[Issue 12] October 2014

The Wisdom Of

Kabbalah

The whole of the wisdom of Kabbalah is only to know the guidance of the

Higher Will, why It has created all these creatures, what It wants with them,

and what the end of all the cycles of the world will be.

Ramchal, Pitchei Hochma (Doors of Wisdom), Door no. 30

Special magazine for inmates

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TABLE OF CONTENTS

EDITORIAL ................................................................................................................................................. 3

INTENTION ................................................................................................................................................ 5

ATTAINING THE WORLDS BEYOND ............................................................................................................ 6

REVELATION AND CONCEALMENT........................................................................................................................ 6

UNLOCKING THE ZOHAR ......................................................................................................................... 14

CHAPTER 3. THE ZOHAR RETURNS TO ALL .......................................................................................................... 14

WE WILL DO AND WE WILL HEAR ............................................................................................................ 22

FEEDBACK ............................................................................................................................................... 24

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EDITORIAL

Dear friends,

Greetings!

We are happy to welcome you back here at our home base, a place of our gathering as a group. We hope this issue finds you well, in a good spirit and ready for a new stage of our spiritual development.

From the very inception of our group, we have been faced with a challenge of developing a connection between us above the utmost physical separateness possible. Even though we have made quite a few achievements in this regard, and have been able to build the space and develop a culture of our communication as a team through the pages of the magazine, the need to deepen our connection grows in proportion to our success on the path.

We know that it is only by exerting an effort towards a correct action as a group that we activate the hidden force of Nature capable of confronting the effects of separation and alleviating pains of detachment and alienation forming the fundamental condition of life in prison.

Without a power of the group I’m helpless against the Nature that pushes me towards development by intensifying blows from behind. The problem is that by myself I am not capable of repairing what is damaged and requires correction.

I might be mature enough to understand that corrupt relations between me and the rest of the world start from within my heart. I might reach a state of keen awareness of a deadly potential of conflicts that I’m carrying inside. I might become so clear about destructiveness of my drives to myself and others that I’ll decide to do everything in my power to diffuse this charge seated in my heart, hidden under surface ready to detonate on impact.

An in attempt to change harmful habits of my mind I can put my utmost effort into self-improvement.. I can choose to deal with my inclinations long before they become unmanageable. I can force myself into active restraint over what I allow myself to experience. I can willingly confine myself into a life of rigid austerity and self-discipline.

I can make a decision to abstain altogether from what I know will set me off in the wrong direction. I can succeed in suppressing my thoughts, denying my feelings, numbing my emotions and annihilating my impulses.

I can train myself to behave well. I can gain mastery in self-control. But I can never change who I am. I can never alter the essence of my heart. I cannot defeat my Self, I cannot set myself free from my Ego. The matter of desires of which my heart is made is above my direct control.

The resolve of this deadlock is within our connection. According to the wisdom of Kabbalah given to a chosen few who had reached the final determination to change their nature, the only way to correct Ego is by intention to bestow that is only possible in the group of people who have reached the same depths of their heart.

The method that was first revealed to Abraham, is simple: act together, not individually, do everything in your power to resemble the force of Nature, the force of bestowal in your actions, then you will we achieve the goal fast and with minimal disturbances.

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But how can we implement the method in the conditions of prison? How can we go through daily lives together as a coherent group, supporting each other and securing our achievements every step of the way? What are the practical tools for our unification?

There are no ready answers. It is up to us to think through the how’s. As great Kabbalists in prior generations had to adjust the method according to the needs and capabilities of their contemporaries, today we, representatives of the coming “last generation” have to find a way to adapt the method to the conditions of a place that we inhabit, the conditions of confinement.

Is it difficult? Yes.

Is it impossible? No.

We believe that everyone in the Kabbalah prison group have been chosen and positioned “on the frontline” in the most difficult of human circumstances in order to develop the method of connection suitable for people in prison, to educate people around us about the single guiding force operating in the world. We believe that we have been given a mission to spread the method of correction in the world of incarceration and by doing so become catalyst and facilitators of the final transformation of humanity

As we are continuing our quest, this issue features a first in a series of practical recommendations that Rav has given to us, his students to help us organize our daily lives in accordance with the principles of spiritual work and consolidate our scattered individual efforts into a powerful collective exertion.

Friends, Nature is calling upon us to pass the method of correction further and hasten the time for entire world. Only together, united as one man with one heart under the auspices of the Higher Force can we fulfill this mission.

In one intention, Editors of the “Wisdom of Kabbalah” magazine

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INTENTION

Together with a place in a group I have received a unique opportunity to complete my correction in this life circle. I’ve been given a privilege of working my way up by uniting with the group and exerting a conscious effort for the glory of the Creator. It is the way for dignified human beings to evolve through a final ascend, leveling themselves with the forces of Nature at every step upwards, instead of being forced ahead with the blows.

I feel deep in my heart that it is only through my friends that I have a chance to succeed in my deepest aspiration to the Creator and not being wasted in my corporeal life. If not for the friends uplifting me above the demands of my Ego, I’d stay locked up in this world without a slightest chance to break away from the deadening realities of my existence.

We have been told that by caring about each other’s well-being and helping each other to persevere on the path we are “cultivating the field blessed by the Creator”. I know it is my obligation as a member of the group to strengthen our Unity by raising a significance of our goal and searching for ways to uphold my friends in their spiritual pursuit. I know my own fate depends on how much I can dissolve in the friends and in the group serving them and nurturing their development.

But I don’t always know what to do and how I can be useful for others. Sometimes I look down and stare at my heart made of stone in silence, unable to make another step.

II’’mm pprraayyiinngg ffoorr tthhee CCrreeaattoorr ttoo hhaavvee mmeerrccyy aanndd hheellpp mmee ffiinndd tthhee

aannsswweerrss bbeeccaauussee wwiitthhoouutt tthheemm II wwoonn’’tt bbee aabbllee ttoo ssuurrvviivvee.. ..

HHooww ccaann II rreeaacchh oouutt ttoo yyoouu,, mmyy ffrriieennddss??

WWhhaatt ccaann II ddoo ttoo ccaanncceell wwaayy ttoooo mmaannyy wwaallllss ddiivviiddiinngg uuss aanndd lloocckkss

pprrootteeccttiinngg uuss ffrroomm eeaacchh ootthheerr??

HHooww ccaann II aawwaakkeenn yyoouu ffrroomm tthhee sslleeeepp,, ssoo yyoouu ccaann aawwaakkeenn mmee??

HHooww ccaann II ttoouucchh yyoouurr hheeaarrtt wwiitthh mmiinnee tthhaatt iiss jjuusstt aass ccoolldd aanndd

gguuaarrddeedd??

WWhhaatt iiss mmyy rroollee,, wwhhaatt iiss mmyy ppllaaccee,, wwhhaatt iiss mmyy dduuttyy?? WWhhaatt sshhoouulldd II

ddoo ttoo hheellpp yyoouu wwiitthh yyoouurr bbuurrddeenn??

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ATTAINING THE WORLDS BEYOND

RReevveellaattiioonn aanndd CCoonncceeaallmmeenntt

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’s own 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 of one’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

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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

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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.

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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

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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.

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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 the Creator 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

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are no limits to preceiving 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 might without 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

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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.

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UNLOCKING THE ZOHAR

CChhaapptteerr 33.. TThhee ZZoohhaarr RReettuurrnnss ttoo AAllll

When Israel come out of exile ... the world will know the sublime and precious wisdom that they have never known before.

The Book of Zohar, VaYera [The Lord Appeared], Items 157-158.

Anything that people need spreads naturally in the world. But when it comes to The Zohar and the Kabbalah, matters are not that straightforward. The disclosure of the writings of Kabbalah has been accompanied by intriguing stories. The Book of Zohar has undergone many hardships, and only a small portion of the original manuscript remains today. The writings of the Ari [Rav Isaac Luria, author of The Tree of Life], were dug out of his grave only three generations after his demise. Indeed, there is a special integration of revealed and concealed, and painful labor pangs when it comes to expanding the wisdom of Kabbalah.

Baal HaSulam made great efforts to publish his interpretation on The Zohar, the Sulam [Ladder] commentary, and wrote as much as 20 hours a day. When he fell asleep on his desk, it was hard to pull the pen out of his hand because his fingers were cramped around it.

For lack of funds to print the manuscripts, he had to wait until he could find the resources. And once he found them, he arranged the lead letters in the printing press by himself, although he was already ill and very weak. Yet, volume by volume, his life’s work was completed.

Still, people were afraid to open The Zohar and preferred to stay clear of it. As early as 1933, Baal HaSulam began to disseminate the wisdom of Kabbalah in an effort to prevent the looming holocaust. “Time to Act” was the title of his opening essay in the first tract that he printed—out of fifty that he had planned to publish. However, his work was frowned upon by certain orthodox circles, and within a few weeks they managed to apprehend the printing of the tracts to prevent the expansion of the wisdom.

In 1940, Baal HaSulam published a paper, The Nation, in which he called upon the Israeli nation to unite. His wish was to establish a by-weekly paper, but the paper initiative, too, was thwarted after the publication of the first issue.

In the 1950s, Baal HaSulam described the situation with a mixture of great sadness and hopes for the future:

I have already conveyed the rudiments of my perception in 1933. I have also spoken to the leaders of the generation, but at the time, my words were not accepted, though I was screaming like a banshee, warning about the destruction of the world.

Alas, it made no impression. Now, however, after the atom and hydrogen bombs, I think that the world will believe me that the end of the world is coming rapidly, and Israel will be the first nation to burn, as in the previous war. Thus, today it is good to awaken the world to accept the only remedy, and they will live and exist.

Baal HaSulam, “Writings of the Last Generation,” Part 1, Section 2

The question that arises out of all that is “Why does everything that concerns the disclosure of the wisdom of Kabbalah happens in such an odd way and evokes so much resistance?” After all, it is a wisdom that discusses human psychology, our inner makeup, family values, education and culture, conducts of Nature and the foundation of creation.

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Don’t we need this information? Whatever the case may be, within each of us is a special feeling, a kind of internal recoil from The Book of Zohar and the wisdom of Kabbalah, which originates in our very nature.

What separates Kabbalah from any other teaching is the issue of correction. Kabbalah talks about how we should correct ourselves, change our attitude toward ourselves and toward those around us, so it is only natural that our egos wince at that dictate.

The sages of Kabbalah certainly knew all that, which is why they hid the wisdom for millennia until the moment was ripe and people would really need it. They themselves were the ones who stirred the public away from it, declaring strict limitations on studying it: age 40 or above, men only, married, and only after having been filled with all the other parts of the Torah. The sages also spread rumors that Kabbalah could make you lose your sanity!

In previous generations, the desire to discover the spiritual world still did not awaken in the hearts of most people; hence, the wisdom of Kabbalah was kept hidden. However, if the desire did awaken in anyone, the wisdom was opened to that person. The Ari [Isaac Luria], chaim Vital, the Baal Shem Tov, the Vilna gaon, the Ramchal, Rabbi Nachman of Breslov, and many others studied and taught the wisdom of Kabbalah long before they reached the age of 40. In our generation, this desire is awakening in millions of people the world over, hence the wisdom is being shared openly with the public.

As we mentioned earlier, the process of revealing and concealing the wisdom is not new. It actually began over 5,770 years ago. This is when the first human discovered the spiritual world. Many generations of humans lived before his time, but he was the first in whom the desire for what lies beyond the boundaries of this world appeared. His name was Adam, from the words Adame la Elyon [I will be like the most high], and he was the first Kabbalist, the first person to ascend in qualities and discover the upper force.

Adam ha Rishon [The First Man] was the first to receive a sequence of sufficient knowledge by which to understand and to successfully maximize everything he saw and attained with his eyes. And this understanding is called “the wisdom of truth.”

Baal HaSulam, “The Teaching of the Kabbalah and Its Essence”

The day that Adam began to discover the upper force is called “the day of the creation of the world.” on that day, humanity first touched the spiritual world. This is why Adam’s existence is the point from which the Hebrew count of years begins.

According to Nature’s plan, the whole of humanity will discover the upper force within 6,000 years. During those years, the human ego is to gradually grow and bring humanity to the realization that it must be corrected, as well as to the ability to understand the correction method and to implement it.

The first Kabbalah book, Angel Raziel—meaning the “hidden force,” the force of Nature, which governs us but is hidden from us—is attributed to Adam. According to Kabbalah, angels are not winged heavenly entities, but forces acting in Nature.

Adam did not rush to announce his discoveries to the world. For ten generations, the knowledge was quietly passed on from Kabbalist to Kabbalist until the generation of Noah. From there it was passed on through ten more generations until the generation of Abraham.

During the twenty generations that had passed between Adam and Abraham, conditions had changed. In Abraham’s time, humanity was centered in Babylon and lived as a big family, as it is written, “And the whole earth was of one language and of one speech.”

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People sensed each other, lived in harmony among themselves and with Nature, until the first substantial burst of the ego occurred. In the Bible, it is described as the story of the tower of Babel:

Nimrod said to his people, “Let us build us a great city and dwell within it, lest we become scattered across the earth like the first ones, and let us build a great tower within it, rising upward to the heaven ... and let us make us a great name in the land...”

They built it high ... those who would bring up the bricks came from its eastern side, and those who would come down, would come down from its western side. And if a person fell and died, they would not mind him. But if a brick fell, they would sit and cry and say, “When will another rise in its stead.”

Chapters of Rabbi Eliezar, Chapter 24

The tower of Babel symbolizes the tower of human egoism. Nimrod, who leads the building of the tower, symbolizes the desire to rebel, to disobey Nature’s comprehensive law of balance and giving.

Because he wished to understand what was happening to his people, Abraham began to look into the nature of creation. He discovered that the leap in egoism was not coincidental, but a preordained move in Nature’s development plan. Abraham found that the ego did not intensify to separate people, but to make them unite at a higher level and discover the upper force that was causing this shift. He tried to prevent the destruction and to explain to people how to rise above the hatred and the separation.

Abraham, son of Terach, went by and saw them building the city and the tower ... but they loathed his words ... They wished to speak each other’s language but they did not know each other’s language. What did they do? They each took his sword and fought one another to death. Indeed, half the world died there by the sword.

Chapters of Rabbi Eliezar, Chapter 24

Yet, Abraham did not give up. He continued to circulate the wisdom he had discovered with all his might because he knew that among his contemporaries were people who were already ripe for development. This is how Maimonides describes it:

At forty years of age, Abraham came to know his Maker.

...He was calling out, wandering from town to town and from kingdom to kingdom ... Finally, tens of thousands assembled around him, and they are the people of the house of Abraham.

...This continued and expanded in the children of Jacob and in those accompanying them, and a nation that knows the Lord was made in the world.

Maimonides, Mishneh Torah (Repetition of the Torah), Idolatry Rules, Chapter 1, 11-16

The Book of Creation, attributed to Abraham, explains the system that governs reality. The book speaks not only of a single, comprehensive force, but about its entire system and subsystems, about primary and secondary forces through which that single force affects us.

The Book of Creation describes the 32 paths towards affecting the whole of reality—how these systems work, and how they cascade in hierarchy from degree to degree until they reach us and operate on us.

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Abraham and his wife, Sarah, made great efforts to explain and circulate this new information. They gathered around them people who felt as they did—that this life was given to us only so that during it, we will reach a higher dimension of existence. In so doing, we can attain spirituality and wholeness and exist forever at the “human” degree, similar to the upper force.

To those who were still not ready to perceive the wisdom of Kabbalah, Abraham gave “gifts,” as it is written, “But to the sons of his concubines, Abraham gave gifts, and sent them ... to the land of the east”. Those gifts are the foundations of all the belief systems that people would follow for millennia until they ripen and grow.

The group of Kabbalists, Abraham’s successors, used the correction method that it learned from him over several generations until another burst of egoism took place. Then, a need arose to disclose the correction method at a higher level, over the new ego. That new method was given to the group of Kabbalists by Moses, the great Kabbalist who lived at that time.

Moses led them to the exodus from the exile in Egypt—out of the domination of the new ego—and taught them how to exist “as one man in one heart” (RASHI, Exodus, chapter 19), as parts of a single organism.

Because of its size, the group was now named “a people”. Its name, “Israel,” points to the desire within them to reach Yashar El [straight to god], directly to the upper force, through attainment of Its quality of love and giving.

Moses’ correction method is called “the Torah,” and is an adaptation of Abraham’s method to Moses’ generation. The Torah is not a history book or an ethics book, as it is often treated today. Rather, it is a method, a guide, a manual for correcting the ego.

“Torah”1* comes from the word Horaa [instruction] and Ohr [light]. Kabbalah uses the term “light” in two ways: 1) as a force that corrects a person, as it is written, “The Light in it reforms him.”) as the pleasure that fills a person who has corrected the ego.

The group of Kabbalists continued to evolve, correcting all the egoistic desires that appeared in them using Moses’ method. The light that they received into the corrected desires was called “The House of Holiness” [The Temple]. That is, their corrected desires formed “a house” filled with “holiness”—the quality of love and giving.

Children were born and raised by the correction method and reached spiritual attainment, too. The education of the nation was a spiritual one, and there was not a child who did not know the spiritual laws.

They checked from Dan to Beer Sheba ... and did not find a baby boy or a baby girl, a man or a woman who were not proficient in laws of impurity and purity.

Babylonian Talmud, Sanhedrin 97b

The wisdom of Kabbalah explains that the term, Tuma’a [impurity], refers to the egoism in a person, and the term, Tahara [purity], refers to the power of love and giving.

1 “Torah means the light that is clothed in the Torah. That is, what our sages said, ‘I have created

the evil inclination; I have created the spice of Torah,’ refers to the light in it, since the light in the Torah reforms him” (Baal HaSulam, Shamati [I Heard], Article No. 6). “The Torah is the only spice to annul and subdue the evil inclination” (Baal HaSulam, “The Teaching of the Kabbalah and Its Essence). “the Torah is Simple Light that expands from His Essence, whose sublimity is endless” (Baal HaSulam, “Introduction to The Mouth of a Sage”). “The word ‘Torah’ comes from the word Horaa [instruction]” (Baal HaSulam, Letter No. 11).

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Thus, the people lived in sensation of the upper force, in bonding and brotherly love until the ego leaped once more to a new degree, causing the loss of that sensation. The act of detaching from the sensation of the upper force was called “the ruin of the Temple,” and the domination of the new ego was called “the exile in Babylon.”

The return from the exile in Babylon and the construction of the Second Temple symbolized the correction of the ego that caused the ruin of the First Temple. This time, however, the nation was divided into two: Some succeeded in correcting the ego, but others whose intensity of egoism was greater could not.

Gradually the ego intensified even among those who succeeded in correcting it, eventually causing the entire nation to lose its ability to sense the upper force. Thus, everyone went into a concealment of spirituality. The domination of the ego this time was called “the ruin of the Second Temple,” and this was the beginning of the last exile.

The ruin of the quality of love and giving, and the eruption of unfounded hatred, made the entire people lose the sensation of the upper force. Yet, what actually happened to Israel in that ruin was a fall from brotherly love to unfounded hatred. From a life of harmony and the sensing of the upper world, Israel has declined into the narrowest, most turbid sensation in reality, otherwise known as “this world.” Ever since, for nearly 2,000 years, Israel has been living in a state of total oblivion to the fact that there is something far better.

And yet, in each generation, there were a chosen few Kabbalists who continued to sense the creator. In hiding, far from the public eye, which was unaware of their engagement, the Kabbalists continued to develop the correction method for human nature to match humanity’s growing egoism. Their role was to prepare the method for the time when the whole of humanity would need it—our time.

* * *

Throughout history, the wisdom of Kabbalah has reached beyond just the people of Israel. Thinkers from around the world have always come to study with the Kabbalists. In his essay, “The Wisdom of Kabbalah and Philosophy,” Baal HaSulam explains that philosophy originated in contact between students of the prophets and the first philosophers. The philosophers took fragments of the concepts of Kabbalah, and without correcting themselves developed different theories out of them.

Johannes Reuchlin (1455-1522), a german humanist, political counselor to the chancellor, and an expert in ancient languages and traditions, was affiliated with the heads of the Platonic Academia. In his book, De Arte Cabbalistica, he describes the process we just mentioned:

“My teacher, Pythagoras, who is the father of philosophy, did not receive those teachings from the greeks. Rather he received them from the Jews. ...And he was the first to convert the name ‘Kabbalah,’ unknown to the greeks, into the greek name ‘philosophy.’”

“Pythagoras’ philosophy emanated from the infinite sea of the Kabbalah.”

“The Kabbalah does not let us spend our lives on the ground, but rather raises our intellect to the highest goal of understanding.”

Let us return to those people who could not perceive Abraham’s notion in ancient Babylon. When they departed Babel, they scattered across the globe as seventy nations and developed materially.

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Alone, they would never have been able to perceive the notion of the spiritual. Yet, if they could not perceive it, it would contradict the purpose of creation: to bring all the people to the level of the creator. Hence, the contact point between Israel and the rest of the nations had to be recreated.

That process unfolded by intensifying the ego within Israel, after which the people declined from their degree and scattered among the nations. The idea was to mingle the souls of Israel with the souls of the nations of the world, to “sow” seeds of spirituality within the other nations.

How was this done? The people of Israel sank into egoism and corporeality similar to the other nations, so now there was common ground between them. However, we must keep in mind that within the souls of Israel, the spiritual seed had already been sown. While they were in exile, Israel avoided physically assimilating with other nations; yet internally, the mingling did indeed occur.

Thus, the desired spiritual result was achieved and sparks of the souls of Israel now permeate the nations, allowing them to join Israel in the process of general correction. In total, Israel experienced four exiles in which such mingling between Israel and other nations occurred.

Prior to the exit to the last exile, in the 2nd century CE, The Book of Zohar was written by Rabbi Shimon Bar Yochai (Rashbi) and his group of students. It was written in Aramaic and contains depictions of all the states that humanity is destined to experience until the end of the general correction. Although The Zohar was written prior to the departure of Israel into exile, The Zohar states that the book will be discovered only at the end of the spiritual exile and in fact, facilitate its end. It also states that toward the end of the 6,000 year period of the correction of human nature, the book will be revealed to the whole of humanity: “At that time, it will be revealed to all.”

Immediately after its completion, The Book of Zohar was concealed. In the 16th century, some 1,400 years later, the Ari appeared in Zephath2. The Ari used a scientific, systematic approach to detail the correction method that The Zohar presents through intimations and allegories. The writings of the Ari include descriptions of the structure of the upper world, and explain how one should enter that realm of reality.

However, because during the Ari’s time the ego had not yet been revealed in its full intensity, very few could understand his words. A more developed ego yields a keener perception, and there were few such egos at that time. Following the Ari, Kabbalists craved that the wisdom of Kabbalah be known, as is evident from their words:

The wisdom of Kabbalah makes the fool wise. Also, one who did not see the light of this wisdom has never seen lights in his life, for then he will understand and learn the meaning of His uniqueness, blessed be He, and the meaning of His governance ... and all who retire from it, retire from the spiritual, eternal life.

Rav Isaiah Ben Abraham HeLevi Horowitz (the Holy Shlah), “First Article,” p 30

Redemption depends primarily on the study of Kabbalah. The Gaon, Rabbi Eliyahu of Vilna (GRA)

2 A town in the upper Galilee, Israel, known for the Kabbalists that lived in it around the Ari’s time.

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Rabbi Shimon Bar-Yochai so cried over it, and called upon those who engage in the literal Torah that they are asleep ...Indeed, this the fruit of the exile, that Israel have forgotten this path and remained asleep, immersed in their slumber, not paying attention to it... And we are here in the dark, as the dead, verily as blind searching the wall. It is unbecoming for the upright to walk on this path, but on the contrary to open blind eyes.

Rav Moshe Chaim Luzzato (Ramchal)

The study of The Book of Zohar is higher than any other study. Rabbi Yosef David Azulai, HaChida

The language of The Zohar is good for the soul ... young and old are there, each according to one’s understanding and the root of one’s soul.

Rav Tzvi Hirsh Ben Yaakov Horowitz, Upright Conducts, Item 5

Yet, despite the yearning of these great Kabbalists to circulate the wisdom of Kabbalah, they had to be discreet, to reveal, yet to conceal. The generation was not fully ripe. Only today are people gradually beginning to rid themselves of the stigmas and realize that Kabbalah is not mysticism, magic, charms, magic cures, or blessings for a good life in this world.

The emptiness and the gap that has appeared in our generation toward corporeal life and the cravings for something new and fulfilling have brought us to a point where we are finally able to understand the value of Kabbalah. Here lies a method that elevates one to another level of existence—the level of the upper force. That ripeness proves that our souls have awakened, that they have reached an entirely new level of development.

This degree allows for, or better put, necessitates the revelation of the wisdom of Kabbalah to the entire world. If we examine matters from the perspective of Nature’s program of development, the approaching end of the allotted time for correction has brought human egoism to its final degree. Humanity has come into a comprehensive, existential crisis and deadlock. From this state, the need for a method to correct the ego becomes clear, and many people wish to perceive what in the past was perceived by only a few.

This is the reason why the correction method is being exposed today in full. Baal HaSulam interpreted The Book of Zohar and the writings of the Ari so that each of us could connect to them. This is why he said, “I am glad that I have been born in such a generation when it is already permitted to publicize the wisdom of truth. And should you ask, ‘How do I know that it is permitted?’ I will reply that I have been given permission to disclose.” And also, “My being rewarded with the manner of disclosing the wisdom is because of my generation.”

We are in a generation that is standing at the very threshold of redemption, if we only know how to spread the wisdom of the hidden to the masses. ... And the dissemination of the wisdom in the masses is called “a Shofar” [special horn]. Like the Shofar, whose voice travels a great distance, the echo of the wisdom will spread all over the world.

Baal HaSulam “Messiah’s Shofar”

It is important to remember that the Jewish nation was not formed on a racial or a national basis. Jews today are incarnations of the same souls that gathered around Abraham in ancient Babylon to realize the spiritual idea of “Love thy friend as thyself,” which leads to the discovery of the creator.

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Kabbalists explain that initially, the correction method was offered to every nation, for “The purpose of creation lies on the shoulders of the whole of the human race, black, white or yellow, without any essential difference” (Baal HaSulam, “The Arvut” [Mutual guarantee], Item 23). However, at the time, not a single nation was willing to take it because humanity still did not need it. This is why the method was given to the people of Israel, “By which the sparks of purity would shine upon the whole of the human race the world over ... to such an extent that they can understand the pleasantness and tranquility that are found in ... love of others” (“The Arvut” [Mutual guarantee], Item 24).

The Jews must begin to reuse the wisdom of Kabbalah to shift from unfounded hatred to brotherly love, return to their spiritual roots, and to bring the light to the world—to be “a light to the nations.” By that, the two paths that parted ways in ancient Babylon— the people of Israel and the rest of humanity—will come together and the thought of creation will be complemented: all creations will unite with the upper force, the power of love and giving.

Now the days are near when all will know and recognize that the salvation of Israel and the salvation of the entire world depend only on the appearance of the wisdom of the hidden Light of the internality of the secrets of Torah in a clear language.

Rav Raiah Kook, Letters 1, Item 92

The study of The Zohar and the wisdom of Kabbalah connect people from all over the globe, regardless of race, sex, nationality or religion. This wisdom bridges over mentalities, character, age, and socioeconomic differences. From all over the world, tens of thousands of people gather each year in many different places in the world for conventions of Kabbalah studies. There is hardly a country in the world without a representative. In these conventions, everyone bonds with brotherly love for the purpose of discovering the creator, proving de facto the truth in the words of the prophets and Kabbalists of all generations.

When the Children of Israel [those who aspire Yashar El (straight to God)] are complemented with the complete knowledge, the fountains of intelligence and knowledge shall flow ... and water all the nations of the world.

Baal HaSulam, “Introduction to the Book Panim Meirot uMasbirot,” Item 4

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WE WILL DO AND WE WILL HEAR

Friends,

From the sages we know that a fundamental principle of human development is that from externality one comes to internality. This is called "we shall do and we shall hear".

This principle tells us that action precedes the desire and thought and that the correct action even performed without full understanding corrects a person. From our studies we know that an action can be external, at the physical level, or internal, at the level of my aspiration. This latter one, called intention, constitutes a very important dimension of a kabbalistic work.

We call an action correct if it goes in the direction of general correction, unification and equivalence of form with the Nature, the force of bestowal. Such an action can only take place in a group, as it is a presence of my friends that makes bestowal on my part possible.

Whether external or internal, a correct action is the one that connects rather than separates, strengthens bonds between people and brings everyone closer to the revelation of the spiritual existence.

We learn that the opportunity is always given to us. How can I use the wisdom I have received to carry out a correct action? At the physical level I can engage in studies and make it a part of my daily routine. I can pass the knowledge further in my environment to help others order to start their own correction by way of Light instead of way of suffering. I can write a letter that would raise significance of our goal in my friends’ eyes, inspire them with courage and ignite a flame in their hearts that would help them to persevere on the path.

At the internal level I can start exercising more focused effort at scrutinizing the desires of my heart and develop a habit of applying every bit of wisdom to my daily experiences.

To make this effort even more concentrated you might want to try jotting down what goes through your mind as you are reflecting on your encounters, struggles, wins, and relationships with others. Keeping a journal is a powerful tool for clarifying one’s perception, and sorting out the desires that come into a play; as you write your notes out, you’re essentially having a dialogue with yourself.

Below you will find a practical recommendation, a first one in a series that will follow, that Rav has given us to help organize our daily lives in the ways of the Upper governance.

Following are the questions that might help you guide inner search the meaning of the proposed action. It is important to remember that this exercise is not intended for having you recite things written in books. The spiritual world cannot be attained through the mind. We don’t study in order to receive knowledge; we study in order to change. What is important for us is to receive an inner response, a certain sensation instead of the words. Instead of hearing the words, we should desire to feel what is happening inside us. As you are searching for an answer, look into your heart and examine whether what you hear resonates with you. If possible put what you find in writing.

Rav explains to us that there is nothing more important than imagining our corrected state with respect to the connection between us, as well as the revelation of the Creator and adhesion with Him.

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You can draw a circle on a sheet of paper, so that it will be in front of you to remind that you are in a circle with all the others. Doing so empowers one to see everything through the center of the group. If we learn how to carry our every action as if from the center of the group, from our cumulative desire, we can produce such a powerful stream of energy that it will empower all of us to reach an attainment to the common degree of the group and ascend back to our spiritual roots as One. Again, what matters most is being engaged in it all the time. The results come as a consequence of this work and not from understanding.

“Give Importance to the Connection with the Creator Above All”

Understand that all the disturbances we go through are in order for us to overcome by giving importance to the Creator above all. All these disturbances come to us in order for us to understand that we are placing the Creator in a not high enough place for us.

The moment we decide the connection with the Creator is important enough for us more than all the rest of things, it will help us go through these disturbances easier, by a way of Light instead of a way of suffering.

/Rav’s Advice for the Follower of the Path, Jan. 9, 2014/

Questions to reflect upon:

Why does not the Creator reveal Himself so I learn His greatness naturally and directly? In such case, what does it mean to work on the greatness of the Creator?

What is the use in our obligation to overcome every single state?

What changes if I see every state that is passing through me as coming from the Creator who is “good who does good”?

Why is reality built in such a way, that I cannot simply retain the feeling of importance of the Creator after I have achieved it once?

Why do sages say that in order to hasten the time I need to be connected to a group that exerts the same constant effort in justifying the Creator and going in faith above reason, in joy over all disturbances and troubles? Can’t I reach revelation of the Creator on my own?

What exactly do we have to overcome?

How can we undertake the commitment to be in faith above reason together?

If in order to hasten the time of correction we have to learn to overcome every state passing through us as observers, then what is that place from which we observing everything that happens?

If we have to disconnect ourselves from the sensation of emptiness in desire to recieve, then where do we get energy and strength to move ourselves through everyday life?

What practical actions am I going to undertake from this moment till tomorrow morning in order to hold on to the joy related to the goal and the Upper force, even though He awakens in me a shattered Reshimo every time?

How good environment of our group should be built in order to constantly provide us with reminders about the greatness of the goal that we have united around? How I can help others not to forget even for a moment that the only way to progress fast is to adhere to the principle of the faith above reason?

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FEEDBACK

From your letters:

…THANK YOU!!!I received the literature that you sent. I also received the book "Kabbalah for Beginners". Wow. I'm amazed at how simple the concepts are to grasp. I would love to keep studying with you (Nathan from Missouri)

…I just wanted to drop you a note thanking you for continued Kabbalah information and teachings that you so graciously send me. I apologize for not recognizing this kindness sooner, or more often, but never forget that I truly appreciate being able to learn so much! (Mark from Florida)

…I am not at all sure to the correctness or incorrectness of this particular endeavor – but more the less have to say that I am not aware of a more appropriate avenue by which to express myself to whom my thoughts and sentiments may interest or concern. I am a student within the Kabbalah course which you have so generously extended to me free of charge and I am thankful beyond my capacity to express.

My foundation was basically that of grave ignorance, misunderstanding and wishful thinking - essentially what my ego needed on order to thrive. The Kabbalah has challenged all that as no one and simply nothing ever has before, even as I resisted and continue to resist power and instruction in nondescript ways. I love your course and has every intention of immersing myself as thoroughly within it as I can because I am moved and touched to a very core of my being (Maurice from Virginia)

…First of all, thank you for sending me the “Kabbalah for the Student” books, and please continue to send them. About ten months ago I was reading one of the first issues you sent and everything just clicked, and the difficulty in understanding some of the tougher concepts has melted away week by week. It’s almost like a switch was thrown somewhere. I can feel the will of the Creator pulling at me in everything I do. Thank you for helping me and equipping me to better my life (Alexander from Virginia)

…I would love to become a part of Kabbalah study. I read Rav Laitman's book and the power that is in Kabbalah just pulled me into it. I have studied many beliefs and none have the impact the way Kabbalah does (Michael from Nevada)

…It takes me a little more time to comprehend what’s there, to know and apply to everyday living. But now that I’m understanding The Wisdom and I’m making way on my new grounds of good knowledge. If I had this work years ago I could’ve made for others, to help my community, and to spread the Kabbalah. The world needs this knowledge because it will save our earth from where it’s headed now. Our country has grown to hate one another, everyone is grown to only think of their selves, and not of how others feel. I do agree it’s time for the Kabbalah to come and spread its knowledge. The Wisdom of Kabbalah made this one seed good to make a hundred come up from it! I’ll do my best to do so (Christopher from Georgia)

…As I continue to study my mind is letting go of years of TV, Radio, News, and past events. I receive more positive things now and my mind is sharper than it has been in years. Thank you for your magazine, please continue your work we all need it (Charles from Florida)

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…I want the will to bestow but I have much ego at this point in my life. I am trying to get rid of ego, but it just popping up in me, I guess a good thing is, I recognize it now for what it is. Rebbe, I am new at all this, and I can only pray I am going the right direction. Again thank you for sending me the studies I promise I will pick them of any Knowledge I can find in them. Again I can’t say Thank you enough (David from Georgia)

…It has been an Honor & Blessing to have the opportunity to connect with the group. I have come to better understand why correction is only ready to be cultivated in one who has received the Point in the Heart. I’ve lived my life, for many years, in separation, confusion, and denial of the Creator only to suffer many costly trials & tribulations. I think the “study group” is an excellent idea for those who are ready. Peace & Blessings (Derek from Connecticut)

…I would like to open by first thanking all of you for responding to my very first request to correspond, as well as the book you sent and all the magazines The book was outstanding, and so are the magazine issues!! I have been reading and re-reading all of your materials. I also enclosed a small donation with this letter, as a token of my appreciation. I know it’s not much, but hopefully it can be used to assist in sending your valuable and important materials to another who may be seeking truth and enlightenment in regards to the Study of Kabbalah. I wish you all the best in all of your endeavors. Keep doing what you are doing! It is a blessing to so many of us who are incarcerated (Christopher from Illinois)

…On behalf of our librarian, inmates who have joined our Kabbalah circle, and myself … grateful for donating the Kabbalah teachings to our reference library (Kenneth from Arizona)

…I have read the Wisdom of Kabbalah special magazine for inmates issues 3, 4, and 5. It has opened my mind and heart I would like to continue my studies with the next Issue. I eagerly await for their arrival, it has changed my life forever (William from California)

…I just want to express my gratitude for some of the purest teachings I have come across in my 47 years on earth. I am beginning to develop a deeper understanding of the Shamati article 1 “There is none else besides Him”. The more I read it over and over I discover a new way to analyze its contents (John from Pennsylvania)

…I send out to you and to all students of Rav Laitman and Bnei Baruch the fondest of greetings. Truly my studies with Bnei Baruch have brought me great new ways of perceiving reality. I have begun to ask in everyday situations what the meaning behind them may be, what the Upper Force is showing/guiding me to. Studying Kabbalah with Bnei Baruch is the most important and significant content in my existence. Thank you so very much for the Light you have helped shine into my suffering (Steven from Arizona)

…Thank you for sending me Rav Laitman’s book “Kabbalah for Beginners and for the two magazines. As a beginning student of Kabbalah, I find Rav Laitman’s approach to presenting the material to be clear and concise, which is a great help when learning difficult concepts. I am looking forward to the next issues of your magazine for inmates (Eric from Ohio)

…Thank you for your time and assistance with this and for you being there to teach and show us a better way to be in contact with the Creator. I know that this will help many of us that are locked up find what we have always been searching for (Levi from Texas)

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…I just turned 39 today and have already spent over seventeen and a have years of my life locked up with two and a half years left. I want a better life and I want to know why I’m in this world. I’ve always figured that I was born to suffer through this life and die at the end of it. There has got to be more to life than that. I would really like to be enrolled in your Kabbalah Correspondence Course. I want to experience peace in my life (Danny from Louisiana)

…I express my thanks and my great appreciation. I am sharing these book and magazines with all my brothers. I also donated the book to our library here so everyone can learn from it (Neil from California)

…I want to thank you for all you do. It’s truly a blessing to know that you are there for us, giving us the gift of understanding. The idea of learning the Wisdom of Kabbalah never appealed to me until now. Reading a couple of your magazines and speaking to a brother in here has really got me interested in learning. So please send me what you can (Carl from North Carolina)

…A friend of mine gave me three lessons, or issues I guess I should say, from the Wisdom of Kabbalah publications for inmates. The information contained within was eye-opening. The profundity of the information hit me hard. Ever since I received them I have been studying them over and over meticulously. This is because I’m trying to make sure I’m understanding everything correctly (Xavier from Illinois)

…I am writing to let you know how much I enjoy getting and learning about the Wisdom of Kabbalah, the studies have been very informative and enlighten. The latest issue was very good and I appreciate you guys taking the time and resources to do this for me and all of us! (John from California)

…I just recently received the book entitled “Kabbalah for Beginners” Wow! Just what I needed. I have a hungry soul. And after reading this and the special magazines for inmates I’m starving for more information on Kabbalistic themes. After reading the Kabbalah texts I have become aware that the only thing that can fill the void in my heart and mind is Kabbalah (Patrick from Texas)

…I’m grateful for your time, at this moment I’m needing to learn all about Kabbalah. I want to share this blessing with all I can. Wow the world needs this so much (Steven from South Carolina)

…I am writing in response to the Kabbalah package you sent to me. Thank you and I greatly appreciate it. It’s good to know there is still good people out there that is willing to help a person when they down and lost in life. It means a lot. I can’t wait to open my mind to a new way of seeing life (Bruce from Pennsylvania)

…Your literature has become my most prized possession in here as I realize my own imperfections and seek utmost correction (Damon from California)

…I am very interested in learning Kabbalah and willing to commit the time and effort to achieving the goal. I understand that materialism has been a major negative in my life. I know that I need spirituality and that Kabbalah is given to us as a springboard for change! (Urbano from Florida)

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…I received the book Kabbalah for Beginners by Rav Laitman and volume one and two of the Wisdom of Kabbalah and they are incredible. I mean they blew me away. They spoke about questions I have. These thing are amazing, thank you so much (Anthony from Pennsylvania)

…I believe there’s more to the Bible then meets the eye, that we have open our minds to seek the truth. For the truth will set us free in heart, mind and spirit (Jimmy from Texas)

…I can’t wait to get Issue 3 and start to learn more. This stuff is very deep, and takes time to truly understand. Thank you for helping to open a new door in my life. I’ve been on death-row for 9 years and I am just beginning to understand how important it is to try a relationship with God. I hope to also correspond with your Kabbalah group for the last few years I have left to live. I would like for once to be a part of something bigger than myself (Dorian from Georgia)

…The article “There is none else besides Him” was powerful. I’ve reread it many times and it helps me whenever I fell like giving up the spiritual path, whenever I feel down or doubtful. Even that is in the hands of the Creator (Xavier from Illinois)

…The prison project is very important to humanity and the stability of prison and society. There is much work to do, but we will arrive, no doubt (Manuel from California)

…My studies have been organized and I would come across bits and pieces of wisdom – either snippets I read or words that resonate. I have said many times that when the student is ready the teacher will appear. A man came to me the other night and said: “Hey Marc you are Jewish right? – Yes. – Here this is for you then” It was “The wisdom of Kabbalah” Issue 1 and 2 and there also was the book Kabbalah for Beginners” (Marc from Florida)

…I had received the Kabbalah study materials you had sent me. I have read Issue 1 and 2 a few times in order to really grasp the whole concept. I found the literature very intriguing and the sum of it all containing many truths. I have been sharing the materials I currently have and what I’ve learned thus far with others because I greatly believe in the material. I look forward to hearing back from you and would like to thank you for all that all are doing. With persistence and belief we truly can have a positive impact on the world we live in (Shawn from Texas)

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Friends,

For a long time now, our project has been dealing with financial difficulties. The

financial strain we are coping with has made it difficult for us to produce and deliver new

issues more often, and generally it hindered the progress of our development.

At this moment we, the management of the project, are working hard to launch a

nationwide campaign to collect money for the needs of our project. More specifically we are

identifying sponsors to help us cover the expenses of printing and shipping the books and

magazines to an increasing number of our friends in a Kabbalah prison group. We believe

that this measure will help us get the situation back under control and allow us to plan the

development of the project and more fully collaborate with you.

At the same time we are asking everyone who is able to support the publication of

the magazine to make a donation with any amount that you find affordable. We are doing it

as well and strongly believe that this unification of our efforts will help foster solidarity

between all of those who see this project as special and important.

We can only do it together!

If you want to acquire further books on the wisdom of Kabbalah:

1. Please send us the information about the library in your facility; we will start sending

the books there right away (please include a postal address and any other additional info that you think we need to have).

2. Direct your request and the library information to OUR NEW ADDRESS: Bnei Baruch USA Kabbalah Research Institute PO 670263, Flushing NY, 11365 Attention: Mike Plaksin

3. Don’t send your requests to the Publisher because all the correspondence is

being redirected back to us.

It's important for us to know that those of you who get released from prison still stay in touch with us.

You can start by visiting the website of Bnei Baruch Kabbalah Education Center at http://edu.kabbalah.info where you'll be offered a number of self-study courses of different levels

The center broadcasts live classes and provides students with other services like access to the library of authentic Kabbalah materials as well as to a lesson archive and Question and Answer Forum.

When you feel that you are prepared enough to move on, our main informational internet resource at http://kab.tv/ will be your next step. Here you'll find Kabbalah TV Live Stream with daily lessons of Rav Laitman and more.

Also you can join one of our local Kabbalah groups. Let us know about your location upon discharge and we'll hook you up with the closest group in your area.