We All Live In The Internet
Nature is pushing us to connect and be in contact with each other. The more time passes, the more we feel the connection between us, and the influence of the global world on our lives. We all already understand that the only solution to rescue humanity is the connection between us. The internet is a means that enables us to connect with each other above all corporeal obstacles, and therefore we are there.
We have before us an instrument to correct the world with, that hasn’t developed the way it did for no reason. The current ego that developed in our world invited the revelation of this instrument – the internet. Through this instrument we need to also learn how to approach the world. After all, all these networks project the egoistic nature of people. Therefore, the moment people understand where we are facing as a new humanity, they will learn how to use the internet as an instrument for connection, in the right form.
This is where the Wisdom of Kabbalah comes in a very good and free way, because it operates according to these laws. It relates to people the way they are. It only says, this is the law of creation – let’s walk accordingly. And the law operates this way in nature, in human society, and in the social network.
sexta-feira, 28 de janeiro de 2011
domingo, 23 de janeiro de 2011
The Light Of Our Connection
The Light Of Our Connection
Posted on January 23rd, 2011
Dr. Michael Laitman
Question: If our entire reality and world are imaginary, then isn’t the fact that we are now reading The Book of Zohar also an illusion?
Answer: Of course! The Zohar is not a book, but a higher illumination. It is Light that comes to us from the system of souls, the Light filling our souls.
Similarly, who is Rabbi Hamnuna Saba about whom we read in The Zohar? This is a special, great Light and a very high degree. How do I attain him? If I attain a specific degree of connection between the souls, then the degree of their connection, the mutual bestowal among them becomes revealed as Light which is called Rav Hamnuna Saba, and if it happens on a small degree, it is his son. The Light is the degree of bestowal between the souls.
From the 2nd part of the Daily Kabbalah Lesson 1/23/11, The Zohar
Posted on January 23rd, 2011
Dr. Michael Laitman
Question: If our entire reality and world are imaginary, then isn’t the fact that we are now reading The Book of Zohar also an illusion?
Answer: Of course! The Zohar is not a book, but a higher illumination. It is Light that comes to us from the system of souls, the Light filling our souls.
Similarly, who is Rabbi Hamnuna Saba about whom we read in The Zohar? This is a special, great Light and a very high degree. How do I attain him? If I attain a specific degree of connection between the souls, then the degree of their connection, the mutual bestowal among them becomes revealed as Light which is called Rav Hamnuna Saba, and if it happens on a small degree, it is his son. The Light is the degree of bestowal between the souls.
From the 2nd part of the Daily Kabbalah Lesson 1/23/11, The Zohar
Cabalistas sobre a Torah e os Mandamentos
O Que é a Oração?
Um pedido é algo que a pessoa sente que lhe falta. Está no coração. Não faz diferença o que ela diz, uma vez que “um pedido” significa que a pessoa pede o que lhe falta, e todos os pedidos da pessoa não estão na boca, mas no coração. Portanto, não faz diferença o que ela diz, mas o Criador conhece os seus pensamentos. Assim, Acima, apenas o que o coração pede é ouvido, não o que a boca pede, pela razão acima de que a boca não é deficiente nem precisa ser satisfeita. - Rabash, Os Degraus da Escada, “O que é, ‘Uma Mulher Que Insemina Primeiro, Dá Luz a um Homem’ no Trabalho”
O Criador ouve aquele que ora, e espera apenas a oração plena. - Baal HaSulam, Carta nº 57
Um pedido é algo que a pessoa sente que lhe falta. Está no coração. Não faz diferença o que ela diz, uma vez que “um pedido” significa que a pessoa pede o que lhe falta, e todos os pedidos da pessoa não estão na boca, mas no coração. Portanto, não faz diferença o que ela diz, mas o Criador conhece os seus pensamentos. Assim, Acima, apenas o que o coração pede é ouvido, não o que a boca pede, pela razão acima de que a boca não é deficiente nem precisa ser satisfeita. - Rabash, Os Degraus da Escada, “O que é, ‘Uma Mulher Que Insemina Primeiro, Dá Luz a um Homem’ no Trabalho”
O Criador ouve aquele que ora, e espera apenas a oração plena. - Baal HaSulam, Carta nº 57
Definições Úteis Para O Estudo Do TES
Definições Úteis Para O Estudo Do TES
Publicado em 21 / janeiro / 2011 às 8:33
Pergunta: O que é “Zivug?”.
Resposta: “Zivug ” é uma conexão conforme a equivalência de forma, a semelhança das qualidades. Esta ação não é baseada no que cada um de nós costuma ser, mas em quão semelhantes nos tornamos após as correções.
No início, nós éramos completamente distintos e opostos. Depois, realizamos correções, e conforme essas correções, chegamos a um “Zivug” (adesão, unidade).
Pergunta: O que é “Parsa“?
Resposta: “Parsa” é uma divisão que separa os desejos de recepção dos de doação, pela força de Bina. A própria pessoa deve desejar que tal divisão ocorra dentro de si. Assim, ela atrai a força de Bina (doação), a força do Criador, de modo que ela a protegerá e salvará, separando a doação da recepção dentro dela. Isso é chamado de “distinguir o dia da noite, a luz da escuridão”.
Da 3ª parte da Lição Diária de Cabalá 20/1/11 , Talmud Eser Sefirot (TES)
Publicado em 21 / janeiro / 2011 às 8:33
Pergunta: O que é “Zivug?”.
Resposta: “Zivug ” é uma conexão conforme a equivalência de forma, a semelhança das qualidades. Esta ação não é baseada no que cada um de nós costuma ser, mas em quão semelhantes nos tornamos após as correções.
No início, nós éramos completamente distintos e opostos. Depois, realizamos correções, e conforme essas correções, chegamos a um “Zivug” (adesão, unidade).
Pergunta: O que é “Parsa“?
Resposta: “Parsa” é uma divisão que separa os desejos de recepção dos de doação, pela força de Bina. A própria pessoa deve desejar que tal divisão ocorra dentro de si. Assim, ela atrai a força de Bina (doação), a força do Criador, de modo que ela a protegerá e salvará, separando a doação da recepção dentro dela. Isso é chamado de “distinguir o dia da noite, a luz da escuridão”.
Da 3ª parte da Lição Diária de Cabalá 20/1/11 , Talmud Eser Sefirot (TES)
sexta-feira, 21 de janeiro de 2011
Lesson Summary – 1.20.2011
Part 1 – Rabash Writings, Article, “The Matter Of Tu B’Shevat”
* I need to attain “I created the evil inclination,” meaning I need to attain the Creator who created the evil inclination in me and this needs to be against “The Torah Spice”; there cannot be darkness without Light and Light without darkness – we do not attain a thing by itself, rather a thing and its opposite.
* To the degree in which one does good deeds, he attains the evil nature in him. Only in this way we can attain the evil, therefore the wicked that are described in the Torah, are very special and big people. It is a very high degree to be wicked – that against the good that he tries to do, he recognizes the evil, and when he reaches the state where he reveals the sin of Adam HaRishon, then the process of correction begins with him.
* Only after one reaches the state that he is prepared for anything but self pleasure, he receives an opportunity to receive the true fruits – to enjoy bestowal “above reason” – a faith that grows on the “tree of knowledge”. And this is the matter of “Rosh HaShana LaIlanot” (the head of the year for the trees).
* “Rosh HaShana LaIlanot” – the attainment of the property of bestowal. After that we need to reach “reception in order to bestow”.
* The path of spiritual development is a path in which we attain each time how much we are in the wrong form, “and only those whose patience withstood”, gain the entrance to “The Lord’s Hall” – to the “Pardes” (Orchard) which in its center, the “tree of knowledge” is.
* The matter of “TuB’Shevat” is really a great thing – to the degree in which one prepares to reach the right fruit, this is how important the holiday is, this sign.
* “Good” in our degree, is called that I rise above my current ego; anything that I want, I don’t examine it according to what I have in my vessels, rather to how close it is to the purpose of creation, bestowal, or to spirituality. Or if I am not certain about it, then how close I am to the books, teacher, and friends.
* There are 3 things that need to be together: books, teacher and group. If one can connect them together, and examine himself towards them, he has a chance to reveal the evil.
* The collective is the force and place which the Creator makes calculations with. Only this place can be in suit with the Light, and never one man. If one is in the property of bestowal he is similar to the Light, but if he is alone, who will he bestow to?
* There is nothing else to do other than the work on connection. This is the practical action that immediately shows one that he is not in bestowal, and what the correct definitions are to the terms “spirituality” and “corporeality”. Therefore “It’s not in the Heavens”, it’s in your heart.
* The property of bestowal cannot be other than in “on the contrary” –the measure of reception in precise form, in great precision and meticulous exertion, turns in to bestowal.
Part 2 – The Book Of Zohar, Introduction: “The Donkey Leader”, Lesson 6
* If we try to reveal unity above the rejection between us, The Zohar can help us. Only under this condition, this book, this source, becomes the source of Light.
* SAG– Bina, BON – Malchut, and there is nothing other than these two in creation.
* Not the Wiseman learns, rather it is the patient one.
* From above down, BON is the lower, but from below up, BON is the upper.
* We have no strength in anything, not even in discernment. We have the point in the heart and all the rest is the books, the group,and the teacher that connect them together. And here is where the advancement is.
* Only connection is lacking – other than connection,everything exists. Each person is with his ego, proud of it like a little baby and is incapable of sacrificing something for connection.
* The “Donkey Leader” is the Upper Force, that comes to all those who want and are worthy of ascent.
* Adherence to the teacher is called that you are trying to “enter” him, and understand where he wants to bring you, and how he wants to see you. To the degree in which you do this, you can actualize his teaching in the work with the books and the group.
Part 3 – TES, Volume 3, Section 8, Inner Light, Item 59, Lesson 34
* The Partzuf Arich Anpin is the major part of Keter DeNikudim, and though Atik operates from the general Tabur to the general Sium, compared to Arich Anpin that operates only until the Parsa, Arich Anpin is the Partzuf where all the world of Atzilut is imposed.
* The correction of the three lines in GAR DeNikudim is held from above by Bina, and therefore they did not feel the deficiency that exists in ZON, and this is how the break was caused. In the world of Atzilut there is already the impression that the correction could only be carried out from below up, and therefore only in the inclusion of Malchut in Bina, and in cutting all the parts that can participate in the correction of the three lines from below up, we assemble the middle line.
* Without Bina, there is no Hochma. From below up, the Hochma is called reception, because it is totally dependent upon Bina, and the Bina completely determines when and to what degree there will be correction.
* The events that are spoken of in the Kabbalah books did not take place, are not present or will happen, because time does not exist, rather, one who executes connection actions to others, reveals these phenomenons.
* What will happen is not dependent on the Upper, everything depends on the lower.
Part 4 – The Writings Of Baal HaSulam, “The Attribute Of The Hidden Wisdom of Kabbalah In its Entirety”, Lesson 3
* One cannot do anything other than what the Reshimo that I revealed in him demands of him, because everything is in the Reshimo, we are the sum of a desire that is operated by the Reshimo.
* The Reshimo is the futuristic complete picture that awakens in one from his internality, and at its tip is the final Reshimo – the state of Ein Sof. At the moment one of the states that lead to Ein Sof is being revealed, in all the details other than the exertion and the Masach, and when he joins to the Reshimo his exertion and his Masach, the Reshimo is actualized and becomes reality.
* The Reshimo is the Creator being revealed, minus the participation of man. It is the picture of reality without the place in which one needs to complete it.
* Everything is defined in advance, other than what one chooses every moment – “The Path of Torah” or “Path of Sufferings” – towards him this factor is concealed.
* There is no other actualization of the Reshimot in people other than the group, until he sees himself as completing it to the perfect state between them. And until he sees them in their perfect form, it is not considered that he actualized his Reshimo.
* The development of the virtual connection in our days can lead humanity to the internality of things.
* The moment one thinks how to connect with people, he already feels the rejection, and it is not important what amount of people towards which this is revealed.
* Terms like “Israel”, “Torah”, and “Moshe” come from the Wisdom of Kabbalah, and not even from Judaism. Because Judaism is 2000 years old, and like all religions is a temporary thing, and the Wisdom of Kabbalah is 5700 years old, and is an eternal thing.
* I need to attain “I created the evil inclination,” meaning I need to attain the Creator who created the evil inclination in me and this needs to be against “The Torah Spice”; there cannot be darkness without Light and Light without darkness – we do not attain a thing by itself, rather a thing and its opposite.
* To the degree in which one does good deeds, he attains the evil nature in him. Only in this way we can attain the evil, therefore the wicked that are described in the Torah, are very special and big people. It is a very high degree to be wicked – that against the good that he tries to do, he recognizes the evil, and when he reaches the state where he reveals the sin of Adam HaRishon, then the process of correction begins with him.
* Only after one reaches the state that he is prepared for anything but self pleasure, he receives an opportunity to receive the true fruits – to enjoy bestowal “above reason” – a faith that grows on the “tree of knowledge”. And this is the matter of “Rosh HaShana LaIlanot” (the head of the year for the trees).
* “Rosh HaShana LaIlanot” – the attainment of the property of bestowal. After that we need to reach “reception in order to bestow”.
* The path of spiritual development is a path in which we attain each time how much we are in the wrong form, “and only those whose patience withstood”, gain the entrance to “The Lord’s Hall” – to the “Pardes” (Orchard) which in its center, the “tree of knowledge” is.
* The matter of “TuB’Shevat” is really a great thing – to the degree in which one prepares to reach the right fruit, this is how important the holiday is, this sign.
* “Good” in our degree, is called that I rise above my current ego; anything that I want, I don’t examine it according to what I have in my vessels, rather to how close it is to the purpose of creation, bestowal, or to spirituality. Or if I am not certain about it, then how close I am to the books, teacher, and friends.
* There are 3 things that need to be together: books, teacher and group. If one can connect them together, and examine himself towards them, he has a chance to reveal the evil.
* The collective is the force and place which the Creator makes calculations with. Only this place can be in suit with the Light, and never one man. If one is in the property of bestowal he is similar to the Light, but if he is alone, who will he bestow to?
* There is nothing else to do other than the work on connection. This is the practical action that immediately shows one that he is not in bestowal, and what the correct definitions are to the terms “spirituality” and “corporeality”. Therefore “It’s not in the Heavens”, it’s in your heart.
* The property of bestowal cannot be other than in “on the contrary” –the measure of reception in precise form, in great precision and meticulous exertion, turns in to bestowal.
Part 2 – The Book Of Zohar, Introduction: “The Donkey Leader”, Lesson 6
* If we try to reveal unity above the rejection between us, The Zohar can help us. Only under this condition, this book, this source, becomes the source of Light.
* SAG– Bina, BON – Malchut, and there is nothing other than these two in creation.
* Not the Wiseman learns, rather it is the patient one.
* From above down, BON is the lower, but from below up, BON is the upper.
* We have no strength in anything, not even in discernment. We have the point in the heart and all the rest is the books, the group,and the teacher that connect them together. And here is where the advancement is.
* Only connection is lacking – other than connection,everything exists. Each person is with his ego, proud of it like a little baby and is incapable of sacrificing something for connection.
* The “Donkey Leader” is the Upper Force, that comes to all those who want and are worthy of ascent.
* Adherence to the teacher is called that you are trying to “enter” him, and understand where he wants to bring you, and how he wants to see you. To the degree in which you do this, you can actualize his teaching in the work with the books and the group.
Part 3 – TES, Volume 3, Section 8, Inner Light, Item 59, Lesson 34
* The Partzuf Arich Anpin is the major part of Keter DeNikudim, and though Atik operates from the general Tabur to the general Sium, compared to Arich Anpin that operates only until the Parsa, Arich Anpin is the Partzuf where all the world of Atzilut is imposed.
* The correction of the three lines in GAR DeNikudim is held from above by Bina, and therefore they did not feel the deficiency that exists in ZON, and this is how the break was caused. In the world of Atzilut there is already the impression that the correction could only be carried out from below up, and therefore only in the inclusion of Malchut in Bina, and in cutting all the parts that can participate in the correction of the three lines from below up, we assemble the middle line.
* Without Bina, there is no Hochma. From below up, the Hochma is called reception, because it is totally dependent upon Bina, and the Bina completely determines when and to what degree there will be correction.
* The events that are spoken of in the Kabbalah books did not take place, are not present or will happen, because time does not exist, rather, one who executes connection actions to others, reveals these phenomenons.
* What will happen is not dependent on the Upper, everything depends on the lower.
Part 4 – The Writings Of Baal HaSulam, “The Attribute Of The Hidden Wisdom of Kabbalah In its Entirety”, Lesson 3
* One cannot do anything other than what the Reshimo that I revealed in him demands of him, because everything is in the Reshimo, we are the sum of a desire that is operated by the Reshimo.
* The Reshimo is the futuristic complete picture that awakens in one from his internality, and at its tip is the final Reshimo – the state of Ein Sof. At the moment one of the states that lead to Ein Sof is being revealed, in all the details other than the exertion and the Masach, and when he joins to the Reshimo his exertion and his Masach, the Reshimo is actualized and becomes reality.
* The Reshimo is the Creator being revealed, minus the participation of man. It is the picture of reality without the place in which one needs to complete it.
* Everything is defined in advance, other than what one chooses every moment – “The Path of Torah” or “Path of Sufferings” – towards him this factor is concealed.
* There is no other actualization of the Reshimot in people other than the group, until he sees himself as completing it to the perfect state between them. And until he sees them in their perfect form, it is not considered that he actualized his Reshimo.
* The development of the virtual connection in our days can lead humanity to the internality of things.
* The moment one thinks how to connect with people, he already feels the rejection, and it is not important what amount of people towards which this is revealed.
* Terms like “Israel”, “Torah”, and “Moshe” come from the Wisdom of Kabbalah, and not even from Judaism. Because Judaism is 2000 years old, and like all religions is a temporary thing, and the Wisdom of Kabbalah is 5700 years old, and is an eternal thing.
quinta-feira, 20 de janeiro de 2011
Advice From the Daily Lesson 1.20.2011
Advice From the Daily Lesson 1.20.2011
There are 3 things that must be together: books, teacher, and the group. If one can connect them together and examine himself towards them, he has a chance to reveal the evil.
Only the connection is lacking – other than connection everything exists. Each person is with his ego, proud of it like a little baby, and is incapable of sacrificing something for connection.
There is no other actualization of the Reshimot in people other than the group, until he sees himself as completing it to the perfect state between them. And until he sees them in their perfect form, it is not considered that he actualized his Reshimo.
There are 3 things that must be together: books, teacher, and the group. If one can connect them together and examine himself towards them, he has a chance to reveal the evil.
Only the connection is lacking – other than connection everything exists. Each person is with his ego, proud of it like a little baby, and is incapable of sacrificing something for connection.
There is no other actualization of the Reshimot in people other than the group, until he sees himself as completing it to the perfect state between them. And until he sees them in their perfect form, it is not considered that he actualized his Reshimo.
terça-feira, 18 de janeiro de 2011
O Jogo Da Minha Imaginação Publicado
O Jogo Da Minha Imaginação
Publicado em 18 / janeiro / 2011 às 10:28
Pergunta: Eu ouvi você dizer várias vezes que tudo que me traz sofrimento, me ofende ou me magoa, está basicamente dentro de mim. Como eu faço para começar a sentir e compreender isso?
Resposta: Quando a verdadeira realidade torna-se revelada para mim, eu entendo que percebo tudo interiormente, e que não há nada do lado de fora. A noção de “fora de mim” não existe, pois tudo ocorre em minhas sensações, na minha percepção. E a realidade aparente que eu atualmente observo: a extensão deste mundo, o Universo infinito, a Terra com os seus numerosos detalhes, toda ela eu percebo interiormente. Então, quando eu corrijo o meu desejo egoísta geral, essa situação muda totalmente.
No entanto, nós não sentimos isso no nosso mundo, porque percebemos a realidade no desejo que não muda qualitativamente: ele apenas se torna maior ou menor. No entanto, se nós transformássemos a sua principal qualidade (a absorção em si mesmo) na doação, nós sentiríamos a nossa percepção anterior à parte, e poderiamos julgar corretamente o que está acontecendo.
Isso não é simples. Isso é difícil de entender e impossível de sentir. A mudança ocorre de repente, só através da Luz Superior, que de forma gradual, gota a gota, age sobre nós.
Além de suas qualidades normais (Kelim), a pessoa adquire novas qualidades. Este mundo não desaparece, mas além dele, ela percebe a realidade adicional, sua outra parte. Só então ela entende onde ela está localizada e realmente percebe que o nosso mundo é uma mera ilusão
Publicado em 18 / janeiro / 2011 às 10:28
Pergunta: Eu ouvi você dizer várias vezes que tudo que me traz sofrimento, me ofende ou me magoa, está basicamente dentro de mim. Como eu faço para começar a sentir e compreender isso?
Resposta: Quando a verdadeira realidade torna-se revelada para mim, eu entendo que percebo tudo interiormente, e que não há nada do lado de fora. A noção de “fora de mim” não existe, pois tudo ocorre em minhas sensações, na minha percepção. E a realidade aparente que eu atualmente observo: a extensão deste mundo, o Universo infinito, a Terra com os seus numerosos detalhes, toda ela eu percebo interiormente. Então, quando eu corrijo o meu desejo egoísta geral, essa situação muda totalmente.
No entanto, nós não sentimos isso no nosso mundo, porque percebemos a realidade no desejo que não muda qualitativamente: ele apenas se torna maior ou menor. No entanto, se nós transformássemos a sua principal qualidade (a absorção em si mesmo) na doação, nós sentiríamos a nossa percepção anterior à parte, e poderiamos julgar corretamente o que está acontecendo.
Isso não é simples. Isso é difícil de entender e impossível de sentir. A mudança ocorre de repente, só através da Luz Superior, que de forma gradual, gota a gota, age sobre nós.
Além de suas qualidades normais (Kelim), a pessoa adquire novas qualidades. Este mundo não desaparece, mas além dele, ela percebe a realidade adicional, sua outra parte. Só então ela entende onde ela está localizada e realmente percebe que o nosso mundo é uma mera ilusão
Advice From the Daily Lesson 1.18.2011
Shamati
* The creation is the one and only primary action. From here on, all actions are in the desire, and the actions in the desire are necessary. This is why it is said, “I HaVaYah did not change”, meaning I don’t change my nature, and all the new sensations in the desire are created only from the feeling of the Light in the desire to receive and from there to our world.
* The worst state is the one we feel right now.
* You can’t feel the filling in the desire to receive because the filling and the desire put each other out. Therefore our desires end at some stage and we remain empty.
* At the end, during a long historic period, when we learn that these desires aren’t worth anything, we vacate ourselves to the point of feeling such emptiness that we need nothing. This sensation characterizes our period.
* The true filling is a feeling of equivalence, adherence. When the Light isn’t the one that fills, it is you that is filled and become like Him, and there is no difference between you and the Creator.
* Let’s try to be more connected between us, to the maximum extent that we are capable of connecting with each other. The desire is actually the only force that exists within us, and by developing this artificial desire, in an attempt to be similar to the next degree, the same degree which influences us, raises us and draws us toward it.
* The group needs to constantly examine itself – what form it is built on, and don’t be afraid to locate the connections within it as egoistic and change it every day – each of us, and all together.
* The middle third of Tifferet: Place yourself between your ego separating from it, and the group which from the beginning you are separate from, and try to connect with them against your egoistic desires. Then you will begin to feel what is called to bestow.
* People who come to a group need to be only those who agree to give, and to give it all. And others should sit at home – they’re better off studying through the communication lines and advancing independently.
* We don’t disseminate paper or texts, we disseminate our spiritual potential.
* The intention determines the action: you can do something in a perfect manner and there will be no result because in your action there was no unity.
* It is possible to advance only by absolute cancellation towards the general movement, of each individual and of everyone. Cancel your heads – there are no big and small, only this way everyone can be equal.
* One must yearn with all his might for unity; otherwise he won’t ascend to the next degree.
* If one doesn’t hasten times, especially during descents, then he doesn’t advance in the Wisdom of Kabbalah, rather in the path of nature.
* The creation is the one and only primary action. From here on, all actions are in the desire, and the actions in the desire are necessary. This is why it is said, “I HaVaYah did not change”, meaning I don’t change my nature, and all the new sensations in the desire are created only from the feeling of the Light in the desire to receive and from there to our world.
* The worst state is the one we feel right now.
* You can’t feel the filling in the desire to receive because the filling and the desire put each other out. Therefore our desires end at some stage and we remain empty.
* At the end, during a long historic period, when we learn that these desires aren’t worth anything, we vacate ourselves to the point of feeling such emptiness that we need nothing. This sensation characterizes our period.
* The true filling is a feeling of equivalence, adherence. When the Light isn’t the one that fills, it is you that is filled and become like Him, and there is no difference between you and the Creator.
* Let’s try to be more connected between us, to the maximum extent that we are capable of connecting with each other. The desire is actually the only force that exists within us, and by developing this artificial desire, in an attempt to be similar to the next degree, the same degree which influences us, raises us and draws us toward it.
* The group needs to constantly examine itself – what form it is built on, and don’t be afraid to locate the connections within it as egoistic and change it every day – each of us, and all together.
* The middle third of Tifferet: Place yourself between your ego separating from it, and the group which from the beginning you are separate from, and try to connect with them against your egoistic desires. Then you will begin to feel what is called to bestow.
* People who come to a group need to be only those who agree to give, and to give it all. And others should sit at home – they’re better off studying through the communication lines and advancing independently.
* We don’t disseminate paper or texts, we disseminate our spiritual potential.
* The intention determines the action: you can do something in a perfect manner and there will be no result because in your action there was no unity.
* It is possible to advance only by absolute cancellation towards the general movement, of each individual and of everyone. Cancel your heads – there are no big and small, only this way everyone can be equal.
* One must yearn with all his might for unity; otherwise he won’t ascend to the next degree.
* If one doesn’t hasten times, especially during descents, then he doesn’t advance in the Wisdom of Kabbalah, rather in the path of nature.
segunda-feira, 17 de janeiro de 2011
Advice from the lesson from Moscow 1.16.2011
Reading the writings of Kabbalists is like tuning a musical instrument, and if we tune ourselves right - want it or not - this instrument will begin to play. All by itself.
1. It all depends on the environment - it should make me sensitive to the awakenings that the Upper Force that exists between us sends me, and awakens every one of us to general connection.
2. The ego is where I need to connect with others in order to reveal the Creator, and I don’t want to. The ego is rejection from the friends in the group.
3. Including yourself, and connecting yourself correctly in the group, is everything. We don’t need anything more, because the moment you enter yourself into the group, you discover that the group exists in complete correction, which contains within it the Creator.
4. The victory is always for the collective, for the connection - this is how it is in the spiritual world.
1. It all depends on the environment - it should make me sensitive to the awakenings that the Upper Force that exists between us sends me, and awakens every one of us to general connection.
2. The ego is where I need to connect with others in order to reveal the Creator, and I don’t want to. The ego is rejection from the friends in the group.
3. Including yourself, and connecting yourself correctly in the group, is everything. We don’t need anything more, because the moment you enter yourself into the group, you discover that the group exists in complete correction, which contains within it the Creator.
4. The victory is always for the collective, for the connection - this is how it is in the spiritual world.
sexta-feira, 14 de janeiro de 2011
Advice from the Daily Lesson 1.13.2011
Advice from the Daily Lesson 1.13.2011
One has no more, than to arrange the influence of his environment upon himself
Nothing was created without a reason and there is a place for everything. We have to learn how to connect all these things fully, in harmony.
We have to be thankful that we are in connection and not in disconnect from the Upper governance. And it doesn’t matter to us what form of governance is felt in us – bad or good, if we have in us the point of connection – that there is the Upper Force, and He created us, and wants us to advance out of all of humanity.
Only through action in the plane between us, we can bestow to the Creator – that is all the Wisdom of Kabbalah is.
We are in fault of all the bad things that are occurring in the world, the masters of the method, the world is not to blame – they don’t know and will never know how to connect, or to reveal it on their own. Therefore the solution is only with us.
One has no more, than to arrange the influence of his environment upon himself
Nothing was created without a reason and there is a place for everything. We have to learn how to connect all these things fully, in harmony.
We have to be thankful that we are in connection and not in disconnect from the Upper governance. And it doesn’t matter to us what form of governance is felt in us – bad or good, if we have in us the point of connection – that there is the Upper Force, and He created us, and wants us to advance out of all of humanity.
Only through action in the plane between us, we can bestow to the Creator – that is all the Wisdom of Kabbalah is.
We are in fault of all the bad things that are occurring in the world, the masters of the method, the world is not to blame – they don’t know and will never know how to connect, or to reveal it on their own. Therefore the solution is only with us.
Advice from the daily lesson 1.12.2011
Advice from the daily lesson 1.12.2011
Part 1: Rabash Writings, Article “What Is That It Is Written, And You Returned Your Heart”
We learn that there is nothing new in the creation of the world – “I have not Changed HaVaYaH” – that from the start, everything has been done and completed, and nothing is lacking. Therefore everything with us is “from thy actions we know You”, “All who reject do so in their deformity”, meaning we always reveal the Creator from our own attributes.
In order to give the creature the feeling of who and what he is, where he exists, who birthed and created him, and other distinctions in the stature of the creature, until all the good and benevolent of the Creator is revealed, the creature goes through changes. And all these changes stem from “The end of an action begins with the thought”, that in the preceding thought the Creator wants the creature to be like him, in the best state.
Of course on behalf of the Creator everything is complete mercy, but towards the creature, inside the creature, all these degrees need to develop, the forces, acknowledgments one after another. And the creature must go through these different and opposed states in order to get to know the Creator and himself, and to add to the understanding, knowing, revelation, and feelings, of his whole “I”, that will participate in the process in a whole form.
The whole state includes within two distinctions: 1. Independent me, equal to the Creator, in height, force, ability, everything, 2. Me similar to the Creator in everything. Then it is called that I am independent and whole. And in every degree I go through, I must enlarge one against the other so they will hold each other and not cancel each other out – something and its opposite.
In order to enable us to advance to the whole state, other than “Him” and “me”, a third element needs to be placed. This third factor is the meeting place, the revelation, where I reveal my independent self and the Creator opposite me. There must be a place where we can be as opposite partners who connect equally. This area is called the sum of souls, the Holy Shechina, Malchut.
Therefore, in the preparation for the attainment of the purpose of creation the break was made in the creature, which was broken into many separate parts. And these separate parts basically present to the creature the degree of his independence, his distancing, and his disconnection. But on the other hand we must give everyone the opportunity and help to arrive at equivalence of form with the Creator.
If one does not think of these 3 ingredients: him, and the Creator which connect together through the group, then he doesn’t visualize correctly the actualization of the purpose of creation which has been prepared for him.
You need not worry about the current state, for it is determined by thousands of factors outside of you. Also, there is no use in thinking and determining about the future state, for it is determined by the system that will take a step forward. You only need to think of how do I take this step forward, what in it depends on me, what action in this step depends on me.
“The Wiseman Faith” is necessary from the small one in order to grow. That you take in faith only the action that the big one suggests you do, and from this small, short action, you see he is right. This means you don’t have blind faith in him, rather that you annul yourself towards him each time in order to acquire his head, and each time, in this small part, you see that he was right.
Part 2: Zohar for the People, The Preface To The Book Of Zohar, 85, Article “The Donkey Leader”, lesson 4
The Zoharis revealed only in the place of the revelation of the Creator, and the Creator is the force that connects between the souls. Therefore, while reading the Zohar we need to yearn for connection, and then we discover the deficiency for revealing the Creator.
The Zoharonly speaks of what is happening between us, and not inside each of us.
A commentary of a Holy Scripture is a connector, something that lowers it for me, either in style, or height, or together in many distinctions.
The commentator must be in both degrees: the degree from which he receives the source, and in the lower degree, where he wants to lead the source. Therefore, till this day there is no alternative to the Sulam Commentary on the Zohar. Because Baal HaSulam on one hand attained the degree of the ARI and through that the degree of The Zohar masters, and on the other hand he lowered it to us in a form with which he interpreted the matters. Therefore we don’t need to do more than try to actualize it on us.
The Wisdom of Kabbalah is never revealed in the soul, rather it is revealed in the connection between the souls, in bestowal from me outwards. If there is a change in this direction, it is called a result from the influence of the Wisdom of Kabbalah. There is nothing for me to pay attention to other than what I am attracted to outwards towards others, towards the Creator. We need to see changes only in this and not in any other place.
The whole society needs to feel how much The Zohar gives it Light, life, advancement, and warmth. Therefore whoever feels thankful for being given the opportunity to read The Zohar together and place our hope for the future around it – needs to thank Baal HaSulam, all The Zohar creators, and to the society in which we want to see it actualize in. So it is worthy to talk about it, to occasionally have a meal, something where we will feel that we are advancing thanks to The Zohar.
Part 3: TES, Part 3, Section 8, 59, Inner Light, lesson 32
The break is not a break, it is revelation – everything is opened in true form.
The wisdom of the final correction was in the world of Nikkudim – all the Light that the creature needs to reveal if he will be in the height of the Creator, and specifically this Light broke the vessels.
If we didn’t arrive at the break, the desires of the final correction would have never been revealed; therefore, the break is a necessary thing that reveals all the Light against all the vessels.
The problem is not that we are limited, because by revealing the borders, we reveal where we meet with the Creator. And out of attaining the borders we reveal the form of the Creator in our feelings.
The world of Nikkudim broke in order to reveal to the creature who he is in comparison to the Creator, because all that was revealed before the break was not real. Therefore only after the break can we speak of a creature.
Everything we learn about here is in our roots; from the beginning of creation to the final correction we exist in a constant reality, and the changes are only in us, in our reception.
Part 4: Baal HaSulam Writings, Article, “The Attribute Of The Hidden Wisdom of Kabbalah In its Entirety”, lesson 1
There are many books that humanity has created, and none of them arrive at the truth, for a person is incapable of doing so. If we don’t rise from the reality in which we are in, we won’t be able to do anything with it. Therefore we need the practical Wisdom of Kabbalah, meaning to do corrections on ourselves, to rise above our height, to begin to know our vessel and how it is operated, and this way we will arrive at the familiarity with the borders in which we exist.
The Wisdom of Kabbalah brings you to a state in which you know where you are.
The Wisdom of Kabbalah gives us control of our vessels, and the ability and the means to be in analysis towards the “I”.
“There is no wiser than the experienced” – if your wisdom comes from experience, you are wise, and if it is from outside of experience, you are a fool, because you rely on something unrealistic.
We need to be aware, not to the amount of knowledge one has, but to the way in which he processes it.
One begins to feel that he is in partial perception, from the ascents and descents that are revealed during the preparatory period.
The tendency for loving others is called my soul.
When we speak of actions between one and his friend, we want these actions to appear in this tangible world, in the whole human society, and that such relationships will be revealed here which we can call “Olam Ein Sof”. This is what we want to get to – that here on earth, between the beasts; there will be such relationships that will be called the “infinite soul”. When we reach this, we will arrive at another world.
In the world today we need to begin to plan everything and recognize that we – I, all of humanity, all of nature at the degrees of inanimate, plant, animal and human, and the Creator – exist in one system called the “System of Ein Sof”, and the more we can suit ourselves to it we will benefit, and the more we don’t want to or can’t suit ourselves to it, to the degree in which we were suppose to already be, we will lose, that’s it.
In order to get to the high goal, we need to actualize it simply here between the friends. You have no other goal. Otherwise you are dealing with abstract forms of the matter. If you don’t adhere to the goal to the relationship between us, then you are dealing with the abstract form of the matter. The matter is us, and the form is the form of love that needs to settle here between us.
If we were to cancel all that divides people – religions, beliefs, nationalities – especially internal and not external, so that we will all be together as one man in one heart – it will help us prevent the disasters that threaten to destroy our world.
Part 1: Rabash Writings, Article “What Is That It Is Written, And You Returned Your Heart”
We learn that there is nothing new in the creation of the world – “I have not Changed HaVaYaH” – that from the start, everything has been done and completed, and nothing is lacking. Therefore everything with us is “from thy actions we know You”, “All who reject do so in their deformity”, meaning we always reveal the Creator from our own attributes.
In order to give the creature the feeling of who and what he is, where he exists, who birthed and created him, and other distinctions in the stature of the creature, until all the good and benevolent of the Creator is revealed, the creature goes through changes. And all these changes stem from “The end of an action begins with the thought”, that in the preceding thought the Creator wants the creature to be like him, in the best state.
Of course on behalf of the Creator everything is complete mercy, but towards the creature, inside the creature, all these degrees need to develop, the forces, acknowledgments one after another. And the creature must go through these different and opposed states in order to get to know the Creator and himself, and to add to the understanding, knowing, revelation, and feelings, of his whole “I”, that will participate in the process in a whole form.
The whole state includes within two distinctions: 1. Independent me, equal to the Creator, in height, force, ability, everything, 2. Me similar to the Creator in everything. Then it is called that I am independent and whole. And in every degree I go through, I must enlarge one against the other so they will hold each other and not cancel each other out – something and its opposite.
In order to enable us to advance to the whole state, other than “Him” and “me”, a third element needs to be placed. This third factor is the meeting place, the revelation, where I reveal my independent self and the Creator opposite me. There must be a place where we can be as opposite partners who connect equally. This area is called the sum of souls, the Holy Shechina, Malchut.
Therefore, in the preparation for the attainment of the purpose of creation the break was made in the creature, which was broken into many separate parts. And these separate parts basically present to the creature the degree of his independence, his distancing, and his disconnection. But on the other hand we must give everyone the opportunity and help to arrive at equivalence of form with the Creator.
If one does not think of these 3 ingredients: him, and the Creator which connect together through the group, then he doesn’t visualize correctly the actualization of the purpose of creation which has been prepared for him.
You need not worry about the current state, for it is determined by thousands of factors outside of you. Also, there is no use in thinking and determining about the future state, for it is determined by the system that will take a step forward. You only need to think of how do I take this step forward, what in it depends on me, what action in this step depends on me.
“The Wiseman Faith” is necessary from the small one in order to grow. That you take in faith only the action that the big one suggests you do, and from this small, short action, you see he is right. This means you don’t have blind faith in him, rather that you annul yourself towards him each time in order to acquire his head, and each time, in this small part, you see that he was right.
Part 2: Zohar for the People, The Preface To The Book Of Zohar, 85, Article “The Donkey Leader”, lesson 4
The Zoharis revealed only in the place of the revelation of the Creator, and the Creator is the force that connects between the souls. Therefore, while reading the Zohar we need to yearn for connection, and then we discover the deficiency for revealing the Creator.
The Zoharonly speaks of what is happening between us, and not inside each of us.
A commentary of a Holy Scripture is a connector, something that lowers it for me, either in style, or height, or together in many distinctions.
The commentator must be in both degrees: the degree from which he receives the source, and in the lower degree, where he wants to lead the source. Therefore, till this day there is no alternative to the Sulam Commentary on the Zohar. Because Baal HaSulam on one hand attained the degree of the ARI and through that the degree of The Zohar masters, and on the other hand he lowered it to us in a form with which he interpreted the matters. Therefore we don’t need to do more than try to actualize it on us.
The Wisdom of Kabbalah is never revealed in the soul, rather it is revealed in the connection between the souls, in bestowal from me outwards. If there is a change in this direction, it is called a result from the influence of the Wisdom of Kabbalah. There is nothing for me to pay attention to other than what I am attracted to outwards towards others, towards the Creator. We need to see changes only in this and not in any other place.
The whole society needs to feel how much The Zohar gives it Light, life, advancement, and warmth. Therefore whoever feels thankful for being given the opportunity to read The Zohar together and place our hope for the future around it – needs to thank Baal HaSulam, all The Zohar creators, and to the society in which we want to see it actualize in. So it is worthy to talk about it, to occasionally have a meal, something where we will feel that we are advancing thanks to The Zohar.
Part 3: TES, Part 3, Section 8, 59, Inner Light, lesson 32
The break is not a break, it is revelation – everything is opened in true form.
The wisdom of the final correction was in the world of Nikkudim – all the Light that the creature needs to reveal if he will be in the height of the Creator, and specifically this Light broke the vessels.
If we didn’t arrive at the break, the desires of the final correction would have never been revealed; therefore, the break is a necessary thing that reveals all the Light against all the vessels.
The problem is not that we are limited, because by revealing the borders, we reveal where we meet with the Creator. And out of attaining the borders we reveal the form of the Creator in our feelings.
The world of Nikkudim broke in order to reveal to the creature who he is in comparison to the Creator, because all that was revealed before the break was not real. Therefore only after the break can we speak of a creature.
Everything we learn about here is in our roots; from the beginning of creation to the final correction we exist in a constant reality, and the changes are only in us, in our reception.
Part 4: Baal HaSulam Writings, Article, “The Attribute Of The Hidden Wisdom of Kabbalah In its Entirety”, lesson 1
There are many books that humanity has created, and none of them arrive at the truth, for a person is incapable of doing so. If we don’t rise from the reality in which we are in, we won’t be able to do anything with it. Therefore we need the practical Wisdom of Kabbalah, meaning to do corrections on ourselves, to rise above our height, to begin to know our vessel and how it is operated, and this way we will arrive at the familiarity with the borders in which we exist.
The Wisdom of Kabbalah brings you to a state in which you know where you are.
The Wisdom of Kabbalah gives us control of our vessels, and the ability and the means to be in analysis towards the “I”.
“There is no wiser than the experienced” – if your wisdom comes from experience, you are wise, and if it is from outside of experience, you are a fool, because you rely on something unrealistic.
We need to be aware, not to the amount of knowledge one has, but to the way in which he processes it.
One begins to feel that he is in partial perception, from the ascents and descents that are revealed during the preparatory period.
The tendency for loving others is called my soul.
When we speak of actions between one and his friend, we want these actions to appear in this tangible world, in the whole human society, and that such relationships will be revealed here which we can call “Olam Ein Sof”. This is what we want to get to – that here on earth, between the beasts; there will be such relationships that will be called the “infinite soul”. When we reach this, we will arrive at another world.
In the world today we need to begin to plan everything and recognize that we – I, all of humanity, all of nature at the degrees of inanimate, plant, animal and human, and the Creator – exist in one system called the “System of Ein Sof”, and the more we can suit ourselves to it we will benefit, and the more we don’t want to or can’t suit ourselves to it, to the degree in which we were suppose to already be, we will lose, that’s it.
In order to get to the high goal, we need to actualize it simply here between the friends. You have no other goal. Otherwise you are dealing with abstract forms of the matter. If you don’t adhere to the goal to the relationship between us, then you are dealing with the abstract form of the matter. The matter is us, and the form is the form of love that needs to settle here between us.
If we were to cancel all that divides people – religions, beliefs, nationalities – especially internal and not external, so that we will all be together as one man in one heart – it will help us prevent the disasters that threaten to destroy our world.
quarta-feira, 12 de janeiro de 2011
Advice from the daily lesson 1.11.2011
Part 1: Rabash Writings, Article “What Is Evil Eye Bread In The Work”
* All of our work is in a very narrow line in which we need to walk; otherwise even the smallest deviation can lead us in time to a greater distance from the goal. This line is “Israel, the Light, and the Creator are all one,” and this goal needs to be from the first moment on our sights.
* In order to bestow satisfaction to the Creator and enjoy it – which is what we need to reach, to love towards Him, otherwise it’s impossible to enjoy bestowal to anyone – we need to examine the goal from the start, the reason for the goal, the actualization of the goal, in accordance to the vessels, according to the Lights; how to actualize it now without a mistake, and with which tools I need to aim myself there.
* The device, the tool with which we can surely do exercises, to aim ourselves towards and be sure that with it our exertion will reach the unseen goal, is the group.
* If one thinks of “the end of an action begins with the thought” and about how he arranges his attitude toward the friends (the group), that his relationship toward them is like that toward the Creator only that instead of the Creator, he makes his direction, his exertion, and his sight toward the group, then he can be sure that the goal is beyond this “device,” that the Creator is there; he can be sure that with this trend, the intention, the attitude which he has toward what appears to him as the group, reaches the Creator as well.
* You need to imagine to yourself in the corrected state; we are all connected in a way that no one feels themselves; rather, the collective, in which the force of general bestowal and love resides and fills everyone equally, is called the “Creator” or “Nature”. This is what you need to see as the final goal.
* Investment or exertion is when I try to approximate myself to that complete image at every moment. That I am connected to the system of souls between us and that this is accomplished by the Creator. The tendency, the attraction, the yearning to this state is called investment, intention, exertion.
* Ask at every moment, are you doing actions like a child to discover the world.
Part 2: Zohar for the People, The Preface To The Book Of Zohar, 85, Article “The Donkey Leader”, lesson 3
* To enjoy bestowal is only possible if you love. To love is only possible through doing corrections, and the corrections can only be accomplished by the Upper Light. You can only invite the Upper Light if you ask. Asking for the Upper Light can only be done if the society obliges you to ask. The society will only oblige you to ask if you surrender yourself to society and ask it to oblige you. And you will only be able to surrender yourself after you work with the friends, and this is where we get stuck.
Part 3: TES, Part 3, Section 8, 57, lesson 31
* The world of Atzilut is constructed from taking and clarifying the world of Nikkudim, and as the result of this it knows how to be built. From this we need to understand that every correction requires preceding clear knowledge of what is broken.
Part 4: Baal HaSulam Writings, Article, “The Wisdom of Kabbalah and Philosophy”, lesson 12
* The problem is where to approach the correction, not whether or not to carry out external actions. The question is, does everything you do prevent you from arriving at the conclusion that you must correct your ego? And your ego toward the society, in order to reach the connection with the Creator, is to not conceal the correction of the ego.
* One who is advancing in spirituality reaches a state in which he can’t stand lies – not in the street and not in business. This is a result of corrections that happen and are an indirect result of him.
* “Faith above reason” – by giving efforts and forces toward the group, I attain certain help tto now raise myself above my ego.
* All of our work is in a very narrow line in which we need to walk; otherwise even the smallest deviation can lead us in time to a greater distance from the goal. This line is “Israel, the Light, and the Creator are all one,” and this goal needs to be from the first moment on our sights.
* In order to bestow satisfaction to the Creator and enjoy it – which is what we need to reach, to love towards Him, otherwise it’s impossible to enjoy bestowal to anyone – we need to examine the goal from the start, the reason for the goal, the actualization of the goal, in accordance to the vessels, according to the Lights; how to actualize it now without a mistake, and with which tools I need to aim myself there.
* The device, the tool with which we can surely do exercises, to aim ourselves towards and be sure that with it our exertion will reach the unseen goal, is the group.
* If one thinks of “the end of an action begins with the thought” and about how he arranges his attitude toward the friends (the group), that his relationship toward them is like that toward the Creator only that instead of the Creator, he makes his direction, his exertion, and his sight toward the group, then he can be sure that the goal is beyond this “device,” that the Creator is there; he can be sure that with this trend, the intention, the attitude which he has toward what appears to him as the group, reaches the Creator as well.
* You need to imagine to yourself in the corrected state; we are all connected in a way that no one feels themselves; rather, the collective, in which the force of general bestowal and love resides and fills everyone equally, is called the “Creator” or “Nature”. This is what you need to see as the final goal.
* Investment or exertion is when I try to approximate myself to that complete image at every moment. That I am connected to the system of souls between us and that this is accomplished by the Creator. The tendency, the attraction, the yearning to this state is called investment, intention, exertion.
* Ask at every moment, are you doing actions like a child to discover the world.
Part 2: Zohar for the People, The Preface To The Book Of Zohar, 85, Article “The Donkey Leader”, lesson 3
* To enjoy bestowal is only possible if you love. To love is only possible through doing corrections, and the corrections can only be accomplished by the Upper Light. You can only invite the Upper Light if you ask. Asking for the Upper Light can only be done if the society obliges you to ask. The society will only oblige you to ask if you surrender yourself to society and ask it to oblige you. And you will only be able to surrender yourself after you work with the friends, and this is where we get stuck.
Part 3: TES, Part 3, Section 8, 57, lesson 31
* The world of Atzilut is constructed from taking and clarifying the world of Nikkudim, and as the result of this it knows how to be built. From this we need to understand that every correction requires preceding clear knowledge of what is broken.
Part 4: Baal HaSulam Writings, Article, “The Wisdom of Kabbalah and Philosophy”, lesson 12
* The problem is where to approach the correction, not whether or not to carry out external actions. The question is, does everything you do prevent you from arriving at the conclusion that you must correct your ego? And your ego toward the society, in order to reach the connection with the Creator, is to not conceal the correction of the ego.
* One who is advancing in spirituality reaches a state in which he can’t stand lies – not in the street and not in business. This is a result of corrections that happen and are an indirect result of him.
* “Faith above reason” – by giving efforts and forces toward the group, I attain certain help tto now raise myself above my ego.
terça-feira, 11 de janeiro de 2011
Advice from the daily lesson 1.10.2011
Part 1: Rabash Writings, Article “What Is The Meal Of The Groom”
All of creation is called “Kala” (“Bride”) – the matter which we need to raise to the height of the Creator. And every time problems are revealed in our turbid matter, we need to understand that we don’t need to cancel it, rather we need to sanctify it, and thus each time rise with its assistance upwards.”
The procedure of the work is simple, and what remains for us to do is to hasten times. Therefore, in this “dance” – in which at times we don’t agree to accept our desire to receive towards the goal, that looks ugly, and at times we understand that we need to accept it and correct it with “jewels”, in great exertion – we arrive at “faith above reason” – bestowal that is more important than reception, to the “meal of the groom”.
One is in the next degree for one moment, and then within a moment it all passes. And if one does not locate the new desire to receive, he is already in a descent.
Immediately after distinguishing the degree, one needs to locate the new ego, the new desire to receive, which must be revealed as the next degree.
In the next degree, the faith you have attained turns to ego, to Daat (“Knowledge”)(The Keter of the lower becomes the Malchut of the Upper), and upon this we need to ascend.
A healthy attitude towards the corporeal necessities makes life easier.
Part 2: The Book of Zohar, Introduction: “The Donkey Leader,” Item 81, Lesson 2
“The Donkey Leader” is the force that leads us – if we go with it, it will help us, and if not, it will “stab” our donkeys with its stick – these are all the agonies that the world is suffering if it doesn’t want to go in consciousness, in understanding.
Part 3: TES, Part 3, Section 8, Lesson 30
Every deficiency is a blessing, because without a deficiency there is no chance for advancement.
Part 4: Baal HaSulam Writings, Article “The Wisdom of Kabbalah and Philosophy,” Lesson 11
On behalf of the Kabbalists there must be a system of dissemination to the whole system of humanity; otherwise, it won’t have a chance to exit the crisis.
Anything that doesn’t cause the correction of nature is completely unbeneficial. Thus, all of mans dealings, the systems and wisdoms in our world that supposedly replace the correction of man, which is the goal he exists in this world for, are a most horrible thing, and the more they veer one from the path of truth, they are a worse Klipa (Shell).
The Wisdom of Kabbalah must explain itself before humanity gives up. We have to serve them the solution, and to discern to ourselves in what form and also wrap it, bring it down and bring it to the world.
All of creation is called “Kala” (“Bride”) – the matter which we need to raise to the height of the Creator. And every time problems are revealed in our turbid matter, we need to understand that we don’t need to cancel it, rather we need to sanctify it, and thus each time rise with its assistance upwards.”
The procedure of the work is simple, and what remains for us to do is to hasten times. Therefore, in this “dance” – in which at times we don’t agree to accept our desire to receive towards the goal, that looks ugly, and at times we understand that we need to accept it and correct it with “jewels”, in great exertion – we arrive at “faith above reason” – bestowal that is more important than reception, to the “meal of the groom”.
One is in the next degree for one moment, and then within a moment it all passes. And if one does not locate the new desire to receive, he is already in a descent.
Immediately after distinguishing the degree, one needs to locate the new ego, the new desire to receive, which must be revealed as the next degree.
In the next degree, the faith you have attained turns to ego, to Daat (“Knowledge”)(The Keter of the lower becomes the Malchut of the Upper), and upon this we need to ascend.
A healthy attitude towards the corporeal necessities makes life easier.
Part 2: The Book of Zohar, Introduction: “The Donkey Leader,” Item 81, Lesson 2
“The Donkey Leader” is the force that leads us – if we go with it, it will help us, and if not, it will “stab” our donkeys with its stick – these are all the agonies that the world is suffering if it doesn’t want to go in consciousness, in understanding.
Part 3: TES, Part 3, Section 8, Lesson 30
Every deficiency is a blessing, because without a deficiency there is no chance for advancement.
Part 4: Baal HaSulam Writings, Article “The Wisdom of Kabbalah and Philosophy,” Lesson 11
On behalf of the Kabbalists there must be a system of dissemination to the whole system of humanity; otherwise, it won’t have a chance to exit the crisis.
Anything that doesn’t cause the correction of nature is completely unbeneficial. Thus, all of mans dealings, the systems and wisdoms in our world that supposedly replace the correction of man, which is the goal he exists in this world for, are a most horrible thing, and the more they veer one from the path of truth, they are a worse Klipa (Shell).
The Wisdom of Kabbalah must explain itself before humanity gives up. We have to serve them the solution, and to discern to ourselves in what form and also wrap it, bring it down and bring it to the world.
“What Is The Meal Of The Groom”
Part 1: Rabash Writings, Article “What Is The Meal Of The Groom”
All of creation is called “Kala” (“Bride”) – the matter which we need to raise to the height of the Creator. And every time problems are revealed in our turbid matter, we need to understand that we don’t need to cancel it, rather we need to sanctify it, and thus each time rise with its assistance upwards.”
The procedure of the work is simple, and what remains for us to do is to hasten times. Therefore, in this “dance” – in which at times we don’t agree to accept our desire to receive towards the goal, that looks ugly, and at times we understand that we need to accept it and correct it with “jewels”, in great exertion – we arrive at “faith above reason” – bestowal that is more important than reception, to the “meal of the groom”.
One is in the next degree for one moment, and then within a moment it all passes. And if one does not locate the new desire to receive, he is already in a descent.
Immediately after distinguishing the degree, one needs to locate the new ego, the new desire to receive, which must be revealed as the next degree.
In the next degree, the faith you have attained turns to ego, to Daat (“Knowledge”)(The Keter of the lower becomes the Malchut of the Upper), and upon this we need to ascend.
A healthy attitude towards the corporeal necessities makes life easier.
All of creation is called “Kala” (“Bride”) – the matter which we need to raise to the height of the Creator. And every time problems are revealed in our turbid matter, we need to understand that we don’t need to cancel it, rather we need to sanctify it, and thus each time rise with its assistance upwards.”
The procedure of the work is simple, and what remains for us to do is to hasten times. Therefore, in this “dance” – in which at times we don’t agree to accept our desire to receive towards the goal, that looks ugly, and at times we understand that we need to accept it and correct it with “jewels”, in great exertion – we arrive at “faith above reason” – bestowal that is more important than reception, to the “meal of the groom”.
One is in the next degree for one moment, and then within a moment it all passes. And if one does not locate the new desire to receive, he is already in a descent.
Immediately after distinguishing the degree, one needs to locate the new ego, the new desire to receive, which must be revealed as the next degree.
In the next degree, the faith you have attained turns to ego, to Daat (“Knowledge”)(The Keter of the lower becomes the Malchut of the Upper), and upon this we need to ascend.
A healthy attitude towards the corporeal necessities makes life easier.
segunda-feira, 10 de janeiro de 2011
domingo, 9 de janeiro de 2011
What is Revealed in The Book of Zohar?
What is Revealed in The Book of Zohar?
Question: What is revealed to me when I am reading The Zohar?
Dr. Laitman’s Answer: You reveal what is happening on the higher level, in spirituality. Our reading The Zohar is very much like a little child growing up—every day he understands life a little bit more, gains a greater understanding of what is happening, and reacts to things more consciously.
Similarly, when we read The Zohar, we gradually reveal a new, spiritual world and gain a greater understanding of it with each passing day. We reveal spiritual qualities inside ourselves on a sensory level and we therefore begin to feel, and then understand what is being said, similar to how we revealed this world when we were growing up.
Spiritual revelation is not rational but sensory, and it happens through a new sense called “the soul,” brought about by the Light that The Zohar radiates to those who approach it with the right desire. This may not sound serious and you may wonder, “How is this a science? After all, we are just reading a book.” But when we desire very much to be in that picture or that reality about which it is telling us, just like a baby simply feels: “I want it and that’s it!” then we suddenly reveal it. Nothing else is required of us except this desire.
Baal HaSulam, the greatest Kabbalist of the 20th century, writes, “Although they do not understand what they are learning, through the yearning and the great desire to understand what they are learning, they awaken upon themselves the Lights that surround their souls.”
It works the same way as how a baby wants to know the world he is in. When we desire to reveal the spiritual world, it suddenly becomes revealed to us.
Question: What is revealed to me when I am reading The Zohar?
Dr. Laitman’s Answer: You reveal what is happening on the higher level, in spirituality. Our reading The Zohar is very much like a little child growing up—every day he understands life a little bit more, gains a greater understanding of what is happening, and reacts to things more consciously.
Similarly, when we read The Zohar, we gradually reveal a new, spiritual world and gain a greater understanding of it with each passing day. We reveal spiritual qualities inside ourselves on a sensory level and we therefore begin to feel, and then understand what is being said, similar to how we revealed this world when we were growing up.
Spiritual revelation is not rational but sensory, and it happens through a new sense called “the soul,” brought about by the Light that The Zohar radiates to those who approach it with the right desire. This may not sound serious and you may wonder, “How is this a science? After all, we are just reading a book.” But when we desire very much to be in that picture or that reality about which it is telling us, just like a baby simply feels: “I want it and that’s it!” then we suddenly reveal it. Nothing else is required of us except this desire.
Baal HaSulam, the greatest Kabbalist of the 20th century, writes, “Although they do not understand what they are learning, through the yearning and the great desire to understand what they are learning, they awaken upon themselves the Lights that surround their souls.”
It works the same way as how a baby wants to know the world he is in. When we desire to reveal the spiritual world, it suddenly becomes revealed to us.
The Book of Zohar Can be Opened by All
The Book of Zohar Can be Opened by All
Question: Who can read The Zohar?
Dr. Laitman’s Answer: The Book of Zohar was concealed from people for a long time. Since its composition in the 2nd century CE, only a few chosen souls (Kabbalists) used it and passed it from one to another, forming a lineage.
The book was revealed to outsiders when the widow of the Kabbalist Moshe De Leon sold it along with other books belonging to her husband. That is when Kabbalists began to forbid its study and created rigid restrictions to repel people from it. In the meantime, they continued studying this book in order to correct their souls, and they also taught other disciples who had a point in their hearts. The majority of people at that time did not have a point in the heart, meaning they weren’t striving for spirituality, and therefore they were banned from opening the book.
Today humanity as a whole has reached a stage of development where The Book of Zohar can be opened by anyone. There is no danger in doing so. First of all, this is due to Baal HaSulam’s work: “The Sulam Commentary on The Zohar,” and secondly, because of the current level of the souls’ development.
Without a doubt, this book is the only resource capable of correcting the soul. We still don’t fully understand what a wonderful tool it is.
When we understand what kind of system it is, connect to it, and start using it, then we will enter the spiritual world, and we will continue to grow by ascending from one spiritual degree to another until reaching the ultimate purpose of creation, perfect peace and delight. The Book of Zohar is a gradual revelation that works in this manner—it is truly a device for revealing the Upper Light!
Question: Who can read The Zohar?
Dr. Laitman’s Answer: The Book of Zohar was concealed from people for a long time. Since its composition in the 2nd century CE, only a few chosen souls (Kabbalists) used it and passed it from one to another, forming a lineage.
The book was revealed to outsiders when the widow of the Kabbalist Moshe De Leon sold it along with other books belonging to her husband. That is when Kabbalists began to forbid its study and created rigid restrictions to repel people from it. In the meantime, they continued studying this book in order to correct their souls, and they also taught other disciples who had a point in their hearts. The majority of people at that time did not have a point in the heart, meaning they weren’t striving for spirituality, and therefore they were banned from opening the book.
Today humanity as a whole has reached a stage of development where The Book of Zohar can be opened by anyone. There is no danger in doing so. First of all, this is due to Baal HaSulam’s work: “The Sulam Commentary on The Zohar,” and secondly, because of the current level of the souls’ development.
Without a doubt, this book is the only resource capable of correcting the soul. We still don’t fully understand what a wonderful tool it is.
When we understand what kind of system it is, connect to it, and start using it, then we will enter the spiritual world, and we will continue to grow by ascending from one spiritual degree to another until reaching the ultimate purpose of creation, perfect peace and delight. The Book of Zohar is a gradual revelation that works in this manner—it is truly a device for revealing the Upper Light!
A World Of Adventures You Can Step Into
A World Of Adventures You Can Step Into
Posted on January 8th, 2011 at 8:18 pm
The key to reading The Book of Zohar is intention since while reading it we draw the greatest Light, if we know how to do it. Of all Kabbalistical writings, none contains a greater Light than The Book of Zohar. That is why this book gained such great fame and popularity over the course of history, and why it was hidden and underwent many fateful events.
It is becoming revealed only today because it is the source of the Light that Reforms. Therefore, it doesn’t matter what exactly we read in The Book of Zohar at the moment because we do not understand a word of it correctly anyway. Yet, we aspire to penetrate through the image that is being described, to feel it rather than to understand it since we cannot comprehend it in our corporeal mind.
We strive to step into it, to unveil it. It is written by Kabbalists who attained the spiritual world and are sharing with us what they found there, just like an adventure novel that tells a story about travelers exploring new islands and continents. In a similar manner, Kabbalists tell us about the spiritual world. They describe what internal instruments they use to reveal spirituality, while also letting us know what they see and feel. In other words, they tell us about the actions they perform and what they find as a result.
On our part, we look, read, and listen to it although we do not understand any of it. Nevertheless, we are motivated to experience these states and live in them. As children, when we felt excited while reading adventure books, we experienced what the protagonists did in our imagination. On the other hand, in our case we actually enter the spiritual world and are able to feel it even more than how we perceive ourselves in this world. As a matter of fact, our present perception of this world is extremely distorted and blurred compared to what else is out there.
In spirituality, there is incredible clarity and transparency, which is impossible to imagine now, along with the deepest understanding of all the events and forces that stand behind us, including the causes, effects, and the source of all that occurs. This is what we should aspire to while reading The Book of Zohar. We should stop feeling like “old men” and instead feel like children who are absorbed in a book of exciting adventures.
[32110]
From the 2nd part of the Daily Kabbalah Lesson 1/7/11, The Zohar
Posted on January 8th, 2011 at 8:18 pm
The key to reading The Book of Zohar is intention since while reading it we draw the greatest Light, if we know how to do it. Of all Kabbalistical writings, none contains a greater Light than The Book of Zohar. That is why this book gained such great fame and popularity over the course of history, and why it was hidden and underwent many fateful events.
It is becoming revealed only today because it is the source of the Light that Reforms. Therefore, it doesn’t matter what exactly we read in The Book of Zohar at the moment because we do not understand a word of it correctly anyway. Yet, we aspire to penetrate through the image that is being described, to feel it rather than to understand it since we cannot comprehend it in our corporeal mind.
We strive to step into it, to unveil it. It is written by Kabbalists who attained the spiritual world and are sharing with us what they found there, just like an adventure novel that tells a story about travelers exploring new islands and continents. In a similar manner, Kabbalists tell us about the spiritual world. They describe what internal instruments they use to reveal spirituality, while also letting us know what they see and feel. In other words, they tell us about the actions they perform and what they find as a result.
On our part, we look, read, and listen to it although we do not understand any of it. Nevertheless, we are motivated to experience these states and live in them. As children, when we felt excited while reading adventure books, we experienced what the protagonists did in our imagination. On the other hand, in our case we actually enter the spiritual world and are able to feel it even more than how we perceive ourselves in this world. As a matter of fact, our present perception of this world is extremely distorted and blurred compared to what else is out there.
In spirituality, there is incredible clarity and transparency, which is impossible to imagine now, along with the deepest understanding of all the events and forces that stand behind us, including the causes, effects, and the source of all that occurs. This is what we should aspire to while reading The Book of Zohar. We should stop feeling like “old men” and instead feel like children who are absorbed in a book of exciting adventures.
[32110]
From the 2nd part of the Daily Kabbalah Lesson 1/7/11, The Zohar
sexta-feira, 7 de janeiro de 2011
The World Behind The Boundary Of The Force Of Bestowal
The World Behind The Boundary Of The Force Of Bestowal
Posted on January 7th, 2011 at 9:32 am
Dr. Michael Laitman
Question: Physicists keep attempting to catch the “X” particle, thinking that it gave start to all matter in the Universe, meaning mass itself. Through their discoveries do they come closer to Kabbalah? How did the material universe form, and at what point does the Upper Force dress in all of these forms visible to us?
Answer: Physics treats the forming of the universe as a new creation while Kabbalah states that the material universe is a product, an “imprint” of the whole previous process when another, new object of creation, a Partzuf, comes to life.
Our world is another Partzuf born out of the previous one: Bina de-Malchut de-Malchut of the world of Assiya. NHY (Netzah, Hod, Yesod), the lower part of this upper Partzuf, expanded downward and clothed into our egoistic matter thereby adding its opposite forms to the latter. This means that all forms manifesting in this world are spiritual albeit dressed in corporeal images (imprints, vectors), meaning “for self gratification.” This is the form in which our world exists.
You are asking at what point it got formed. But time doesn’t exist! We live in an imagined reality, and only when this deception falls away will we be able to see the true picture. Presently, we resemble a person whose head is wired to a few electrodes which send electrical impulses to his brain, creating various images in it and making him feel them as real.
This is how various pictures arise in us, just like on the computer screen as the software dictates. Therefore, there aren’t such things as past, present, and future, but rather a sequence of images.
The upper Partzuf descends from Haze of Malchut de-Malchut of the world of Assiya to Malchut that ascended to the lowest Bina, gathers her forms and transfers them into our matter, into Malchut herself. All forms of our world are spiritual imprints albeit egoistic ones.
Here we find the entire world, as well as stars and galaxies, because even in the spiritual world there are the exact same objects: “stars” and “heavens.” But in this world, we see only the reverse projection of a small part of the spiritual world while its major part is out of sight. The spiritual world is much richer in the quantity of components.
Our world is entirely egoistic since it is Bina which doesn’t share its power with Malchut but only its forms. When the rungs of the worlds expand from Above downward, the force of bestowal in them gets reduced, gradually diminishing until it totally runs out.
Finally, at the last degree, when there is nothing left of the force of bestowal except one spark, a “thin candle” (Ner Dakik), this spark is clothed in our world and gives it its form. Our world’s degree is characterized by the fact that here, the force of reception is more powerful than the force of bestowal while at all upper degrees, the force of bestowal is greater than the force of reception.
[31904]
From the 4th part of the Daily Kabbalah Lesson 12/5/10, “The Wisdom of Kabbalah and Philosophy”
Posted on January 7th, 2011 at 9:32 am
Dr. Michael Laitman
Question: Physicists keep attempting to catch the “X” particle, thinking that it gave start to all matter in the Universe, meaning mass itself. Through their discoveries do they come closer to Kabbalah? How did the material universe form, and at what point does the Upper Force dress in all of these forms visible to us?
Answer: Physics treats the forming of the universe as a new creation while Kabbalah states that the material universe is a product, an “imprint” of the whole previous process when another, new object of creation, a Partzuf, comes to life.
Our world is another Partzuf born out of the previous one: Bina de-Malchut de-Malchut of the world of Assiya. NHY (Netzah, Hod, Yesod), the lower part of this upper Partzuf, expanded downward and clothed into our egoistic matter thereby adding its opposite forms to the latter. This means that all forms manifesting in this world are spiritual albeit dressed in corporeal images (imprints, vectors), meaning “for self gratification.” This is the form in which our world exists.
You are asking at what point it got formed. But time doesn’t exist! We live in an imagined reality, and only when this deception falls away will we be able to see the true picture. Presently, we resemble a person whose head is wired to a few electrodes which send electrical impulses to his brain, creating various images in it and making him feel them as real.
This is how various pictures arise in us, just like on the computer screen as the software dictates. Therefore, there aren’t such things as past, present, and future, but rather a sequence of images.
The upper Partzuf descends from Haze of Malchut de-Malchut of the world of Assiya to Malchut that ascended to the lowest Bina, gathers her forms and transfers them into our matter, into Malchut herself. All forms of our world are spiritual imprints albeit egoistic ones.
Here we find the entire world, as well as stars and galaxies, because even in the spiritual world there are the exact same objects: “stars” and “heavens.” But in this world, we see only the reverse projection of a small part of the spiritual world while its major part is out of sight. The spiritual world is much richer in the quantity of components.
Our world is entirely egoistic since it is Bina which doesn’t share its power with Malchut but only its forms. When the rungs of the worlds expand from Above downward, the force of bestowal in them gets reduced, gradually diminishing until it totally runs out.
Finally, at the last degree, when there is nothing left of the force of bestowal except one spark, a “thin candle” (Ner Dakik), this spark is clothed in our world and gives it its form. Our world’s degree is characterized by the fact that here, the force of reception is more powerful than the force of bestowal while at all upper degrees, the force of bestowal is greater than the force of reception.
[31904]
From the 4th part of the Daily Kabbalah Lesson 12/5/10, “The Wisdom of Kabbalah and Philosophy”
quinta-feira, 6 de janeiro de 2011
quarta-feira, 5 de janeiro de 2011
1 problema para ajudá-lo
Um Problema Para Ajudá-Lo
Publicado em 4 / janeiro / 2011 às 14:54
Pergunta: Como eu posso realmente transformar o desejo que desperta em mim em doação?
Resposta: Vamos supor que eu esteja muito preocupado com alguma coisa desde a manhã. Este desejo não satisfeito dá origem a um pensamento que eu tenho que acalmar. Estou atormentado por esse problema, imerso nele, e estou procurando uma maneira de resolvê-lo.
Eu recebi tudo isso do Alto. Se o meu problema está relacionado com algo que é essencial, então eu tenho que resolvê-lo sem prestar muita atenção em trabalhar com a intenção. Primeiramente, tenho que me abastecer com as necessidades vitais. Está escrito sobre isso: “Sem pão não há Torá”.
No entanto, se não for algo essencial, algo que eu precise no nível animal ou corporal, eu tenho que tentar transferir esse pensamento para o formato correto. Eu recebi isso do Criador para que eu construísse a reação correta em relação a ele. Isso é “ajuda contra o Criador”. Ela é contra o objetivo, embora, ao mesmo tempo, me ajude a reagir corretamente, e ao me afastar dela, eu posso atingir o objetivo.
Meu objetivo é a adesão com o Criador. O Criador é bom e faz o bem e não há outro além Dele. Ele me envia todos os problemas e preocupações, a fim de me ajudar. Portanto, acima da minha preocupação, como se fizesse uma imagem invertida dela, eu me dirijo a Ele, que é bom e faz o bem.
Eu tenho que alcançar a sensação de que o meu problema me ajuda a compreender a atitude do Criador em relação a mim, que é oposta às sensações que despertam em mim. É assim que eu construo a imagem do Criador. Por ter uma atitude cuidadosa e precisa, eu serei capaz de identificar porque certa preocupação ou problema está sendo enviado para mim exatamente desta forma. Eu verei um molde invertido dele, a forma Daquele que é bom e faz o bem, e que gravou isso em mim.
Em virtude desta “inversão”, eu subirei ao grau do homem justo e justificarei o Criador de alguma forma. Fazendo isso eu estarei no caminho certo. A coisa mais importante é seguir em frente, sem cair no sono durante qualquer estado no fundo de qualquer forma negativa que o Criador me envia.
Eu só posso reagir a elas corretamente a cada segundo se eu me equipar com o apoio do ambiente. Sem ele, os meus esforços são esporádicos; mas com ele, eu estou constantemente “informado”. O grupo determina inteiramente a velocidade do meu progresso.
Da 1a parte da Lição Diária de Cabalá 4/01/11, Escritos do Rabash
Publicado em 4 / janeiro / 2011 às 14:54
Pergunta: Como eu posso realmente transformar o desejo que desperta em mim em doação?
Resposta: Vamos supor que eu esteja muito preocupado com alguma coisa desde a manhã. Este desejo não satisfeito dá origem a um pensamento que eu tenho que acalmar. Estou atormentado por esse problema, imerso nele, e estou procurando uma maneira de resolvê-lo.
Eu recebi tudo isso do Alto. Se o meu problema está relacionado com algo que é essencial, então eu tenho que resolvê-lo sem prestar muita atenção em trabalhar com a intenção. Primeiramente, tenho que me abastecer com as necessidades vitais. Está escrito sobre isso: “Sem pão não há Torá”.
No entanto, se não for algo essencial, algo que eu precise no nível animal ou corporal, eu tenho que tentar transferir esse pensamento para o formato correto. Eu recebi isso do Criador para que eu construísse a reação correta em relação a ele. Isso é “ajuda contra o Criador”. Ela é contra o objetivo, embora, ao mesmo tempo, me ajude a reagir corretamente, e ao me afastar dela, eu posso atingir o objetivo.
Meu objetivo é a adesão com o Criador. O Criador é bom e faz o bem e não há outro além Dele. Ele me envia todos os problemas e preocupações, a fim de me ajudar. Portanto, acima da minha preocupação, como se fizesse uma imagem invertida dela, eu me dirijo a Ele, que é bom e faz o bem.
Eu tenho que alcançar a sensação de que o meu problema me ajuda a compreender a atitude do Criador em relação a mim, que é oposta às sensações que despertam em mim. É assim que eu construo a imagem do Criador. Por ter uma atitude cuidadosa e precisa, eu serei capaz de identificar porque certa preocupação ou problema está sendo enviado para mim exatamente desta forma. Eu verei um molde invertido dele, a forma Daquele que é bom e faz o bem, e que gravou isso em mim.
Em virtude desta “inversão”, eu subirei ao grau do homem justo e justificarei o Criador de alguma forma. Fazendo isso eu estarei no caminho certo. A coisa mais importante é seguir em frente, sem cair no sono durante qualquer estado no fundo de qualquer forma negativa que o Criador me envia.
Eu só posso reagir a elas corretamente a cada segundo se eu me equipar com o apoio do ambiente. Sem ele, os meus esforços são esporádicos; mas com ele, eu estou constantemente “informado”. O grupo determina inteiramente a velocidade do meu progresso.
Da 1a parte da Lição Diária de Cabalá 4/01/11, Escritos do Rabash
A Linguagem Das Forças Espirituais
A Linguagem Das Forças Espirituais
Publicado em 4 / janeiro / 2011 às 9:19
Dr. Michael Laitman
Pergunta: Será que é importante para o nosso avanço espiritual se lemos O Livro do Zohar em hebraico ou traduzido para outros idiomas?
Resposta: Eu tenho que dizer faz. A singularidade da língua hebraica vem do fato de que ela tem raízes espirituais. Por isso, a forma das letras, bem como sua seqüência, refletem combinações de forças espirituais.
O hebraico não é minha língua nativa, e, especificamente, como eu não estou acostumado com ele, eu posso ver nas combinações das letras e suas formas uma lógica verdadeiramente matemática. Elas são cálculos e signos expressos em forma de letras. A letra é um signo.
O Zohar descreve as letras, as suas formas, e as ordena tão detalhadamente que, a despeito disso, se você o ler em outro idioma você será incapaz de fazê-lo. O mesmo se refere à ordem das palavras e à seqüência das letras.
Digamos: o hebraico tem muitas coisas que parecem desnecessárias: as letras “Shin” e “Sin”, que têm o mesmo significado, mas são pronunciadas de forma diferente, ou “Tav” e “Tet”, que são letras diferentes, mas pronunciadas da mesma maneira, ou a ortografia das letras e palavras.
Outras línguas tem-se modificado durante o decorrer do tempo; no entanto, ainda existem elementos do idioma antigo no idioma moderno, tais como as terminações no idioma francês, por exemplo. Quanto ao hebraico, ele não mudou com a história. As forças encarregadas de criar os significados das palavras na espiritualidade estão organizadas de tal maneira que, mesmo ao longo de milênios, é impossível mudar tanto a ortografia das palavras quanto as formas das letras.
Cada idioma tem uma versão antiga e outramoderna, ao passo que o hebraico não. Existe uma gíria coloquial, mas a linguagem em si não foi alterada. Ela não pode mudar, pois sua estrutura é baseada nas forças que criam os signos considerados como letras e palavras.
Este idioma só desaparecerá no final da correção (Gmar Tikkun), quando ascenderemos de ZAT (as sete Sefirot inferiores) de Bina e ZON para GAR (as três Sefirot superiores) de Bina, onde as letras desaparecerão. É quando toda a matéria também se dissolverá.
Portanto, quando perguntarem: “Devo ou não aprender hebraico?”, eu responderia que é necessário, até certo ponto. Se a pessoa tem tempo e oportunidade para fazê-lo, vale a pena fazer um esforço.
Da 2a parte da Lição Diária de Cabalá 30/12/10, “Introdução Ao Livro do Zohar”, artigo “Yitro (Jetro)”
Publicado em 4 / janeiro / 2011 às 9:19
Dr. Michael Laitman
Pergunta: Será que é importante para o nosso avanço espiritual se lemos O Livro do Zohar em hebraico ou traduzido para outros idiomas?
Resposta: Eu tenho que dizer faz. A singularidade da língua hebraica vem do fato de que ela tem raízes espirituais. Por isso, a forma das letras, bem como sua seqüência, refletem combinações de forças espirituais.
O hebraico não é minha língua nativa, e, especificamente, como eu não estou acostumado com ele, eu posso ver nas combinações das letras e suas formas uma lógica verdadeiramente matemática. Elas são cálculos e signos expressos em forma de letras. A letra é um signo.
O Zohar descreve as letras, as suas formas, e as ordena tão detalhadamente que, a despeito disso, se você o ler em outro idioma você será incapaz de fazê-lo. O mesmo se refere à ordem das palavras e à seqüência das letras.
Digamos: o hebraico tem muitas coisas que parecem desnecessárias: as letras “Shin” e “Sin”, que têm o mesmo significado, mas são pronunciadas de forma diferente, ou “Tav” e “Tet”, que são letras diferentes, mas pronunciadas da mesma maneira, ou a ortografia das letras e palavras.
Outras línguas tem-se modificado durante o decorrer do tempo; no entanto, ainda existem elementos do idioma antigo no idioma moderno, tais como as terminações no idioma francês, por exemplo. Quanto ao hebraico, ele não mudou com a história. As forças encarregadas de criar os significados das palavras na espiritualidade estão organizadas de tal maneira que, mesmo ao longo de milênios, é impossível mudar tanto a ortografia das palavras quanto as formas das letras.
Cada idioma tem uma versão antiga e outramoderna, ao passo que o hebraico não. Existe uma gíria coloquial, mas a linguagem em si não foi alterada. Ela não pode mudar, pois sua estrutura é baseada nas forças que criam os signos considerados como letras e palavras.
Este idioma só desaparecerá no final da correção (Gmar Tikkun), quando ascenderemos de ZAT (as sete Sefirot inferiores) de Bina e ZON para GAR (as três Sefirot superiores) de Bina, onde as letras desaparecerão. É quando toda a matéria também se dissolverá.
Portanto, quando perguntarem: “Devo ou não aprender hebraico?”, eu responderia que é necessário, até certo ponto. Se a pessoa tem tempo e oportunidade para fazê-lo, vale a pena fazer um esforço.
Da 2a parte da Lição Diária de Cabalá 30/12/10, “Introdução Ao Livro do Zohar”, artigo “Yitro (Jetro)”
terça-feira, 4 de janeiro de 2011
The Language Of Spiritual Forces
The Language Of Spiritual Forces
Posted on January 4th, 2011 at 9:19 am
Dr. Michael Laitman
Question: Does it matter for spiritual advancement whether we read The Book of Zohar in Hebrew or translated into other languages?
Answer: I have to say that it does. The uniqueness of the Hebrew language comes from the fact that it has spiritual roots. That is why the shape of the letters as well as their sequence reflect combination of spiritual forces.
Hebrew isn’t my native language, and specifically because I am not accustomed to it, I can see in combinations of letters and their shapes a truly mathematical logic. They are calculations and signs that are expressed in the form of letters. A letter is a sign.
The Zohar describes letters, their shapes, and order in such great detail that if you read it in another language, you as though become unable to do it. The same refers to the word order and the sequence of letters.
Let’s say, Hebrew has many things that seem to be unnecessary: letters “Shin” and “Sin” that spell the same but are pronounced differently, or “Tav” and “Tet” that spell differently but are pronounced in the same way, or the spelling of letters and words.
Other languages got modified as history progressed; hence, there still are individual elements of the ancient language in the modern one, such as the endings in French language, for instance. As to Hebrew, it hasn’t changed with history. The forces in charge of creating the meanings of words in spirituality are arranged in such manner that over the course of millenia, it’s impossible to change either the spelling of the words or the shapes of the letters.
Every language has an old and a modern version whereas Hebrew does not. There is a colloquial slang, but the language itself hasn’t been altered. It cannot change since its structure is based on the forces which create the signs regarded as letters and words.
This language will disappear only at the end of correction (Gmar Tikkun), when we will ascend from ZAT (seven lower Sefirot) of Bina and ZON to GAR (three upper Sefirot) of Bina, wherein the letters will vanish. That’s when all of the matter will also dissolve.
Therefore, when asked “Should or shouldn’t I learn Hebrew?”, I would reply that it will be necessary, to a certain degree. If a person has time and opportunity to do so, it is worthwhile making an effort.
From the 2nd part of the Daily Kabbalah Lesson 12/30/10, "Introduction of The Book of Zohar," Article “Yitro (Jethro)”
Posted on January 4th, 2011 at 9:19 am
Dr. Michael Laitman
Question: Does it matter for spiritual advancement whether we read The Book of Zohar in Hebrew or translated into other languages?
Answer: I have to say that it does. The uniqueness of the Hebrew language comes from the fact that it has spiritual roots. That is why the shape of the letters as well as their sequence reflect combination of spiritual forces.
Hebrew isn’t my native language, and specifically because I am not accustomed to it, I can see in combinations of letters and their shapes a truly mathematical logic. They are calculations and signs that are expressed in the form of letters. A letter is a sign.
The Zohar describes letters, their shapes, and order in such great detail that if you read it in another language, you as though become unable to do it. The same refers to the word order and the sequence of letters.
Let’s say, Hebrew has many things that seem to be unnecessary: letters “Shin” and “Sin” that spell the same but are pronounced differently, or “Tav” and “Tet” that spell differently but are pronounced in the same way, or the spelling of letters and words.
Other languages got modified as history progressed; hence, there still are individual elements of the ancient language in the modern one, such as the endings in French language, for instance. As to Hebrew, it hasn’t changed with history. The forces in charge of creating the meanings of words in spirituality are arranged in such manner that over the course of millenia, it’s impossible to change either the spelling of the words or the shapes of the letters.
Every language has an old and a modern version whereas Hebrew does not. There is a colloquial slang, but the language itself hasn’t been altered. It cannot change since its structure is based on the forces which create the signs regarded as letters and words.
This language will disappear only at the end of correction (Gmar Tikkun), when we will ascend from ZAT (seven lower Sefirot) of Bina and ZON to GAR (three upper Sefirot) of Bina, wherein the letters will vanish. That’s when all of the matter will also dissolve.
Therefore, when asked “Should or shouldn’t I learn Hebrew?”, I would reply that it will be necessary, to a certain degree. If a person has time and opportunity to do so, it is worthwhile making an effort.
From the 2nd part of the Daily Kabbalah Lesson 12/30/10, "Introduction of The Book of Zohar," Article “Yitro (Jethro)”
segunda-feira, 3 de janeiro de 2011
A Luz de Uma Casa Distante
A Luz de Uma Casa Distante
Pergunta: O que significa experienciar a Luz?
Resposta do Dr. Laitman: Experienciar a Luz significa sentir prazer. Neste mundo, eu posso gostar de coisas diferentes que me dão prazer ou não, dependendo do meu estado de espírito. Num dia, gosto de ficar na cama e não quero levantar-me para assistir a uma aula; noutro, estou morrendo de vontade para saltar da cama, mas eles não me deixam levantar e dizem-me para permanecer na cama mais outra semana, até eu ficar bem.
Por outras palavras, este não é um prazer absoluto, tal como o doce, o suave, ou o quente têm significados condicionais e limitados. Às vezes eles dão-me prazer e outras vezes o sentimento exactamente oposto.
O prazer comum que experienciamos no nosso desejo colectivo de sentir prazer (o desejo de receber) é chamado de "Luz". É assim porque a Luz que existiu inicialmente criou o nosso desejo, um vaso, e agora o desejo recebe prazer quando a Luz o enche ou se espalha nele. É assim que estamos concebidos! Portanto, quando a Luz deixa o desejo, ele chora e quer trazê-la de volta. É assim que toda a criação é feita.
Mas o Criador pretendeu que você desejasse a Luz por sua própria vontade e não apenas a recebesse e desfrutasse. Para além do prazer que você sente, Ele deseja que você tenha compreensão e consciência sobre a Luz: de onde é que ela vem? Onde está a sua origem? Porque ela o criou e o que quer de si? É como se a Luz quisesse mostrar-lhe: "Vê de que estrela distante eu vim; lá tudo é tão maravilhoso e bom, e eu quero levar-te comigo!"
Portanto, ela esconde-se de si e começa a tentar chamar a sua atenção com várias acções indirectas, de todos os lados. Ela brinca consigo até você finalmente começar desejando conhecer a origem de onde veio, em vez de perseguir o prazer que ela pode trazer, e apesar dos prazeres que ela traz.
Na verdade, se você deseja lá chegar, à sua "casa", isso significa que você O ama a Ele e não apenas os prazeres que Ele envia para satisfazê-lo. Você tem que amá-Lo ao ponto de estar pronto para "voar" para aquele lugar, para aquela "estrela" de onde Ele veio, para que nunca mais se separe de Ele. E você fá-lo apesar do facto de renunciar completamente o prazer, mostrando-Lhe o quanto você O ama.
Da 4 ª parte da Lição Diária de Cabala, 30/12/10, "A Sabedoria da Cabala e Filosofia"
Pergunta: O que significa experienciar a Luz?
Resposta do Dr. Laitman: Experienciar a Luz significa sentir prazer. Neste mundo, eu posso gostar de coisas diferentes que me dão prazer ou não, dependendo do meu estado de espírito. Num dia, gosto de ficar na cama e não quero levantar-me para assistir a uma aula; noutro, estou morrendo de vontade para saltar da cama, mas eles não me deixam levantar e dizem-me para permanecer na cama mais outra semana, até eu ficar bem.
Por outras palavras, este não é um prazer absoluto, tal como o doce, o suave, ou o quente têm significados condicionais e limitados. Às vezes eles dão-me prazer e outras vezes o sentimento exactamente oposto.
O prazer comum que experienciamos no nosso desejo colectivo de sentir prazer (o desejo de receber) é chamado de "Luz". É assim porque a Luz que existiu inicialmente criou o nosso desejo, um vaso, e agora o desejo recebe prazer quando a Luz o enche ou se espalha nele. É assim que estamos concebidos! Portanto, quando a Luz deixa o desejo, ele chora e quer trazê-la de volta. É assim que toda a criação é feita.
Mas o Criador pretendeu que você desejasse a Luz por sua própria vontade e não apenas a recebesse e desfrutasse. Para além do prazer que você sente, Ele deseja que você tenha compreensão e consciência sobre a Luz: de onde é que ela vem? Onde está a sua origem? Porque ela o criou e o que quer de si? É como se a Luz quisesse mostrar-lhe: "Vê de que estrela distante eu vim; lá tudo é tão maravilhoso e bom, e eu quero levar-te comigo!"
Portanto, ela esconde-se de si e começa a tentar chamar a sua atenção com várias acções indirectas, de todos os lados. Ela brinca consigo até você finalmente começar desejando conhecer a origem de onde veio, em vez de perseguir o prazer que ela pode trazer, e apesar dos prazeres que ela traz.
Na verdade, se você deseja lá chegar, à sua "casa", isso significa que você O ama a Ele e não apenas os prazeres que Ele envia para satisfazê-lo. Você tem que amá-Lo ao ponto de estar pronto para "voar" para aquele lugar, para aquela "estrela" de onde Ele veio, para que nunca mais se separe de Ele. E você fá-lo apesar do facto de renunciar completamente o prazer, mostrando-Lhe o quanto você O ama.
Da 4 ª parte da Lição Diária de Cabala, 30/12/10, "A Sabedoria da Cabala e Filosofia"
sábado, 1 de janeiro de 2011
Rabash & Laitman
Dos escritos do Rabash
"O que significa que a Criação do mundo foi em doação".
Quando estamos na aula tudo se torna claro. Então, após a aula, todos têm de encontrar as coisas dentro si próprio, que é mais difícil. Isto é um trabalho difícil. Todos devem se perguntar quantas vezes por dia eles renovam a sua conexão interna. Isto é o que determina a taxa de progresso.
Do Blog do Rav. Laitman
Injetar o Espírito de vida no Sistema
O sistema geral já está embutido com as conexões mútuas corretas e eu sou como uma fonte de alimentação, uma bateria. Sem a minha energia, o sistema fica paralisado.
"O que significa que a Criação do mundo foi em doação".
Quando estamos na aula tudo se torna claro. Então, após a aula, todos têm de encontrar as coisas dentro si próprio, que é mais difícil. Isto é um trabalho difícil. Todos devem se perguntar quantas vezes por dia eles renovam a sua conexão interna. Isto é o que determina a taxa de progresso.
Do Blog do Rav. Laitman
Injetar o Espírito de vida no Sistema
O sistema geral já está embutido com as conexões mútuas corretas e eu sou como uma fonte de alimentação, uma bateria. Sem a minha energia, o sistema fica paralisado.
The Book of Zohar - Yitro
The Most Effective Means Of Advancement
Posted: 31 Dec 2010 04:35 AM PST
The Book of Zohar affects a person in a special way. It’s enough for a person to read, listen, and desire to be connected, even virtually, with the group (it all could happen just to a small degree, to the extent that life allows a person to free himself for this book), and The Zohar starts developing the spiritual organ of perception in him. As it occurs, a person begins to experience changes, stages of development.
The Book of Zohar just needs to be read. It would be good to publish selected pieces in a pocket format so that a person can read it anywhere. In truth, there isn’t a more effective means for advancement than this book.
The Book of Psalms doesn’t help to advance a person spiritually. Humanity has been reading it for thousands of years. People are simply pacifying themselves.
This doesn’t in any way diminish the value of the Book of Psalms, written at the degree of the complete Malchut. After all, King David represents Malchut, the entire creation. Like all other “holy” books written by those who have attained the Creator, they carry His Light within.
However, as Baal HaSulam explains in the “Introduction to The Study of the Ten Sefirot,” the Light that Reforms, builds the property of bestowal within us is closer and more effective for us if it comes from The Book of Zohar. The Light in The Zohar is the most powerful.
Obviously, reading The Zohar must go in hand with studying the articles of Baal HaSulam and Rabash and The Study of the Ten Sefirot. Yet, The Book of Zohar should fill all of a person’s free time.
[31269]
From the 2nd part of the Daily Kabbalah Lesson 12/30/10, "Introduction of The Book of Zohar, Article “Yitro (Jethro)”
Posted: 31 Dec 2010 04:35 AM PST
The Book of Zohar affects a person in a special way. It’s enough for a person to read, listen, and desire to be connected, even virtually, with the group (it all could happen just to a small degree, to the extent that life allows a person to free himself for this book), and The Zohar starts developing the spiritual organ of perception in him. As it occurs, a person begins to experience changes, stages of development.
The Book of Zohar just needs to be read. It would be good to publish selected pieces in a pocket format so that a person can read it anywhere. In truth, there isn’t a more effective means for advancement than this book.
The Book of Psalms doesn’t help to advance a person spiritually. Humanity has been reading it for thousands of years. People are simply pacifying themselves.
This doesn’t in any way diminish the value of the Book of Psalms, written at the degree of the complete Malchut. After all, King David represents Malchut, the entire creation. Like all other “holy” books written by those who have attained the Creator, they carry His Light within.
However, as Baal HaSulam explains in the “Introduction to The Study of the Ten Sefirot,” the Light that Reforms, builds the property of bestowal within us is closer and more effective for us if it comes from The Book of Zohar. The Light in The Zohar is the most powerful.
Obviously, reading The Zohar must go in hand with studying the articles of Baal HaSulam and Rabash and The Study of the Ten Sefirot. Yet, The Book of Zohar should fill all of a person’s free time.
[31269]
From the 2nd part of the Daily Kabbalah Lesson 12/30/10, "Introduction of The Book of Zohar, Article “Yitro (Jethro)”
Zohar and letters
The Code Of The Upper Worlds
Posted: 31 Dec 2010 04:43 AM PST
Question: I don’t understand Hebrew just yet, so what should I do when we are reading The Zohar? Should I look at the letters or just listen to the text?
Answer: All languages but Hebrew are meant for communication in this world. Hebrew, on the other hand, is not a spoken language but a record of spiritual actions from ZAT de Bina (its seven lower Sefirot), Zeir Anpin, and Malchut on the matter of Malchut. The symbols describe these spiritual actions.
So look at the text before you as a sequence of commands in a computer program: It is simply a record of spiritual properties, forces, and actions that you must carry out within yourself. This is how I view Hebrew. I don’t treat it as a literary language used to make text flow smoothly, as in other languages.
While you don’t usually look at the letters and combinations when reading the Kabbalistic texts, you still look inside the word and its inner meaning. You look at the symbol since each letter is always a symbol.
Hebrew has so much data, information hidden within the language, that it’s impossible to reflect it in a translation. After all, the sequence of letters of the text describes the Sefirot, the order of actions. How can that be recorded in another language?
In each letter we should see a symbol of some spiritual property or action that it signifies.
[31257]
From the 2nd part of the Daily Kabbalah Lesson 12/30/10, “Introduction of The Book of Zohar, Article “Yitro (Jethro)”
Posted: 31 Dec 2010 04:43 AM PST
Question: I don’t understand Hebrew just yet, so what should I do when we are reading The Zohar? Should I look at the letters or just listen to the text?
Answer: All languages but Hebrew are meant for communication in this world. Hebrew, on the other hand, is not a spoken language but a record of spiritual actions from ZAT de Bina (its seven lower Sefirot), Zeir Anpin, and Malchut on the matter of Malchut. The symbols describe these spiritual actions.
So look at the text before you as a sequence of commands in a computer program: It is simply a record of spiritual properties, forces, and actions that you must carry out within yourself. This is how I view Hebrew. I don’t treat it as a literary language used to make text flow smoothly, as in other languages.
While you don’t usually look at the letters and combinations when reading the Kabbalistic texts, you still look inside the word and its inner meaning. You look at the symbol since each letter is always a symbol.
Hebrew has so much data, information hidden within the language, that it’s impossible to reflect it in a translation. After all, the sequence of letters of the text describes the Sefirot, the order of actions. How can that be recorded in another language?
In each letter we should see a symbol of some spiritual property or action that it signifies.
[31257]
From the 2nd part of the Daily Kabbalah Lesson 12/30/10, “Introduction of The Book of Zohar, Article “Yitro (Jethro)”
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