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October 9, 2015

An Introduction to Pleasing the Creator

An Introduction to Pleasing the Creator

Photo:Iceland by Moyan Brenn @ flickr.com/photos/aigle_dore/

Revealing the Evil Inclination Bit by Bit

If while studying, we do not see any personal benefit and begin to suffer from this lack of perceived benefit, this is known as “the evil inclination” (Yetzer Ra). The degree of evil is determined by our level of perception of evil, by the extent of our suffering from our lack of attraction to spirituality, unless we perceive in it a personal benefit.

The more we suffer from the unchanging situation, the greater the degree of our perception of evil. If we understand by reason that we are not yet succeeding in spiritual advancement, but this does not cause us pain, it means that we do not yet have an evil inclination (Yetzer Ra), since we are not yet suffering from evil.

If we do not feel evil, we must engage in the study of Kabbalah. But if we perceive evil in ourselves, we need to rid ourselves of it by faith above reason.

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Who Else Wants to Be Like the Creator?

Who Else Wants to Be Like the CreatorThe Importance of Self-Evaluation in Spiritual Work

According to Kabbalah, our bodies are only a temporary casing for an eternal soul that descends from Above, and that the cycle of life and death can be compared to the change of clothing by a person in our world. The soul changes one body for another just as easily as a person changes one set of clothes for another.

The definition of the Creator’s selfless fulfillment of His Will, as well as the definition of being an altruist in both thought and action, embodies the process of self-evaluation and self-assessment, regardless of unpleasant events, feelings, or incidents that are purposely sent by the Creator to the person.

The process of self-evaluation should bring one to see how low one’s state truly is, yet keep that person committed to the fulfillment of the Creator’s Will, and to the aspiration of carrying out the direct and just laws of the spiritual world, contrary to one’s “personal” well-being.


Building a Deficiency for the Creator’s Greatness

The desire to be similar to the Creator in one’s qualities may derive from the suffering and trials one experiences, but it can also emanate from the perception of the Creator’s grandeur. Then, an individual’s choice involves asking the Creator for advancement by means of Kabbalah.

All the actions we undertake must be motivated by our intention to perceive the grandeur of the Creator, so that the perception and the realization of this aspect could help us become purer and more spiritual.

In order to advance spiritually, we must, at every level, be concerned with the development within us of our perception of the Creator’s grandeur. We must realize that to attain spiritual perfection or even to remain at the spiritual level at which we exist, we need to cultivate a deeper understanding of the Creator’s grandeur.


Faith in the Creator and Kabbalah’s Value

The worth of the gift is determined by the importance of the one who gives it. This is true to a great degree. For instance, an object that belongs to someone considered famous and important by society is often worth millions.

The worth of Kabbalah is also determined by the prominence of the One Who awards us Kabbalah. If one does not believe in the Creator, then Kabbalah is worth no more to that person than any other historical or literary document. But if one does believe in the power of Kabbalah and in its usefulness because one believes in the Upper Power, then the value of Kabbalah is immeasurably higher.

The more we believe in the Creator, the more value Kabbalah presents for us.

Consequently, every time we voluntarily submit to the Dominion of the Creator in accordance with the magnitude of our faith in Him, we also grasp the significance of Kabbalah and its inner meaning. In this manner, it can be said that each consecutive time we reach a higher spiritual level, we receive a new Kabbalah (Light), as if from a new Creator.


The War Against Our Egoistic Desires

The above process refers only to those who receive a new Revelation of the Creator’s Light as they ascend on the spiritual ladder. For this reason, it is said that “The righteous person lives by his faith”—the magnitude of one’s faith determines the amount of the perceived Light.

It is written in the books of Kabbalah, “Every day is he awarding of the new Light.” For a Kabbalist, every “day” (the time when the Light of the Creator radiates) is a new Light.

We may be brought up to observe the commandments, but it is impossible to educate us with the need to assign our actions particular altruistic intentions, since this cannot become part of our egoistic nature that could automatically be carried out just like our physical needs.

If we are permeated by the feeling that our war against egoism is a war against the forces of darkness, against the qualities that are opposite to those of the Creator, then in this manner we remove these forces from ourselves, and do not associate oneself with them; avoid them in our thoughts, as if departing from the desires of our own bodies.

Continuing to feel these desires, we begin to despise them, as one despises an enemy. In this manner, we can triumph over egoism, and at the same time find comfort from its suffering. An action of this type is known as “the war of vengeance for the sake of the Creator” (nikmat hashem). Gradually, we can get used to perceiving the right goals, thoughts, and intentions, regardless of the desires and egoistic demands of the body.

Attaining the Worlds BeyondWho Else Wants to Be Like the Creator?” is based on the book, Attaining the Worlds Beyond by Dr. Michael Laitman.


Beresheet (In the Beginning) Parsha – Weekly Torah Portion


Genesis, 1:1 – 6:85 This Week’s Torah Portion | Oct 04 – Oct 10, 2015 – 21 Tishrei – 27 Tishrei, 5776

In A Nutshell

Beresheet (In the Beginning) is the first portion in the Torah (Pentateuch). It tells the story of the creation of the world in six days, and the rest on the seventh day. It talks about the creation of the man, his arrival at the Garden of Eden, and the creation of the woman. The portion also narrates the story of the sin of the tree of knowledge, Cain and Abel, the generations from Cain to Lamech, the ten generations from Adam to Noah, the corruption that engulfed their generations, and the renewed hope that emerged with the birth of Noah.

 Commentary by Dr. Michael Laitman

Beresheet contains more stories than any other portion in the Torah. In many ways it is also the deepest of the portions, as it discusses the basis of our being—the creation of the soul.

The common soul was created out of the will to receive delight and pleasure, or simply, “the will to receive.” That will is the soul’s core, and it’s affected by six qualities: HesedGevuraTifferetNetzahHod, and Yesod. These qualities penetrated the substance—the will to receive—and designed it in synchrony with the upper force, the Creator. The reason why man is called Adam is that the word Adam comes from the word Adamah, from the verse, Adameh la Elyon (“I will be like the most high,” Isaiah, 14:14), since he is similar to the Creator, the sublime bestowal, sublime love, to that upper force that gave birth to it.

Adam is the structure of the soul that is equal in form to the Creator and is in Dvekut [adhesion] with Him in the Garden of Eden. A garden means “desire.” The garden is the part of the creature, Adam’s substance—the will to receive. Eden marks the degree of bestowal, degree of Bina. Adam, who is on the degree of Bina, is in the Garden of Eden.

This does not pertain to our world or to the universe we know, but rather to the common soul that the Creator created. From the very beginning, the common soul undergoes a special preparation, the sin, because at its inception it was adhered to the upper force, which means that it had no authority of its own, nothing to its name, or any sense of independent existence. In a sense it is like an embryo in its mother’s womb—on the one hand it exists, on the other hand it is part of its mother, and each of its actions is ruled by its superior.

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The Secret of Successfully Revealing the Creator

The Secret of Successfully Revealing the Creator

Feelings of Suffering along the Path

The Creator does not reveal Himself immediately and all at once; this is so that a person will develop a complete and correct desire for His Revelation. This is precisely the reason that the Creator conceals Himself, in order that a person will develop a feeling of urgent necessity for the Creator. When one decides to advance toward the Creator, instead of feeling fulfillment from this choice and an enjoyment of the process of spiritual attainment, one plunges into circumstances full of suffering.

This occurs specifically to prompt us to cultivate faith in the Creator’s kindness above our own feelings and thoughts. Regardless of the suffering that suddenly descends upon us, we must overcome our thoughts about this suffering through internal exertion and force ourselves to think of the goal of creation. We should also consider our part in the scheme of things, even though neither the mind nor the heart are inclined to think of these issues.

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How to Develop Altruism and Reveal the Creator

How to Develop Altruism and Reveal the Creator

Incapable of Working without Self-Benefit

If the grandeur of the Creator were revealed to everyone in our world, each person would do nothing but strive to please the Creator, even without any reward, because the opportunity to serve Him would be considered a reward in itself, and no one would request a reward. They would even refuse any additional reward.

But since the grandeur of the Creator is concealed from our eyes and senses, we are not able to accomplish anything for His sake. The body (our reason) considers itself more important than the Creator, since it senses only itself. Thus, it logically argues that if the body is more important than the Creator, then one should work for the body and to receive rewards.

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