BeHukotai (In My Statutes) Parsha – Weekly Torah Portion

BeHukotai

Leviticus, 26:3-27:34

This Week’s Torah Portion | May 4 – May 10, 2014 – Lyar 4 – Lyar 10, 5774

In A Nutshell

The portion, BeHukotai (In My Statutes), deals primarily with the topic of reward and punishment for the children of Israel according to their behavior—whether they follow the ways of the Creator. It is written, “If you walk in My statutes and keep My commandments, and do them” (Leviticus, 26:3). The portion begins with presenting the reward: “Then I shall give you rains in their season, so that the land will yield its produce and the trees of the field will bear their fruit” (Leviticus, 26:4). Opposite that is the presentation of the punishment: “But if you do not obey Me and do not carry out all these commandments” (Leviticus, 26:14), “I will appoint terror over you: the tuberculosis and the malaria,” (Leviticus, 26:16), and the worst punishment of all—exile.

If the people of Israel repent, the Creator promises to remember the covenant He has made with them and forgive them. It is written, “Yet in spite of this, when they are in the land of their enemies, I will not reject them, nor will I so abhor them as to destroy them, breaking My covenant with them; for I am the Lord their God” (Leviticus, 26:44). The portion ends with additional laws concerning vows, ostracism, tithing, and others.

 Commentary by Dr. Michael Laitman

The issue of reward and punishment was not presented at the beginning of the Torah because it is impossible to understand it unless you are able to make free choice. Without this ability it is pointless to instructions on this issue. First you must learn the laws and judgments. Then, if you keep them you will be rewarded, and if not, you will be punished. You cannot punish in advance. First one needs to reach the spiritual degree of shifting from unfounded hatred to brotherly love, to “love your neighbor as yourself,”[1] which is the whole Torah. This is the way we must walk: we must correct our evil inclination and turn it into a good inclination through the light that reforms[2], by studying the wisdom of Kabbalah, the wisdom of light.

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BaHar (On Mount Sinai) Parsha – Weekly Torah Portion

BaHar

Leviticus, 25:1-26:2

This Week’s Torah Portion | May 4 – May 10, 2014 – Lyar 4 – Lyar 10, 5774

In A Nutshell

The portion, Bahar (On Mount Sinai), deals primarily with what appears to be laws of finance. It begins with Moses being on Mount Sinai, receiving from the Creator the Mitzva (commandment) of Shmita (omission of cultivation) of the land every seventh year, and the Mitzvot (plural of Mitzva) of Yovel (jubilee, 50th year anniversary). The Creator gives His blessing to it so that the sixth year will be so productive that enough produce will grow to last for the next three years, to observe the Mitzvot of Shmita and Yovel without worrying about sustenance.

Later, the portion details laws of selling a house or property, redemption of a house or a field from one person to another, laws of the lot of the Levites, forbidding selling of towns or houses that belong to them, laws of selling a person from Israel to slavery, how to treat such a person, and laws prohibiting idols, pillars, and figured stones.

 Commentary by Dr. Michael Laitman

The laws that this portion details are spiritual laws. Shmita [1] is a profound and sacred matter. It exists only in the land of Israel, in a desire aimed toward the Creator, in order to bestow, toward love of others. The Shmita can occur in a desire only in a process of correcting the soul.

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The Conclusion of the Renaissance Ends the Concealment of Kabbalah

The Conclusion of the Renaissance Ends the Concealment of Kabbalah

How Kabbalah Was Kept Secret Up Until the Renaissance

In tune with the shifts that took place at the onset of the Renaissance, Kabbalists began to remove the veil from the wisdom of Kabbalah, or at least to speak in favor of removing it. Since the writing of The Book of Zohar, Kabbalists have set up various obstacles before those who wished to study. It began with Rashbi’s concealment of The Zohar and continued with declaring all sorts of prerequisites that one had to meet before receiving permission to study. The Mishnah, for instance, gives the apparently paradoxical instruction to avoid teaching Kabbalah to students who are not already wise and understand with their own mind, but the text does not specify how is one to come by wisdom if one is not permitted to study.

In the Babylonian Talmud, there is a well known allegory about four men who went into a PARDES (an acronym for all forms of spiritual study—Peshat (literal), Remez (Implied), Derush (interpretations), and the highest level being Sod, Kabbalah). Of the four, one died, one lost his sanity, one became heretical, and only one, Rabbi Akiva, who was a giant among Kabbalists—entered in peace and departed in peace. There are other deeper and more accurate explanations to this allegory, but the story was nonetheless used to intimidate and deter people from studying Kabbalah.

Another prerequisite that Kabbalists set up was to “fill one’s belly with” (be proficient in) Mishnah and Gemarah before one approaches the study of Kabbalah. To justify that condition, they cited the Babylonian Talmud, which warns that one must spend a third of one’s life studying the Bible, another third studying Mishnah, and the remaining third studying The Talmud.

This, of course, leaves no time to study Kabbalah, so when the time came for Kabbalists to permit the study, they had to “make room” in the day for the study of Kabbalah. Thus, Kabbalists such as Tzvi Hirsh of Zidichov, “detoured” the prohibition by declaring that every day, one must “fill one’s belly with” Mishnah and Gemarah, and then study Kabbalah.

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Emor (Say) Parsha – Weekly Torah Portion

Emor

Leviticus, 21:1-24:23

This Week’s Torah Portion | April 27 – May 3, 2014 – Nisan 27 – Lyar 3, 5774

In A Nutshell

The portion, Emor (Say), begins with rules concerning priests, forbidding them to marry a divorced woman, a widow, or a whore, and permitting them to marry only a virgin. They are also forbidden to approach the dead. Only kin are permitted to be defiled and approach the dead. The High Priest is forbidden to be defiled even by his own kin have died. They are forbidden to shave their heads and beards, and they are forbidden to cast any flaws in their bodies. A Cohen (priest) with a blemish in his body will not be considered a priest, and will not be able to serve in the Temple. The portion also introduces laws of purity and impurity for priests, such as the prohibition on eating offerings, and the rules for a barren or divorced daughter of a priest.

The portion also mentions many rules concerning the Sabbath, Passover, the seventh of Passover, Shavuot, the Omer Count, and Yom Kippur (Day of Atonement). The end of the portion speaks of a quarrel between two men, one of whom said the name of the Creator and cursed. He was punished by ejection from the camp and execution by stoning.

 Commentary by Dr. Michael Laitman

What is so special about this portion that elaborates so much about priests and festivals?

The correction is only a correction of the heart, which contains all 613 desires we need to correct from using our ego in order to receive into using it in order to bestow, in favor of others and love of others. The whole Torah deals with the correction of the heart. The first stage in the correction of the heart is when we get rid of the ego. The second stage is when we use all of our heart in favor of others.

The portion describes all the levels of correction. It is written, “And you will be to Me a kingdom of priests and a holy nation” (Exodus, 19:6). This means that everyone must reach the highest degree (a Cohen [priest])——following the preparation described in the portions, Aharei Mot (After the Death) and Kedoshim (Holy). The Torah constantly promotes us until we enter the land of Israel and achieve Dvekut (adhesion) with the Creator.

The portion starts with elaborating on the terms of the degree of priests. A person must correct the desires, as it specifies—prohibition on marrying a divorcee, a widow, or a whore. A priest must also avoid shaving his face and his head. He must also maintain these prohibitions until he is corrected and sees his desires in the image of man. It is as we learn regarding the perception of reality: the whole world is a reflection of our desires, an outward projection of our internality.

A priest must have natural desires that have been corrected into aiming to bestow. He must not impair his body, make any kind of paintings on it, or touch his hair. The hair is a special correction. The word Se’arot (hair) comes from the word Se’arah (storm). They are to be corrected and therefore must not be removed.

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The Secret of the Zohar Kabbalists Want You to Discover

The Secret of the Zohar Kabbalists Want You to Discover

Baal HaSulam (Kabbalist Yehuda Ashlag) wrote the article “A Speech in Celebration of the Conclusion of The Zohar (Maamar le Sium ha Zohar) when he completed his 21 volume commentary on The Book of Zohar. On this occasion he organized a big celebratory lunch or meal on Mount Meron, the place where the author of The Book of Zohar, Rabbi Shimon Bar Yochai (Rashbi) is buried. Baal HaSulam recited this speech there. Afterwards people wrote it down, formatted it and it resulted in an article called “A Speech in Celebration of the Conclusion of The Zohar.”

Here he describes that the person’s entire task in our world comes down to becoming completely similar to the Upper Force, i.e. the quality of love and bestowal. To become similar to the Upper Force means to ascend to its level, unify with it, to become just as eternal and perfect as it, beyond any perceptions, problems, or that which happens on lower levels. All of humanity collectively must ascend to this level, which is the only level that really exists.

It is because all other sub-levels are below the World of Infinity. They exist only in our subjective perceptions, but not in reality. There exists only one state, the World of Infinity where creation (i.e. the quality of reception) and the Creator (i.e. the quality of love and bestowal) are constantly merged together in eternal and infinite existence.

Therefore, in order to reach this state, we should not move to another place, wait for time to do this to us or for someone else to do this for us. That’s impossible. The only path is when the person changes his attributes in similarity to the attributes existing in the World of Infinity. To the degree he is similar to these attributes, he ascends and comes closer to the World of Infinity. It is because in the spiritual world, just as in the physical world there are fields and all kinds of attributes between objects, they get closer to each other to the degree they are similar and separate from each other to the degree they differ. The same thing is true in the spiritual world, if our attributes will become similar to the attributes of the World of Infinity, or the attributes of the quality of love and bestowal, in any way, then we will begin to perceive it.

Today, right now our attributes are opposite to the quality of love and bestowal. We do not contain even a single attribute that is similar to the quality of love and bestowal and this is why we do not perceive it. If even one of our attributes was even slightly similar to the quality of love and bestowal in any way, then we would perceive love and bestowal in that attribute. Therefore our task is to invert our attributes, change them, as if turning them inside out, and make them opposite to our current attributes so they will be similar to the quality of love and bestowal, and then we will be able to exist on the same level as this quality, in a state of eternity and perfection. This is achieved by working on oneself in the heart and mind. This is what the person has—the mind and the heart (Mocha ve Liba). Baal HaSulam describes for us how to work on this in the heart and how to work on this in the mind.

Here he again talks about the fact that it is precisely we who have to do this in our time. It is because The Zohar became revealed, because he was able to create a commentary on the entire Book of Zohar and this is an absolutely precise sign that our generation can achieve the highest and best state already globally, by everyone, and enter the level of eternal existence.

He describes that this is why this is happening to us. In particular, here he describes the means to do this, saying that the most important means is to find the appropriate environment for yourself.

We know how the environment or the surroundings influences a person. I sign up to some club, attend a group of people, they tell me something, pass something on to me, and in this way I begin to become permeated by their ideas, ideals, and goals, and they become important to me. And so, I have to find an environment that will exalt and elevate the spiritual, and then I will unwillingly aspire to the spiritual faster than being pushed from behind by suffering. Therefore the most important thing for a person is to find the appropriate environment that will constantly influence, thereby constantly pulling the person forward. This is what Baal HaSulam talks about in the article “A Speech in Celebration of the Conclusion of The Zohar.”

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