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July 28, 2014

Do You Know Humanity’s Spiritual History?

Do You Know Humanity's Spiritual History?

Adam Wasn’t the First Man, but He Was the First Man to Discover Spirituality

The history of Kabbalah corresponds to the history of humankind. It begins at the same time Adam appeared on earth, who (as tradition has it) was the first man. With Adam begins the spiritual evolution of humankind. Adam was the recipient of the first Kabbalah book: The Angel Raziel (Hamalaach Raziel).

A person who lives in this world feels the nature of the world within him or her, as well as the nature of the world around. People who feel both worlds simultaneously are called Kabbalists. The first man sensed those two worlds and described them in his book. That book is now available to us, containing interesting drawings with explanations and dia- grams that the first man wrote by himself.

When one opens the book, it is evident that the author is not an uncivilized, uneducated mammoth hunter. He was a Kabbalist of a very high degree. He discovered the fundamental secrets of creation. He studied the upper world, the world where our souls roam before we are born and descend to this world and where they return after our physical death.

 

Did You Know that Adam Wrote a Book about the Spiritual Journey We all Must Take?

The first man, who was also the first soul that came down to our world, tells us about the evolution and descent of the rest of the souls. He does not tell us about the bodies that would be born in our world, but about those souls that come out of his own, the souls of his children, grandchildren, and great-grand- children. He tells us about the entire humanity that would stem from him, what will happen to it, and when it will rise once more to the root from which it came.

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Why You Should Forget Everything You Thought You Knew about Moses

Why You Should Forget Everything You Thought You Knew about Moses

What Moses Really Did

Moses was known for being different than other Kabbalists in that alongside the revelation that he obtained, he was ordered to make it known to the whole of humankind. That did not happen with previous Kabbalists. Since then, all Kabbalists form study groups.

Moses had seventy disciples, and Yehoshua Ben Nun (Joshua, the son of Nun) was the one who ultimately inherited both his wisdom and leadership. Moses did more than research the upper world. He dealt with the practical realization of his spiritual attainment in our world, such as the exodus from Egypt. With the wisdom he acquired and the upper forces he received from above, he was able to bring the people of Israel out of exile.

Moses’s task was to deliver the people of Israel out of Egypt and write a book with which any man could “conquer” the upper world and leave Egypt in the spirit—stop worshiping idols, objects, the sun, and other false gods. He wanted to enable people to obtain entry into the spiritual land of Israel, called the world of Atzilut—a world of eternity and wholeness. It is a situation that one attains inwardly, beyond the bound- aries of time and space.

 

Why the Torah Isn’t What You Thought It Was

The method Moses introduced in his book is called Torah, from the word ohr (light). It contains instructions on how to use the light to enter the spiritual world, how to live for an eternal goal instead of the transient life we live in this world. With this book, a person can uncover the entire picture of creation, though he or she may experience just a tiny fraction of it. He or she can calculate correctly and attain the desired outcome, build his or her life toward the final goal, the one Moses wanted to attain. That is what a person who studies the method that Moses developed gradually achieves.

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VaEtchanan (And I Besought) Parsha – Weekly Torah Portion

vaetchanan_450x100

Deuteronomy, 3:23-7:11
This Week’s Torah Portion | August 3 – August 9, 2014 – Av 7 – Av 13, 5774

In A Nutshell

The portion, VaEtchanan (And I Besought), repeats the prohibition that Moses was prohibited—to enter the land of Israel—and that Joshua is to succeed him and lead the people to the land of Israel. The portion deals with the commandment to keep the Torah and remember the standing at the foot of Mount Sinai, as well as with the concept of repentance, which appears here for the first time. Here appears the known text of Shema Ysrael (Here, O Israel).

Moses makes another speech, where he repeats the Ten Commandments. He also distinguishes three cities of refuge on the Eastern side of the Jordan River, warns of idol worship in the land of Israel, and instructs the destruction of the statues. He also reminds the people that the Creator is the one who led them into the land of Israel, the good land that they are destined to inherit.

Commentary by Dr. Michael Laitman

The portion, VaEtchanan (And I Besought), contains all the conditions for the dwelling of the people of Israel in the land of Israel. The people of Israel began its history with Abraham, who established in Babylon a group. That group distinguished itself from the rest of the Babylonians, who did not wish to unite “as one man with one heart,” meaning to be in the quality of Hesed (mercy), which is Abraham’s quality.

That group of people agreed to live in Arvut (mutual guarantee), and actually began the formation process of the people of Israel. Following the exodus from Egypt, the group took upon itself the commitment to be as one nation despite the problems and the egos of its people.

The formation of a single nation was conditioned upon a successful “passage” of the ordeal at the foot of Mount Sinai, which is a mountain of Sinaa (hate). On Mount Sinai, the people assumed the preparatory stipulation for climbing over that mountain—being “as one man with one heart.” Only by adhering to this condition is it possible to receive the Torah, the upper force that can unite everyone. That condition is met through the point in the heart of each person, a point named Moses, which draws the people onward into the desert and subsequently to the land of Israel. This is the point where everyone must unite.

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Devarim (These Are the Words) Parsha – Weekly Torah Portion

Devarim Parsha
Deuteronomy, 1:1-3:22
This Week’s Torah Portion | July 27 – August 2, 2014 – Tammuz 29 – Av 6, 5774

In A Nutshell

The portion, Devarim (These Are the Words) begins with a long speech that Moses makes before the people of Israel just before his death. The portion contains a historic review of the forty years in the desert, which Moses describes to the people of Israel.

The portion also deals with appointing the presidents of the tribes and the judges, the sin of the spies and the punishment, the relationships between Israel and Edom, Israel and Moab, and Israel and Amon, as well as the wars with Sihon and Og. Moses reinforces Joshua, son of Nun, as the next leader of the people of Israel, who is to lead them into the land of Israel.

Commentary by Dr. Michael Laitman

From the cascading of the spiritual degrees and what we learn about the perception of reality, we know there is no world outside of us. All that exists are the spiritual states we go through, states that are depicted within us. Everything is within us, as it is said, “man is a small world.”

We move from state to state. Each state emerges out of its predecessor and is included in it. This is called a Partzuf (face). Each state contains what exists in the previous one, the Reshimot (recollections), impressions, and memories out of which it is born, and which it must now implement. Nothing comes out of thin air; everything relies on what precedes it.

These are the stages by which one ascends from the degree of the desert to the degree of the land of Israel. The degree of the land of Israel contains all the previous degrees, from Adam HaRishon (the first man, Adam), with whom the Torah begins. This is why we find that the Torah always repeats states described in previous books and extends them to the next, higher degree.

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Here Is a Method that Is Helping People Attain Spirituality

Here Is a Method Helping People Attain Spirituality

Can Kabbalah Give Me Spirituality?

Because of our ability to absorb various pictures and impressions of the world around us, we can describe what we feel in this lifetime and create books from our experiences. But Kabbalah books describe what a person who experiences both the physical world and the upper, spiritual world at the same time feels, something that others do not perceive.

Such is the uniqueness of the books of Kabbalah. They describe things an ordinary person cannot feel, though they are attainable. A Kabbalist is not just a person who feels the upper world, but someone who can describe emotions in a clear language so that anyone can understand them. Thus, by studying these books, we will be able to nurture the missing senses inside us, the ones with which we will be able to feel the upper world to the point where we can see our past and future lives. After all, “there is no time in spirituality.” Through Kabbalah, we can all attain the sensation of the eternal upper world and live willingly in both worlds at once.

 

Why are the Books of Kabbalah Special?

There is a special force in books of Kabbalah: any person who studies them under the right guidance can attain the spiritual degree of the author. That is why it is crucial that we know which books to study. There are many books of Kabbalah, written in various styles and forms and written by Kabbalists at various degrees of attainment. We now know which of the books are the ones that help us enter the spiritual world and which of them direct us like a guidebook intended for a person lost in a foreign country.

 

Get Rid of Your Past Conception of What Spirituality Is

There are several ways to describe the spiritual worlds. The spiritual world and our own world are parallel. Everything in the spiritual world comes down to ours. All the events orig- inate in the upper world. They descend from it to ours and clothe the suitable objects of this world very accurately.

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