Eng o Ml Sefer Guide to the Hidden Wisdom

8/13/2019 Eng o Ml Sefer Guide to the Hidden Wisdom

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A Guide to the Hidden Wisdom of Kabbalah

3rdEdition

LAITMAN

KABBALAH PUBLISHERS

Rav Michael Laitman, PhD


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A Guide to the Hidden Wisdom of Kabbalah

o!"#i$ht % &''( b" MIHAEL LAITMAN

All #i$hts #ese#)ed

Published b" Laitman Kabbalah Publishe#s***+,abbalah+info info-,abbalah+info

.'/0 Steeles A)enue West1 Suite /2&1 To#onto1 3N1 M&R 24.1 anadaBnei Ba#u5h USA1 &''6 (/th st#eet1 7/.1 B#oo,l"n1 N8 ..&.91 USAP#inted in anada

No !a#t of this boo, ma" be used o# #e!#odu5ed in an" manne# *ithout *#itten !e#mission of the

!ublishe#1 e:5e!t in the 5ase of b#ief ;uotations embodied in 5#iti5al a#ti5les o# #e)ie*s+

Lib#a#" of on$#ess atalo$in$


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Table of ontents


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ntroduction!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!"

Pa#t 3ne? Kabbalah a5ts and alla5ies+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++(

#ha$ter %ne& %ut in the %$en!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!'

#ha$ter ()o& *ome +asics!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!3

#ha$ter (hree& Realit- #hec.!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!/

#ha$ter 0our& (he Histor- of Desires!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!12

#ha$ter 0ive& Kabbalahts Histor- and 4Ps!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!1'#ha$ter *i5& +aal Ha*ulam!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!3"

Pa#t T*o? Befo#e the#e Was Time++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++9'

#ha$ter *even& Do)n and 6$ the Ladder!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!2

#ha$ter Ei7ht& *ettin7 the *ta7e for Man!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!89

#ha$ter :ine& 6nloc.in7 the Lan7ua7e of Kabbalah!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!8;

#ha$ter (en& When Letters and Words Add 6$!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!"8

#ha$ter Eleven& +od- and *oul!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!;3

#ha$ter ()elve& +ecomin7 a Kabbalah *tudent!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!/9

#ha$ter (hirteen& Let the Music *$ea.!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!/'

Pa#t Th#ee? Kabbalah Toda"+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++62#ha$ter 0ourteen& n the Global Era!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!'2

#ha$ter 0ifteen& Dia7nosis s Half the #ure!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!91

#ha$ter *i5teen& #orrection *tarts )ith Me!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!9

#ha$ter *eventeen& All (o7ether :o)!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!;

A!!endi:? Glossa#"++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++.&2

u#the# Readin$++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++.&@

About Bnei Ba#u5h+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++.2.


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Int#odu5tion

o# man" 5entu#ies1 Kabbalah has been a banned to!i5+ E:amine this J!a#tial list of

!#e#e;uisites "ou !#e)iousl" had to ans*e# "es to in o#de# to be5ome a student? e*ish1 male1

ma##ied1 o)e# 9' "ea#s old1 and !#ofi5ient in othe# e*ish studies+ So ho* 5ome Kabbalah is

bein$ o!enl" tau$ht and studied e)e#"*he#e Be5ause the ban has been lifted+

As Kabbalists Ra) 8ehuda Ashla$1 the ilna Gaon JGRA1 and man" othe# !#ominent Kabbalists

ha)e stated1 the end of the &'th5entu#" ma#,s a fundamental 5han$e in the histo#" of Kabbalah+

No* it is o!en fo# all+

As *e *ill sho* inside the boo,1 the bans *e#e the#e fo# a #eason+ But it is fo# e:a5tl" the same

#eason that the" ha)e no* been lifted+ We1 humanit" in the t*ent"


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*idebars

We)e in5luded fi)e ,inds of sideba#s st#e*n th#ou$hout the te:t fo# lea#nin$ and fo#

ente#tainment?

Tidbits

=id "ou ,no* that fe* boo,s about Kabbalah *e#e *#itten befo#e .6('1 and most *e#e *#ittenafte# &''' he5, out these bo:es fo# bits of neat stuff about Kabbalah+

Spiritual Sparks

Ins!i#in$ ;uotes and sele5ted !oems f#om $#eat Kabbalists #efle5tin$ the 5ha!te#s to!i5 of

dis5ussion+

Off Course

These bo:es 5lea# u! mis5on5e!tions and ti! "ou on *hat to a)oid as "ou stud" Kabbalah+

Kabbalearn

=efinitions of Kabbalah te#ms "ou ma" not be familia# *ith+

On Course

Useful ti!s fo# !uttin$ the !oints in the te:t into !#a5ti5e+


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Pa#t 3ne? Kabbalah a5ts and alla5ies

The list of 5eleb#ities stud"in$ Kabbalah #eads li,e a *hos *ho in Holl"*ood+ But Kabbalah is

mo#e than a !o! 5#ae+ In this se5tion1 *ell e:!lain the !o!ula#it" of Kabbalah and $i)e an

o)e#)ie* of *hat "ou 5an find if "ou sea#5h fo# Kabbalah+ Well dis5uss *hat Kabbalah is and

*hat it isnt1 and $i)e "ou some ba5,$#ound on ho* it sta#ted+Afte# #eadin$ these 5ha!te#s1 "oull unde#stand *h" Kabbalah is be5omin$ so t#end"+ 8oull

lea#n that this is not a !assin$ fad1 but an em!i#i5al s5ien5e e:!lainin$ the *o#ld in a *a"

t#aditional s5ien5es 5ant+


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G#ou! membe#s *ould s5atte# b#ead5#umbs on thei# bea#ds to a!!ea# as if the"d been eatin$ on

this da" of fastin$+ Natu#all"1 most !eo!le *e#e #e!elled+

Ne)e#theless1 the same Kabbalists *ho hid the *isdom also made t#emendous effo#ts to *#ite the

boo,s that #emain the !illa#s of Kabbalah to this da"+ Rabbi Isaa5 Lu#ia JThe Hol" A#i at on5e

*ould ta,e onl" one student and state that1 f#om his time on1 the stud" of The Book of Zohar JThe

Zohar1 fo# sho#t is !e#mitted to all *ho *ish it+

o# this #eason1 in his lifetime1 the A#i tau$ht a $#ou! of students1 but at his deathbed he o#de#ed

all e:5e!t Ra) haim ital to sto! stud"in$+ The A#i said that onl" haim ital unde#stood the

tea5hin$ !#o!e#l"1 and he *as af#aid that *ithout a !#o!e# tea5he#1 the #est *ould $o ast#a"+

+rea.in7 the ron Wall

Spiritual Sparks

At the outset of m" *o#ds1 I find a $#eat need to b#ea, an i#on *all that has been se!a#atin$ us

f#om the *isdom of Kabbalah sin5e the #uin of the Tem!le to this $ene#ation+ It lies hea)il" on usand a#ouses fea# of bein$ fo#$otten+

Ra) 8ehuda Ashla$1 Int#odu5tion to the Stud" of the Ten Sefi#ot

End Spiritual Sparks

It *as not until the last de5ade of the t*entieth 5entu#" that Kabbalah #eall" be$an its ad)ent to

the 5ente# sta$e of !ubli5 a*a#eness+ The sin$le most dominant fi$u#e in the *o#ld*ide

dissemination of Kabbalah is undoubtedl" Ra) 8ehuda Ashla$1 ,no*n as Baal HaSulam J3*ne#

of the Ladde# fo# his Sulam JLadde# 5ommenta#" on The Book of Zohar+ He *as the fi#stKabbalist to not onl" s!ea, in fa)o# of dissemination1 but to a5tuall" do it+

Baal HaSulam !ublished a ma$aine1 ha-Uma JThe Nation1 on une /1 .69'+ He also t#ied to

5on)in5e =a)id Ben


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em!tiness in thei# li)es+ Kabbalah is a dis5i!line that in)o,es insi$hts and ne* !e#s!e5ti)es on

life1 *hi5h in tu#n !#o)ide a s!i#itual fullness+ This is the ,e" to its !o!ula#it"+

In The Study of the Ten Sefirot1 an e:tensi)e 5ommenta#" on the *#itin$s of the $#eat A#i1 Baal

HaSulam *#ote that "ou a#e #ead" fo# Kabbalah if "ou sometimes

uestion the meanin$ of "ou# life+

Wonde# *h" "ou and all life e:ist+

uestion *h" life 5an sometimes be so diffi5ult+

(he Ri7ht Wisdom for it=s (ime

In the !e#fe5t 5"5le of life1 ea5h !a#t has its desi$nated fun5tion+ No !a#t of 5#eation is f#ee to do

as it !leases be5ause the *ell


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The !#oblem *ith su5h 5onne5tions is that the" unde#mine the !o*e# of Kabbalah to hel! us

unde#stand ou# human and s!i#itual natu#es+ This1 afte# all1 is at the hea#t of toda"s inte#est in

this tea5hin$1 and the #eason Kabbalah *as de)elo!ed in the fi#st !la5e+

So1 to 5lea# u! an" mis5on5e!tions1 lets loo, at *hat Kabbalah is not+ It is not1 and has nothin$

to do *ith #eli$ion1 ma$i51 m"sti5ism1 di)ination1 5ults1 holisti5 medi5ine1 meditation1

!hiloso!h"1 theoso!h"1 !s"5holo$" o# !a#a!s"5holo$"1 ESP1 tele!ath"1 d#eam inte#!#etation1

ta#ot 5a#ds1 "o$a1 #ed st#in$s1 hol" *ate#1 blessin$s1 !ast


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ha!te# T*o? Some Basi5s

>ust the Gist

The #eal #ealit"

The doo# to the si:th sense o!ens

Gettin$ to ,no* *hat *e *ant

At the hea#t of selfishness lies t#ue $i)in$

No* that *e)e 5lea#ed u! 5ommon mis5on5e!tions about Kabbalah1 lets see *hat its #eall" all

about+ This 5ha!te# b#iefl" !#esents the basi5 5on5e!ts of Kabbalah+ The te#ms *e !#esent and

dis5uss in this 5ha!te# set u! the lan$ua$e of Kabbalah that *e use th#ou$hout the boo,+

This 5ha!te# also !#esents ho* and *h" "ou# stud" of Kabbalah is not onl" $ood fo# "ou1 but

also fo# the benefit of so5iet" as a *hole+

(he (ruth about Realit-

In Heb#e*1 the *o#dKabbalah means #e5e!tion+ But Kabbalah isnt Oust that#e5e!tion+ Its a

dis5i!line of stud"1 a method that tea5hes "ou how to #e5ei)e+ Kabbalah hel!s "ou ,no* *he#e

"ou t#ul" a#e in #elation to *he#e "ou thin, "ou a#e+ It sho*s the bounda#ies of ou# fi)e senses

and o!ens u! the !a#t that the" 5ant #e)eal b" hel!in$ "ou de)elo! a si:th sense+

This si:th sense not onl" en#i5hes "ou# life *ith a ne* dimension1 but o!ens a doo# to a b#a)e

ne* *o#ld+ The#e is no death in this *o#ld1 no so##o*1 no !ain+ And best of all1 "ou dont ha)e

to $i)e u! an"thin$ fo# it? "ou dont ha)e to die to $et the#e "ou dont ha)e to fast o# #est#ain

"ou#self in an" *a"+ In sho#t1 Kabbalah doesnt ta,e "ou a*a" f#om life it adds a *hole ne*

meanin$ and st#en$th to e)e#"thin$ that ha!!ens+ Thats #i$ht1 Kabbalists li)e life to the fullest+

Kabbalearn

In his essa" The Essen5e of the Wisdom of Kabbalah1 Baal HaSulam defines Kabbalah as

follo*s? This *isdom is no mo#e and no less than a se;uen5e of #oots1 *hi5h han$ do*n b" *a"

of 5ause and 5onse;uen5e in fi:ed1 dete#mined #ules1 inte#*ea)in$ to a sin$le1 e:alted $oal

des5#ibed as the #e)elation of His Godliness to His 5#eatu#es in this *o#ld+

End Kabbalearn

(o ReceiveDiscover the 0orce of Givin7

To unde#stand the ,ind of !leasu#e that the Kabbalist #e5ei)es1 its essential to unde#stand a basi5

5on5e!t in Kabbalah? In the *hole of #ealit"1 the#e is onl" a sin$le fo#5ethe fo#5e of $i)in$+

And be5ause that fo#5e is $i)in$1 it 5#eates somethin$ to #e5ei)e *hat it $i)es+ The $i)in$ fo#5e


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Kabbalearn

In Heb#e*1 the name Adam 5omes f#om the *o#domeh1 as inome la !lyonJsimila# to the

U!!e# 3ne1 as des5#ibed in the )e#se1 I *ill be li,e the Most Hi$h JIsaiah .9?.9+

End Kabbalearn

In su5h an unbounded state1 the fi)e senses *ould be used in a )e#" diffe#ent *a"+ Instead of

fo5usin$ on !e#sonal inte#ests1 the" *ould se#)e as means of 5ommuni5ation *ith othe#s+ This is

*h" the si:th sense1 *hi5h enables !e#5e!tion of the s!i#itual *o#lds1 is not a sense in the usual

meanin$ of the *o#d it is the intention*ith *hi5h *e use ou# senses+ Intention is a 5#iti5al

Kabbalah 5on5e!t that *e e:!lo#e mo#e full" in ha!te# 9+

On Course

Basi5all"1 intention is the $oal fo# *hi5h *e a5t+ If *e *ant to benefit ou#sel)es1 then all *e

see is ou#sel)es and all that *e ha)e 5#eated+ But if *e *ant to benefit the #eato#1 then all *ell

see *ill be the #eato#s *o#ld and all that He has 5#eated+

End On Course

(he #reator Has to Give? We Have to Receive

Kabbalah is #eall" )e#" sim!le1 on5e "ou ,no* it+ It e:!lains that the #eato# is bene)olent and

that He *ants to $i)e us endless1 infinite !leasu#e+ Be5ause the #eato# is bene)olent1 He 5#eated

us *ith an endless1 infinite desi#e to #e5ei)e the !leasu#e He *ants to $i)e+ In Kabbalah1 this is5alled the *ill to #e5ei)e deli$ht and !leasu#e1 o#1 in sho#t1 the *ill to #e5ei)e+

In his Int#odu5tion to the Boo, of Voha#1 Baal HaSulam e:!lains the #eato#s ne5essit" to

5#eate the *ill to #e5ei)e J5#eatu#es?

Sin5e the Thou$ht of #eation *as to besto* u!on His 5#eatu#es1 He had to 5#eate in

the souls a $#eat measu#e of desi#e to #e5ei)e that *hi5h He had thou$ht to $i)e them+

Thus1 the Thou$ht of #eation itself ne5essa#il" di5tates the 5#eation of an

e:5essi)e *ill to #e5ei)e in the souls1 to fit the immense !leasu#e that His

Almi$htiness thou$ht to besto* u!on the souls+

In othe# *o#ds1 *e ha)e the 5a!abilit"1 !otential1 and e)en un5ons5ious desi#e to 5onne5t *ith the

#eato# and1 in #e5ei)in$ His !leasu#es1 enhan5e ou# Oo" in li)in$+


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*elfish to the #ore

But in !#a5ti5e1 the#e a#e 5onse;uen5es to su5h an immense *ill to #e5ei)e+ Baal HaSulam

himself des5#ibes the 5om!le:it" of the human 5ondition in his essa" Pea5e in the Wo#ld?

ea5h and e)e#" indi)idual feels himself in the *o#ld of the #eato#1 as a sole #ule#1

that all the othe#s *e#e 5#eated onl" to ease and im!#o)e his life1 *ithout him feelin$

an" obli$ation *hatsoe)e# to $i)e an"thin$ in #etu#n+

In !lain *o#ds1 *e#e selfish to the 5o#e+ Ho*e)e#1 *hen 5o##e5ted1 this e:t#eme e$oism be5omes

the hi$hest le)el of alt#uism and bene)olen5e+

(he Most E7oistic Desire& to +e an Altruist

But bein$ bo#n selfish doesnt mean *e *ill #emain selfish fo#e)e#+ Remembe# that the #eato# is

bene)olent He has nothin$ on His mind but $i)in$+ As a #esult1 He 5#eates 5#eatu#es that *ant

onl" to #e5ei)e+ These 5#eatu#es be$in to #e5ei)e *hat He $i)es1 mo#e1 and mo#e1 and mo#e+Endlessl"+

Spiritual Sparks

The#e is a *onde#ful1 in)aluable #emed" to those *ho en$a$e in the *isdom of Kabbalah +

TXhe" a*a,en u!on themsel)es the Li$hts that su##ound thei# souls + TXhe illumination

#e5ei)ed time


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Anothe# *a" to thin, about this idea of alt#uism is to #emembe# that Kabbalah #eminds us that *e

a#e not se!a#ate f#om but !a#t of ou# *o#ld+ Alt#uism is about bein$ one *ith othe#s1 united *ith

them+ #om this !e#s!e5ti)e1 alt#uism is an intelli$ent *a" to loo, out fo# ou# o*n *elfa#e1 as

*ell+

End On Course

The im!li5ation1 thou$h it ma" sound li,e an o:"mo#on1 is that e)e#" !e#sons most e"oisti#

desire is to be li,e the #eato#? a total alt#uist+

n a :utshell

Kabbalah !#o)ides a method b" *hi5h "ou lea#n to #e5ei)e+

The #eato#s !#ima#" desi#e is to $i)e !leasu#e1 so He imbues His 5#eations *ith a

desi#e to #e5ei)e that !leasu#e+

The si:th sense allo*s "ou to !e#5ei)e hi$he# s!i#itual *o#lds+

The !u#!ose of Kabbalah is the #e)elation of the #eato# *hile *e a#e li)in$ he#e in

this *o#ld+

The bi$$est e$oists *ant to be li,e the #eato#? alt#uists+


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ha!te# Th#ee? Realit" he5,

>ust the Gist

Realit"not *hat meets the e"e

The bounda#ies of ou# subOe5ti)e !e#5e!tion

We a#e made of fou# fa5to#s Jla"e#s1 and *e 5an 5han$e one1 to 5han$e all

#ee 5hoi5e #eall" isnt f#ee1 e:5e!t the 5hoi5e in the en)i#onment

No* that *e ha)e a basi5 unde#standin$ of ho* Kabbalah de)elo!ed and *hat it is1 its time to

ta,e a dee!e# loo, at *hat Kabbalah does fo# "ou+ This 5ha!te# e:!ands u!on the 5on5e!ts

int#odu5ed in ha!te# &1 in o#de# to sho* ho* Kabbalists unde#stand the #eato# and *hat the

#eato# *ishes fo# "ou+

This 5ha!te# also e:!lo#es mo#e full" the natu#e of #ealit" and *hat "ou !e#5ei)e and dont

!e#5ei)e about #ealit"+ 8ou also lea#n mo#e about the !o*e# of f#ee 5hoi5e and ho* to fo5us "ou#mind on *hat hel!s "ou 5han$e "ou# life fo# the bette#+

s (his All there s@

Loo, a#ound "ou+ What do "ou see What do "ou hea# Ha)e "ou e)e# *onde#ed if the#es

an"thin$ out the#e that "ou# fi)e senses 5ant dete5t Pe#ha!s othe# *o#lds and 5#eatu#es e:ist

*ithin the s!a5e "ou 5ant !e#5ei)e*o#lds that a#e t#ans!a#ent and un#e5o$niable f#om ou#

!oint of )ie*

To a Kabbalist1 *e a#e li)in$ in da#,ness1 unable to see the $#eate# #ealit"1 althou$h it is still

the#e+ Without ,no*in$ an" bette# *e ta,e this )ie* of the *o#ld as the onl" !ossible #ealit"+ But

thin, of Kabbalah as a *a" of illuminatin$ the wholeof #ealit" so that it is !lain to see+ 3n5e that

ha!!ens and *e ta,e it all in1 ou# !e#5e!tions of #ealit" a#e 5han$ed+ We 5an no lon$e# a5t the

*a" *e did *hen *e *e#e in the da#,1 and this is to the mutual benefit of ou#sel)es and of othe#s+

+e-ond the 0ive *enses

=o "ou e)e# thin, that "ou# hand feels odd be5ause "ou ha)e onl" fi)e fin$e#s P#obabl" not+

Althou$h *e 5an in5#ease the #an$e ou# fi)e senses !e#5ei)e1 *e 5annot #eall" ima$ine *hat

!e#5e!tions *e la5,+ Its im!ossible to #e5o$nie the t#ue #ealit" be5ause it isnt somethin$ that

*e feel the absen5e of an" mo#e than *e feel the la5, of a si:th fin$e#+

Be5ause ima$ination is the !#odu5t of the fi)e senses1 *e 5an ne)e# en)ision an obOe5t o# 5#eatu#ethat is not in some *a" al#ead" familia#+ Thin, of the most 5#eati)e 5hild#ens boo, illust#ato# o#

the most abst#a5t a#tist "ou ,no*+ =o thei# desi$ns in some *a" #esemble thin$s that e:ist in the

!h"si5al *o#ld T#" to ima$ine the *ildest thin$1 and "ou *ill still 5#eate somethin$ al#ead"

,no*n o# that "ou 5an !ule out f#om "ou# e:!e#ien5e of e)e#"da" #ealit"+

Spiritual Sparks


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lon$e# needs to lead a blind !e#son b" the hand1 but the t*o *al, to$ethe# on an en5hanted !ath

of dis5o)e#"+

Be"ond the ba##ie#1 one lea#ns f#om ones o*n soul1 th#ou$h obse#)ation of the soul and its

#elationshi! *ith the #eato#+ To unde#stand this lea#nin$ !#o5ess1 thin, of ho* *e hea#+ The

hea#in$ me5hanism #ea5ts to some !#essu#e f#om the outside b" *o#,in$ in the same *a" as the

!#essu#e but in the o!!osite di#e5tion1 !#essin$ ba5, f#om *ithin+ This *a"1 it ,ee!s itself in

balan5e1 enablin$ "ou to measu#e1 in this 5ase1 the )olume and !it5h of a sound+ But he#es the

hit5h? fo# this t"!e of !e#5e!tion to o55u#1 the#e must be some unitin$ element bet*een the

!e#5ei)e# and the obOe5t of !e#5e!tion+ In the 5ase of ou# hea#in$ its the ea#d#um+

But *hats the unitin$ fo#5e that 5an tie ou# !e#5e!tion to the #eato# Pe#ha!s *hat *e need is a

s!i#itual ea#d#um1 *hi5h *ould ha)e the same ;ualit" as *hats $i)en out b" the #eato#

Well1 su5h an ea#d#um e:ists it is the intention int#odu5ed in ha!te# &+ Whate)e# "ou do *ith

an intention to $i)e is 5onside#ed $i)in$ in s!i#itualit"+ The !#oblem is to see *he#e "ou#

intention is to #e5ei)e and tu#n it into an intention to $i)e+ Mo#e on ho* this is done in ha!te#

.&? Stud"in$ Kabbalah+

(he %nl- Realit- s Within

3u# unde#standin$ of *hat *e sense is based on the $enes *e inhe#it1 ou# e:!e#ien5es1 ou#

so5ialiation1 and *hat *e ha)e lea#ned+ Its all totall" subOe5ti)e+ Re$a#dless of *hat ou# senses

ta,e in1 *hat *e e)entuall" unde#stand of it and ho* *e a5t as a #esult a#e )e#" !e#sonal+

o# e:am!le1 if *e *e#e deaf1 *ouldnt the#e still be sounds a#ound us Wouldnt the#e still be

musi5 and the sound of Oet !lanes #oa#in$ o)e# ou# heads Would bi#ds sto! sin$in$ be5ause *e

*ouldnt be able to hea# them To us1 the" *ould+ The#e is no *a" to e:!lain to a deaf !e#son

*hat a ni$htin$ale sounds li,e+ Mo#eo)e#1 no t*o !eo!le e:!e#ien5e the same e:!e#ien5e *hen

the" hea# the same sound+

All that "ou and I belie)e to e:ist outside of us a#e a5tuall" e:!e#ien5es *e sense *ithin us+ We

ha)e no *a" of tellin$ *hat the" a#e t#ul" li,e in and of themsel)es+ So *hen *e thin, of #ealit"1

*e a#e a5tuall" thin,in$ of *hat we )ie* as obOe5ti)e th#ou$h the lens of ou# o*n !e#5e!tion+

n *earch of 0reedom

Lets be$in this se5tion *ith an alle$o#" b" Baal HaSulam? 3n5e the#e *as a ,in$ *ho *anted to

,no* *hi5h of his subOe5ts *e#e t#ust*o#th"+ He announ5ed that an"one *ho *anted to 5ome

and *o#, fo# him *ould be handsomel" #e*a#ded b" a festi)e meal1 fit fo# ,in$s+ When the

!eo!le a##i)ed1 the#e *as no one at the $ate1 Oust a si$n indi5atin$ *he#e to $o and *hat to do1 but

no $ua#ds to *at5h o)e# the a##i)als+ Those *ho *o#,ed in the desi$nated a#ea *e#e un,no*in$l"e:!osed to a ma$i5 !o*de#1 and those *ho *ent else*he#e *e#e not+ In the e)enin$1 *hen

e)e#"one sat at the table1 those *ho *o#,ed *he#e the si$n indi5ated enOo"ed the meal

t#emendousl"1 but to those *ho didnt1 the food *as the *o#st the"d e)e# tasted+ Thus1 onl"

those *ho f#eel" 5hose to follo* the ,in$ *e#e #e*a#ded *ith enOo"in$ *hat the ,in$ enOo"s+

It has lon$ been said that !eo!le a#e onl" t#ul" ha!!" if the" a#e t#ul" f#eef#ee f#om bonda$e1

f#ee f#om o!!#ession1 and f#ee to ma,e thei# o*n de5isions+ Li,e*ise1 !eo!le ha)e lon$


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*onde#ed ho* to #e5on5ile the 5on5e!t of f#ee *ill *ith the e:isten5e of a $#eate# !o*e#1 and in

the 5ase of Kabbaliststhe #eato#+

The #eato#s sin$ula# desi#e is fo# "ou and me to be fulfilled and made Oo"ful+ This state 5an

o55u# onl" *hen *e #ea5h His state1 His de$#ee+ This 5an ha!!en onl" *hen ou# desi#e to enOo" is

e;ual to the #eato#s desi#e to besto* enOo"ment+ If it sounds 5i#5ula#1 it is? its the #e5i!#o5it"

that b#in$s us e)e# 5lose# to !e#fe5tion and the #eato#s *ish fo# us+ So ho* do *e #e5on5ile this

idea of f#ee *ill *ith *hat the #eato# *ishes fo# us

He#es the Kabbalists lo$i51 ste! b" ste!?

.+ The #eato# is absolutel" bene)olent+

&+ As a #esult1 He *ants to $#ant us absolute !leasu#e+

2+ Absolute !leasu#e means bein$ in His state? omnis5ient1 omni!otent1 and bene)olent+

9+ The#efo#e1 *e ha)e to 5ome to feel that His state is the absolute $ood state+ In othe#

*o#ds1 *e ha)e to #hoose it of ou# o*n f#ee *ill+

/+ #ee 5hoi5e 5an onl" be made on 5ondition that the #eato# does not a!!l" fo#5e on us1so that *e a#e inde!endent f#om Him+

@+ The#efo#e1 He is hidden and $a)e us the e:isten5e in this *o#ld *he#e *e dont sense the

#eato# as )i)idl" and as tan$ibl" as *e sense !h"si5al obOe5ts+

0+ Without feelin$ Him as eithe# fea#some o# $ood1 but f#om a 5om!letel" neut#al state1

*e 5ould de5ide f#eel" that bein$ li,e Him is the absolute $ood+

0a.e 0reedom

Kabbalah tea5hes that e)en thou$h the #eato# *ants to ente# into a #elationshi! *ith His

5#eation1 He has 5on5ealed Himself f#om us to $i)e the im!#ession of f#ee *ill+ Unde# these

5onditions1 *e seem to be able to a5t1 thin,1 and 5hoose1 5om!letel" inde!endent of the #eato#s

!#esen5e+ 3u# 5hoi5es a!!ea# to be made of ou# o*n )olition and f#ee *ill *e do not dete5t an

unseen hand $uidin$ ou# a5tions and1 as fa# as *e 5an tell1 ou# 5hoi5es a#e t#ul" f#ee+

Thin, of it this *a"? the #eato# has "ou# enti#e life !lanned out fo# "ou1 do*n to *hat "ou *ill

ha)e fo# lun5h toda"+ But if the #eato# has all of ou# de5isions and mo)es ma!!ed out in

ad)an5e1 is f#ee 5hoi5e t#ul" f#ee The ans*e# is that ou# 5hoi5es a#e f#ee *hen loo,in$ f#om ou#

!e#s!e5ti)e+ The fa5t that the #eato# ,no*s *hat *e *ill de5ide is meanin$less to us1 as lon$ as

we dont ,no* *hat *e *ill 5hoose+

(he Pleasure and Pain Princi$leAs *e Oust e:!lained1 the #eato#s onl" *ish is fo# us to be filled *ith Oo"+ Re5o$niin$ this

t#uth is 5ent#al to ou# !ath to !e#fe5tion+ It is no se5#et that *e all desi#e !leasu#e and often $o to

$#eat len$ths to find it+

But if the #eato#s intent *as fo# us to see, and e:!e#ien5e endless !leasu#e1 ho* does !ain fit

into the e;uation 8ou and I do not 5ommit to an" a5tion unless *e belie)e that it *ill1 in some

*a"1 ma,e us feel $ood o#1 at least1 bette#+ Ea5h of ou# a5tions is a #esult of a 5al5ulation that ou#


22/133


23/133

9+ Paths of develo$ment of the e5ternal factors themselves!The fou#th fa5to# is the e:te#nal

en)i#onment and its 5ontinued e)olution+ To 5ontinue the !#e)ious e:am!le1 if "ou 5hose to

5han$e "ou# boss J!e#ha!s b" 5han$in$ "ou# Oob1 this *ould e:!ose "ou to a ne* set of

influen5es1 but these *ould be influen5es "ou ha)e #hosento be unde#+

As the fou# fa5to#s sho*1 the 5onfluen5e of a !e#sons o#i$in1 inne# natu#e1 un5han$eable and

5han$eable outside fo#5es all 5ont#ibute to ou# inne# ma,eu!+ Ho*e)e#1 of all fou# elements1 the

onl" element *e 5an modif" is the fou#th1 ou# en)i#onment+ But be5ause the elements affe5t ea5h

othe#1 b" 5han$in$ ou# en)i#onment1 *e 5an ultimatel" sha!e all othe# elements *ithin us+

On Course

Wh" does "ou# attitude1 *hate)e# it is1 5han$e the en)i#onment The ans*e# is that "ou a#e not

se!a#ate f#om but anothe# !a#t of the en)i#onment+ Gi)en this1 an im!o#tant ;uestion to as, *ould

be What attitude should I ado!t so as to ma,e m" en)i#onment bette#

End On Course

n a :utshell

What *e !e#5ei)e as ou# *o#ld is a subOe5ti)e ima$e of *hat the #eato# has #eall"

$i)en to us+

The #eato# *ants onl" to $i)e to "ou1 and as "ou #e5ei)e1 "ou *ill *ant to be li,e

the #eato# and $i)e ba5, to Him+

ou# fa5to#s dete#mine "ou# state at an" moment? Sou#5e1 un5han$in$ !aths of

de)elo!ment that stem f#om ones natu#e1 !aths of de)elo!ment that 5han$e unde# theinfluen5e of e:te#nal fa5to#s1 and !aths of de)elo!ment of the e:te#nal fa5to#s themsel)es+

If "ou *ant to 5han$e "ou# desi#es and di#e5tion in life1 "ou must ta,e 5ont#ol o)e#

the en)i#onment "ou li)e in+


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ha!te# ou#? The Histo#" of =esi#es

>ust the Gist

i)e le)els of desi#es

Re5o$nition of e)il as a 5ondition fo# dis5o)e#in$ the #eato#

The !oint in the hea#t

Intention is lifes de5isi)e fo#5e

The histo#" of human,ind #uns on a !a# *ith the sto#" of human desi#es and ho* the" de)elo!ed+

The sea#5h fo# *a"s of fulfillin$ ou# desi#es dete#mines the s!eed and di#e5tion of a 5i)iliations

e)olution and defines ho* it measu#es !#o$#ess+

This 5ha!te# e:!lo#es the de)elo!ment of human desi#es1 f#om basi5 needs all the *a" u! to the

hi$hest le)el? the need fo# s!i#itualit"+ 8ou 5an be$in a se#ious stud" of Kabbalah onl" afte#

"ou)e a5;ui#ed that need it is the $ate*a" to unde#standin$ the #eato#s #ole and ou# o*n #olein the *o#ld+

0ive Levels of Desires

The list of human,inds a5hie)ements is !a#allel to a list of its desi#es+ Humans desi#e to t#ansfe#

mo#e $oods at a faste# !a5e !#om!ted the in)ention of the *heel+ And humans desi#e to #ule and

5on;ue# *as the d#i)in$ fo#5e behind the in)ention of the 5anon in the Middle A$es+

As 5olle5ti)e desi#es $#o*1 5i)iliations ad)an5e+ Kabbalah di)ides the enti#e 5om!le: of human

desi#es into fi)e le)els?

Le)el .+ Meetin$ basi5 natu#al desi#es1 su5h as food1 shelte#1 and se:Le)el &+ St#i)in$ fo# *ealth

Le)el 2+ #a)in$ !o*e# and fame

Le)el 9+ Thi#stin$ fo# ,no*led$e

Le)el /+ =esi#in$ s!i#itualit"

3n5e the immediate 5#a)in$ is fulfilled1 ho*e)e#1 a feelin$ of em!tiness a!!ea#s+ The mo#e the

!#o5ess #e!eats itself1 the mo#e a !e#son is d#i)en to ;uestion the !#ofitabilit" of the em!t"


25/133

and His state as utte#l" desi#able1 *e *ill 5#oss the ba##ie# and ente# the s!i#itual *o#ld+ The

;uestion that #emains o!en is *hi5h is the ;ui5,est and most !ainless *a" to #e5o$nie ou# e)il+

This is *he#e Kabbalah 5omes into !la"+ The ad)anta$e in Kabbalah is that it tea5hes "ou about

human natu#e *ithout ha)in$ to !h"si5all" e:!e#ien5e the e)il+ This is *h" Kabbalists sa" *e

dont ha)e to suffe# *e 5an stud" instead+

In that sense1 humans finish the #eato#s 5#eation1 meanin$ that the" #orre#t it+ Be5ause humans

ha)e the abilit" to be li,e the #eato#1 the #eato# !asses on to them the leade#shi! of 5#eation1

on5e the" a#e 5o##e5ted+ So the $ood !u#!ose of e)il is #ealied onl" if e$oism be5omes a d#i)in$

fo#5e to*a#ds the #eato#+ 3the#*ise1 e)il is e)il is e)il+ And it !#odu5es e)il1 as e$oisti5 a5ts

th#ou$hout histo#" sho*+

Kabbalearn

In Kabbalah1 5o##e5t #efe#s to 5o##e5tion+ No one *ill tell "ou that *ho "ou a#e o# *hat "ou do is

5o##e5t o# in5o##e5t+ But if "ou)e used a desi#e to be5ome mo#e #eato#li,e1 then "ou)e done

the 5o##e5t thin$+ To Kabbalists1 5o##e5tion means tu#nin$ the intention *ith *hi5h *e use adesi#e f#om fo# me to fo# the #eato#+

End Kabbalearn

The #eato# in5#eases the !#essu#e on us to ma,e us ta,e 5ont#ol of ou#sel)es+ This is *h" the

*o#ld seems to be5ome in5#easin$l" hostile+ The #eato# made it that *a" so "ou and I *ould

be$in to 5o##e5t the *o#ld and ou#sel)es+ If He hadnt done it this *a"1 "ou and I *ould sit unde#

a t#ee and *o#, on ou# tan+ Althou$h that ma" sound $#eat1 it doesnt b#in$ "ou an" 5lose# to

be5omin$ li,e the #eato#1 *hi5h is *h" He 5#eated us in the fi#st !la5e+

The #eato# *ants us to !a#ta,e in ou# o*n 5#eation+ If "ou #emembe# that1 all "ou# 5al5ulations

sto! bein$ !assi)e+ Instead1 the" be5ome tools *ith *hi5h "ou 5onta5t the #eato# and e:!e#ien5e

Him+ E)e#" ne$ati)e1 o# e)il1 att#ibute in "ou be5omes a means to an end+

In Kabbalah1 the#e is no othe# *a" to ma,e 5onta5t *ith the #eato#onl" th#ou$h #ealiation

that ou# att#ibutes a#e ne$ati)e+ Put diffe#entl"1 the #e5o$nition of e)il is the be$innin$ of the

#e)elation of $ood+

This e:!lanation of the #eato#s $oal lea)es one ;uestion o!en? if he *ants to $i)e us !leasu#e1

as Kabbalists sa"1 *hats *#on$ *ith a $ood tan1 if *e enOo" it Well1 the#e is nothin$ *#on$

*ith it1 if thats *hat "ou #eall" *ant+ But if "ou ha)e a ;uestion na$$in$ in the ba5, of "ou#

mind J*hile l"in$ on the bea5h1 and "ou 5ant enOo" sunbathin$ an"mo#e1 then ma"be "ou need

somethin$ mo#e1 and ma"be that somethin$ is Kabbalah+ As Baal HaSulam !uts it? Kabbalah is

fo# those *ho as, Je)en un5ons5iousl"1 What is the meanin$ of m" life

0eelin7 Good, then +etter

Behind all ou# desi#es is the sea#5h fo# satisfa5tion+ Kabbalah e:!lains that life is based on onl"

one desi#e? to feel $ood1 #e$a#dless of *hethe# that $ood feelin$ 5omes th#ou$h obtainin$ a bette#

Oob1 a ne* 5a#1 a mate1 o# su55essful 5hild#en+


26/133

When "ou be$in to feel s!i#itualit"1 it 5han$es "ou# s5ale of desi#e+ 8ou ma" be$in to see that

some desi#es ha)e be5ome mo#e im!o#tant and othe#s ha)e be5ome less so+ 8ou be$in to *ei$h

"ou# life not a55o#din$ to *hat "ou see and ,no* in this *o#ld1 *hat "ou# !h"si5al bod" sees

#i$ht no*1 but a55o#din$ to a mu5h b#oade# s5ale+ 8ou be$in to see *hat fa)o#s "ou and *hat

does not fo# $ene#ations to 5ome+ As a #esult1 "ou 5han$e ho* "ou assess "ou# en)i#onment+

When "ou be$in to #ealie that "ou a#e a !a#t of a sin$le soul and that all of humanit" a#e !a#ts of

that soul1 too1 "ou be$in to thin, that it ma" be in "ou# inte#est to hel! them+ In sho#t1 Kabbalah

#eminds "ou to loo, at the bi$ !i5tu#e+

I#oni5all"1 ho*e)e#1 the mo#e "ou *ant s!i#itualit"1 the mo#e "ou *ant mundane !leasu#es1 too+

A Kabbalist is not a !e#son *ithout desi#es fo# food1 se:1 mone"1 !o*e#1 and ,no*led$e+ 3n the

5ont#a#"1 a Kabbalist is one *ith st#on$e# mundane desi#es than most !eo!le e:!e#ien5e1 but also

*ith a desi#e fo# s!i#itualit" that is $#eate# than all his o# he# mundane desi#es !ut to$ethe#+

This !#o5ess of intensif"in$ is desi$ned to ma,e "ou de)elo! su5h a st#on$ desi#e fo# s!i#itualit"

that "ou *ill be *illin$ to do an"thin$ to attain it1 in5ludin$ 5on5edin$ all desi#es that a#e not fo#

s!i#itualit"+ But to $i)e u! those desi#es1 "ou must e:!e#ien5e them+ This is *h" Kabbalists

e:!lain that the hi$he# "ou# s!i#itual de$#ee1 the $#eate# "ou# mundane desi#es1 too+ Kabbalists!#o$#ess b" e:!e#ien5in$ the $#eatest *o#ldl" !leasu#es1 and then bein$ $i)en the a*a#eness that

the#e is somethin$ thats e)en bette# and $#eate# than all those !leasu#es 5ombined+

In s!i#itualit"1 Oust as in ou# *o#ld1 "ou# desi#es 5han$e as "ou $#o*+ The ea#lie# obOe5ts of "ou#

desi#e seem li,e to"s 5om!a#ed to the thin$s "ou see, no*+ That sea#5h finall" leads to the

absolute $ooddi#e5t 5onta5t *ith the #eato#1 a5hie)ed th#ou$h e;ui)alen5e of fo#m *ith Him1

th#ou$h bein$ li,e Him+

A Win, Win *ituation

But if the #eato# made a *o#ld in o#de# to besto* His abundan5e to the 5#eated bein$s1 then

*hats *#on$ *ith *antin$ to #e5ei)e e)e#"thin$ fo# oneself Wh" is it !e#5ei)ed as e)il o#

e$oism Wh" *as it ne5essa#" to 5#eate a *o#ld so im!e#fe5t and a 5#eation so 5o##u!ted that it

must be 5o##e5ted

Kabbalists e:!lain that the #eato# #e5ei)es !leasu#e b" $i)in$ !leasu#e to His 5#eated bein$s

us+ If *e deli$ht in the fa5t that ou# #e5e!tion !leases the #eato#1 then the #eato# and *e

5oin5ide in ;ualities and in desi#es+ In this *a"1 e)e#"one thin,s of the othe#1 not of him o#

he#self1 and e)e#"one still #e5ei)es !leasu#e its a *in1 *in situation+

When *e5, Po)er, and Kno)led7e Don=t Do t for Me

When desi#es fo# *o#ldl" !leasu#esfood1 se:1 famil"1 *ealth1 !o*e#1 and ,no*led$efail to

,ee! thei# !#omise of lastin$ ha!!iness1 the !oint in the hea#t be$ins to de)elo!+ Its a desi#e fo#

somethin$ hi$he#1 a!!ea#in$ *hen all the mundane desi#es ha)e e:hausted themsel)es+

Kabbalearn


27/133

Kabbalah distin$uishes the desi#e fo# the #eato# f#om all othe# desi#es+ =esi#es fo# *o#ldl"

!leasu#es a#e 5alled mans hea#t1 *hile the desi#e fo# the #eato# is 5alled the !oint in the

hea#t+

End Kabbalearn

(he Point in the Heart

The !oint in the hea#t1 the desi#e fo# Li$htthe #eato#a*a,ens *ithin the e$oisti5 desi#es1

*hi5h an indi)idual 5annot fulfill+ a5ed *ith the inabilit" to satisf" the desi#e fo# the #eato#

th#ou$h *o#ldl" means1 a !e#son 5omes to the final state of the e)olution of the *ill to #e5ei)e+

When that ha!!ens1 that !e#son often feels da#, inside+ But this is not be5ause he o# she has

$#o*n *o#se+ 3n the 5ont#a#"1 it is be5ause that !e#son has be5ome mo#e 5o##e5ted1 d#a*n mo#e

Li$ht1 and the ne* Li$ht shines on ne* !la5es in the soul+ But be5ause these !la5es a#e not "et

5o##e5ted1 the" often $i)e off a da#, feelin$+ When da#,ness a!!ea#s1 its a su#e si$n that "ou

ha)e made !#o$#ess and that Li$ht is su#e to follo*+In the Int#odu5tion to the Stud" of the Ten Sefi#ot1 Baal HaSulam *#ites that its as if the

#eato# a!!ea#s to a !e#son f#om amidst the 5#a5,s in a *all and offe#s ho!e fo# futu#e !ea5e+ In

Kabbalah1 this is 5alled !uttin$ ones hand on the $ood fo#tune+

Coomin7 on the Wh-

Spiritual Sparks

o# man loo,s on the out*a#d a!!ea#an5e1 but the Lo#d loo,s on the hea#t+

Samuel .1 .@?0


The #eal *o#, be$ins on5e the !oint in the hea#t o!ens u!+ In Kabbalah1 the fo5al !oint is the

intention+ =esi#es 5#eate ou# thou$hts1 but intentions $i)e them di#e5tion+ This1 in tu#n1 5#eates

ou# a5tions and ultimatel" ou# *hole #ealit"+ Usin$ the stud" of Kabbalah1 "ou 5an 5on5ent#ate on

de)elo!in$ intentions that affe5t #ealit" in a *a" that ele)ates "ou to e:!e#ien5e the U!!e#

Wo#ld1 the #eato#+

In the s5ien5e of Kabbalah1 the thou$ht is the intention1 be5ause it is its !#o$enito#+ In a #e$ula#

life1 thou$ht is the 5onside#ations made b" the desi#e to #e5ei)e+ The desi#e to #e5ei)e in and of

itself isnt badthats ho* "ou and I *e#e 5#eated1 and *hen used 5o##e5tl" it is benefi5ial to us

and to the #eato#+ The intention in *hi5h *e use ou# desi#e is *he#e *e must fo5us ou#

attention+

In sim!le *o#ds1 *e must be5ome a*a#e of why *e do *hat *e do1 *hat *e *ant to $et out of it1

and *hom *e *ant to !lease b" e:!e#ien5in$ !leasu#eou#sel)es o# the #eato#+ This intention


28/133

*ill then 5#eate a *o#, !lan1 a thou$ht1 and the thou$hts *ill dete#mine ou# *hole #ealit"+ So the

onl" !a#t that needs mendin$ in #ealit" is ou# intentions+ Thats *h" Kabbalists sa" that *hat "ou

do doesnt matte#1 onl" *hat "ou aim to a5hie)e b" it+ The follo*in$ se5tion *ill elabo#ate on

that+

#ou$lin7 )ith the #reator

The intent of the #eato# f#om the sta#t *as to ma,e the desi#e 5om!lete+ Ho*e)e#1 this ha!!ens

onl" *hen "ou# intent #esembles the #eato#s att#ibute of besto*al b" "ou# f#ee 5hoi5e+ This

#e;ui#es t#ansfo#min$ "ou# *ill fo# self


29/133


30/133

On Course

When *e tal, about mo)in$ f#om inanimate to )e$etati)e1 to animate1 and to human1 *e

automati5all" thin, of =a#*in1 o# of the e:!lanation of 5#eation that suits ou# belief s"stem+ But

"ou should ,no* that a55o#din$ to Kabbalah1 the onl" #eason fo# the a!!ea#an5e of the ne:t ste!

of 5#eationo# of an"thin$ else1 fo# that matte#is the 5om!letion of the !#e)ious ste!+ When a

!hase is 5om!leted1 the )e#" end of the !hase is the in5enti)e fo# the a!!ea#an5e of the ne:t sta$e

in line+

End On Course

Adam

Adam1 !a#tne# of E)e and tem!o#a#" #esident of the Ga#den of Eden1 ma#,s the be$innin$ of the

final !hase in e)olution? the s!i#itual !hase+ In Kabbalah1 Adam is 5onside#ed the Root Phase ofhuman s!i#itualit"+ This is *h" he is 5alled$dam ha *ishon1 The i#st Man+

Adam *as also the fi#st !e#son to *#ite a Kabbalah boo,1 Ha+alaa#h *a(iel JThe $n"el of

God%s Se#ret1 a small boo, that in5luded a fe* d#a*in$s and tables+ JIt should be noted that e)en

thou$h Kabbalists as5#ibe this *o#, to Adam1 the#e is no *#itten !#oof that he is indeed its

autho#+ The name Ha+alaa#h *a(iel 5omes f#om the Heb#e* *o#ds +alaa#h Jan$el1 *a(

Jse5#et1 and!l JGod+ Thus1Ha+alaa#h *a(iel#e)eals to us the se5#ets of the #eato#+

The Kabbalisti5 t#adition has it that Adam *#ote The $n"el of God%s Se#ret mo#e than /10@6

"ea#s a$o+ Adam used alle$o#ies and meta!ho#s to tell us ho* he sensed that he li)ed in t*o

*o#lds1 the ea#thl" and the s!i#itual+ He felt the enti#e U!!e# E:isten5e1 but he 5ould not des5#ibe

it in a manne# *e 5an #elate to toda"+ He attained it in his feelin$s and thus !i5tu#ed it the best

*a" he 5ould+

If "ou b#o*se The $n"el of God%s Se#ret1 it is e)ident that the autho# is not an un5i)ilied1

unedu5ated mammoth hunte#+ Adam *as a Kabbalist of a )e#" hi$h de$#ee *ho dis5o)e#ed the

fundamental se5#ets of 5#eation in his s!i#itual Oou#ne"+ He studied the U!!e# Wo#ld1 *he#e ou#

souls #oam !#io# to thei# des5ent to Ea#th *hen *e a#e bo#n1 and *he#e the souls #etu#n afte#

death+ Adam tells us ho* these souls *ill #e$#ou! into one soul and build *hat *e 5all man1 of

*hi5h *e a#e but f#a$ments+ Mo#e on ho* that *o#,s in ha!te# (+

Off Course

Kabbalah boo,s a#e !a5,ed *ith )i)id des5#i!tions of an"thin$ f#om t*o !eo!le *al,in$ and

tal,in$ to thei# don,e" d#i)e# to fl"in$ to*e#s+ As a #esult1 *e 5an be easil" misled into thin,in$

that the#e a#e *o#lds *he#e these thin$s ha!!en on a !h"si5al le)el+ The" do not+ All the sto#ies

in Kabbalah des5#ibe ones 5onne5tion to the #eato#1 ones le)el of alt#uism1 and ones effo#ts to

be5ome one+ This is *h" it is so im!o#tant to stud" *ith a tea5he# *ho 5an !#o)ide the 5o##e5t

e:!lanations1 *hi5h b#in$ "ou do*n to Ea#th+


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End Off Course

Abraham

Ab#aham 5ame &' $ene#ations afte# Adam and *as the fi#st to 5ondu5t o#$anied Kabbalah

studies+ He sa* the *onde#s of human e:isten5e and as,ed ;uestions of the #eato#1 and thusdis5o)e#ed the U!!e# Wo#lds+

Ab#aham !assed the ,no*led$e and the method he used to a5;ui#e the U!!e# Wo#lds to the

$ene#ations follo*in$ him+ In this *a"1 Kabbalah *as t#ansfe##ed f#om tea5he# to students fo#

man" 5entu#ies+ Ea5h Kabbalist added his uni;ue e:!e#ien5e and !e#sonalit" to this bod" of

a55umulated ,no*led$e+

Ab#aham li)ed in Meso!otamia Jtoda"s I#a; and1 as all inhabitants1 *o#shi!ed the sun1 the

moon1 the stones1 and the t#ees+ But one da" he be$an to *onde#1 Ho* *as the *o#ld 5#eated

Wh" does e)e#"thin$ s!in a#ound us and What does life mean Indeed1 the#e must be

some meanin$ to life1 he thou$ht1 a be$innin$1 end1 5ause and effe5t+ The#e must be a fo#5e thatsets e)e#"thin$ in motionQ Ab#aham as,ed himself those ;uestions and1 e)entuall"1 th#ou$h the

!i5tu#e of ou# *o#ld1 felt and sa* the same as Adam did1 that he li)ed in t*o *o#lds at on5e1 the

s!i#itual and the mate#ial+

And1 "es1 these a#e all the )e#" same ;uestions that ha)e be$un to b#in$ Kabbalah to the fo#e in

toda"s so5iet"+

Li,e Kabbalists afte# him1 Ab#aham *#ote about his dis5o)e#ies+ His boo,1 Sefer )et(ira JThe

Book of &reation1 is the ne:t im!o#tant te:t afte#Ha+alaa#h *a(iel+ Unli,e lon$e# Kabbalah

boo,s1 Sefer )et(ira has onl" se)e#al doen !a$es+

Ab#ahams !u#!ose in *#itin$ his boo, *as not to tea5h attainment of the U!!e# Wo#ld1 but onl"to ma#, out a fe* !#in5i!al la*s that he dis5o)e#ed about the s!i#itual *o#ld1 li,e an outline+

Kabbalists 5onside# it a diffi5ult boo, to stud" 5o##e5tl" be5ause it *as *#itten fo# !eo!le *ho

li)ed thousands of "ea#s a$o+ In those da"s1 souls of !eo!le *e#e not as 5oa#se as the" a#e toda"+

The" 5ould unde#stand the te:t e)en thou$h it is *#itten )e#" su55in5tl"+ Toda" *e need a mu5h

mo#e detailed te:t to be able to #elate to it+ This is *h" Baal HaSulam *#ote his 5ommenta#ies on

The Book of Zohar and The Tree of 'ife+

When Ab#aham dis5o)e#ed s!i#itualit"1 he immediatel" sta#ted disseminatin$ his ,no*led$e+

This is *h" it is *#itten that he *ould sit at his tent doo# and in)ite !eo!le in+ The#e1 he tau$ht

them *hat he had lea#ned of the s!i#itual+ E)entuall"1 these students that Ab#aham *ould in)ite

into his tent be5ame the fi#st stud" $#ou! in the histo#" of Kabbalah+

Moses

The name+oshe JMoses 5omes f#om the Heb#e* *o#d+oshe#h J!ullin$1 as in !ullin$ out of

this *o#ld+ Moses *as diffe#ent than othe# Kabbalists in that alon$side his #e)elations1 he *as

o#de#ed to !ubli5ie them in *#itin$ and establish lea#nin$ 5ente#s+


32/133

Moses had 0' dis5i!les1 and 8ehoshua Ben Nun Joshua1 the son of Nun *as the one *ho

su55eeded him+ Moses did mo#e than #esea#5h the U!!e# Wo#ld+ He dealt *ith the !#a5ti5al

#ealiation of his s!i#itual attainment in ou# *o#ld1 su5h as the e:odus f#om E$"!t+ With the

*isdom he a5;ui#ed and the U!!e# o#5es he #e5ei)ed f#om Abo)e1 he b#ou$ht the !eo!le of

Is#ael out of e:ile+

His ne:t tas, *as to *#ite a boo, *ith *hi5h an" !e#son 5ould 5on;ue# the U!!e# Wo#ld+ With

this boo,1 the" 5ould e:it E$"!t in the s!i#it and sto! *o#shi!in$ idols1 the sun1 and othe# false

$ods+ It *ould $#ant them ent#an5e to the s,iritual Is#ael$t(ilut1 a *o#ld of ete#nit" and

*holeness+

Moses 5#eated a method in his boo,1 The Torah JPentateu5h1 f#om the *o#d hr JLi$ht+ It

5ontains inst#u5tions on ho* to use the Li$ht as a means to ad)an5e in the s!i#itual *o#ld+ All

!eo!le 5an un5o)e# the enti#e !i5tu#e of 5#eation the" 5an #ea5h the desi#ed out5ome and a5hie)e

the final $oal if the" onl" #ead and unde#stand the inst#u5tions 5o##e5tl"+ Moses method f#om

The Torah1 ada!ted to toda"s souls1 allo*s an"one to attain Moses de$#ee of s!i#itualit"+

Rashbi Rabbi *himon +ar


33/133

ollo*in$ the death of Rabbi A,i)as &91''' dis5i!les1 Rashbi *as autho#ied b" Rabbi A,i)a

and Rabbi 8ehuda Ben Baba to tea5h futu#e $ene#ations the Kabbalah as it had been tau$ht to

him+ It *as felt that onl" those *ho hadnt fallen into this unfounded hat#ed su#)i)ed and the"

*#ote the ne:t $#eat 5ha!te# in Kabbalah1 The Book of Zohar+

n the #ave

Rashbi and fou# othe#s *e#e the onl" ones to su#)i)e the !la$ue and the *#ath of the Romans1

*ho ,illed his tea5he#+ ollo*in$ the 5a!tu#e and im!#isonment of Rabbi A,i)a1 Rashbi es5a!ed

*ith his son1 Rabbi Elaa#1 to a 5a)e+

Afte# .2 "ea#s1 the" had hea#d that the Romans *e#e no lon$e# sea#5hin$ fo# them and the"

eme#$ed f#om the 5a)e+ 3n5e outside the 5a)e1 Rashbi $athe#ed ( mo#e men1 and all .' JRashbi1

his son1 and the men *ent to a small 5a)e in Me#on1 a )illa$e in No#the#n Is#ael+ With the hel! of

his son and the othe# (1 Rabbi Shimon *#ote the !inna5le of Kabbalah boo,s1 The Book of Zohar1

onl" to hide it soon afte# it *as *#itten+

Rashbi did not *#ite The Zohar himself he di5tated the boo, to Rabbi$ba1 *ho !h#ased it in

su5h a *a" that onl" those *ho a#e *o#th" of unde#standin$ *ould be able to do so+ Afte# its*#itin$1 *hen Rabbi Shimon and his !u!ils sa* that thei# $ene#ation *asnt #ead" fo# its 5ontent1

the" hid it until the time *as #i!e and the !eo!le *e#e #ead"+ Man" !#ominent Kabbalists sa" that

this time is ou# time1 and indeed The Zohar is mo#e in demand toda" than e)e# befo#e+

Tidbits

The Zohar disa!!ea#ed fo# hund#eds of "ea#s until it *as dis5o)e#ed b" A#abs1 *ho used its

!a$es as !a!e# to !#e!a#e fish fo# the ma#,et+ It *as late# dis5o)e#ed b" a hun$#" Kabbalist+

End Tidbits

Earl- Rea$$earance

The boo, *as dis5o)e#ed ea#lie#1 ho*e)e#1 !u#el" b" a55ident+ It fell into the hands of Kabbalist1

Rabbi Moshe =e Leon1 *ho ,e!t it and studied it in se5#et+ When he died1 his *ife sold the boo,

be5ause she had to ma,e ends meet on5e he# husband died1 and he !#obabl" didnt tell he# about

its im!o#tan5e+ This is *h" the *#itin$ of The Zohar is often as5#ibed to Moshe =e Leon1 e)en

thou$h Moshe =e Leon himself as5#ibed it to Rashbi+

The Zohar states that it is *#itten fo# a time *hen #hut(,ah Jim!uden5e mounts and the fa5e ofthe $ene#ation is as the fa5e of a do$+ When !#ominent Kabbalists su5h as the ilna Gaon1 Baal

HaSulam1 and othe#s loo,ed into the futu#e1 the" de5la#ed the !#esent $ene#ation as the one that

The Zohar #efe##ed to+ lea#l"1 the" didnt mean it as a 5om!liment+


34/133


35/133

n a :utshell

The #eation a55o#din$ to Kabbalah 5onsists of fi)e !hases+

Adam *as the fi#st Kabbalist and is said to ha)e autho#ed the boo, The $n"el of

God%s Se#ret+

Ab#aham sta#ted the fi#st Kabbalah $#ou! th#ou$h his tea5hin$ and *#ote The

Book of &reation+

Moses is the fo#5e that !ulls us out of e$oism and into s!i#itualit"+ He *#ote the

To#ah JPentateu5h+

The Book of Zohar1 the seminal boo, in Kabbalah1 !#edi5ted its o*n #eeme#$en5e at

the end of time+ Kabbalists sa" that the end of time is ou# time+

The A#i 5#eated the s5ientifi5 method of tea5hin$ Kabbalah that is the !#edominant

tea5hin$ method toda"+ The boo, he is most famed fo# is The Tree of 'ife+


36/133

ha!te# Si:? Baal HaSulam

>ust the Gist

The $oal of Kabbalah

The benefit in Kabbalah boo,s

Baal HaSulam and his 5ommenta#ies on TheZoharand the *#itin$s of the A#i

Baal HaSulams mission

The u#$en5" in #e)ealin$ Kabbalah

Kabbalah *asnt al*a"s as !o!ula# as it is toda"+ When it fi#st sta#ted1 it *as in demand b" onl" a

fe*1 *ho sea#5hed fo# the meanin$ of thei# li)es+ These fi#st Kabbalists 5ontinued to de)elo! it

th#ou$h the $ene#ations1 ada!ted it to the 5han$in$ times and made it mo#e s5ientifi51 as ou#

$ene#ation demands+ This 5ha!te# int#odu5es the *a" Kabbalisti5 te:ts *o#, and ho* the" ha)e

de)elo!ed o)e# the 5entu#ies to ma,e thei# *isdom mo#e a)ailable and a55essible to e)e#"one+In !a#ti5ula#1 this 5ha!te# dis5usses the *o#, of the most uni)e#sal of all Kabbalists? Ra)

8ehuda Ashla$+ Ra) Ashla$ 5lea#l" stated that Kabbalah stud" is o!en fo# all1 that Kabbalah 5an

be dis5losed1 dist#ibuted1 and tau$ht to e)e#"one1 *ithout an" 5onside#ation of a$e1 #a5e1 se:1 o#

#eli$ion+

(he Goal of Kabbalah

The $oal of Kabbalah is to 5#eate a method fo# indi)iduals to be5ome s!i#ituall" fulfilled+ As "ou

,no* b" no*1Kabbalah means #e5e!tion+ The !u#!ose of life in this *o#ld is fo# a !e#son to

a5hie)e the hi$hest le)el of s!i#itualit"+

A55o#din$ to Kabbalah1 souls #e!eatedl" 5ome ba5, to this *o#ld in !eo!le until thei# $oal is

#ea5hed+ The s!i#itual $oal is diffe#ent f#om 5#eati)e and intelle5tual as!i#ations+ As des5#ibed in

ha!te# 91 the ;uest fo# s!i#itualit" is the final sta$e of human de)elo!ment+ Kabbalah $uides and

offe#s a !ath to s!i#itual fulfillment+

What Kabbalah +oo.s Do for


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Begin Off Course

The use of mundane *o#ds in Kabbalah1 li,e d#in,in$1 sittin$1 matin$1 and animal names1 leads to

false 5on5e!tions and e##oneous 5on5lusions be5ause it ma,es us thin, of !h"si5al obOe5ts as

ha)in$ an" s!i#itual me#it+ And the" dont+ The" onl"symboli(es!i#itual states+ Hen5e1 Kabbalah

fo#bids ima$inin$ a 5onne5tion bet*een the names used in ou# *o#ld and thei# s!i#itual #oots+

This is 5onside#ed the $#ossest e##o# in Kabbalah+

End Off Course

Rootsfrom (o$ to +ottom

Kabbalah e:!lains that the #oots of ou# *o#ld a#e s!i#itual #oots1 5omin$ do*n f#om Abo)e1 not

f#om belo*+ Roots 5ome f#om the sou#5e1 *hi5h is Abo)e this *o#ld+ Pi5tu#e #oots $#o*in$ in

f#om the outside of a bubble+ Be5ause "ou a#e in the bubble1 the a#ea of 5#eation1 the #oots 5ome

do*n to "ou+ The" 5an be thou$ht of as 5olo#ful !a#t" st#eame#s han$in$ f#om abo)e+

The main $oal of this *isdom is fo# the #eato# to #e)eal his Godliness to his 5#eatu#es Jthats

us+ Ea5h #oot has its o*n b#an5h in this *o#ld1 and e)e#"thin$ in this *o#ld is a b#an5h of some

#oot in s!i#itualit"+ In this *a"1 Kabbalists use this *o#ld to 5ommuni5ate *ith the #eato# and

to lea#n His *a"s1 so that the" 5an be5ome li,e Him+

To a)oid mis5ommuni5ation *ith the #eato#1 "ou need to ,no* *hi5h b#an5h #elates to *hi5h

#oot+ The a##i)al of the A#i and1 to a $#eate# e:tent1 that of Ra) Ashla$1 ma#,ed a shift to*a#d a

ne* and 5lea#e# te#minolo$" in Kabbalah+ Kabbalists des5#ibe thei# inte#nal e:!e#ien5es and

unde#standin$s usin$ meta!ho#s and a lan$ua$e suitable fo# the souls of thei# time+ 3)e# time1

thei# te:ts be5ome un5lea# be5ause !eo!les souls de)elo! and #e;ui#e ne* e:!lanations+ This#e;ui#es of su55eedin$ Kabbalists to *#ite inte#!#etations to ma,e the s!i#itual Oou#ne" 5lea#e#

and mo#e a55essible fo# us+ This is *h" Ra) Ashla$ *#ote a 5ommenta#" on The Tree of 'ife1

!ublished in his maOo# *o#, The Study of the Ten Sefirot+

Ra) Ashla$s 5ommenta#" on The Tree of 'ife details the sta$es1 e)ents1 and fo#ms of lifes

5#eation1 o#i$inall" des5#ibed b" the A#i+ Ashla$ did a simila# thin$ *ith Rashbis The Book of

Zohar? he too, Rashbis te:t and 5la#ified it in a 5ommenta#" he 5alledHaSulam JThe Ladde#+

This is *h" Rabbi 8ehuda Ashla$ is also ,no*n as Baal HaSulam J3*ne# of the Ladde#+

(he Great #ommentator

Bo#n in .((9 in Wa#sa*1 Poland1 Baal HaSulam studied Kabbalah *ith the Rabbi 8ehoshua of

Po#so)1 and abso#bed *#itten and o#al la*+ He be5ame a Oud$e and tea5he# in Wa#sa* as ea#l" as

the a$e of .6+ In .6&.1 he immi$#ated to Is#ael Jthen 5alled Palestine *ith his famil" Jin5ludin$

his fi#st


38/133

Baal HaSulam is the onl" one *ho su55eeded in 5om!osin$ 5om!lete Jand u!dated

5ommenta#ies of The Zohar and the *#itin$s of the A#i sin5e the" *e#e fi#st *#itten+ His boo,s

allo* Kabbalists to stud" an5ient te:ts in mode#n lan$ua$e and a#e indis!ensable tools fo# those

*ho as!i#e to a5hie)e s!i#itualit"+

In his a#ti5le Time to A5t1 Baal HaSulam e:!lains that befo#e the !#intin$ !#ess1 *hen s5#ibes

*e#e in )o$ue1 no one *ould bothe# bendin$ thei# ba5, to 5o!" a boo, *ith *ild 5laims it

*ouldnt be *o#th the time1 e:!ense1 and 5andle *a:+ As boo,ma,in$ ad)an5ed1 theo#ies and

5onne5tions to Kabbalah *e#e enhan5ed b" autho#s1 *hi5h *e#e easil" !ublished+

With man" !eo!le t#"in$ to define it1 an atmos!he#e of f#i)olit" de)elo!ed a#ound Kabbalah+

The#efo#e1 Ashla$s $oal in his *#itin$ *as to #e)eal *hat he 5ould of its t#ue essen5e+

In his Int#odu5tion to The Boo, of Voha#1 Ashla$ sa"s that he must *#ite Kabbalah boo,s

be5ause e)e#" $ene#ation has its o*n needs1 and the#efo#e its o*n boo,s+ 3u# $ene#ation1 too1

#e;ui#es boo,s that *e 5an all unde#stand+ Sin5e the boo,s of the A#i *e#e *#itten hund#eds of

"ea#s a$o1 and The Book of Zohar *as *#itten almost &1''' "ea#s a$o1 he has ta,en it on himself

to inte#!#et them fo# us+ This *a"1 *e 5an 5ome to ,no* *hat these an5ient Kabbalists ,ne*1 and

e:!e#ien5e the s!i#itual *o#lds fo# ou#sel)es+

Off Course

These da"s1 Kabbalah has attained a ,ind of !o!ula#it" and noto#iet" often as5#ibed to the latest

fads+ If that is the #eason fo# "ou# stud"1 "ou *ill li,el" be disa!!ointed fo# t*o #easons+ It does

not !#o)ide eas" ans*e#s1 and to a!!#oa5h it as the latest fad is to 5om!letel" misunde#stand *hat

its about+ 3n the othe# hand1 if "ou stud" it *ith an honest desi#e to 5ome in tou5h *ith "ou#

s!i#itual natu#e1 "ou#e li,el" to be tho#ou$hl" satisfied b" this stud"+ Ho*e)e#1 e)en if "ou#e

loo,in$ fo# eas" ans*e#s and somethin$ #esonates he#e1 thats all fo# the $ood as *ell+

End Off Course

#all of the Hour

But the s!#eadin$ of Kabbalah is ha!!enin$ toda" not onl" as a #esult of the a!!ea#an5e of

in5o##e5t and ina55u#ate boo,s+ Ashla$ e:!lains1 in his Int#odu5tion to The Boo, of Voha# and

in man" of his essa"s1 that the s!#eadin$ of Kabbalah is a must toda"+ He e:!lains that no* is the

time that P#o!het e#emiah #efe##ed to *hen he said1 fo# the" shall all ,no* Me1 f#om the least

of them unto the $#eatest of them+We 5an ta,e ou# time and let it ha!!en natu#all"1 but Ashla$ sa"s that su5h a de5ision *ill 5ost us

hea)il"1 be5ause *e *ould be 5om!elled to e)ol)e into s!i#itualit" b" natu#e itself+ He sa"s that

the othe# o!tion is to stud" *hat natu#e *ants of us and do it+ This1 a55o#din$ to Ashla$1 *ill not

onl" !#e)ent the suffe#in$ he *as tal,in$ about1 but *ill sho* us ho* to #e5ei)e the !leasu#es

that the #eato# *ants to $i)e us+ An5ient Kabbalists 5alled these t*o 5hoi5es in due time o#

a55ele#atin$ time+


39/133

Toda"1 a55o#din$ to Ashla$1 it is no lon$e# a me#e $ood idea to sha#e the ,no*led$e it is the

5all of the hou#+ Hen5e1 *ithout fu#the# ado lets di)e into the hea#t of the *isdom and its

5on5e!ts+

n a :utshell

Kabbalah !#o)ides a method fo# attainin$ s!i#itual fulfillment+

Ra) 8ehuda Ashla$ is 5#edited *ith ma,in$ olde#1 diffi5ult


40/133

Pa#t T*o? Befo#e the#e Was Time

u#ious about *h" *e *e#e 5#eated

uestions about the meanin$ of life and *h" *e a#e he#e ha)e been as,ed sin5e the be$innin$ of

time1 so Ooin the #est of the *o#ld in "ou# ;ue#ies+ But the ans*e#s ma" be mo#e easil" unde#stood

than "ou thou$ht+

Kabbalists see, to unde#stand the ;uestions of the !u#!ose of life1 and all it ta,es to be$in "ou#

o*n unde#standin$ is to as,+ In this se5tion1 "oull lea#n some !u#e Kabbalah ,no*led$e and find

some of the ans*e#s to those a$e


41/133

ha!te# Se)en? =o*n and U! the Ladde#

>ust the Gist

A ladde# *as made as *e 5ame do*n no* *e 5an use it to 5limb ba5, u!

.&/ s!i#itual de$#ees

*eshimot"ou# s!i#itual databan,and *hat "ou 5an do *ith them+

#ee 5hoi5e and the 5hoi5e of "ou# f#iends

In his Int#odu5tion to The Boo, of Voha#1 Baal HaSulam de!i5ts th#ee states that souls

e:!e#ien5e+ The fi#st state is the be$innin$ of 5#eation1 *hi5h 5ontains e)e#"thin$ that *ill late#

e)ol)e in the soul1 li,e a seed 5ontains the !lant that *ill $#o*+ The se5ond state is the bi#th of

the soul1 some*hat li,e the seeds sta$es of $#o*th+ The thi#d state is *hen the soul #ealies its

!otential to the fullest1 #ea5hes the le)el of the #eato#1 and bonds *ith Him+ In the thi#d state1 the

soul #etu#ns to the fi#st state1 but this time it is a 5ons5ious and matu#e a5t+

Anothe# *a" to thin, of these sta$es is li,e a bab"s $#o*th? in the fi#st sta$e the 5hild is at its

mothe#s hei$ht be5ause shes holdin$ it ne:t to he# 5hest+ In sta$e t*o1 the 5hild stands and

be$ins to $#o* f#om belo*+ In the thi#d and last sta$e1 the 5hild has be5ome full" $#o*n1 on5e

mo#e #ea5hin$ the mothe#s le)el1 but this time as a 5ons5ious and matu#e adult+

(he 0iveFRun7 Ladder

The 5"5le of s!i#itual #ealit" is li,e a ladde#+ This ladde# is !#obabl" not a)ailable at "ou# lo5al

ha#d*a#e sto#e1 but "ou 5ould as,+ The S!i#itual Li$ht is at the to! of the ladde#+ It is the sta#tin$

!oint1 the e#o1 o# Root !oint1 in Kabbalisti5 lan$ua$e+ The sta#tin$ !oint is Phase Ve#o1 *hi5h *e

int#odu5ed in ha!te# /1 but he#e *e a#e #efe##in$ to it as the be$innin$ of the 5i#5le1 hen5e thediffe#ent name+ Kabbalists often use diffe#ent names to the same s!i#itual states1 to em!hasie a

diffe#ent fun5tion of the same s!i#itual entit" o# de$#ee+

The Li$ht 5ame do*n in fou# ste!s? .1 &1 21 9+ Be5ause the 5"5le sta#ts at the #oot o# e#o1

Kabbalahs ladde# has fi)e sta$es and fou# ste!s+ A ba##ie# at the end of Phase 9 sto!s the

s!i#itual Li$ht1 e:5e!t fo# a f#a5tion of Li$ht1 *hi5h e)ol)es into ou# uni)e#se+

Note the simila#it" to the fi)e le)els of human desi#e !#esented in ha!te# 9+ Kabbalah is a

s"stem in *hi5h 5"5les in one as!e5t of e:isten5e mat5h 5"5les in anothe#+ The fi)e le)els of

desi#e in ou# *o#ld 5o##es!ond to the fi)e 5"5les in the s!i#itual #ealit" of the U!!e# Wo#lds+ As

"ou *ill see th#ou$hout this 5ha!te#1 the numbe# / #ea!!ea#s in Kabbalah in diffe#ent *a"s1des5#ibin$ diffe#ent as!e5ts of an o)e#all Kabbalisti5 Oou#ne" to s!i#itual attainment+

The f#a5tion of Li$ht that *ent th#ou$h the ba##ie# 5ontinued to e)ol)e1 and Ea#th *as fo#med+

The !lanet 5ooled and )e$etati)e life a!!ea#ed1 then animals1 humans1 and finall" humans *ho

a#e #ea5hin$ the last de$#ee of e)olutionthe desi#e fo# s!i#itualit"+ So the #eato# 5ame do*n

the ladde# to Ea#th1 and Kabbalah hel!s us follo* the same !ath u! the ladde# to the #eato#1

*hi5h the #eato# too, to $et do*n to us+


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0ive Phases or 0iveSefirot

Be5ause the #eato# sta#ted out b" $i)in$1 this is the foundation fo# the #elationshi! *ith the

#eato#1 ma#,ed b" fi)e !hases of s!i#itual de)elo!ment+ The sta#tin$ !oint fo# "ou and I

in)ol)es #e5ei)in$+ The #eato# $i)es1 and *e #e5ei)e+

So Phase Ve#o is the #eato#1 the desi#e to $i)e1 and ha!!il" #e5ei)in$ is Phase . in the 5"5le of

s!i#itualit"+ But the #eato# $a)e humans mo#e than a me#e desi#e to enOo"+ He $a)e us the desi#eto be5ome li,e Him be5ause *hat 5ould be bette# than bein$ li,e Him Be5ause bein$ li,e the

#eato# is e)en bette# than me#e #e5ei)in$1 Phase & is *antin$ to $i)e1 and in this 5ase1 it means

*antin$ to $i)e ba5, to the #eato#+

In Phase 21 *e Jthe 5#eated bein$s unde#stand that the onl" *a" to $i)e to the #eato# is to do

*hat He *ants be5ause the#e is nothin$ else *e 5an $i)e Him+ Be5ause He *ants us to #e5ei)e1

thats *hat *e do in Phase 2+ But note the diffe#en5e? this isnt li,e the #e5ei)in$ in Phase .+

He#e1 in Phase 2 *e #e5ei)e be5ause He *ants to $i)e1 not be5ause *e *ish to #e5ei)e+ 3u#

intention has 5han$ed f#om #e5ei)in$ fo# ou#sel)es to #e5ei)in$ fo# the #eato#+ This1 in

Kabbalah1 is 5onside#ed $i)in$+

Phase 2 5ould ha)e been the end of the !#o5ess if it hadnt been fo# this tin" issue 5alled the

thi#d sta$e+ We !#e)iousl" said that ou# $oal is not me#el" to be atta5hed to the #eato#1 but to

be5ome li,e Him+ This 5an onl" ha!!en *hen *e ha)e His Thou$hts1 *hen *e ,no* and

a5tuall" !a#ti5i!ate in the Thou$ht of #eation+ The#efo#e1 Phase 9 int#odu5es a ne* th#ill? the

desi#e to unde#stand the a5tual Thou$ht of #eation+ He#e "ou *ant to unde#stand *hat the $i)in$

is fo#1 *hat ma,es it !leasu#able1 *h" $i)in$ 5#eates e)e#"thin$1 and *hat *isdom it !#o)ides+

The fou# !hases and thei# #oot ea5h ha)e a se5ond name+ Phase Ve#o is also 5alled Keter1 Phase .

Ho#hma1 Phase &Bina1 Phase 2Tifferet o#Zeir $n,in JZ$1 and Phase 9+al#hut+ These

additional names a#e 5alled Sefirot JSa!!hi#es1 be5ause the" shine li,e sa!!hi#es+

Kabbalearn

The *hole business *ith the Sefirot ma" sound 5onfusin$1 but it is less so if *e #emembe# that

the" stand fo# desi#es+ Keter is the #eato#s desi#e to $i)e Li$ht J!leasu#e Ho#hma is ou#

#e5e!tion of the !leasu#eBina stands fo# ou# desi#e to $i)e ba5, to the #eato# Z$ is ou# desi#e

to #e5ei)e in o#de# to $i)e to the #eato# and+al#hut is ou# !u#e desi#e to #e5ei)e1 the a5tual #oot

of the 5#eatu#esus+

End Kabbalearn

(he *creen and the 6nli.el- E5am$leB

The #eato# did not instill in us the *ish to be li,e Him1 ho*e)e#+ In Phase 91 "ou de5ide that "ou

*ill #e5ei)e onl" if "ou unde#stand whythe #eato# *ants to $i)euntil "ou unde#stand *hats

in it fo# Him+


43/133

o# e:am!le1 ima$ine that "ou offe# to ta,e "ou# 5hild#en to the mall to bu" them *hate)e# the"

*ant+ Unli,el"1 $#anted+ No* ima$ine that the" sa" to "ou1 Wh" a#e "ou su$$estin$ that What

does that do fo# "ou If *e dont unde#stand *h" "ou a#e $i)in$1 *e#e not inte#ested in the

$ifts+ a# mo#e unli,el"+ This 5onditionin$ of not #e5ei)in$ fo# "ou#self is 5alled T(imt(um

J#est#i5tion+ It is the fi#st thin$ *e do to be5ome non


44/133

End Kabbalearn

The ad)an5ement f#om one de$#ee to the ne:t ha!!ens onl" *hen a !e#son has e:!e#ien5ed the

full measu#e of desi#e in the !#esent de$#ee1 *ith the !u#e intention to $i)e to the #eato#+ A

hi$he# de$#ee is 5ha#a5te#ied b" a $#eate# desi#e fo# !leasu#e and a st#on$e# intention to $i)e that

!leasu#e to the #eato#+

The smallest element in s!i#itualit" is 5alled Sefirabe5ause it shines li,e a sa!!hi#e+ We al#ead"

said that the#e a#e fi)e basi5 Sefirot? Keter1 Ho#hma1 Bina1 Zeir $n,in1 and+al#hut+ Ho*e)e#1

Zeir $n,inJZ$ is made of si: inte#nal Sefirot?Hesed1 Geura1 Tifferet1Net(ah1Hod1 and )esod+

So *hethe# *e tal, about the fi)e SefirotKeter1Ho#hma1Bina1Z$1 and+al#huto# about the

.' SefirotKeter1Ho#hma1Bina1Hesed1 Geura1 Tifferet1Net(ah1Hod1 )esod1 and+al#hutit

#efe#s to the same basi5 st#u5tu#e of .' Sefirot+

Ea5h fi)e Sefirot ma,e u! one0art(uf Jfa5e1 and fi)e0art(ufim ma,e u! one lam J*o#ld+

Inte#estin$l"1 the *o#d lam 5omes f#om the Heb#e* *o#d Ha%alama1 *hi5h means

5on5ealment+ The hi$he# the lam1 the less the#e isHa%alama Jof the #eato#+ So *hen "ou

$et to the Hi$he# Wo#lds1 too1 "oull ,no* *he#e "ou a#e b" seein$ *hats a#ound "ou and

5om!a#in$ it *ith the tou# $uidethe Kabbalah boo,s+

3ne of the me5hanisms of this !#o$#ession and de)elo!ment is the 5on5e!t of T(imt(um

J#est#i5tion1 *hi5h *e mentioned ea#lie#+ It *o#,s li,e this? if "ou ha)e a desi#e fo# obOe5t A1 but

a mu5h st#on$e# desi#e fo# obOe5t B1 then "ou# desi#e fo# obOe5t A $ets T(imt(umed J#est#i5ted+

o# e:am!le1 sa" "ou#e )e#" ti#ed and *ant to $o to slee!+ 8ou tu5, "ou#self in and 5uddle

unde# the *a#m blan,et+ Suddenl"1 someone ,no5,s on "ou# doo# and shouts that the#e is a fi#e

and that "oud bette# #un fo# "ou# life+ Natu#all"1 "ou# desi#e to sa)e "ou#self is st#on$e# than

"ou# desi#e to slee!+ At that moment the fati$ue )anishes as if it ne)e# e:isted+ In t#uth1 it does

e:ist1 and "ou *ill feel it a$ain *hen the dan$e# has !assed1 but the desi#e to li)e #est#i5ts it and5o)e#s it 5om!letel"+

Tu#nin$ ba5, to ou# to!i51 to mo)e f#om de$#ee : to de$#ee : [ .1 *e need to *ant de$#ee : [ .

mo#e than ou# !#esent : de$#ee+

In The Study of the Ten Sefirot1 Baal HaSulam sa"s that e)en thou$h+al#hut1 the Sefira that

#e!#esents the futu#e us1 *anted to #e5ei)e the #eato#s Li$ht )e#" mu5h1 she 5ouldnt+ +al#hut

didnt ,no* ho* to #e5ei)e the Li$ht *ith the intention to $i)e J#emembe# the mall e:am!le f#om

ea#lie# in this 5ha!te#+ Without the intention to $i)e1 she *ould be5ome diffe#ent f#om the

#eato# and1 the#efo#e1 se!a#ated f#om Him+ Be5ause she did not *ant to be5ome se!a#ated f#om

the #eato#1 she #est#i5ted he# desi#e to #e5ei)e so she 5ould sta" 5lose to the #eato#+

This is *h" the fi#st thin$ "ou must lea#n *hen ente#in$ the s!i#itual *o#ld is ho* to #est#i5t "ou#

e$oisti5 desi#es+ If "ou 5ant do that1 the doo#s to s!i#itualit" #emain 5losed1 *hi5h b#in$s us to

the Ba##ie#+


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46/133

(he *tart of the #limb

At the bottom #un$ on the s!i#itual ladde#1 *he#e "ou and I sta#t1 *e a#e dis5onne5ted f#om the

#eato#+ He#e1 the tas, is to #efu#bish ou# desi#e fo# s!i#itualit" and ma,e it a *o#,in$ )ehi5le to

d#i)e us u! the s!i#itual ladde# on5e mo#e+

All souls sta#ted out at bein$ one *ith the #eato#+ In a sense1 then1 "ou and I ha)e been

de)elo!in$ and #efu#bishin$ ou#sel)es fo# man" thousands of "ea#s+ In the f#ame*o#, ofKabbalah1 the last @1''' "ea#s ha)e been the 5ulmination of this !#o5ess+ No* the !#o5ess is

nea#in$ its end1 a time *hen all of humanit" is be5omin$ s!i#itual+ So lets loo, at the !#o5ess

and see ho* Kabbalah sho*s a *a" to $o about this s!i#itual !#o5ess+

(o)ards a #ommon *oul

Kabbalah !#o)ides a method fo# s!i#itual 5o##e5tion and s!e5ifies a @1'''

in the lite#atu#e as @1''' "ea#s+ Afte# thei# 5om!lete 5o##e5tion1 all souls #eunite into one

5ommon soul and sta#t *o#,in$ as a unified s"stem+ The 5onst#u5tion of this 5ommon soul binds

the indi)idual souls to$ethe# so that ea5h of them feels *hat all the othe#s feel+ This is the

a5hie)ement of absolute attainment1 5alled the End of o##e5tion+

The onl" thin$ ne5essa#" to emba#, on this s!i#itual Oou#ne" is the desi#e to do so+ No s!i#itual

!#o$#ess 5an !ossibl" o55u# in "ou if "ou do not *ant it befo#ehand+ At the s!i#itual de$#ee1

e)olution should be 5ons5ious and )olunta#"+

uestions su5h as Wh" am I suffe#in$ Whe#e does !ain 5ome f#om and *hat does it *ant of

me Is the#e a !u#!ose to suffe#in$ and Is it all *o#th*hile a#e useful if the !#edi5aments

$i)e "ou the sense to as, fo# di#e5tions on ho* to e)ol)e+ The" a#e e)en mo#e useful if "ou 5an

use them to in5#ease "ou# desi#e fo# s!i#itualit"+ When "ou be$in to as, "ou#self these ;uestions1

it is a su#e si$n that "ou)e be$un "ou# *a" u! the s!i#itual ladde#+

6$ the Ladder

The desi#e to be s!i#itual is the fi#st ste! u! the ladde#+ 8ou sta#t b" *antin$ to fulfill this desi#e1

and "ou *ill obtain it b" sim!l" as,in$ Jin "ou# hea#t+ As,in$ to be mo#e s!i#itual is 5alled

#aisin$+$N JA#amai5?+ayin Nukinemale Wate#+ Raisin$+$N is also 5alled a !#a"e#+

+$N1 o# desi#e to be mo#e s!i#itual1 5omes f#om t*o sou#5es? 3ne is "ou# o*n s!i#itual st#u5tu#e1

*eshimot+ These a#e the souls un5ons5ious #e5olle5tions of its !ast states+ The se5ond is the

en)i#onment Jf#iends1 boo,s1 films1 and all othe# media1 *hi5h enhan5es and s!eeds u! the +$N

that the*eshimot e)o,e+

Off Course

The en)i#onment 5an s!eed "ou u!1 but it 5an also slo* "ou do*n+ If "ou su##ound "ou#self *ith

!eo!le1 boo,s1 and media that do not a!!#e5iate s!i#itualit"1 Jthat is1 alt#uism1 "ou1 too1 *ill not

*ant it+ 3n5e "ou)e !la5ed "ou#self in a 5e#tain so5iet"1 "ou 5annot 5hoose "ou# thou$hts "ou

sub5ons5iousl" abso#b them f#om the en)i#onment+ The f#ee 5hoi5e *e do ha)e1 ho*e)e#1 is in

the en)i#onment itself+ hoosin$ the #i$ht en)i#onment *ill lead to o# f#om s!i#itualit"1 and

dete#mine ou# s!eed+


47/133

End Off Course

+ac. to the 0uture

If "ou #emembe# at the be$innin$ of the 5ha!te#1 *e stated that the Root *as the be$innin$1 at the

to! of the ladde#+ Althou$h it ma" seem li,e a 5ont#adi5tion1 its im!o#tant to #emembe# itbe5ause it means that "ou and I 5ontain the seeds of the Root *ithin usthe seeds of the #eato#1

if "ou *ill+

So the Root is both the be$innin$ of the 5"5le of s!i#itualit" and ou# ultimate $oal+ Ha)in$

fallen1 "ou and I see, to #e$ain the to!1 o# 5o##e5t ou#sel)es+ That #e;ui#es 5limbin$ the

s!i#itual ladde#1 f#om the ea#thl" *o#ld ba5, u! to the Root+ To unde#stand ho* to #etu#n to "ou#

Root1 "ou need to ,no* "ou# #oot and ho* "ou 5ame do*n f#om the#e Jthe *eshimot+ Ho* else

5ould "ou ,no* *he#e to #etu#n if "ou hadnt al#ead" been the#e in some *a" The eme#$en5e of

ne* desi#es1 ne**eshimot1 indi5ates that "ou a#e ma,in$ !#o$#ess1 ho* fast "ou a#e !#o$#essin$1

and if "ou#e on the best and fastest #oute+ In the end1 *e *ill all #ea5h the end of 5o##e5tion1 but

a 5o##e5t use of the*eshimot 5an sa)e us mu5h t#ouble1 time1 and effo#t+

8ou mo)e u! the ladde# ea5h time "ou in5#ease "ou# desi#e to be s!i#itual+ As "ou be5ome mo#e

s!i#itual1 "ou build on the last de$#ee of s!i#itualit" to a5hie)e the ne:t+ E)e#" time "ou in5#ease

"ou# need1 "ou# futu#e s!i#itual de$#ee #es!onds b" ele)atin$ "ou to it+ The 5"5le #e!eats itself

and mo)es "ou to be5ome mo#e li,e the #eato#+

3n5e "ou ha)e e:amined all "ou# e$oisti5 desi#es on the e$oisti5 le)el1 5alled this *o#ld1 a ne*

desi#ea!!ea#s+ This ne* desi#e is s!e5ial+ It is "ou# fi#st desi#e *ith a non


48/133

What Goes Around #omes Around

Life sho*s us that *e 5annot su#)i)e *ithout a suffi5ient numbe# of !eo!le a#ound1 to se#)e and

hel! !#o)ide fo# ou# needs+ Humans a#e so5ial bein$s1 and so5iet" is li,e a ma5hine *he#e ea5h

indi)idual in li,e a *heel1 lin,ed to othe# *heels+ A sin$le *heel 5annot mo)e b" itself+

Ho*e)e#1 it Ooins the motion of all the othe# *heels and hel!s the ma5hine !e#fo#m its !u#!ose+

If the *heel b#ea,s1 the !#oblem is not the *heels !#oblem1 but the !#oblem of the *holema5hine be5ause the b#o,en *heel sto!s the ma5hine f#om #unnin$+ It tu#ns out that *e a#e not

e)aluated fo# *ho o# *hat *e a#e1 but fo# the ,ind of se#)i5e *e do fo# so5iet"+ A bad !e#son is

onl" as bad as he o# she ha#ms the !ubli51 not be5ause he o# she didnt !e#fo#m u! to the le)el of

some abst#a5t )alue of $ood+

On Course

In Kabbalah1 the 5olle5ti)e $#ou! and the indi)idual a#e t#eated as one and the same+ What is

$ood fo# the *hole is $ood fo# the indi)idual1 and )i5e )e#sa+ The#efo#e1 a ne$ati)e so5iet" ha#ms

the indi)idual1 and a !ositi)e so5iet" benefits the indi)idual+

End On Course

Good and bad att#ibutes and deeds a#e $ood o# bad a55o#din$ to *hethe# the" benefit the !ubli5+

If a !a#t of the $#ou! does not 5ont#ibute its sha#e1 those indi)iduals not onl" ha#m the 5olle5ti)e1

but the"1 too1 a#e ha#med+ This is *h" a ne$ati)e so5iet" ha#ms the indi)idual+

Li,e*ise1 a $ood so5iet" benefits the indi)idual+ Indi)iduals a#e !a#t of the *hole1 and the *hole

is not *o#th mo#e than the sum of its indi)iduals+ In Kabbalah1 the 5olle5ti)e and the indi)idual

a#e one and the same+

3ne of the ,e" ideas to unde#stand about Kabbalah is that !eo!le *ill 5ome to see that thei# o*n

benefit and the benefit of the 5olle5ti)e a#e the same+ As !eo!le #ealie that1 the *o#ld *ill be

mu5h 5lose# to its full 5o##e5tion+

Kabbalah e:!lains that ou# e:!e#ien5es a#e !e#sonal1 but the" a#e des5#ibed in $ene#al te#ms that

a!!l" to e)e#"one+ o# e:am!le1 *e all a$#ee that blood is #ed *hen *e loo, at it1 but *e ea5h

e:!e#ien5e it )e#" diffe#entl"+ Some !eo!le faint at the si$ht of blood1 some sa" oolQ1 and

some sa" U$hQ

n a :utshell In the s!i#itual 5"5le1 ou# souls sta#ted at bein$ li,e the #eato#+ Then the" 5limbed

do*n the ladde#1 and no* *e must t#a)el u! it and be5ome li,e Him a$ain+

#ossin$ the ba##ie# into the s!i#itual #ealm is done onl" th#ou$h a 5ons5ious desi#e

to be li,e the #eato#+

Kabbalah allots @1''' "ea#s fo# all souls to a5hie)e 5o##e5tion1 *hi5h 5an be

e:!e#ien5ed as a Oo"ous and e:5itin$ Oou#ne" o# as an o#deal+


49/133


50/133

ha!te# Ei$ht? Settin$ the Sta$e fo# Man

>ust the Gist

The fi)e *o#lds and the *o#ld *ithout end

The #eato#s *ish in 5#eatin$ us

Adam1 E)e1 and thei# #elationshi! *ith the #eato#

Man" !eo!le1 one soul1 one 5o##e5tion

This 5ha!te# is the hea#t of the boo,1 the 5o#e of Kabbalah+ He#e1 *e fo5us mo#e on the indi)idual

in the !#o5ess and less on de$#ees1 *o#lds1 and0art(ufim+ When "ou lea#n it1 "ou *ill $#as! the

essen5e of the Kabbalisti5 Oou#ne" to*a#d s!i#itualit"1 and ho* Kabbalah !#o)ides a *a" fo#

humanit" to 5o##e5t itself fo# the $ood of all+

0ive Worlds, and :one Real

As *e)e mentioned in ha!te# 01 the#e a#e fi)e s!i#itual *o#lds?$dam Kadmon1$t(ilut1Beria1

)et(ira1 and $ssiya+ The onl" thin$ that is #eal is the *o#ld of !in Sof JNo End+ We also

e:!lained that the *o#d lamJWo#ld 5omes f#om *o#dHa%alamaJ5on5ealment+ The#efo#e1 the

*o#lds a#e in5om!lete a!!ea#an5es of the #eato#+ The onl" !la5e *he#e He is 5om!letel"

#e)ealed is the#efo#e the *o#ld of!in Sof1 *he#e the#e a#e no limitations1 hen5e the name!in Sof1

no end to ou# !e#5e!tion of the #eato#+

Spiritual Sparks

All the *o#lds1 U!!e# and lo*e#1 a#e 5ontained *ithin+

Ra) 8ehuda Ashla$1 Int#odu5tion to the P#efa5e to the Wisdom of Kabbalah


The U!!e# Wo#lds affe5t obOe5ts in the *o#lds belo*1 as all the *o#lds a#e essentiall" the same

#ealit"that of!in Sof+ o# e:am!le1 if "ou thou$ht about doin$ somethin$1 and ,ne* fo# 5e#tain

that that thou$ht *ould 5ome t#ue1 then "ou# !lan *ould be e:!e#ien5ed as e:istin$ in "ou1 e)en

befo#e the thou$ht has a5tuall" been 5a##ied out+ 3u# bod" ,no*s this !#o5ess )e#" *ell this is

*h" the stoma5h !#odu5es di$esti)e Oui5es befo#e the food a5tuall" $ets the#e+ In that sense1 thethou$ht of eatin$ is a hi$he# *o#ld1 *hi5h 5#eates the lo*e# *o#ld *he#e the eatin$ o55u#s+ But in

both *o#lds the e)ent Jsubstan5e is the sameeatin$+ Be5ause ou# thou$ht is not limited1 "ou

5ould sa" that it is in the *o#ld of!in Sof1 and ou# bod" is in one of the lo*e# *o#lds+

Kee! in mind that althou$h Kabbalah s!ea,s onl" about the s!i#itual *o#lds1 it uses !h"si5al

e:am!les1 su5h as eatin$1 to e:!lain them+ Althou$h the e:am!les a#e used to unde#stand how

thin$s *o#, in s!i#itualit"1 dont be misled into thin,in$ that the#e is !h"si5al eatin$ Jas in the

last e:am!le in s!i#itualit"+


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No* hold ti$ht1 be5ause *e#e about to !lun$e dee! into the hea#t of man? the b#ead of shame is

the mothe# of all shames+ It is an e:!e#ien5e unli,e an"thin$ in this *o#ld+ It is a bu#nin$

sensation that has onl" one name fittin$ fo# it? Hell+ But dont *o##"1 in Kabbalah no bad 5omes

*ithout its 5om!ensation and #e*a#d immediatel" follo*in$+

The main diffe#en5e bet*een ou# J*o#ldl" shame and the Js!i#itual b#ead of shame is that in ou#

*o#ld *e a#e ashamed of not meetin$ so5iet"s standa#ds1 and in s!i#itualit" *e a#e ashamed of

not meetin$ the #eato#s standa#ds+

Ima$ine that "ou suddenl" dis5o)e#ed that the enti#e uni)e#se1 f#om befo#e the Bi$ Ban$ until the

end of all time1 is ,ind1 $ene#ous1 and $i)in$+ Sound $#eat No* ima$ine that "ou also dis5o)e#

that the#e is onl" one element in it thats selfish and *ants to use e)e#"one and e)e#"thin$ else+

Well1 that must be the de)il+ No* ima$ine that "ou dis5o)e# that this e)il de)il is "ou+ What

*ould "ou do

3f 5ou#se1 no !e#son 5an bea# it+ Then1 to to! it all off1 "ou dis5o)e# that the e)il is not in "ou#

bod"1 its in "ou# soul1 in "ou# desi#es1 so e)en if "ou 5ommitted sui5ide "oud still be e)il1

be5ause no $un 5an !ut an end to "ou# soul+

Natu#all"1 *hen "ou dis5o)e# somethin$ li,e that1 the last thin$ "ou *ant is to #emain "ou#self1

and the thin$ "ou *ant most is to be a $i)e# li,e the #eato#+ And the minute "ou *ant it1 "ou $et

it+

No* "ou ,no* that the T(imt(um isnt a #est#i5tion im!osed on "ou+ It is the #esult of "ou# o*n

*o#, of stud"in$ "ou#self+ It is also a )e#" #e*a#din$ and !leasu#able e)ent be5ause it is the fi#st

time "ou #e5ei)e the abilit" to a5tuall" besomethin$ else+ 8ou 5an 5hoose not onl" bet*een t*o

o!tions in this *o#ld but also bet*een t*o enti#el" diffe#ent ,inds of natu#e+ When "ou 5hoose

one1 "ou# senses *ill sho* "ou ou# *o#ld and *hen "ou 5hoose the othe#1 "ou# senses *ill sho*

"ou the s!i#itual *o#ld+ But "ou *ill be able to 5hoose bet*een them and e)en Oum! ba5, and

fo#th f#om one to the othe# *hene)e# "ou *ant+

0or


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=ont let all the names in Kabbalah 5onfuse "ou the" #efe# to eithe# besto*al o# #e5e!tion+

#eato#1 Li$ht1 Gi)e#1 Thou$ht of #eation1 Phase Ve#o1 Root1 Root Phase1 Bina1 and othe#s

des5#ibe the desi#e to besto*+ #eatu#e1 Kli1 #e5ei)e#s1 Phase 3ne1 and +al#hut a#e some

e:am!les of the desi#e to #e5ei)e+ The#e a#e so man" names be5ause of the subtle diffe#en5es in

ea5h+ But in the end1 the" all #efe# to besto*al o# #e5e!tion+

End On Course

+al#hutbe$an to #e5ei)e the Li$ht in fi)e !#ima#" 5ate$o#ies+ ust li,e the )isible Li$ht is made

of th#ee basi5 5olo#s#ed1 $#een1 and blueS!i#itual Li$ht is made of fi)e basi5 Li$htsNefesh1

*ua#h1Neshama1Haya1 )e#hida+Nefesh is the smallest Li$ht1 and )e#hida is the $#eatest+

3n5e+al#hut #e5ei)es the abilit" to s!lit the Li$ht into fi)e se5tions1 she be$ins to #e5ei)e ea5h

of them1 but onl" as lon$ as she 5an do that *hile thin,in$ of the #eato#+ Ea5h time she #e5ei)es

a diffe#ent Li$ht of the fi)e1 she builds a s!e5ial 0art(uf to #e5ei)e it+ Thus1 she 5om!letes he#

abilit" to sense the #eato# at a 5e#tain de$#ee b" e:!lo#in$ the fi)e Li$hts as mu5h as she 5an

*ithout thin,in$ of he#self+ And be5ause the#e a#e fi)e su5h Li$hts1 ea5h s!i#itual *o#ld 5ontainsfi)e0art(ufim+

No* "ou also unde#stand *h" ea5h su5h !hase is 5alled lam J*o#ld1 meanin$ 5on5ealment+

This is the le)el to *hi5h+al#hut 5an ba#e to enOo" the #eato#s !leasu#e *ithout thin,in$ of

he#self+ Natu#all"1 the hi$he# the *o#ld1 the $#eate# is +al#hut%sabilit" to enOo" the #eato#s

Li$ht+ This is also the $#eat #e*a#d that 5omes *ith #ea5hin$ the *o#ld of !in Sof JNo End

the#e a#e no limitations on #e5e!tion of the #eato#s !leasu#es+

On Course

Kabbalah as5#ibes ea5h element in s!i#itualit" a $ende# ta$ an element 5ant be neut#al1 but it 5an

s*it5h bet*een $ende#s+ In $ene#al1 an"thin$ that $i)es is 5onside#ed male and an"thin$ that

#e5ei)es is 5onside#ed female+ Also1 ea5h entit" 5ontains male and female elements *ithin it1 and

uses them a55o#din$ to need+ So althou$h e)e#"thin$ has its basi5 $ende#1 it 5an fun5tion as its

o!!osite se: *hen the need a#ises+

End On Course

(he #onstruction Wor.ers

The s!i#itual *o#lds ha)e *hat 5ould be 5alled a tea5hin$ me5hanism built into them+ The" 5an

tea5h "ou ho* to di#e5t "ou# desi#e to $i)e ba5, to the #eato#+ Althou$h the" #un on auto

meanin$ the" unfold as a ne5essa#" 5ause and effe5t !#o5ess1 the $uidin$ !#in5i!le in ea5h of

them is I *ill not #e5ei)e unless its fo# the #eato#+ When a !e#son ente#s the s!i#itual *o#lds1

this is *hat the s!i#itual *o#lds tea5h him o# he#? ho* to thin, mo#e of the #eato# and less of

him o# he#self+


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The s!littin$ ha!!ened in the follo*in$ *a"? *hen all the desi#es in $dam ha *ishon had a

5ommon intention to besto* u!on the #eato#1 the" *e#e united as one+ When the intention in the

desi#es *as #e)e#sed into an aim fo# self


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ha!te# Nine? Unlo5,in$ the Lan$ua$e of Kabbalah

>ust the Gist

Its all about the fo#5es

Unde#standin$ the Lan$ua$e of the B#an5hes

Ne* meanin$s of old sto#ies

=em"stif"in$ the lan$ua$e of The Zohar

To unde#stand Kabbalah te:ts1 "ou ha)e to unde#stand the lan$ua$e that its *#itten in+ No1 "ou

dont ha)e to lea#n Heb#e*1 but "ou do need to unde#stand the *a" Kabbalisti5 te:ts use sto#ies

to !#esent ideas+ Sto#ies about !eo!le and the *o#ld be5ome meta!ho#s fo# 5on5e!ts and ideas in

the U!!e# Wo#lds+

The lan$ua$e of Kabbalah des5#ibes ho* fo#5es f#om the U!!e# Wo#lds a5t on the obOe5ts of this

*o#ld+ Sto#ies and the ideas behind them sho* ho* the uni)e#se is st#u5tu#ed+ When #ead in this*a"1 sto#ies about this *o#ldthe sto#ies in the Bible1 fo# instan5eta,e on ne* meanin$s+

In this 5ha!te#1 "ou sta#t to unde#stand ho* to unlo5, Kabbalah ,no*led$e+ 8ou see that the

#oots and b#an5hes of Kabbalah lan$ua$e b#in$ out mo#e in the sto#ies than $ene#all" meets the

e"e+

Li.e Roots and +ranches

As *e)e e:!lained in ha!te#s 0 and (1 the *o#lds a#e 5#eated b" a se#ies of 5auses and effe5ts+

The#efo#e1 #oots#efe# to the s!i#itual fo#5es1 *hi5h 5#eate ou# *o#ld and the !eo!le in it+ The"

e:ist in the s!i#itual *o#lds be"ond this mate#ial one1 but the" influen5e and o!e#ate on ou#

*o#ld+

The #oots a#e li,e man" unseen fin$e#s !ushin$ and !#oddin$ a !ie5e of 5la"ou# e:isten5e

into a 5e#tain fo#m+ The" mold e:isten5e b" $uidin$ obOe5ts+ These obOe5ts that the s!i#itual

fo#5es1 o# #oots1 $uide a#e the b#an5hes+ The b#an5hes e:ist in this *o#ld+ The" ha)e mate#ial

e:isten5e+ E)e#" obOe5t in this *o#ld1 in5ludin$ "ou and me1 is a b#an5h of some s!i#itual #oot+

As thei# names indi5ate1 #oots and b#an5hes a#e 5onne5ted+ Li,e a t#ee1 one of them "ou see and

the othe# "ou dont1 "et both a#e 5onne5ted+

A t#ee o# !lant 5annot e:ist *ithout its #oots+ Thin$s that ha!!en to the #oots sho* u! in the !lant+

If the #oots dont #e5ei)e enou$h *ate#1 the !lant d#oo!s+ If the #oots a#e fe#tilied1 the !lant

$#o*s fulle#+

Kabbalearn

In Kabbalah1 e)e#" 5ause is 5onside#ed a #oot and e)e#" 5onse;uen5e of the 5ause is 5onside#ed a

b#an5h+ The #oots a#e also #efe##ed to as !a#ents and the b#an5hes a#e 5onside#ed thei#


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offs!#in$+ The ,e" 5on5e!t in Kabbalah is that *hat ha!!ens in the #oots *ill ha!!en in the

b#an5hes+

End Kabbalearn

Kabbalah des5#ibes the same me5hanism in !eo!le+ In the uni)e#se des5#ibed b" Kabbalah1 *hatha!!ens in the #oots sho*s u! in the b#an5hes+ ust as a !lant is affe5ted b" the 5ondition of its

#oots1 the fo#5es in the s!i#itual *o#lds influen5e !eo!le and obOe5ts in this *o#ld+

In ha!te# ( *e said that the elements in all the *o#lds a#e the same+ We said that the onl"

diffe#en5e bet*een them is in the s!i#itual le)el of the same elements? the hi$he# *o#lds 5ontain

mo#e alt#uisti5 elements and e)ents+ So 5lea#l"1 the obOe5ts of ea5h *o#ld #elate to the obOe5ts

Abo)e o# belo* it+ o#5es f#om one a!!ea# in the ne:t1 and so on1 thou$h in a ne* *a"+ The

hi$hest le)el1 the Root o# the Sou#5e1 5#eates and 5ont#ols the e)ents th#ou$h all the *o#lds1 do*n

to the b#an5hes in ou# *o#ld+

(he *ame but %$$ositeTo indi5ate the diffe#en5e in the ;ualit" of the substan5e in ea5h *o#ld1 the same elements in ea5h

*o#ld #e5ei)e diffe#ent names+ The U!!e# Wo#l

Eng o Ml Sefer Guide to the Hidden Wisdom

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