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.”

The Free Kabbalah Course is based on the articles of Baal HaSulam and provides step-by-step guided learning from experienced Kabbalah instructors of Kabbalah’s basic concepts based in Baal HaSulam’s articles. Baal HaSulam was the first Kabbalist in history who wrote articles not only for Kabbalists, but for the broad public, in order to explain Kabbalah’s fundamentals, because he understood the need that would emerge in humanity to answer deeper questions about life’s meaning and purpose. Therefore, if you’re interested in such topics, we recommend taking the free course and start learning about the world around you and inside you anew. Click the banner below to sign up for the free course …

Aharei Mot (After the Death)—Kedoshim (Holy) Parsha – Weekly Torah Portion

Leviticus, 16:1-18:30—19:1-20:27

This Week’s Torah Portion | April 6 – April 12, 2014 – Nisan 6 – Nisan 20 – Nisan 26, 5774

In A Nutshell

The portions, Aharei Mot (After the Death) and Kedoshim (Holy), are connected. In the portion, Aharei Mot, following the death of Aaron’s two sons—Nadav and Avihu—the Creator details before Moses various rules concerning the way Aaron may approach the Holy in the tabernacle: it requires offering several sacrifices. Aaron must choose between two male goats, one to be sacrificed as a sin offering, and the other to be sent to the desert as a “goat to Azazel.”

The portion also details the prohibition to slaughter for food without bringing an offering to the tent of meeting. The Creator instructs Moses to command the people not to follow the ways of the Egyptians and the Canaanites, and not to obey their rules. At the end of the portion the Creator tells the people of Israel not to be defiled by all the impurities that the nations that dwelled in the land of Canaan before them did because if they did, the land would repel them.

In the portion, Kedoshim (holy), the Creator says to the children of Israel through Moses: “You shall be holy for I the Lord your God am holy” (Leviticus, 19:2).

The portion details many different commandments between man and God, between man and man, and some that concern offering sacrifices. The portion also deals with fearing Mother and Father, observing the Sabbath, and the prohibition on idol worship. Some of the Mitzvot (commandments) relate to the land of Israel, the land of Canaan, the tithing, fruits of the tree, idol worship, and other laws.

The portion ends with a complete prohibition on incest and adultery, which are punishable by death. The Creator commands the children of Israel to keep the laws when they arrive at the land of Israel, and refrain from what they did while in Egypt. They must separate between pure and impure beasts, and, likewise, the Creator will separate between Israel and the rest of the nations. This is how they will be Holy to Him.

 Commentary by Dr. Michael Laitman

Most people believe that the Torah speaks of this world, that it is full of physical actions and descriptions of animals, people, and objects, rules of social conduct, what is permitted, and what is forbidden. We either forget, or have never known that this world is but a replication of the spiritual world.

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Tazria—Metzorah (When a Woman Delivers—The Leper) Parsha – Weekly Torah Portion

Leviticus, 12:1-13:59 – 14:1-15:33

This Week’s Torah Portion | March 23 – March 29, 2014 – Adar II 28 – Nisan 5, 5774

In A Nutshell

In the portion, Tazria (When a Woman Delivers), we learn about laws related to a woman who has delivered. If she delivers a boy, she is considered impure for seven days. On the eighth day the boy is circumcised and the woman begins a 33 day purification period. If the woman delivers a girl she is considered impure for fourteen days, and the purification period lasts 66 days.

The portion also details rules concerning afflictions. A person who is infected with something must come to the priest, who diagnoses the sore and knows the rules concerning each of them.

The portion, Metzorah (The Leper), is dedicated to the rules concerning leprosy, and what to do when one has been infected with it. A leper who has healed must be examined by the priest, then bring two birds. The priest slaughters one bird and dips the other in clean water.

The end of the portion discusses the impurity of nocturnal ejaculation and the rules concerning a woman in menstruation—anyone who touches her is impure until the evening.

 Commentary by Dr. Michael Laitman

Why are the rules in the portions described in such detail?

The whole Torah is an instruction by which to correct our nature. Man was deliberately created with an egoistic desire; this is why we want everything for our own good, as it is written, “For the inclination of a man’s heart is evil from his youth” (Genesis, 8:21). Creation itself is the evil inclination, the sum of our negative qualities. The inanimate nature, the vegetative, and the animate around us are completely neutral—neither good nor bad. It is managed by the laws of nature that act instinctively on all its elements.

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Shmini (On the Eighth Day) Parsha – Weekly Torah Portion

Leviticus, 9:1-11:47

This Week’s Torah Portion | March 9 – March 15, 2014 – Adar II 7 – Adar II 13, 5774

In A Nutshell

The portion, Shmini (On the Eighth Day), deals with the events of the eighth day after the seven days of filling.[1] This is the inauguration day of the tabernacle. Aaron and his sons offer special sacrifices on this day. Moses and Aaron go to bless the people, and finally, the Creator appears to the people of Israel.

Aaron’s sons, Nadav and Avihu sin with offering on a foreign fire, and the fire consumes them. Aaron and the remaining sons receive special instructions how to conduct themselves in the situation, and among others orders, they are forbidden to mourn.

The portion tells of another misunderstanding between Moses and Aaron and his sons concerning eating the sin offering. The portion ends with the rules concerning forbidden food, detailing the animals, beasts, poultry, and fish that are forbidden to eat. Rules of Tuma’a (impurity) and Taharah (purity) are also briefly explained.

 Commentary by Dr. Michael Laitman

The portion mentions many details concerning the tabernacle and offering sacrifices, what is forbidden and what is permitted. How should we understand it internally?

We need to examine which of our 613 desires we need to correct, and how. It was said about man, “I have created the evil inclination; I have created for it the Torah as a spice,”[2] so we may correct our evil inclination—the egoistic desires—in which we think only of ourselves and cannot perform a single act of giving and love of others.

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Tzav (Command) Parsha – Weekly Torah Portion

Leviticus, 6:1-8:36

This Week’s Torah Portion | March 9 – March 15, 2014 – Adar II 7 – Adar II 13, 5774

In A Nutshell

The portion, Tzav (Command), deals with rules of sacrificing, especially those related to priests. The portion mentions the commandment to donate the fertilizer, the gift offering, sin offering, guilt offering, peace offering, and the prohibition to eat animal fat.

Tzav also mentions punishments for those who eat non-kosher meat, as it is written, “The soul that eats from it shall bear iniquity (Leviticus, 7:18). One who eats fat from the offerings, “The soul that eats shall be cut off from its people” (Leviticus, 7:25), and one who eats the offerings’ blood, “That soul shall be cut off from its people” (Leviticus, 7:20).

Subsequently, the portion deals with the seven days of filling, and the inauguration of the tabernacle. The Creator commands Moses to assemble Aaron and his sons the priests, and the whole congregation at the door of the tent of meeting. Moses washes Aaron and his sons and dresses them with the clothes of priesthood. Moses puts the anointing oil over the tabernacle and all that is in it, and sanctifies Aaron and his sons, showing the priests—following the Creator’s command—what to do with the various organs of the offerings.

 Commentary by Dr. Michael Laitman

The Korban (offering/sacrifice, from the word, Karov [near]) is the way to draw near the Creator. There is nothing but the offerings. Today we are in the worst state. There is nothing worse than this world and our current state. We must come out of that state and advance toward the Boreh (Creator), from the words Bo Re’eh (come and see). We will discover the Creator according to the changes and corrections in us because the upper force, namely the upper light, is in complete rest, and all the changes occur in us, as it is written, “I the Lord do not change” (Malachi, 3:6).

Nearing the Creator depends on our qualities. Therefore, we must all change ourselves and correct all the negative and egoistic desires in us, according to the order the Torah narrates. The word Torah comes from the word Horaa (instruction) how to correct our egoistic desires, turn them into aiming toward bestowal and love, and shift from unfounded hatred to absolute love.

The bad global crisis is happening due to unfounded hatred among everyone. There is abundance in the world, but we cannot share it among us. We cannot establish social justice, connection, unity, and arrange ourselves and our lives better because of our characters, as it is written, “The inclination of a man’s heart is evil from his youth” (Genesis, 8:21). To correct the heart, which symbolizes our 613 egoistic, corrupted desires, we need the Torah.

The Torah is the “light that reforms.”[1] One who treats the Torah properly discovers one’s wickedness, as it is written, “The world was created only for the complete wicked or the complete righteous.”[2] That is, we must discover that we are completely wicked, created with an evil inclination. Then, “I have created for it the Torah as a spice”[3] because “the light in it reforms them.”[4] Then we come to a state of complete righteous. This is how we must see it.

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