intention to bestow), for he who does so turns the stream (of Light with regard to Malchut), called Yesod de ZA (of the world of Atzilut), into an inexhaustible fountain (of Light into Malchut). And the sea, Malchut, shall be filled (with the Light from ZA) from all directions (in all of its corrected desires), and new souls shall come forth (will be born, will develop) from that tree (ZA, the source of Light), and a multitude of forces shall appear together with those souls, to guard them (so that they won’t yield to their yet uncorrected desires). Hence, it is written: “LET THE WATERS SWARM (Malchut will develop in the qualities of Bina) WITH SWARMS OF LIVING CREATURES.” This is the mark of the holy Covenant (ZA and Malchut, the Creator and Creature). The stream (of Light from ZA) grows stronger, turns into a river (because Malchut continues to correct itself more and more), and thus brings more and more new souls to life (bestowal).

220. A number of birds (angels) that soar above the whole world (qualities of Bina in Malchut) enter Malchut along with those souls. When a soul comes into this world (into the spiritual world), the bird that came from that tree (system of Sefirot) along with that soul accompanies it. How many angels leave with each soul (onto the next degree)? Two: one on the right (the force of bestowal, the Light), and one on the left (the force of reception, desires). If one so merits (if the soul merits its correction), then these angels guard him (they act together), as it is written: “FOR HE WILL GIVE HIS ANGELS CHARGE OVER YOU” (in the ascent, along the degrees of the ladder). Yet, if he does not merit (to correct himself), they report and accuse him (of this, and turn against him, compelling him to become corrected). Rabbi Pinchas said: “There are three angels that guard man, if he so merits, as it is written, ‘IF THERE BE AN ANGEL OVER HIM, A DEFENDER, ONE AMONG A THOUSAND THAT WARNS MAN.’ ‘If there be an ANGEL’ – is the first; ‘A DEFENDER’—is the second; ‘one among a thousand THAT WARNS man’ – is the third (this refers to the soul’s correction according to the method of the three lines – Gimel Kavim).

221. Rabbi Shimon said: “In all, there are five angels (the forces of man’s soul), for the verse continues: ‘there is one after the giver and two more, so in all there are five.’” He replied: “This is not so. ‘The giver’ refers solely to the Creator Himself, and not to an angel, for only the Creator is permitted to give, but no one else.”

222. And he who abstains from procreating and multiplying (correcting his soul) as though belittles the form that includes all other forms, the form of man, causes the waters (forces of Bina) of that stream, Yesod of ZA, to dry out, and harms the holy Covenant (Yesod of ZA) from all sides. It is written of such a man, “Go forth and look upon the corpses of the people (uncorrected desires) that have transgressed against the Creator.” Of course, those who transgress against Me. This is said about the body (desires), as the soul never even enters the screen, i.e., the Creator’s domain. And such a man shall be banished from the (spiritual) world (into our world).

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Questions I received on different colored Light, Kabbalistic prophets, whether physical qualities can give one an advantage in spiritual development, and more:

Question: Right now I am studying the “Preface to the Book of Zohar,” where it talks about green Light, red Light, and so on. Is this talking about my impressions of the white Light?

My Answer: Yes.

Question: Why doesn’t Kabbalah have its own prophet?

My Answer: Any Kabbalist who has attained the level of communication with the Creator is a prophet.

Question: Who is the source of information?

My Answer: The Creator, the Light.

Question: Can one’s ability to feel the desires of his neighbor through body language help him feel the spiritual desires of his neighbor? Wouldn’t this mean that these abilities give him an additional skill and prowess in being able to realize himself spiritually?

My Answer: No! There are no physical qualities that can give you an advantage in spiritual development.

Question: Is it possible to create a search of “groups by region” on your website?

My Answer: You can find the contact information of groups all over the world here.

Question: How do I identify my true “I”?

My Answer: In relation to the Creator.

Question: How do I know that I am not lying to myself?

My Answer: In relation to the group.

Question: What’s the difference between the animate and the spiritual “I?”

My Answer: “For your own sake” or “for the sake of others.”

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A question I received: Apparently Rav Baruch Ashlag (Rabash) wrote many books, including commentaries to the Talmud Eser Sefirot, to the “Preface to the Wisdom of Kabbalah,” to the “Introduction to Talmud Eser Sefirot” and others. What do you think about these books, and why don’t you disseminate them?

My Answer: Rabash only wrote his notes (Dargot HaSulam – the archive he left to me, which I published), articles (Shlavey HaSulam, which are articles written by his students), and letters (Igrot Rabash). In addition, it’s possible that some people have additional letters that were addressed to them. However, none of Rabash’s compositions were published during his lifetime! I was next to Rabash for twelve years as a secretary, assistant, student, treasurer and archive manager, and I can assure you that he did not write anything else.

When I started studying with him, I persuaded him to let me record his lessons. As a result, we now have over a thousand audio cassettes of his lessons. I made copies of all the cassettes and gave them to all his students. One of them edits and publishes these recordings, presenting them as the works of Rabash. Personally I believe that we have no right to pass off for original material something that was recorded while he spoke, then subsequently copied and edited into written form. Incidentally, this prohibition is a law in the Torah, and it applies to things that were not personally written. Moreover, there are many changes and additions due to the editing, and I think they distort Rabash’s explanations. Many of Rabash’s students agree with me on this. Hence, I recommend that you to listen to his voice - his audio lessons in the original, for example, the ones on this website - (it’s not affiliated with me or Bnei Baruch): http://ashlagbaroch.org/

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The Book of Zohar. Chapter “The Torah and Prayer” (abridged)

180. Rabbi Shimon opened (the way for the Light) and said: “It is written that Hizkiyahu (Hezekiah) turned his face (property of bestowal) to the wall (Screen) and prayed to the Creator (raised MAN).” Let us see how great and potent the power of the Torah (force of bestowal) is, and how high it rises above all (the egoistic disturbances). For he who engages in the Torah (self correction) has no fear of those Above or below (forces, obstructions), nor of any hardships or illnesses of this world, for he is connected to the Tree of Life and learns from it each day (realizes that all the obstructions are meant to help him learn to be similar to the Creator).

181. For the Torah teaches man how to walk a path of truth; it teaches him how to return to his Master and cancel what is predestined for him (correction through suffering). And even if man is shown that what is predestined for him cannot be canceled, it is nonetheless completely canceled and annulled, then disappears at once and does not prevail over him in this world. Hence, man should study the Torah day and night (when the Light shines or does not shine for him), and never abandon it (as a means of correction), as it is written: “Contemplate Him day and night.” Whoever abandons the Torah (his corrections), it is as though he abandons the Tree of Life (the ray of Light that connects him to the World of Infinity, to the root of his soul)

“Contemplate Him day and night” – “Him” implies the Creator! In another place in The Zohar, it is said that Hizkiyahu’s prayer was accepted by the Creator, for nothing (no egoistic desires) separated him from the wall (the Shechina, the sensation of the Creator, akin to the Wailing Wall).

182. Come and see – such is the advice given to man: when at night (powerless) he goes to bed (in the state of lying down, the body and the head are equally important – there’s no control over self), then he must accept the Creator’s governance from Above (above his reason, which is egoistically opposed to bestowal, and wholeheartedly entrust his soul to Him (rise above his egoistic desire). Thus, man is immediately spared all the (egoistic errors) illnesses, slander, and evil eyes, and they will no longer have power over him.

183. And in the morning (when the Light shines for him), when he rises from his bed (the head rises above the body and controls it), he must bless the Creator (for this) and enter (with his properties) His house, and bow before Him (take all the conditions of the Upper Nature upon himself) in fear and trepidation (because he will not be able to do it without help from the Light), and only then should he pray (attain the ability to be grateful, so that his “I” would agree to it). He should take advice of his holy Patriarchs (forces of the Upper degree), as it is written, “By Your great mercy shall I come into Your house, to bow in fear of Your holy greatness.”

184. Man cannot enter the house of prayer (reveal empty and uncorrected desires within him) unless he first receives permission from Avraham, Yitzchak and Yaakov (the three lines), for they have corrected the prayer to the Creator (so that he could follow the middle line). It is therefore written, “And in Your great mercy shall I enter into Your house.” The aforesaid refers to Avraham, for his property is mercy, the Sefira Hesed (the right line). “I will bow before Your holy chamber” refers to Yitzchak, for thanks to him Malchut is called Heichal – chamber, the Sefira Gevura (the left line). “In fear and trepidation” refers to Yaakov, for his property is the Sefira Tifferet, called “fear” (the middle line). And man must first enter into these properties, and only then enter the house of prayer to raise his prayers. Such a state is described by the verse, “Here is My slave, Israel, by whom I am adorned.”

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Two questions I received on why things become more confusing when you study more, and how to tell that you are on the right track:

Question: When I started watching lessons on youtube and beginners lessons at the Ari Online Learning Center, everything was so clear and simple and made sense. But now that I am much more engaged and I started reading a lot of articles and the “Introduction to the Book of Zohar,” everything became much harder and more confusing, to the degree that sometimes I think of posting a question but I can’t even express it in words! Does this mean that I am not on the right track?

My Answer: Many articles will tell you that these states are precisely the states leading to revelation. It’s because we don’t reveal spirituality through knowledge, but through equivalence of form. As long as my qualities are different from the qualities of the thing I want to attain, I imagine it in my mind, speculatively, and I understand it more or less.

But as soon as I start approaching it through equivalence of form, then I can no longer build “mental” pictures because my feelings override them. Hence I am confused, don’t understand anything, feel dumb, and in general I don’t know “where, who, or why?”

All you have to do is continue, and suddenly the fog will clear away and a new picture and understanding will emerge. This will be once again followed by fog, and then clarity - and so on, many times over!

Question: As a student who did not attain anything yet, how can I know if I am on the right track or not?

My Answer: Precisely by the states I described above – constant confusion and clarifications in your mind, and sensations of ease and heaviness in your heart.

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The Book of Zohar. Chapter “Who Is This?” (abridged)

169. Rabbi Elazar opened (the way for the Light into his Kli) and said (revealed what was discovered), “Who is this coming up from the wasteland?” WHO IS THIS (MI ZOT) is the common ground of the two worlds, Bina and Malchut, which are bound together. COMING UP – coming up to become the “Holy of Holies.” For MI is Bina, called the “Holy of Holies.” And she joins with ZOT (Malchut), so that Malchut could come up and inherit THIS, to become a bride (of the Creator) and enter (together with Him) the bridal canopy (the common Screen).

170. She comes up from the wasteland (exile, the darkness of this world) of the soft utterance of lips, as it is written in Song of Songs, “And your mouth is comely.” This is because the Hebrew word MIDBAR (desert/wasteland) is derived from DIBUR (speech). It is written that the mighty forces strike Egypt (man’s egoism) with all the plagues of the wasteland (lack of fulfillment), for the Creator did not create souls in the wasteland (emptiness and darkness), but in settlements (opportunities to fulfill themselves).

171. He asks: “How does Malchut ascend in speech?” And he replies: “When man first awakens in the morning (when the Upper Light begins to shine from the darkness), and opens his eyes (becomes aware of the world, the goal, and the path), he must bless his Creator (for the property of bestowal that he has received, for acquiring a soul). How is he to bless Him? The way it was done by the first (those who have acquired souls) Hassidim (those who have acquired the Light of Hassadim – the property of bestowal): they would prepare a vessel of water (the property of bestowal, Bina) beside them (with their uncorrected desires) from evening (in spiritual darkness), so that when they woke at night (due to the Upper Light that came to them), they would wash their hands at once (correct their desires “to receive” to desires of bestowal), and would rise (in all the thirty Sefirot of the soul’s height) to study the Torah (to correct their desires), having blessed it (for this property of correction).

When the rooster (the desire for the Light, for the property of bestowal) crowed, precisely heralding midnight (the initial point of correcting one’s desires), the Creator was with the righteous (those who desire to correct themselves) in the Garden of Eden (Malchut that rose to Bina). And in the morning (the Light shines, and hence) it is forbidden to perform a blessing with unclean hands (with the desires to receive).”

172. For when man is asleep (when spirituality is concealed), his soul leaves him (he cannot feel it). And as soon as his soul (the property of bestowal) departs from him, the impure spirit (the property of reception) replaces it at once, and it fills his hands (desires) and defiles them (with egoism), and hence it is forbidden to utter a blessing without washing one’s hands (correcting one’s desires).

173. But woe unto those who do not beware and do not guard the Creator’s glory, for they do not know the foundation of the world.

Related Material:
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A question I received: When I started studying Kabbalah, I was fascinated and dedicated, and everything was all right. I had downs and ups, but after a down there was always an up. The problem is that some time ago I started feeling depressed all the time. I can`t stand my reality, I feel sick, I am moaning all the time, and I can’t reach balance. I’m still trying to study with my virtual group, but because of my work, I can’t watch morning lessons. I also feel that my intention is worth nothing now. I don’t even know where it is. I feel confused and weak. Also the people around me keep telling me that I have changed, that I’m aggressive and nervous, and that I am thinking only about myself. And I feel that this is true, but I can’t change my behavior.

Is all of this natural for a person studying Kabbalah or I am doing something wrong? What can I do to pass this and be better for everybody around me and for myself, because I feel that I hate myself as well?

My Answer: We all go through states like this. Kabbalah compresses all of your future states for many years ahead, leading you through them over a shorter period of time. Hence, it isn’t easy to live through this period. Everything inside you changes suddenly and drastically. You get thrown from Light into darkness, from joy into depression, and so on.

The only thing that will help is to lower your head. In other words, regardless of your thoughts and desires (your mind and heart, and the sensations in them), cling to the group as the only source of salvation in this world given to you by the Creator. Organize systematic, daily studies for yourself, and spend all your free time participating in dissemination. Accept the fact that this life was given to you in order to come out of it and enter the Upper Life.

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