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Learn the Language of the Spiritual World and Why You Would Give Everything to Study

How Kabbalists Carved Cracks between Worlds, Creating the Ultimate Code

Because our vocabulary is limited by our perception of the world, which is connected to the concepts of time, space, and motion, we have no words to express or convey spiritual concepts. We have developed our whole vocabulary from being in this world, and thus, if we want to use mundane words to name spiritual phenomena, such words are inadequate.

It is difficult to find words that explain the experience of spirituality to someone who has never felt it. Although we may want to describe a spiritual object, we have only corporeal words to name it. If even a single concept does not find precise correspondence in words, the correct meaning of the entire science will be ruined. Thus, the problem of relating to the spiritual world without the appropriate words or language to describe it remains unsolved.

 

Translating Across Dimensions – Who Was the Genius & How Was It Done?

Every object and action in our world originates from a corresponding one in the spiritual world. Therefore, Kabbalists have found a reliable way to convey information and knowledge to one another. They use the names of objects and actions (branches) in our material world to describe the corresponding objects and actions (roots) in the spiritual world.

This language was developed by people who attained the spiritual worlds while still living in our world, and accurately knew these correspondences. Hence, Kabbalists aptly named it “the language of the branches.”

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The One Choice You Should Make to Unleash Your Spiritual Power

The Spiritual Bar Is High, So Where Will I Find Strength to Leap Over?

We can unite with the Creator by equalizing our properties, desires, and goals with His, by completely destroying egoism and selflessly doing good things. However, a question arises: where will a complete egoist (one unable to make a spiritual or physical movement unless it offers personal benefits) find the strength and motivation to live for the sake of others? The answer to this question can be easily understood with an example from life…

 

The Secret of Strength – Changing Work into Reward

Imagine a situation in which you wholeheartedly wish to give a present to someone who is important in your eyes, someone you love and respect. Suppose this person agrees to accept your gift, or agrees to come to your home for dinner.

Although you spend money and work hard to treat the important guest well, you enjoy it as if it is not you, but the guest who does you a favor, giving and entertaining you by consenting to accept your treat. Hence, if we could imagine the Creator as someone we respect, we would gladly please Him.

 

How to Permanently Surround Yourself with a Spiritual Power Generator

We can observe the laws of the universe only if we attain the Creator’s greatness. Then, when we work for His sake and realize His grandeur, it is as though we receive from Him. Yet, since thoughts depend on the influence of society and social environments, everything that society praises also becomes elevated in the eyes of the individual. Hence, the most important thing is to be among as many people who exalt the Creator as possible.

 

Employ the Power Paradox:  Make Yourself Small to Reach the Highest Heights

If our environment does not elevate the Creator to the proper level, it will not allow us to attain spirituality. A student should feel like the smallest of all the students. In this way, the student can absorb society’s views, and in that state, the student considers society’s views as important. For this reason comes the truism, “Buy for yourself a friend.” Indeed, the more people influence me with their opinions, the more diligently I will be able to work on myself, on correcting my egoism, in order to feel the Creator.

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VaYishlach (And Jacob Sent) Parsha – Weekly Torah Portion

Genesis, 32:4-36:43
This Week’s Torah Portion | November 30 – December 6, 2014 – Kislev 8 – Kislev 14, 5775

In A Nutshell

In the portion, VaYishlach (And Jacob Sent), Jacob wants to make peace with Esau after running away from him and being with Laban for many years. Esau sends angels to Jacob, and they inform him that Esau is headed toward him with four hundred men.

Jacob is alarmed by the looming encounter, and at night, an angel appears before him. Jacob struggles with it and defeats it, but is hurt in the thigh sinew. The angels alert Jacob that his name has changed as of that moment from Jacob to Israel. When Esau comes, they embrace and make peace, and Jacob moves to the area of Shechem.

Later, the portion speaks of Dinah, Jacob’s daughter, who is abducted by Shechem—the son of Hamor, the Hivite—who wants to marry her. Jacob’s sons allow the marriage on condition that all the men in the city perform circumcision. Once they perform the circumcision, Jacob’s sons kill all the men, bring Dinah back, and loot the city.

The Creator instructs Jacob to move to Beit El, where the Creator blesses Jacob with many descendants and the inheritance of the land. At the end of the portion Rachel dies when she delivers her second son, Benjamin. Isaac also dies and is buried by his sons, Esau and Jacob.

 Commentary by Dr. Michael Laitman

This portion deals with very deep scrutinies that one makes within the soul in order to correct it from the intention to receive, from its egotistical form. We need these scrutinies for the soul because it was broken in a process known as “the breaking of the vessels,” the ruin.

Once a person achieves the degree of Jacob, which is still a degree of Katnut (infancy), a person discovers that it is impossible to move forward. Having risen above the ego, above the will to receive, and having reached a state of Katnut, called Galgalta and Eynaim, leaves one nothing with which to advance. In order to advance, one must find within oneself additional inclinations, additional broken Kelim (vessels). Upon their correction, the person will be able to rise along with them. In other words, whenever we are in a certain state, we must first descend, mingle with the negative, and only then rise to the positive.

The portion speaks of precisely that state. That is, a person who reaches Jacob’s state and cannot advance further must reconnect with the Esau within—the evil inclination that is still not corrected. Such a person heads toward it despite fearing that the egotistical desire might suddenly overpower, that perhaps he or she will not be able to come out of that state.

This calls for a special preparation. The text narrates that Jacob divides everything, the women, the children, and all the people with him. In other words, one sets one’s desires straight, arranging all of one’s qualities in an internal preparation for the disclosure of the flaws within, in order to properly cope with them.

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