The One Book that Everyone Interested in Spirituality Should Read

Why The Book of Zohar Is So Important for Your Spirituality

Rabbi Shimon Bar-Yochai (Rashbi) was the author of The Book of Zohar, which was written in the second century CE. It is the most important work of Kabbalah and considered to be its primary and most fundamental textbook. Rashbi lived between the Talmudic period and that of The Zohar and is regarded as a great researcher of both human nature and the upper world. He is also among the most important sages of the Talmud (his name is mentioned there some four thousand times). He was proficient in the languages of both the Talmud and Kabbalah, and he used both of them to describe the upper system of management, how the events of the present and the future are made to happen there—all the innovations and transformations—and how they come down from there to our world and manifest themselves in the clothing of this world.

The Zohar explains which actions influence the rest of the world from here below. Rashbi was the first Kabbalist to describe the reactions that we get from above for our thoughts. He described how they operate in the upper world and thus affect the unfolding of future events that are to descend to us. The Zohar is crucial to us because it encircles all the possible circumstances throughout human history.

 

The Unique Circumstances Behind the Writing of The Zohar

Before Rashbi began to write The Zohar, he established around him a group of disciples, where the soul of each disciple corresponded to a certain spiritual degree in the upper world. There were nine students, and he was the tenth. Together they formed one collective soul, corresponding to the complete structure in the spiritual world called the Eser (ten) Sefirot.

Thus, although Rashbi is the author of the book, each and every one of the students represents one of the attributes of the spiritual world he describes. He built a sort of prism, through which the simple upper light descends to our world and divides into ten parts, which are then divided into ten inner Sefirot. Their story is in fact a description of how those ten spiritual properties or forces come upon our world and lead it and how each person can use these forces for his or her own benefit and for others.

 

Why The Zohar Is Often Misunderstood

Rashbi said he could not have written the book by himself. He was supposed to write the book for the last generations and, in the meantime, conceal it so that it would only be revealed in the 16th century. To write this book in such a way that the intermediary generations would pass it by, he used his disciple Rabbi Abba. Rabbi Abba began writing the book while hearing and studying it from his teacher, but he wrote it in such a way that those who read it perceive only the outermost layer of the book.

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Forget the Da Vinci Code, Discover the Torah Code

What Secrets Lie in the Torah?

People search for all kinds of codes in the Torah and find all the possible interconnections among its parts. Indeed, the parts of the Torah are interconnected in an infinite number of ways— the number of the letters, the words, the verses, and the phrases have been calculated. Recently, a fantastic work of calculation analyzed the inner structure of the letters and parts of letters. But those calculations give us nothing. They don’t teach us what stands behind each symbol or dot, or the shape of the letters and their combinations.

 

What the Dots and Lines in the Torah Mean

The Torah was first written as a single word with no spaces. Only later was that single word divided into individual words and the words into letters, and those letters were further broken down to their parts. In the end, these parts become a point and a line that extends from it. A black point on a white background symbolizes the source of the light: the light emanates from the single point. If the light descends from the upper force, from the Creator to the creature, it is a vertical line; if the force is ascribed to the entire creation, it is a horizontal line.

This is all the information that we get from the Creator. All the possible combinations between dots and lines depend on those two signs sent to us from the Creator:

  • The vertical line—a personal sign sent to humankind by the Creator
  • The horizontal line—a general sign sent to humankind by the Creator
  • All the situations in between

All the signs combined created the code for the relationship between God and humankind, and at any moment things can appear different because at any moment the soul is in a dif- ferent state.

 

Why The Book of Zohar Is the Key that Unlocks the Torah

A person who looks at the letters of the Torah, provided he or she has learned to read it correctly, can see his or her own past, present, and future through the combinations of dots and lines. But to see these things, one needs a key. With it, one can read the Torah like a tour guide to the spiritual world as opposed to simply a historic episode. This key is found in The Zohar, which interprets the Pentateuch and explains exactly what Moses meant by writing the Torah.

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


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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Masaei (Journeys) – Weekly Torah Portion

Numbers, 33:1-36:13
This Week’s Torah Portion | July 20 – July 26, 2014 – Tammuz 22 – Tammuz 28, 5774

In A Nutshell

The portion, Masaei (Journeys) describes the journeys of the children of Israel, the stops where they parked in the desert, and their final preparations to enter the land of Israel. The portion details several commandments, such as the obliteration of idol worship, cities of refuge, the rules regarding involuntary manslaughter, appointing presidents to the tribes under the leadership of Joshua, son of Nun, and Elazar the Priest, dedicating cities for the people of the tribe of Levi, and a description of the boundaries of the land.

The portion ends with the continuation of the story of the daughters of Zelophehad, the fear of the tribe of Menashe that they would marry men from other tribes, thus causing the tribe of Menashe to lose its lots. In consequence, Moses issues a warrant prohibiting the daughters of Zelophehad from marrying men of other tribes, as well as other prohibitions that concern marriages of people from different tribes.

Commentary by Dr. Michael Laitman

The portion is a preparation to enter the land of Israel. At this stage we begin the inner work, rising to a degree where our will to receive connects with the upper force. Here we discover the upper force because we are living inside that desire.

It is written that the land of Israel is the land where the Creator is present from the beginning of the year to its end. That is, He is always in the land of Israel—in a desire that is aiming entirely to bestow, Yashar El (straight to God). A person discovers the upper force within that desire and is in Dvekut (adhesion) with it. This is the intention of the land of Israel.

From this we can learn to what extent we are not in the spiritual land of Israel, but in the corporeal one. Kabbalists tell us that we have been given the opportunity to return to the corporeal (physical) land of Israel so as to rise to the spiritual one. For this purpose, we must all be together, united as a family, “as one man with one heart,” as in “All of Israel are friends” and as in “love your neighbor as yourself.” We have connected on the stipulation of mutual guarantee, and only if we meet this criterion will we enter the land of Israel.

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