zohar :)

On The Thorny Path

On The Thorny Path

Posted on November 29th, 2010 at 1:33 pm

Dr. Michael Laitman

The Zohar, Chapter “The Rose (Shoshana)”: Rabbi Hizkiya began [his speech]: “It is written, ‘As a rose among the thorns.’”…

The rose is Malchut and it includes all the souls that desire to reject their egoism and unite. This is possible only with the help of the Light that Reforms. Every person who aspires to attain the Upper World, to reveal the Creator, essentially aspires to the general unification inside Malchut. She is the place where the Creator becomes revealed.

The Book of Zohar talks about how this place becomes built from desires that are aimed at revelation, from the spiritual aspirations of people who are ready to unite on the path to the goal. We understand that we are unable to do this. However, the Light acts inside Malchut, inside “the rose,” despite the thorns that stand in the way of unity. Whoever desires to reveal the Creator is willing to live with these “prickles” and to make his way through them towards “the rose.”

This is what our efforts should be aimed at in spite of the egoism that pushes us away from the goal over and over again. We must nevertheless overcome the thorns surrounding the rose and unite all our desires into one.

We will thereby evoke the Light that Reforms and reveal the Upper One.

From the 1st part of the Daily Kabbalah Lesson 11/29/10, The Zohar

Machsom é Uma Barreira Psicológica/ Machsom Is A Psychological Barrier

Machsom é Uma Barreira Psicológica

Publicado em 27 de novembro de 2010 por souzapin

Realização espiritual não pode ser obtida diretamente, como uma criança segurando um brinquedo. Nesta forma só obtemos a vida em nosso mundo.

Neste exato momento todos nós estamos presentes no Mundo do Infinito (uma realidade sem limites), mas já que o nosso método de existência baseia-se “agarrar”, isto é, receber e realizar em nós mesmos egoisticamente, todos nós somos capazes de receber do mundo infinito que é uma pequena faísca da Luz chamada “vela fina” (NerDakik), que é limitada a sensações deste mundo. Somos incapazes de perceber mais enquanto recebemos egoisticamente.

Realização egoísta disponível para nós neste mundo tem a forma de uma iluminação fraca. É intencionalmente que nos foi dada para que a partir deste momento, a partir deste grau e adiante começamos a desenvolver usando um método diferente: recepção no vaso fora de nós mesmos e assim se tornar um participante voluntário, semelhante, adequado e igual ao Criador!

Apenas uma pequena parte do vaso (desejo) que sentimos como “este mundo” está sendo preenchido. Para receber diretamente mais do que isso é impossível! O resto dos nossos desejos só pode ser preenchido através de nossa semelhança com o Criador, através de termos a intenção, “a fim de doar.”

É por isso que o Criador separou as nossas sensações em duas partes: este mundo e o mundo Superior, colocando uma barreira entre eles chamada de”Machsom”. Essa barreira (Machsom) tem uma origem psicológica, uma vez que estando debaixo dela (neste mundo), que só somos capazes de receber internamente, para nosso próprio bem. Gostaríamos de obter muito mais, mas parece-nos que “outras pessoas” são desconhecidas ou estranhas.

Podíamos ter tudo isto sob a condição de que podemos superar este problema psicológico de percepção, que faz tudo parecer “estranho” para nós. Temos que começar a considerar tudo o que há de ser “nosso”, aproximarmos dele, e começar a sentir que as coisas fora de nós são, na realidade nossa. Em troca, receberemos todos os mundos de: Assiya,Yetzirah, Beria, Atzilut, Adam Kadmon e, no final, o Mundo do Infinito.

O maior problema é começar a perceber os desejos que parecem “não o nosso”, como “o nosso”. Depois disso, tudo que recebemos dentro deles irá incluir o nosso mundo espiritual.

Por isso, todos nós temos que fazer é atrair a Luz Superior, que vai nos mostrar a nossa ligação e demonstrar que todos nós, constituímos um só corpo. Então, a Luz Superior funcionará como um abridor de olhos e, finalmente, vamos perceber a espiritualidade.

Chegaremos ao esclarecimento, e não haverá qualquer resistência deixada em nós, pois vamos ver tudo ao seu redor como as nossas próprias peças que pertencem a nós, como órgãos de um corpo. Nós nunca existimos aparte! Ele só aparece para nós que estamos divididos, mas na verdade, apenas nossos corpos estão separados.

Se olharmos mais fundo, veremos um sistema de nossa interconexão. Tudo é feito pela Luz Superior!


Da Lição 7, da Convenção Mundial da Cabala de 11/11/10




Machsom Is A Psychological Barrier

Posted on November 27th, 2010 at 6:53 pm

Dr. Michael Laitman

Spiritual fulfillment cannot be obtained directly, like a young child grabbing at a toy. In this form we only obtain life in our world.

At this very moment all of us are present in the World of Infinity (an unbounded reality), but because our method of existence is based on “grabbing,” that is, receiving and fulfilling ourselves egoistically, all we are able to receive from the infinite world is a tiny spark of the Light called “a thin candle” (Ner Dakik), which is limited to sensations of this world. We are incapable of perceiving more while receiving egoistically.

Egoistic fulfillment available to us in this world bears the shape of a faint illumination. It is intentionally given to us so that from this moment on, from this degree and further, we begin to develop using a different method: receiving into the vessel outside of ourselves and thus becoming a willing participant, similar, suitable, and equal to the Creator!

Only a tiny part of the vessel (desire) that we sense as “this world” is being filled. To directly receive more than this is impossible! The rest of our desires can only be filled through our similarity with the Creator, through our having the intention “in order to bestow.”

This is why the Creator separated our sensations into two parts: this world and the Upper world, placing a barrier between them called “Machsom.” This barrier (Machsom) has a psychological origin since while being underneath it (in this world), we are only capable of receiving internally, for our own sake. We would get much more, but it seems to us as if “other people” are strangers or outsiders.

We could have all of this under the condition that we overcome this psychological problem of perception, which makes everything seem “foreign” to us. We have to start considering everything there is to be “our own,” get closer to it, and begin sensing that things outside us are in fact our own. In return, we will receive all the worlds: Assiya, Yetzira, Beria, Atzilut, Adam Kadmon and at the end, the World of Infinity.

The biggest problem is to start perceiving those desires that seem “not our own” as “our own.” Afterward, whatever we receive into them will comprise our spiritual world.

For that, all we have to do is to attract the Upper Light that will show us our connectedness and demonstrate that all of us constitute one body. Then, the Upper Light will work as an eye-opener, and eventually we will perceive spirituality.

We will arrive at the clarification, and there won’t be any resistance left in us since we will see everything around as our own parts that belong to us as organs of one body. We never existed apart! It only appears to us that we are split, but, in fact, only our bodies are detached.

If we look deeper, we’ll see a system of our interconnectedness. Everything is done by the Upper Light!

From Lesson 7, World Kabbalah Convention 2010, 11/11/10

NOSSO AMBIENTE

הסביבה שלנו – ארכדי דוכין ורועי מירון

מה שיש לבחור זה רק סביבה
זה יכול להיות טוב זה יכול להיות רע
בסופו של דבר כל מה שסביב
מרגיש שלך אבל שייך לאחרים

עוד מלידה אתה שונא
ובכלל לא מזהה
שבזה שממולך
יש חלקים מתוכך
רק האור קטן מאוד
בימים ובלילות
אם נבחר נכון
נזיז עולמות

מה שיש לבחור זה רק סביבה
זה יכול להיות טוב זה יכול להיות רע
בסופו של דבר כל מה שסביב
מרגיש שלך אבל שייך לאחרים

עוד מלידה אתה שונא
ובכלל לא מזהה
שבזה שממולך
יש חלקים מתוכך
רק האור קטן מאוד
בימים ובלילות
אם נבחר נכון
נזיז עולמות

אני שונא אותך למרות שאתה זה אני
אתה שונא אותי למרות שאני זה אתה
אותו החלק שבך זה ששנים בשכחה
כבר גורם לי למבוכה
אני שונא אותך אבל לא יכול בלעדיך

מה שיש לבחור זה רק סביבה
זה יכול להיות טוב זה יכול להיות רע X3
בסופו של דבר כל מה שסביב
מרגיש שלך אבל שייך לאחרים





http://www.youtube.com/watch?v=6mY0_wTYI0E&feature=player_embedded



Musica e letra:
Arkadi Duchin e Roi Miron

NOSSO AMBIENTE

Devemos apenas escolher o ambiente
Esse pode ser bom ou pode ser ruim
Afinal de contas tudo que está ao redor
Parece ser seu mas pertence aos outros

Desde o nascimento você odeia
E nem sequer percebe
Que este que está na sua frente
Possui partes de você
E só a luz pequeninha
Dos dias e das noites
Se escolhermos certo
Moveremos mundos

Devemos apenas escolher o ambiente
Esse pode ser bom ou pode ser ruim
Afinal de contas tudo que está ao redor
Pareceu ser seu mas pertence aos outros

Desde o nascimento você odeia
E nem sequer percebe
Que este que está na sua frente
Possui partes de você
E só a luz pequeninha
Dos dias e das noites
Se escolhermos certo
Moveremos mundos

Eu odeio você, mesmo que você seja eu
Você me odeia, mesmo eu seja você
Essa mesma parte em você,esquecida há anos
Já me deixa confuso
Eu odeio você mas ,não posso sem você

Devemos apenas escolher o ambiente
Esse pode ser bom ou pode ser ruim X3
Afinal de contas tudo que está ao redor
Parece ser seu, mas pertence aos outros

Zohar - the rose

é muito triste estar sozinho

O MÁGICO ONIPOTENTE QUE NÃO PODIA FICAR SOZINHO

Rav Michael Laitman PhD

Você sabe por que somente os idosos contam estórias e lendas? Porquę as lendas são a coisa mais astuta do mundo! Tudo no mundo muda, somente as lendas verdadeiras ficam. Lendas são sabedoria, e para contá-las, a pessoa deve possuir muito conhecimento, e ver coisas que os outros não vêem. Para isso, a pessoa deve ter vivido muito. É por isso que somente as pessoas idosas sabem como contar lendas. Como está escrito no maior e mais antigo livro de mágicas, "Uma pessoa idosa é alguém que adquiriu sabedoria"!

As crianças adoram ouvir lendas porque elas têm imaginação e cérebro para ver tudo, e não somente o que os outros vêem. Se uma criança cresce e ainda vê o que os outros não vêem, ela se torna sábia e astuta, ela "adquire sabedoria". E porque ela vê o que os outros não vêem, ela sabe que a imaginação é real. Ela permanece então uma criança, uma "sábia criança", como está escrito no maior e mais antigo livro de mágicas, "O Zohar".

Era uma vez um mágico, grande, nobre e bondoso, com todos os atributos normalmente existentes nos livros infantis, mas apesar de ele ser tão bondoso, ele não tinha ninguém com quem dividir isso; ele não possuía ninguém a quem pudesse dedicar sua afeição, brincar, passar o tempo juntos, ou pensar nele; ele também precisava se sentir querido,

pois é muito triste estar sozinho.

O que ele deveria fazer? Ele pensou que talvez pudesse fazer uma pedra, uma bem pequenina, mas bela, e talvez fosse esta a resposta. "Eu vou acariciar a pedra e sentir que existe alguma coisa constantemente ao meu lado, e nós dois iremos nos sentir bem,

pois é muito triste estar sozinho.

Ele agitou a sua varinha mágica, e em um instante havia lá uma pedra, exatamente como ele queria. Ele começou a acariciá-la e a abraçá-la, mas a pedra não respondeu. Ela permaneceu fria, sem reagir. A pedra permanecia sempre aquele objeto sem sentimentos, não importando o que ele fizesse a ela. Isto não agradou ao mágico de maneira alguma. Como pode a pedra não responder? Ele tentou criar mais algumas pedras, e então rochas, colinas, montanhas, solo, a Terra, a Lua e a Galáxia. Mas eles eram todos iguais. Ele então se sentiu triste e completamente sozinho.

Na sua tristeza, ele pensou que ao invés de pedras, ele poderia criar uma planta que iria florescer belamente. Ele iria regá-la, dar-lhe algum ar, e algum sol, tocar para ela alguma música, e a planta iria ser feliz. E ambos então estariam contentes,

pois é muito triste estar sozinho.

Ele agitou a sua varinha mágica, e em um instante havia lá uma planta, exatamente como ele queria. Ele ficou tão feliz, que começou a dançar ao redor dela, mas a planta não se movia; ela não dançava com ele ou seguia seus movimentos. Ela só respondia ao que o mágico dava a ela nos mais simples termos. Se ele a aguava, ela crescia, e se ele não o fazia, ela morria. Isso não era suficiente para um mágico tão bondoso, que queria dar todo o seu coração.

Ele tinha que fazer algo mais, pois é muito triste estar sozinho. Ele então criou todos os tipos de plantas, de todos os tamanhos possíveis, campos, florestas, pomares, plantações e bosques. Mas todos eles se comportavam da mesma forma que a primeira planta... e novamente ele ficou sozinho na sua tristeza.

O mágico pensou e pensou. O que ele deveria fazer? Criar um animal! Que tipo de animal? Um cão? Sim, um belo e pequeno cão que estaria constantemente ao seu lado. Ele o levaria para passear, e o cão iria pular e saltar e correr junto dele. Quando ele voltasse ao seu palácio (ou melhor, sendo um mágico, ao seu castelo), o cão iria estar tão agradecido em vê-lo, que ele iria correr para saudá-lo. E ambos então seriam felizes,

pois é muito triste estar sozinho.

Ele agitou a sua varinha mágica, e em um instante havia lá um cão, exatamente como que ele queria. Ele começou a cuidar do cão, alimentou-o, deu a ele de beber, e o acariciou. Mas o amor de um cão se resume em estar perto do seu dono, onde quer que ele esteja. O mágico ficou triste em ver que o cão não podia retribuir completamente seus sentimentos, mesmo que ele jogasse com ele tão agradavelmente, ou que o levasse a todos os lugares. O cão não podia ser seu verdadeiro amigo, não podia apreciar aquilo que ele fazia por ele, não compreendia seus pensamentos, desejos e quanto trabalho isso tudo lhe deu. Mas era isso o que mágico queria. Ele fez outras criaturas: peixes, aves, mamíferos, porém tudo em vão, nenhum deles o entendia. Era muito triste estar sozinho.

O mágico sentou-se e pensou. Ele então compreendeu que, para que ele tivesse um verdadeiro amigo, que este deveria ser alguém que iria procurar pelo mágico, que iria querê-lo muito, que seria como o mágico, capaz de amar como ele, entender como ele, se parecer com ele, ser seu companheiro. Companheiro? Verdadeiro amigo? Ele teria que ser alguém que estivesse próximo dele, que entendesse o que ele lhe dava, e que pudesse retribuir todas as suas dádivas. Mágicos também querem amar e serem amados. E ambos então estariam contentes,

pois é muito triste estar sozinho.

O mágico então pensou em criar o homem. Ele poderia ser seu verdadeiro amigo! Ele poderia ser como ele, ele necessitaria meramente de alguma ajuda para ser como ele. Aí, os dois iriam se sentir bem,

pois é muito triste estar sozinho.

Mas para que eles se sentissem bem, ele primeiramente teria que se sentir só, teria que estar triste sem ele. O mágico agitou a sua varinha mágica novamente, e fez um homem, distantemente. Mas o homem não sentiu que havia um mágico, o qual tinha feito todas as pedras, plantas, colinas, campos, a Lua, chuva, ventos, etc. um mundo inteiramente repleto de coisas belas, até com computadores e bolas de futebol, e que fazia com que ele se sentisse bem e que nada o faltasse. O mágico, por outro lado, continuou a se sentir triste por estar sozinho. O homem não sabia que o mágico existia, e que ele o havia feito, amado, e que o estava esperando, para que juntos pudessem se sentir bem,

pois é muito triste estar sozinho.

Mas como iria o homem, que estava contente, que tinha tudo, até um computador e uma bola de futebol, e que não conhecia o mágico, querer achá-lo, conhecê-lo, se aproximar dele, amá-lo, ser seu amigo, e dizer a ele: "Venha, nós dois nos sentiremos bem, pois é muito triste estar sozinho, sem você"! Uma pessoa conhece somente o que está em sua volta, e faz somente o que as pessoas ao seu redor fazem, fala somente o que os outros ao seu redor falam, quer somente o que eles querem, não se acanha em pedir graciosamente presentes, um computador, uma bola de futebol. Como pode ele saber que existe um mágico que está triste por estar sozinho?

Mas o mágico é bondoso, e constantemente olha pelo homem, e quando chega a hora certa, ele agita a sua varinha mágica e chama ao coração do homem muito baixinho. O homem pensa que está procurando algo, e não percebe que é o mágico quem o está chamando, "Venha, nós dois nos sentiremos bem, pois é muito triste estar sozinho, sem você"!

Então o mágico agita a sua varinha mágica mais uma vez, e o homem o sente. Ele começa a pensar nele, a pensar que seria bom se estivessem juntos, pois é muito triste estar sozinho, sem o mágico. Mais uma sacudida da varinha mágica, e o homem sente que existe uma torre mágica cheia de bondade e imponência, na qual o mágico espera por ele, para que ambos possam se sentir bem, já que

é muito triste estar sozinho

Mas onde está a torre? Como ele pode alcançá-la? Qual é o caminho? Ele pergunta a si mesmo, contrariado e confuso, como pode ele encontrar o mágico? Ele continua sentindo o toque da varinha no seu coração, e não pode dormir. Ele vê constantemente mágicas e imponentes torres, e não consegue sequer comer. Isso é o que acontece quando uma pessoa quer algo muito intensamente, e não consegue encontrá-lo; é triste estar sozinho. Mas para ser como o mágico, sábio, grande, nobre, bondoso, amoroso e um amigo, um agitar de varinha não é suficiente; o homem precisa aprender a fazer milagres por si só.

Então, o mágico, secreta e subitamente, gentil e inocentemente, leva o homem até o maior e mais antigo de todos os livros, o Livro do Zohar , e mostra a ele o caminho até a torre imponente. O homem o compreende para que possa rapidamente encontrar o mágico, encontrar o amigo, e lhe dizer: "Venha, nós dois nos sentiremos bem,

pois é muito triste estar sozinho".

No entanto, existe um alto muro ao redor da torre, e muitos guardas o repelem, que impedem que eles estejam juntos e fiquem bem. O homem se desespera, e o mágico se esconde na torre, atrás de portões fechados, o muro é alto, os guardas o repelem vigilantemente, e nada pode passar. O que vai acontecer? Como poderiam eles estar juntos, sentirem-se bem juntos, pois é muito triste estar sozinho?

Cada vez que o homem se enfraquece e se desespera ao máximo, ele sente repentinamente o toque da varinha mágica, e se arremete contra o muro mais uma vez, e tenta passar pelos guardas, sem importar como! Ele quer irromper através dos portões, alcançar a torre, subir os degraus da escada, e alcançar o mágico.

E cada vez que ele se move adiante, e se aproxima da torre e do mágico, os guardas se tornam mais vigilantes, fortes e ardilosos, e o repelem sem misericórdia alguma.

Mas a cada "round", o homem se torna mais corajoso, forte e sábio. Ele aprende a fazer alguns truques, e a inventar algumas coisas, que só um mágico sabe fazer. A cada vez que ele é empurrado para trás, ele deseja mais o mágico, sente mais amor por ele, e deseja mais que tudo no mundo estar com o mágico, ver sua face, pois será bom estarem juntos, e mesmo que a ele tudo no mundo seja dado, ele se sente sozinho sem o mágico.

E então, quando ele năo pode mais suportar estar sem ele, os portões da torre se abrem, e o mágico, seu mágico, corre em sua direção, e diz: "Venha, juntos nós estaremos bem,

pois é muito triste estar sozinho".

E eles se tornam amigos de fé, muito próximos um do outro, e năo há prazer maior que aquele entre amigos, para sempre no infinito. Juntos, eles se sentem tăo bem, que jamais se lembram, nem ocasionalmente, o quăo triste foi estar sozinho ... Agora, quando você sentir um pequeno toque no fundo do seu coração, saberá que é um mágico gentil e sábio que lhe chama, porque quer ser seu amigo. Afinal de contas,

pode ser muito triste estar sozinho!

a sabedoria do coração

Sabedoria do Coração


Hades não foi criado
para comprar e construir edificios de capital
mas para perguntar qualquer coisa,
e o levou a aprender o truque
como amar
então yepakhu meu coração
um espirito diferente nele correu

JERUSALEM DO CORAÇÃO

http://vimeo.com/17159788

ponto no coração (.)

livro lindo que comprei no congresso....estou a tentar traduzir....

a qualquer pessoa
ocorre uma vez,
muitas vezes na vida,
aqui e ali
o ponto no coração

ás vezes ela pensa
que é apenas um
coração vazio
ás vezes está errada
ás vezes tem todo o
tipo de razões

como fisicas
ou até mesmo da familia,
ela acha que são essas as razões
e tudo vai -se acalmar
então vai ficar bem

ela não entende
que evocam um
ponto no coração
o inicio da alma
uma pista para
descobrir o amor

How To Capture The Light Of Correction

How To Capture The Light Of Correction
Posted on November 23rd, 2010 at 12:33 pm

Dr. Michael Laitman

Question: What is the Light of correction? Where is it, and can we associate with it?

Answer: We exist in a perfect reality that was created by the Creator, but it appears to be different in relation to us. There is everything we want in the true reality: Infinity, Light, perfection, eternity, and the Creator. Here, in this world, we see a completely different reality: darkness, evil, and egoism.

One reality is separated from the other by the ladder of 125 steps where I am to change my nature. The difference is that here, we all only perceive this world and exist in darkness, suffering, and egoism. However, in order to exist in the true reality, I need to attain the intention “for the sake of bestowal,” love instead of hatred.

As long as I exist in the nature of this world, I do not have a chance of escaping into the spiritual world. It is a completely different dimension that I cannot leap to. However, there is a “wonderful force” (Segula) that can help me.

Everyone is connected in the spiritual world, while in this world, everyone is separated. Love is there, hatred is here. Bestowal, Light, and good is there, egoism, darkness, and evil is here. In other words, everything is reversed, as it is written, “I saw a reverse world.”

How to Capture the Light of Correction
We would be completely hopeless if not for one detail which, thankfully, is not opposite. It is given to us as the end of a rope to grab onto and draw closer to it. Each one of us, separated in this world, is given a spiritual spark, “the point in the heart.” This is the end of the rope that descends from the spiritual world. It stretches to every one of us from that perfect state where I exist in harmony and absolute comfort.

However, this is merely a point, and I do not know what I am to do with it. I just feel that I belong to something higher. Besides, I was given a book called The Zohar. The actual book is in this world, but there is also a “book” in the spiritual space, which stands for revelation, Light. The title itself, The Zohar, stands for the Upper radiance.

This means that you want to return to the Upper World, to your root, while being in your physical world together with a book that was printed somewhere in China. This point is pulling you!

Now you need to try to unite with others like you, separated from one another. As you read The Zohar together, strive toward the Light so it would influence all of you and make you like it.

That is it. The rest does not depend on you. These properties, both evil and hatred, are given. On your own, you will not be able to do anything with them. You only have two means in relation to the spiritual world: the group and the book.

When you use them, you attract an enormous Light from the spiritual world, which influences you. It is that Light that is called The Zohar (radiance) or the Surrounding Light that Reforms. This is what changes you. The Light works on you and moves you back toward your root.
[26947]
From the 4th part of the Daily Kabbalah Lesson 11/18/10, “The Essence of Religion and Its Purpose”

Trabalhando Com A Luz/ Working With The Light

Trabalhando Com A Luz

Publicado em 21 / novembro / 2010 às 14:36

A sabedoria da Cabala nos ensina como corrigir o desejo que representa toda a questão da criação de um nível que começamos sentir a força que permeia o universo: o Criador (a Luz). Não existe nada, exceto essa Força e o desejo.

A revelação acontece de acordo com a lei de equivalência de forma: Desejo sente o poder da Luz até ao limite de sua correspondência com ele. A revelação plena da Luz é o programa da finalidade da criação. Isso significa que temos que corrigir-nos no grau de equivalência completa com a propriedade da Luz: doação.

Para este propósito, todo o sistema de mundos foi criado, ele nos ajuda a mudar o nosso desejo e torná-lo semelhante a Luz. Este mundo é o lugar onde os primeiros passos são feitos, depois, subímos para o Mundo de Assiya, Yetzirah, e Beria. As nove Sefirot de Malchut do Mundo de Atzilut inferior é onde as almas quebradas “habitam”.

Kether,a Sefira de Malchut superior está acima do Parsa, no Mundo de Atzilut, onde doação está em vigor. A propriedade da recepção age abaixo do Parsa.

Malchut recebe as forças de Zeir Anpin. Para nós, Zeir Anpin é o Superior, o doador; recebemos tudo dele. Por sua vez, Zeir Anpin está relacionado com o maior Partzuf do Mundo de Atzilut, Aba ve Ima (AVI),uma parte do que é YESHSUT. Abaixo, há Partzuf Arich Anpin (AA),que recebe a Luz do Infinito (EinSof) e o passa para baixo em cadeia Malchut.

A questão principal para nós é como nós (as almas quebradas que vivem em mundos de BYA) nos elevamos a Malchut de Atzilut. Ao incluir-se nela, começamos a participar no processo de correção. O Mundo de Atzilut corrige desejos arruinados que têm intenções egoístas.

O desejo de receber é imutável, é questão que não pode ser alterada. Mas o desejo pode ser usado de duas maneiras diferentes: ela pode ser preenchida a partir do interior através da recepção, ou ele pode ser utilizado para a doação. No segundo caso, o desejo vai receber para o benefício da doação. Isso só é possível como resultado do amor e da união com os outros.

O Livro do Zohar nos ajuda principalmente na primeira etapa da nossa subida para o Mundo do Atzilut. A seqüência de ações é a seguinte:

1. Nós elevamos o nosso pedido para obter correção (MAN).
2. A resposta (MAD) retorna para nós na forma da Luz Circundante (OhrMakif) que
nos fortalece.
3. Nós subimos para cima para Malchut de Atzilut.
4 Malchut entrega a nossa solicitação para Zeir Anpin.
5. Zeir Anpin dá Malchut poderes e corrige as almas.

Assim, tudo o que fazemos é trabalhar com a Luz. Nosso trabalho é destinado a alcançar a união entre nós, a fim de corrigir o nosso desejo, aplicando a intenção de doar para Ele. Isso só se torna possível como resultado da influência da Luz.

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Da 1a. parte da Lição de Cabala de 15/11/10, “Hakdama, Laila de Kale (A Noite da
Noiva)”



Working With The Light
Posted on November 21st, 2010 at 2:36 pm

Dr. Michael Laitman

The wisdom of Kabbalah teaches us how to correct the desire that represents the entire matter of creation to a degree that we start sensing the Force that permeates the universe: the Creator (the Light). There is nothing except this Force and desire.

Revelation happens in accordance with the law of equivalence of form: Desire feels the power of the Light to the extent of its correspondence to it. Full revelation of the Light is the program and the purpose of creation. It means that we have to correct ourselves to a degree of complete equivalence with the property of the Light: bestowal.

For that purpose the whole system of worlds was created; it helps us to change our desire and make it similar to the Light. This world is where the first steps are made; later, we rise into the Worlds of Assiya, Yetzira, and Beria. Nine lower Sefirot of Malchut of the World of Atzilut is where the broken souls “dwell.”

Keter, the upper Sefira of Malchut, is above the Parsa, in World of Atzilut, where bestowal is in effect. The property of reception acts below the Parsa.

Malchut receives the forces from Zeir Anpin. For us, Zeir Anpin is the Upper One, the giver; we receive everything from him. In its turn, Zeir Anpin is connected with the higher Partzuf of the World of Atzilut, Abba ve Ima (AVI), a part of which is Yeshsut. Below, there is the Partzuf of Arich Anpin (AA), which receives the Light from Infinity (Ein Sof) and passes it down the chain to Malchut.

The major issue for us is how we (the broken souls that live in the Worlds of BYA) rise to Malchut de Atzilut. By including ourselves in it, we begin to take part in the process of correction. The World of Atzilut corrects broken desires that bear egoistic intentions.

The desire to receive is unchangeable; it is matter which cannot be altered. But desire can be used in two different ways: It can either be filled from the inside by receiving, or it can be utilized for bestowal. In the second case, the desire will receive for the sake of bestowal. It is possible only as an outcome of love and union with others.

The Book of Zohar helps us mostly at the first stage of our rising to the World of Atzilut. The sequence of actions is as follows:

1. We raise our request to get corrected (MAN).
2. The answer (MAD) returns back to us in the form of the Surrounding Light (Ohr Makif) that empowers us.
3. We rise upward to Malchut de Atzilut.
4. Malchut delivers our request to Zeir Anpin.
5. Zeir Anpin gives Malchut powers and corrects the souls.

Thus, all we do is work with the Light. Our work is intended to attain union among us in order to correct our desire by applying intention to bestow to it. This becomes possible only as a result of the Light’s influence.

Working With the Light

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From the 1st part of the Daily Kabbalah Lesson 11/15/10, “Hakdama, Laila de Kale (The Night of the Bride)”

What Is Light?

What Is Light?
Posted on November 21st, 2010 at 11:22 am

Dr. Michael Laitman

Question: What exactly is the Light that Kabbalists talk about?

Answer: There is a special force in our reality called “Light.” This force is concealed, and you cannot feel it. But if you study the wisdom of Kabbalah, then you will be able to awaken this Light, and it will start working on you.

What does it mean “to study the wisdom of Kabbalah?” There are people who have already attained the Creator, equivalence of properties with Him, and described the various states of existence which they have uncovered in their relationship with the Upper Force in the Upper World.

Obviously, while reading their books, you are unable to understand anything written there because you are not in the same world and don’t know anything about it. You hear only what you can imagine in your own world even if the text speaks about the spiritual world which is totally different from this world.

If, while you are reading the texts of the Kabbalists, you desire to be in the Upper World with everything you have within you, then through your aspiration you evoke a special force from the Upper World. This force is regarded as “the Light.”

You can awaken it because you have a spark from the Upper World, which was planted in you at birth. Then the Light that comes from the Upper World shines upon it.

Therefore, if you wish to awaken the Light and get it to act on the spark, read Kabbalah texts and concentrate on this. Nothing else is needed. You don’t need to understand what is written in the book, have a sharp mind, or be especially lucky. You just need to be an ordinary person with a desire for the world that the Kabbalists describe to you to constantly work on your spark. Then, the spark will gradually grow until you suddenly start feeling what they are talking about.

This is exactly what we need while studying The Book of Zohar. But the force of this Light only comes to a person if he strives to be in the Upper World, that is, aspires to be in bestowal.

But how do I know what it means to be in bestowal? Kabbalists say: If you read The Book of Zohar in a group and visualize that you are connected with the others as one organism, without any difference between you, and if you possess one desire, one intention, one aspiration toward the force that illuminates you, then this one singular, undivided force will act on your united desire, and you will indeed reveal this Upper Force that is working on you and promoting you. This is what is called the revelation of the Creator to the created beings.

Hence, we are reading The Zohar in the group, with an intention that we are coming together in our desires to reveal the Light so that it would act on us, correct us, and manifest within us.

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

Eu Quero Cruzar A Machsom!

Eu Quero Cruzar A Machsom!


Publicado em 17 / novembro / 2010 às 9:18 Dr. Michael Laitman

Pergunta: Quando nós atravessamos a Machsom (a barreira que nos separa da espiritualidade), nós fazemos isso juntos ou cada um a seu tempo?

Resposta: A Machsom é uma fronteira potencial. Se eu aspiro à união com os amigos, e da separação entre nós desejo alcançar uma maior proximidade, se tento aniquilar essa distância o máximo possível, mas sou incapaz de fazê-lo, então eu apelo ao Criador, a Luz, e atravesso a Machsom. Em outras palavras, o meu ego permanece, mas eu desejo subir acima dele, apesar do fato de que em estágios anteriores eu não desejei especialmente isso e aceitava sua presença em mim.

Assim era antes da Machsom. Porém, acima dela, existem duas formas de conexão; “doar para doar”, o nível de Bina, e “receber para doar”, o nível de Hochma e Keter.

Portanto, onde eu percebo a Machsom? Na conexão entre nós. Nela, eu não estou sujeito às nossas ações externas com respeito um ao outro e às expressões de gostos pessoais. Aqui, eu preciso trabalhar somente dentro de mim.

Eu tenho que sentir uma capacidade interna de me conectar com eles dentro de mim, em nossos desejos, para que assim todas as nossas centelhas de doação se conectem. Tão logo eu comece a desejar isso, eu cruzo a Machsom. Mesmo assim, todos os nossos atributos egoístas permanecem. Afinal, nós não corrigimos o nosso ego, mas subimos acima dele, ávidos em unir nosso desejo apaixonado pela espiritualidade, a qualidade de doação.

Se as nossas centelhas de doação se unem, elas formam o vaso para a Luz de Hassadim (Misericórdia), porque tal vaso já tem o atributo de Hafetz Hesed (agir acima do egoísmo). É quando a pessoa começa a perceber a Luz Superior governando tudo que existe.

Abaixo da Machsom, a mesma Luz Superior preenche toda a realidade, mas nós não a percebemos. Tão logo nossos pontos nos corações começam a se conectar, numa união, densidade e compressão entre eles, eu subitamente começo a sentir a Luz que permeia tudo. Porém, as centelhas já “encontraram” a Luz e se tornaram seu “medidor”.

Agora, nós estamos na mesma condição, e não precisamos voar para outra dimensão ou galáxia. A Luz reside entre nós, e só nos falta a sensibilidade a ela, um órgão de percepção. Quanto mais perto os nossos corações chegam, mais descobrimos a Luz que habita entre nós. Nós chegamos a isso na doação mútua e desejamos que isso aconteça.

Da Lição 2, Convenção Mundial de Cabalá 2010, 09/11/10

No Centro De Todos os Círculos E No Final Da Linha

No Centro De Todos os Círculos E No Final Da Linha
Publicado em 15 de novembro de 2010 por souzapin

Pergunta: Qual é o trabalho interno no grupo entre os círculos(Igulim) e a “linha reta”(Yosher)?

Resposta: Antes eu estava satisfeito com o sucesso no mundo corpóreo, mas de repente senti que faltava algo em minha vida, e eu comecei a procurar um lugar onde eu me sentiria melhor. Graças a esta sensação que eu vim para a ciência da Cabala, mas quem foi que me levou a isso?

Minhas perguntas são chamadas de “o desejo de realização”(Hissaron). Eu (meu “ponto no coração”) tinha existido em algum lugar “redondo” e de repente me senti mal. Em outras palavras, uma certa tensão surgiu entre eu e o meu ambiente, uma diferença, um “delta.” Senti esse delta (diferença) como o mal, como eu era atormentado pela pergunta “O que eu estou vivendo?” Porque eu não me sinto satisfeito e equilibrado?

A partir dessa sensação, a Luz Circundante já tinha começado a me influenciar e mudar já que a preservação do equilíbrio é uma lei da natureza. A Luz Circundante é o que está me empurrando para um estado de equilíbrio.

Eu havia começado a me mover e transicionado para o próximo estado e aí eu comecei a procurar respostas no misticismo, em seguida, veio um pouco de filosofia, e finalmente cheguei ao centro do círculo: a ciência da Cabala.

Então o que me levou por este caminho inteiro? É a Luz Circundante! Eu sempre existi na mesma, só que nem sempre percebemos. Assim que passamos pelo primeiro, segundo, terceiro e quarto estados.

No estado 2, eu estava mais calmo em relação à Luz Circundante, porque eu sentia uma pressão menor do que no estado 1. Mas depois que passei por algum tempo nesse estado, eu fui influenciado pela Luz Circundante e começei a sentir que este estado não é muito bom. Isso é, eu aumentei a minha sensibilidade em relação à Luz circundante, o que me fez sentir mal de novo! E mais uma vez eu comecei a procurar.

Assim, sou empurrado pela Luz cada vez. Em essência, eu não faço nada por mim, é a Luz trabalhando em meu desejo, até eu chegar ao centro.

No centro existe uma qualidade totalmente original chamada de “grupo”. Neste ponto, a Luz Circundante(OhrMakif) e a Luz Central (OhrPnimi) deixam de influenciar-me inteiramente.

Existo no ponto central de todos os “círculos”(Igulim),onde eles não funcionam e também no final da “linha”(Yosher),onde ela não funciona. Então, o que devo fazer?



E aqui é onde eu preciso agir de forma independente, pois eu me encontro em um ponto de livre arbítrio. Atualmente a Luz não age em mim, mas espera. Na medida em que eu consigo sair deste estado de equilíbrio, a Luz vai começar a me influenciar!

Eu me conecto com o grupo, e todos os desejos adicionais que eu recebo me elevam! Este desejo se refere à linha, pois tenho recebido do grupo.

Quando o meu desejo se insere na linha, eu me encontro mais uma vez sob a influência de Igulim (afinal, eu ainda não tenho uma tela (Masach) e não pertence a Yosher),e mais uma vez eu sinto uma diferença entre mim e os círculos.

Isso leva a Luz Circundante a me influenciar. Não é a Luz geral, mas daquele que pertence à Luz que eu recebi o meu desejo do grupo, que é a linha. Esta Luz Circundante deseja elevar-me para que nós dois estejamos em equilíbrio.

Nisto reside a Segula (remédio), o poder milagroso da Torá, para que esta Luz me influencie e me eleve neste “tubo”. Eu me levanto por conta da Luz Circundante, mas essa Luz me influencia na medida em que eu atualizo o meu livre arbítrio no grupo, conectando-se no estudo coletivo.

Nisto reside o nosso trabalho todo! Baal HaSulam explica no livro, Beit Shaarha Kavanot,que é o alicerce de todas as nossas intenções para chegar a doação.
Portanto, só posso me elevar “na linha” com a ajuda de uma força adicional, que recebo do grupo. De acordo com o desejo recebido do grupo, a impressão da importância da meta, a grandeza do Criador e misérias do meu próprio ego, a Luz Circundante começa a me influenciar.


Da 3a. parte da Lição Diária da Cabala de 14/11/10, Rav Yehuda “Beit Shaar haKavanot”

Laitman.com – Kabbalah and the Meaning of Life: Michael Laitman’s Personal Blog

Laitman.com – Kabbalah and the Meaning of Life: Michael Laitman’s Personal Blog


At The Center Of All Circles And At The End Of The Line
Posted on November 15th, 2010 at 12:11

Question: What is the inner work in the group between circles (Igulim) and the “straight line” (Yosher)?

Answer: Before I was satisfied with success in the corporeal world, but then I suddenly felt that something was missing in my life, and I began to search for a place where I would feel better. Thanks to this sensation I have come to the science of Kabbalah, but who was it that pushed me to it?


My questions are called “the desire for fulfillment” (Hissaron). I (my “point in the heart”) had existed in some “round” place and suddenly felt bad. In other words, a certain tension had emerged between me and my environment, a difference, a “delta.” I felt this delta (difference) as evil, as I was tormented by the question “What am I living for?” because I do not feel satisfied and balanced.

From this sensation the Surrounding Light had already begun to influence and move me since the preservation of balance is a law of nature. The Surrounding Light is what is pushing me to a state of balance.

I had begun to move and had transitioned into my next state; I began to look for answers in say mysticism, then came to some philosophy, and ultimately arrived at the center of the circle : the science of Kabbalah.

So who was it that has been leading me along this entire path? It is the Surrounding Light! I have always existed in it, only I didn’t always realize it. Thus I pass through the 1st, 2nd, 3rd, and 4th states.

In the 2nd state, I was calmer with respect to the Surrounding Light because I felt less pressure than in the 1st state. But after spending some time in that state, I was influenced by the Surrounding Light and began to feel that this state is not very good. That is, I increased my sensitivity to the Surrounding Light, which caused me to feel bad again! And again I began to search.

Thus I am pushed by the Light every time. In essence, I don’t do anything myself; it’s the light working on my desire, until I reach the very center.

At the center is a totally unique quality called a “group.” In this point the Surrounding Light (Ohr Makif) and the Inner Light (Ohr Pnimi) cease to influence me entirely.

I exist in the central point of all the “circles” (Igulim) where they do not function and also at the end of the “line” (Yosher) where it does not function. So what am I to do?

And here is where I need to act independently, for I find myself at a point of free will. Presently Light does not act on me, but waits. To the extent that I can bring myself out of this state of balance, the Light will begin to influence me!

I connect to the group, and all the additional desire that I receive from it elevates me! This desire pertains to the line, for I have received it from the group.

When my desire falls within the line, I find myself once more under the influence of Igulim (after all, I do not yet have a screen [Masach] and do not belong to Yosher), and once more I feel a difference between myself and the circles.

This leads to the Surrounding Light influencing me. It is not the general Light, but one that belongs to the Light for I have received my desire from the group, which is the line. This Surrounding Light in the line wishes to elevate me for the two of us to be in balance.

Herein lies the Segula (remedy), the miraculous power of the Torah, for this light influences me and elevates me in this straight “tube.” I rise on account of the Surrounding Light, but this Light influences me to the extent that I actualize my freedom of will in the group, by connecting to it in collective study.

Herein lies our entire work! Baal HaSulam explains it in the book, Beit Shaar HaKavanot, which is the foundation of all our intentions to reach bestowal. Therefore, I can only ascend “in the line” with the help of an additional force, which I receive from the group. According to the desire received from the group, the impression of the goal’s importance, the Creator’s greatness and the paltriness of my own ego, the Surrounding Light begins to influence me.
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From the 3rd part of the Daily Kabbalah Lesson 11/14/10, Rav Yehuda Ashlag “Beit Shaar HaKavanot”

BeLaila de Kala [On the Night of the Bride]

BeLaila de Kala [On the Night of the Bride]

On the Night of the Bride

125) Rabbi Shimon was sitting and studying the Torah on the night when the bride, Malchut, unites with her husband. On that night, after which—on the day of Shavuot—the bride is to be with her husband under the Huppah [wedding canopy], all the friends, who are the members of the bridal chamber, must be with her on that night and rejoice with her in the corrections that she is corrected, meaning to engage in Torah, from Torah to Prophets, from Prophets to Hagiographa, the interpretations of the texts, and the secrets of the wisdom, for these are her corrections and adornments.
The Bride and her maidens come and stand on their heads, and she is corrected in them and rejoices in them all through that night. On the next day, the day of Shavuot, she comes to the Huppah only with them. And these friends, who engage in the Torah all night long, are called “members of the Huppah.” And when she comes to the Huppah, the Creator asks about them, blesses them, and crowns them with the crowns of the bride. Happy are they.


Explanation: There are two meanings to it, which coincide.


1) The days of the exile are called “night,” since this is the time of the concealment of His face from the children of Israel. At that time, all the powers of separation of the servants of the Creator dominate, and yet, precisely at that time the bride bonds with her husband—through Torah and Mitzvot of the righteous, who at that time are regarded as those who hold the Torah. All the sublime degrees called, “secrets of the Torah,” are revealed by them, since this is why they are called “those who make them,” for they seemingly make the Torah. It follows that the days of the exile are called “night,” in which the bride bonds with her husband, and all the friends, who are the members of the bridal chamber, are those who hold the Torah.
After the end of correction and the complete redemption, it is written, “For there shall be one day, which is known to the Lord, neither day nor night, when in the evening time there will be light.” This is why it is written that on the next day, the bride is to be with her husband under the Huppah, for then BON will return to being SAG, MA will be AB, and AB is regarded as the next day and a new Huppah.
At that time, the righteous are called “members of the Huppah,” who engage in Torah, in whom there is no action, for then it is said, “And the earth shall be full of the knowledge of the Lord.” And since those righteous—through their good deeds—raise BON to being SAG by their extension of the fear from the past, they are regarded as making this new Huppah, and this is why they are called “members of the Huppah.”

2) The night of Shavuot is called “the night in which the bride bonds with her husband.” This is so because on the next day, she is destined to be with her husband under the Huppah, on the day of Shavuot, the day of the reception of the Torah. However, it is the same matter as the first explanation because on the day of the reception of the Torah it was already the end of correction, in the form of “He will swallow up death forever, and the Lord God will wipe away tears from all faces.” It is as it is written in the verse, “Harut [carved] on the tablets”; do not pronounce it Harut, but Herut [freedom], since freedom from the angel of death has come.
However, because of the sin of the calf, they corrupted the correction once again. Thus, the day of the reception of the Torah is the same matter as the end of correction. It follows that on the night prior to the reception of the Torah, all the Zivugim of the days of concealment in her ended, and this is why that night is regarded as the night in which the bride bonds with her husband, after which she is destined to be with her husband under the Huppah. This is the holiday of Shavuot, in which there is the end of correction in freedom from the angel of death, which is the time when the righteous—through their good deeds—make a new Huppah for the bride. It is easier for me to continue the explanation in the first form of explanation, and one who scrutinizes will be able to copy the words to the day of Shavuot, since they are the same issue.
All those friends, who hold the Torah, are called “members of the bridal chamber.” They need to adhere to the Holy Divinity, who is called “bride,” through the whole of the night of the exile. This is so because then, during the days of the exile, she is corrected through those who hold the Torah with all those good deeds and Torah and Mitzvot that they do, until she is purified from good and evil. And she is available for those who engage in Torah, in whom there is nothing in the form of Assiya, but she is entirely good without evil.
Hence, those who hold the Torah—the members of the bridal chamber—must rejoice with her over this great correction that was done in the bride through them, and rejoice with her in the corrections that she is corrected, to engage in Torah, meaning in the corrections that come before us: from Torah to Prophets, from Prophets to Hagiographa, the interpretations of the texts, and the secrets of the wisdom,which must be done with gladness.
It follows that all the degrees and disclosure of the secrets of Torah, which are the construction of Divinity for the end of her correction, are done only by those who hold the Torah during the exile. Therefore, all those degrees and levels that come out during the exile are called “the corrections of the bride and her decorations.” These are the ones that it details from Torah to Prophets, from Prophets to Hagiographa, the interpretations of the texts, and in the secrets of the wisdom. HGT is Torah; NH is Prophets; Malchut is Hagiographa; Mochin de VAK that are extended to her are the interpretations of the texts, and Mochin de GAR that are extended to her are the secrets of the wisdom. This is so because all those corrections must be extended to the bride on that night, in which the bride is completed for the end of correction, which is the day of the Huppah.
It was said, “The Bride and her maidens come and stand on their heads, and she is corrected in them and rejoices in them all through that night.” The angels that clothe the Kelim de Achoraim de Malchut of the first state are called “maidens that serve Divinity.” Divinity stands on their heads—of those who hold the Torah—as it is written, “And on my head is the Divinity of God.”
Along with her are the maidens that serve her, and she rejoices with them when she is corrected by them. This is why it was said, “[She] rejoices in them all through that night,” meaning that the entire period of corrections is called “night.” “On the next day, the day of Shavuot, she comes to the Huppah only with them,” meaning that on the day of the end of correction, the day of the Huppah, she will be able to enter the Huppah only with those who support the Torah, who built and established her as much as was needed—from Torah to Prophets, from Prophets to Hagiographa, in the interpretations of the texts, and in the secrets of the wisdom. And this is why they are called “members of the Huppah.”
It is known that the end of correction will not bring anything new with it. Instead, through the upper light of Atik Yomin, all the MAN and MAD, all the Zivugim and the degrees that came out one at a time during the 6,000 years will gather into one Zivug and one great and precious level, and by that everything will be corrected. At that time, the bride will go into the Huppah.
And the Creator asks about them, about anyone who ever raised MAN for a high Zivug, since he is seemingly sitting and waiting for all of them to assemble. Thus, He asks and waits for every one. And once they gather, the Zivug of Rav Pe’alim uMekabtze’el is done, and He blesses them and crowns them, meaning they are all blessed and crowned at once. And then, at the end of correction, they are called “the crowns of the bride.”


126) Rabbi Shimon and all the friends were singing in the song of the Torah. Each of them was making innovations in the Torah, and Rabbi Shimon was happy, and so were the rest of the friends. Rabbi Shimon told them, “My sons, happy are you, since tomorrow the bride will come to the Huppah only with you, since all those who are making the corrections of the bride on that night and rejoice in her will all be registered and written in the book of remembrance, and the Creator will bless them with seventy blessings and crowns from the upper world.”
Explanation: It is written, “It is vain to serve God, and what profit is it that we have kept His charge? Not only are the doers of wickedness built up but they also test God and escape. Then those who feared the Lord spoke to one another, the Lord listened and heard, and a book of remembrance was written before Him for those who fear the Lord and who esteem His name. ‘They will be Mine,’ says the Lord of hosts, ‘on the day that I do remedy.’” We should understand these words. When they said to each other and spoke such contemptible words among themselves, “It is vain to serve God, and what profit is it that we have kept His charge,” the prophet says about them, “Then those who feared the Lord spoke to one another.”
In the end, when the great Zivug of Atik Yomin, Rav Pe’alim uMekabtze’el, appears, a great light will appear in all the worlds. By that, every flesh shall completely repent out of love, and it is known that one who is rewarded with repentance from love, his sins become as merits. This is what the prophet says about those wicked who said curses and swears among them, “It is vain to serve God, and what profit is it that we have kept His charge.”
On the great day of the end of correction, when the light of repentance from love appears, even the worst sins will become merits, and those who speak will be regarded as those who fear the Creator. At the end of correction, as the prophet said, “‘They will be Mine,’ says the Lord of hosts, ‘on the day that I do remedy,’” meaning on the day of the end of correction. For this reason, there is necessarily a book of remembrance before Him, in regard to the sins and transgressions that are done in the world, for He needs them for the day when He does remedy, for then they will become merits and will join and complement the level of light of the end of correction.
This is the meaning of what is written, “And a book of remembrance was written before Him for those who fear the Lord and who esteem His name.” “‘They will be Mine,’ says the Lord of hosts, ‘on the day that I do remedy, for I need them, to complement the level.’” This is why the prophet ends, “And I will spare them as a man spares his own son who serves him, for then they will be precious to Me and dear to Me as though they were from among those who serve Me.”
“They will all be registered and written in the book of remembrance” comes to include, for even the sins that they committed will then be registered and written in the book of remembrance. And the Creator will write them as though they were merits, and as though they were serving Him in them, as the prophet wrote.
The number seventy implies to Mochin de Hochma and GAR, which are called “crowns.” A blessing is for light of Hassadim. The world was created in Bet, in Beracha [blessing], as it is written, “A world of Hesed [grace] will be built,” in VAK. It also says that at the end of correction, the light of Hassadim, too, will be in seventy crowns, like the Hochma, since MA and BON will rise to AB SAG, and this is the meaning of the Creator blessing them in seventy blessings and crowns from the upper world of AB SAG. Hence, at that time, the blessings, too, are regarded as the number seventy.

127) Rabbi Shimon started and said, “The heavens are telling of the glory of God.” The bride awakens to enter the Huppah, for tomorrow; she is corrected and illuminates in her decorations with the friends, who rejoice in her all through that night, and she is happy with them.

128) On the next day, several multitudes, armies, and camps gather to her, and she and all of them, all those armies and camps, wait for each of those who corrected her in the engagement in Torah on that night. When ZA and Malchut join together and Malchut sees her husband, ZA, it is written, “The heavens are telling of the glory of God.” “The heaven” is the bridegroom, who enters the Huppah, ZA, who is called “heaven,” and “Are telling” means that they illuminate as the brightness of the sapphire, which illuminates and shines from the end of the world to the end of the world.
Explanation: The day of the end of correction is called “tomorrow,” as it is written, “To do them today and to receive the reward for them tomorrow.” The multitudes are the nations of the land that do not serve the Creator. The armies are the servants of the Creator, and the camps point to the upper camps, which are the angels that accompany the souls, as it is written, “For He will give His angels charge over you, to keep you in all your ways.” And she and everyone await for each one, for as the Creator asks about each one, Divinity waits for each one. This is why it was said that when ZA and Malchut join together, Malchut sees her husband, since she cannot see her husband before they all gather and are dependent on each other.
The heaven is the groom who enters the Huppah [wedding canopy]. The Zohar explains that about the end of correction, of which it was said, “And the light of the moon shall be as the light of the sun.” It says that the heaven is the groom who enters the Huppah because the Creator is called “heaven,” and at the time of the end of correction, He is called “a groom,” as it is written, “And as the bridegroom rejoices over the bride, your God will rejoice over you.”
Wherever it writes, “And the Lord came down,” it is a matter of Din or of Gevura because it indicates to a descent from His greatness and sublimity, for “Strength and gladness are in His place.” However, at the end of correction—when all the flaws and sins are turned into merits, it will be made clear that all the descents were but ascents—the Creator will be called “a bridegroom,” and the holy Divinity will be called “a bride.”
A Kalah [bride] comes from the word Kilui [end] of correction, as in “Now on the day that Moses had finished [Hebrew: Kalot] setting up the tabernacle,” meaning when he completed the work of the tabernacle, erecting it. The word Hatan [bridegroom] also indicates descent, as in, “Descended a degree and married a woman.” However, this descent is greater than all the prior ascents, for it is toward the bride—Divinity at the end of correction.
A Huppah is a gathering and assembling of all the Ohr Hozer [reflected light] that came out over the MAN that the righteous raised in all those Zivugim of the Creator and His Divinity, that appeared one at a time during all days and times of the 6,000 years. Now they have all become a great, single light of Ohr Hozer that rises and hovers over the Creator and His Divinity, who are now called “groom and bride.” The Ohr Hozer hovers over them like a canopy [Huppah], and for this reason, at that time the righteous are called “members of the Huppah,” for each as a part in this Huppah, to the extent of the MAN that he raised to the Masach in Malchut for raising Ohr Hozer. When it says, “the heaven,” it is the bridegroom entering the Huppah. This refers to the time of the end of correction, at which time the Creator is called bridegroom who then enters his Huppah.
The word “tell” means that they illuminate as the effulgence of the sapphire, which illuminates and shines from the end of the world to the end of the world. “Tell” mean the great Zivug that will be in the future, from the words, “A woman tells with her husband.” Sapphire is the name of Divinity, from the words, “And under His feet was as a pavement of sapphire.” The effulgence of the sapphire means the Ohr Hozer that she raises from below upwards. “Illuminating” refers to the Ohr Yashar [direct light]. “Shining” refers to Ohr Hozer, and it says that through this great Zivug that is done at the end of correction, which is a gathering from all the Zivugim, the Ohr Yashar and the Ohr Hozer in this Zivug illuminates and shines from the end of the world to its end, as it is written, “The heavens are telling.”

129) “The glory of God” is the glory of the bride, Malchut, who is called El [God]. It is written, “God is indignant every day.” On all days of the year, she is called “God,” and now on the festival of Shavuot, when she has already entered the Huppah, she is called “glory” and she is called “God.” This indicates double honor, double light, and double governance.
This is so because the name “God” is the name of the great Hesed. It is written, “God is indignant every day.” This seems to be the opposite of Hesed. The thing is that it is as it is written, “And there was evening and there was morning, one day.” The Holy Divinity is the small light for the governance of the night, and it is called “fear of heaven,” since the righteous must raise MAN by their awakening from below and correct her with the Masach that raises Ohr Hozer. Then the abundance is drawn from above downwards and not otherwise.
It is written, “God has done so as to fear Him.” It is so because there cannot be awakening from below and raising of MAN without fear. This is why it is considered that she governs the night, since through the deficiency of the light, which is the night—which includes all the Dinim and torments, which are opposite to the quality of day, Hesed—there is fear of Him. Were it not for the fear, the measure of day and morning would not appear.
It is written, “And there was evening and there was morning one day.” The night, too, enters in the morning, for were it not for the night, there would be no morning, it is impossible without it. It is written, “God is indignant every day” because the quality of Hesed, called “God” appears only through the night, considered indignation. And this is why indignation is considered Hesed, too, for Hesed cannot appear any other way. In that sense, the holy Divinity is called “God,” as well.
The words “Glory of God” refer to the glory of the bride, who is called “God.” And “God is indignant every day” because it is impossible to have a day without the anger of the night. On all days of the year, she is called “God,” for so it is on the six days of action: in each of them it is written, “And there was evening and there was morning one day” or “A second day,” etc.. It follows that the night falls under the name of the day; hence, on the six days of action, as well as during the 6,000 years, it is called “God,” which is the name of Hesed.
And now on the festival of Shavuot, when she has already entered the Huppah, she is called “glory” and she is called “God” because at the great Zivug of the end of correction, the light of the moon will be as the light of the sun, as it is written, “When in the evening time there will be light.” Thus, her degrees are doubled, since during the 6,000 years in the state of the moon she was “and there was evening and there was morning.” And now, when she herself has become as great as the sun, who is ZA, called “glory,” she has double glory, for she has now become the essence of glory because she grew like ZA. Also, glory means honor, which is why it was said, “Double honor.”
It is the same with “Double light,” since during the 6,000 years, too, she was included in the morning light, “And there was evening and there was morning one day.” But now that she has grown like the sun, she becomes the essence of the light, and it follows that she has her own light over the light, in the Hitkalelut [mingling/mixture/inclusion] that she had before.
It is the same with “Double governance” because during the 6,000 years she had governance, which was governance with only the small light, for the night governance, but now she was given the governance of the day, as well, since she has grown like the light of the sun, for the governance of the day. By that, it tells us that we must not be mistaken to say that when she has grown to be as the light of the sun, her own degrees—which she had during the 6,000 years—are cancelled. This is not so. Instead, there is only an addition here to her own degrees, in a way that she has double glory.

130) Then, at that time, when the heaven, ZA, enters the Huppah and comes and shines for her, all those friends who established her in the engagement in Torah during the night become known there by their names, as it is written, “The heavens tell the work of His hands.” “The work of His hands” are those with the token of the covenant, as it is written, “And confirm for us the work of our hands,” which is a token of the covenant, imprinted in man’s flesh.
Explanation: Friends are those who support the Torah, in which there is Assiya, which is good and evil. And even those parts whose evil is still without correction are known by their names of holiness, as it is written, “The heaven tell the work of His hands,” since the heaven is the book of remembrance, the light of the great Zivug, which yields repentance from love, when sins become as merits for them. And even those who slandered, it will be said about them, “Then those who feared the Lord spoke to one another.”
It follows that this Assiya, which keeps the Torah, in which there is good and evil, where there is good for one who is rewarded and bad for one who is not rewarded, now the whole of Assiya has risen into being all holiness and has become the work of the hands of the Creator. This is because it is said, “Then those who feared the Lord spoke to one another,” even about those who were not rewarded. It follows that all the friends were doing only holy work for they were establishing her for the Huppah, and they are all known by their names.
“And confirm for us the work of our hands.” It seems that the evidence is to contradict, for the writing says, “The work of our hands,” not “The work of His hands.” However, he does not bring evidence from the text, except that the token of the covenant is called “The work of our hands.” “Confirm for us” is the foundation, which establishes and founds the entire structure, and the correction of the foundation [Yesod] is the circumcision. Thus, the token of the covenant is called “The work of our hands,” since we remove the foreskin from the Yesod [foundation], and this is the work of our hands. However, this is only prior to the end of correction.
But at the end of correction, everything will appear as the work of the hands of the Creator, and He Himself will be the one removing the foreskin. It is said, “The work of His hands.” These are the ones with the token of the covenant, since then the Creator Himself will remove the foreskin, as it is written, “The heaven tell the work of His hands.” And he brings an evidence to the correction of the covenant, which is now called “The work of our hands,” from the words, “And confirm for us the work of our hands.”

131) Old Rav Hamnuna Saba said, “Do not let you mouth make your flesh sin.” One must not let one’s mouth cause the arrival of an evil thought, and cause the holy flesh—in which the holy covenant is signed—to sin. If he does so, he is pulled into Hell. The one appointed over Hell, whose name is Dumah, several tens of thousands of sabotaging angels are with him. He stands over the door to Hell, and he has no permission to draw near to all those who kept the holy covenant in this world.
To come into a bad thought is a caution that each person should look after his mouth—which is the raising of MAN through Torah and prayer—so it is in complete purity. This is so because should the Sitra Achra have any grip on it, the Sitra Achra will receive his MAN, and will thus bring him to question the Creator, meaning alien thoughts. Then, this will cause the sinning of the holy flesh, in which the holy covenant is imprinted, for by the thoughts, he pulls the foreskin over the holy covenant and the holy Neshama [soul] falls captive in the hands of the Sitra Achra, and then the Sitra Achra pulls him to Hell. It is as Rabbi Elazar said, that from this thing, which he does not know for certain, that vain firmament called Tohu is made, and he falls into the hands of Lilith. Here, however, he is speaking of a flaw in the holy covenant specifically.
When it was said, “And cause the holy flesh—in which the holy covenant is signed—to sin,” it refers to the holy Neshama, which is tied and kept by the holy covenant, as it is written, “Out of my flesh shall I see God.” Literally, out of my flesh, since any time one is written in this holy inscription of that token, he sees the Creator from within him, literally from within him, and the holy Neshama clings to him by the token of the covenant. And if he is not rewarded, he did not keep this token, it is written about him, “By the breath of God they perish.”
It is said here, “This will cause the sinning of the holy flesh,” meaning that by the thoughts, the foreskin—Sitra Achra—touches the holy covenant once more. By that, the Neshama [soul] of God immediately departs from him. This is why it is said in The Zohar that the tree yelled, “Wicked! Do not touch me!” since the tree is Yesod, Ateret Yesod, the tree of knowledge of good and evil.
That appointee over Hell, his name is Dumah. Dumah comes from the word Demamah [silence], since he takes the soul of life from him and leaves him in silence, which is death. We can also interpret that it is because he is the angel that brings the thoughts to the sinner and makes the thoughts of the Creator similar to the thoughts of a woman-born man. This is so because as long as one understands that His thoughts are not our thoughts, nor His ways our ways, that a thought cannot grasp the Creator at all—neither in His thoughts nor in His governance—he will not even conceive that it is possible to question Him.
But because of the sin, Angel Dumah lusts after him and brings a spirit of folly into him, saying that a woman-born man is similar to the Creator in mind and reason. And then he is capable of all sorts of thoughts, and he pulls him into hell. Thus, his whole power is in the name, Dumah. It is written, “Who is like You, Master of mighty deeds, and who is similar to You, a king who causes death and restores life,” meaning that in failure, in what is similar to you, there is death, and in understanding that there is nothing like Him, there is life.
It was said, “And several tens of thousands of sabotaging angels are with him. And He stands over the door to Hell.” This is so because the thoughts that he brings to a person are myriad [10,000, as well as “numerous”], and they are all on the door to Hell. That is, this is the door by which one is pulled into Hell, though it is not Hell itself.
“And he has no permission to draw near to all those who kept the holy covenant in this world.” This means that although they are not completely clean and there is still doing of good and evil among them, still, if they keep the holy covenant in a way that they never question, Angel Dumah has no permission to pull him into Hell.

132) King David was afraid when that thing happened to him. At that time, Dumah rose up before the Creator and told Him, “Lord of the world, it is written in the Torah, ‘A man who commits adultery with another man's wife ... shall surely be put to death.’ And it is written, ‘You shall not have intercourse with your neighbor's wife.’ David, who desecrated his covenant with lewdness, what is he?”
The Creator told him, “David is righteous, and the holy covenant stands firm, for it is evident to me that Bat Sheba was made for him since the day the world was created.
Explanation: Even though he did not sin, as it is written, “Anyone who says, ‘David sinned,’ is mistaken,” he was still afraid as though he had actually sinned, due to Dumah’s slander. “It is written in the Torah, ‘A man who commits adultery with another man's wife ... shall surely be put to death.’ And it is written, ‘You shall not have intercourse with your neighbor's wife.’” The Zohar brings two verses, one for punishment and one for caution.
And the Creator replied to him that David did not have a wrongful thought because Bat Sheba had been his mate since the creation of the world, thus he never corrupted his covenant and the holy covenant stands firm. When he lusted, he lusted after his own. The reason why Uriah took her before David is that Uriah took her with mercy although she was not his, and this must be understood.
Male and female are two halves of a body. Thus, if she is half of King David’s body, how did Uriah—who had no connection to her—take her? The thing is that Bat Sheba is truly David’s Nukva since the day the world was created, for David is the male in Malchut and Bat Sheba is the female in Malchut. However, as there was an ascent of Malchut to Bina at the time of Malchut’s constitution for the emanation of the worlds—where there was an ascent of Malchut to Bina—to mitigate her with the quality of Rachamim—Bat Sheba needed that mitigation in GAR, as well. Without that mitigation, she would be utterly unfit to beget the soul of King Solomon.
Uriah the Hittite was a very high soul, for he was entirely GAR, as his name proves, Ohr Koh [Light of Yod-Hey], for there was nothing in the form of VAK in him, which is the Vav-Hey. Hence, to mitigate Bat Sheba with the quality of Rachamim, Uriah—GAR—took her, and she was mitigated by him, and afterwards she was fit for the kingship over Israel. This is why it was said that Uriah took her with mercy [Rachamim], to mitigate her with Rachamim, in the name Koh in Uriah. This is why he took her although she was

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The Importance of Preparation Before Sleep

Everything depends on how you are going to sleep. This is the problem and it concerns everyone. An individual is often busy with his personal problems before going to bed and he has to do something to solve them. However, if, say, 10-15minutes before going to sleep this person engages in spiritual work preparing himself to studying the Zohar, then, when such person is asleep, he aspires toward it, and when he gets up in the morning, this aspiration gets restored in him within ten- fifteen minutes. Everything depends on how one goes to bed, what he thinks about before that. This is the reason for having special texts that should be red before going to sleep.