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Kabbalists Write about the Wisdom of Kabbalah.

    We did not heed the voice of the true prophets, the voice of the best of the sages of all the generations, the voice of the righteous and the Hassidim, the sages of morals, the sages of study and secrets, who were crying out loudly that the river of the practical study alone will ultimately run dry, unless we constantly draw into it the water of the wisdom of Kabbalah.

–The Rav Raiah Kook,
Orot (Lights), 101

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Using just a few texts from the Pentateuch as an example, we demonstrated how Kabbalah uncovers the secret meaning of the Bible. The meaning remains secret only until man embarks on Kabbalah studies, in the process of which he unearths all the secret meanings.

You already have some idea about the “language of branches” used by Kabbalists. We know that the worlds above and below are parallel to each other, and all that exists in the Upper world descends into ours. All events are conceived in the Upper world, and later descend into our world. Notably all descending powers and signals match a corresponding object of this world in a precise manner. There is not a single object in this world, or a single phenomenon, that does not result from the Upper world.

In defining a few essential terms in Kabbalah:

• Light – pleasure that fills creation.
• Place – will to receive in creation; this is the “place” for all the pleasure-light in it.
• Movement – each renewal of properties is called movement in the spiritual, for it separates itself from the previous form or property and receives its own name. This resembles part of a material object that detaches from it, budges and moves away from a previous place.
• Name – is an explanation of how the light that a name refers to can be attained. In other words, a name of the spiritual degree refers to methods and ways to attain a given degree.

Signals of the Creator

In Torah (Pentateuch), Moshe (Moses) explicates the science of attaining the Upper world. Yet it is virtually impossible for us to go beyond the numerous ancestral, historical, and various other details described there. We are incapable of seeing something more profound than these stories, to sense the secrets that Kabbalists claim are hidden there. Man may search for Bible codes and discover all sorts of dependencies there. There are millions of various connections between any given part of Torah because each part is connected with all the rest. People have counted the number of letters, words, expressions, blocks, and more. Recently using computer technology, tremendous work has been done in investigating the inner structure of Torah, the types of letters, and their parts. Ultimately it gives nothing to a person because he lacks the understanding of what stands behind each symbol, point, and curve of a letter, or combinations or certain transference of words.

Torah in its original is recorded as a single word without gaps. Later, this single word was divided into words. They in turn are divided into letters, and letters into elements. As a result, we come to analyze a letter: a dot and a line that comes out of it. The black dot on a white background refers to the source of light, that is, the light emanating from it. If the light descends from above downwards, that is, from the Creator towards creation, then a vertical line symbolizes this. A horizontal line symbolizes the Upper Force relating to the entire existence.

Basically the letters constitute all information emanating down to us from the Creator. All possible combinations of lines and points depend only on these two signals sent to us:

• personal signal that the Creator sends to man: a straight line;
• general signal that the Creator sends to man: horizontal line;
• various states between them.

This is how all the signals create a code, a correlation between man and the Creator. Notably, at each instant it could look differently, because at every moment the state of each soul looks different as well.

If a person receives correct instruction in apprehending Torah, then gazing at these symbols in each of their combinations, he sees his past, present, and future state. But in order to see that, it is not enough to simply read the text. The key to reading Torah correctly, as the instruction for entering the spiritual world, is the Book of Zohar. “Zohar” means shining. It contains commentaries on the five parts of Torah and explains what is concealed in the text of Moshe.

The Book of Zohar depicts all properties and combinations of light and vessel (Kli). Kabbalistic books can tell us what each element of a letter means. Each letter represents a certain state. As an example, my state today at this particular moment I’m tired, I sense something, have some thoughts that manifest somehow at the animalistic level; I’m healthy or sick; I’m in a less or more uplifted spiritual state, etc. If I examine and describe all of it, I will be able to express this using a certain symbol. This symbol is called a letter.

Black Letters on the White Background

Light in the worlds must have the limit of its propagation. However, in order to depict the acts of light, there has to be both a force that attracts it and a force that restricts it. These two forces have to act simultaneously. Similarly, only restriction enables us to receive any given sensation entering through our senses. This is because the surface of an object (sound, light, or any kind of wave) collides with our organ of perception, restricting its propagation, and thus allowing us to sense it.

White background is simple. This is light, which is invariable and thus unperceivable to us. Whatever we are capable of discerning can be expressed only by restricting the propagation of this white light. Different kinds, or levels of its restriction, are called letters. This is why we see four boundaries against the white background and attain only four restrictions. Regardless of language – Hebrew, Russian, Lithuanian, no matter which, any letter will consist of black light (yet uncorrected part) and white space onto which it is written. The letter is built on the contrast between black and white.

In this way, a letter expresses the measure to which the properties of the Creator differ from the properties of creation in our consciousness. Properties of the Creator are absolutely white and incomprehensible to us. In contrast, we rank and express the properties of creation in relation to the Creator according to the way we sense ourselves in relation to Him. This relation is what comprises the letters, symbols, and our comprehension as well. Consequently, it is the only means of perceiving ourselves, our dependence, and our dissimilarity from the surrounding light. We are incapable of sensing the states when there is only black (i.e. see just ourselves) or when there is only white (see only the Creator). Taking a closer look, we will realize that all our feelings and sensations are built on contrast, one against the other. Hence, using the alphabet, which exists in any language, we can describe our states, ascents, and descents.

In general, we could re-write the entire Kabbalah in any other language. However, upon attaining the World of Infinity, letters fade away since the black property in them, the property of creation, becomes equivalent to the light, the property of the Creator. If the desire has acquired a screen, it reflects everything from itself. In Hebrew it is called “Masach“.

The question arises: if the desires do not disappear, then how can we say that letters do? Letters disappear because a letter is built on sensing the difference between the Creator and creation. What does it mean, “dissolve”? The letters represent information about the Creator which becomes infinite, totally complete, and therefore no longer expressible in a form of restriction – in a form of letters. In other words, this is not dissolvent or disappearance. On the contrary, knowledge becomes so immense that it is impossible to depict or explain it by the means of our restricted language, as language itself is built on restriction.

Letters, symbols, and speech serve for conveying spiritual knowledge, and attainment. Every letter of every alphabet contains its spiritual meaning because people convey their sensations through books. Any sensation, not only human but animal as well, represents an unconscious perception of the Creator. Nobody understands this, but in reality when a poet for example, composes a verse portraying his love for a woman, children, the sun, light, or even in describing his suffering, he is expressing his impressions of the light that acts upon him, whether he wants it or not.

Question: Does a language play a significant role in the way the Kabbalistic information is conveyed?

This question basically asks if it is possible to convey spiritual notions and their meaning using different letters, or words of different languages. No, it makes no difference which language is used to transmit the spiritual notions since we are expressing our sensations. Listen, for instance, to cow’s moo and try to understand, feel what she is trying to “say”. What does her language mean? Meanwhile, at the animalistic level it expresses the sensation of nature, sensation of the Creator. And indeed, our current communication with each other, our words, expressions, exclamations, hails, and sighs are different ways of expressing our sensation of the Creator.

That which I feel is the light, my sensing the Creator, and if it seems to me that I perceive Him through you, through somebody else or from some inner space inside, it does not matter. Occasionally this is a correct sensation, because both inside and outside – all is the Creator. All is but the manifestation of the general force; this force is the only thing that exists besides the vessel-Kli-creation, and we refer only to it. All of us express the Creator’s way of influencing us, the way we perceive and sense the Creator, and our reaction to His influence. Thus it is not important which language we use.

The Book of Zohar is written in Aramaic, a spoken language of Mesopotamia. Kabbalists were able to freely express themselves using it. The Babylonian Talmud is also written in Aramaic, however it is already slightly different from Aramaic of the Book of Zohar, because it was different era by then. Simply, Kabbalists of that time lived in Babylon, and Aramaic was their spoken language.

Later on after the Greeks conquered ancient Judea, many Greek words were incorporated into Hebrew. We use a number of Greek terms, not just words but also definitions. In this instance, keywords are borrowed from the Greek language and this does not take away from the completeness of the conveyed information recounting the structure of the spiritual world.

Question: Why is Hebrew the language of Kabbalah?

The entire Kabbalah describes the degrees of becoming closer to the Creator, of perceiving Him. Kabbalists chose this particular language so that they could communicate with each other. They convey their knowledge in a form of words and symbols of our world, similar as mathematicians in our world express information using formulas, and musicians with the help of notes. Both Kabbalists, the one who writes and the one who reads, understand what is meant there, what these words imply in Kabbalah. The word is a code, which points to a particular spiritual object and its particular state. Reading a word, another Kabbalist can re-create this state, as a musician can re-create sound. In other worlds, a Kabbalist can sense what his colleague implies by this word. He can sense exactly what its author had in mind.

Language is just the recording of emotional information perceived as the influence of the light and delight. We do not need language for ourselves inside of ourselves, for they are feelings. However, when we want to convey our sensations to the others, we must clothe our sensations into something comprehensible to a person, to whom we want to convey our sensations. Language is clothing of sensations. It makes no difference which language it is. Simply Kabbalists chose Hebrew and presented all the information in it, using Aramaic – a bit of the spoken language of Mesopotamia.

The Book of Zohar easily utilizes “foreign” languages, used in the land of Israel at the time when the book was written (Greek, etc). We naturally follow Kabbalists and also use this language. I asked my Teacher Baruch Ashlag the same question and he told me that any language can be adapted to convey the spiritual information, however, because Kabbalists already described everything in Hebrew, had already composed the dictionary of “root and branch”, this language now is the basis of Kabbalah. Hebrew is considered to be a sacred language for it brings us to holiness, the properties of the Creator.

What basically do we want to express? We express human sensations. We can use the language of music, light, or any other language. Everything that enables us to express human sensations and human notions, that is, the process of perception, can be used as a language. We can tell about the spiritual using any language. The uniqueness of Hebrew is that the code is already given to us. But if there would be a Kabbalist who would fully master the roots of some other language, he would be able to do the same using any other language as well.

The forces that stand behind the Hebrew letters are subtly interconnected. The particular forms of the Hebrew letters express these links. However, we would be able to express these correlations in other languages as well. The shape of letters in other languages, originate essentially from the same root as Hebrew letters. However, they are altered since the connection between letters in other languages and the spiritual roots are different.

Question: How can we describe the sensations of someone who sensually exists in the world of Infinity?

Kabbalists have no way of describing the soul that exists at the level of Infinity, because we comprehend, accept, and sense all of our letters and ways of conveying information only within boundaries, not the Infinity.

Without boundaries, there are no sensations. Our perception is built on contrast: black – white, bitter – sweet, good – evil, pleasant – appalling, all of our sensations emerging at the juncture of two opposite forces. This resembles our measuring instruments, in that all of them are based on resistance. They always have some resisting spring in them and what gets measured is its resistance, which is equivalent to pressure exerted on it. Our sensations of every kind are built on such comparisons, as this is our nature. But when man begins feeling the Infinity, the unbounded reception for the sake of the Creator, this limit, so to speak, disappears. It becomes impossible to describe these sensations using symbols comprehensible to us, for all of them are built on contradiction, on collision, on emergence of some sort of boundary.

All the letters are composed out of black elements on the white background, meaning, they are built on contrasts, on left-right imprints, on limitations, and on transference. All letters are a precise portrayal of certain dots, heaping in certain directions. Without this, we simply don’t know what to feel and how to feel it. For this reason we are completely incapable of describing the existence beyond the world of Infinity and above. That is, we cannot speak about the Creator Himself; truly, we cannot as of now.

Copyright © 2006. Bnei Baruch. All rights reserved.

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With the tzitzit, as with the brass snake, “every one that is bitten, when he sees it he shall live.”

– Zohar III 175a.

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It’s not how much or how little you have that makes you great or small, but how much or how little you are with what you have.
(Rabbi Samson Raphael Hirsch – Horeb, Vol. 1, pg. 46)

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In a little seen item in the Jerusalem News, there was a major theft of a warehouse loaded with egg enriched dough. Unfortunately, this happened right before the upcoming Shabbat. This will force all of the bakeries to bake their Shabbat challahs with plain, white flour. Leading rabbis were quoted as saying that they are appalled by the rise in “white challah crimes.”

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When one studies Torah, he must bear in mind before Whom he studies. Sometimes on can actually distance himself from the Creator through [improper] Torah study. Therefore, one must be aware of this at all times.

(Tzava’as HaRivash 54).

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ON THE IMMANENCE OF G-D

R’ Pinchas said: “‘If a man fulfills the commandments of the Torah, such as the commandment of the phylacteries, and says the formula prescribed by the Kabbalists, namely, “In the name of all Israel [I am doing this]” then he lifts up the whole universe to its “root” above, for the world is really G-d Himself, like the locust whose clothing is part of its own self [i.e. its own wings garb its body]. Therefore, he annihilates [by his action] the [outward] existence of the whole universe. And if we see that in spite of all this the world is still there, it is because the vital energy of G-d is always active and the world is incessantly renewed.’ In contrast, then, to classical Kabbalistic theurgy, where mitzvot transform the G-dhead’s inner state, for Hasidism, mitzvot transform the worshipper’s field of vision” ^*

^*Midrash Pinhas, 1872, 9b, 60 (A), cited in Devekut, or communion with G-d, by Gershom Scholem, in Essential Papers on Hasidism: Origins to Present, edited by Gershon David Hundert, p. 296 (B)

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Kabbalists Write about the Wisdom of Kabbalah.

    As long as orthodoxy insists on saying, “No! Only Gemarah and Mishnah, no legends, no ethics, no Kabbalah, and no research,” it dwindles itself. All the means it uses to protect itself, without taking the true potion of life, the Light of the Torah in its internals, beyond the tangible and obvious—the revealed in the Torah and Mitzvot—are utterly incapable of leading to its goal in all the generations, and especially in our generation, unless accompanied by expanding the many spiritual roots.

–The Rav Raiah Kook,
Igrot (Letters), Vol. 2, 232-233

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The Point in the Heart

Anyone who longs to attain the attributes of the Creator and unite with him is called Yehudi (Jewish); from the Hebrew word Yechudi (unique), to signify the act of unification. It depends solely on one’s desire, and the Creator gives that from above. If a person has that desire, then Kabbalah deals with its realization. If there is no desire, that person will never approach Kabbalah in the first place. That is why there is no coercion in spirituality and there is no commitment to practice it, but only those who have a desire, which testifies to the fact that one’s time has come to draw near the Creator.

All the souls are parts of a single collective soul, but each of them develops at its own pace. That is why there are souls that demand spiritual development right now, and then there are souls, which do not. Most souls are still developing within the framework of our world.

One cannot impose upon oneself the desire for spirituality. He whishes for different things in this life, and at a very unexpected moment in his life a desire for spirituality awakens in him. It is called “a point in the heart,” a seed, the fetus of the soul. When that happens he begins to look, until he finds the wisdom of Kabbalah.

If a person is still at the stage when he hasn’t come to realize where he should proceed and why, but only feels a vague desire for spirituality, it might take years and perhaps lifetimes, before he comes to Kabbalah, and only to Kabbalah. That will be the case with the whole of mankind, as the prophet says: “for they shall all know Me, from the least of them unto the greatest of them” (Jeremiah 31, 33). That is why imposing the wisdom of Kabbalah on anyone is simply impossible.

In order to find the few suitable ones to advance in spirituality, the Baal Shem Tov established the entire movement of the Hasidut. It is said about that: “A thousand go into a room… …and one comes out to teach,” meaning discovers the light, the Creator.

The movement of the Hasidut did not replace the Kabbalah. Alongside the Hasidut came about the movement of the Mitnaggedim (opposition to Hasidut), but they were both religious movements. The Kabbalah, however, is not a religious movement, but a science. A wisdom that goes above religion, hence the name “The Wisdom of Kabbalah.”

The Kabbalah is a science that studies the system of creation, the way it was formed, the root of its essence and its structure. It examines how the Creator conducts this system, and how creation should correct itself in order to rise to the degree of the Creator, which is in fact the purpose of creation. Kabbalah is a science that deals with nearing the Creator, whereas religion simply indicates to people what they should do with the protein bodies of our world.

The wisdom of Kabbalah has no connection with any popular religious movements. The Hasidut was created in order to help the Jewish orthodox person integrate a certain amount of spiritual intention in the performance of the physical mitzvot (precepts). However, the founder of the Hasidut, the Baal Shem Tov, was first and foremost a Kabbalist of the highest degree. He therefore established the Hasidut as a popular movement in order to select out of the mass the few who had the desire and the ability to become Kabbalists.

This way he managed to find disciples who later became the first Admorim (Jewish masters and teachers), who went on to establish their own trends in Hasidut. The task of the movement was to select the ones who wanted to attain the Creator from the collective and render certain support to the general public.

A Kabbalist is a person who studies the system of creation through inner efforts, called “work.” He observes deeply into himself and performs actions called “corrections.” This way he climbs the ladder of the spiritual worlds to the end of correction, to complete equivalence of form with the Creator and total adhesion with him.

That can only be attained through the wisdom of Kabbalah, and only a person who has already been awakened to spirituality can come to that. The Baal Shem Tov assumed that if he imparted the public with a basic knowledge in the wisdom of Kabbalah through the movement of Hasidut, the ones who really did want to attain the Creator would finally come to him. All people will eventually come to feel that they need spiritual elevation, but it is a gradual process.

All ailments and pains in the world stem from misusing the will to receive. Hence, all one needs is the knowledge of how to use one’s spiritual and corporeal desires correctly.

The wisdom of Kabbalah explains to man how to use his desires in the most effective way to benefit himself, his family, and the whole of mankind now and for all times.

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Said Rabbi Shimon bar Yochai: When a person rises in the morning and dons the tefillin and tzitzit … the Divine Presence dwells upon this person and proclaims: “You are My servant, Israel, in whom I will be glorified!”

– Zohar Chadash, Terumah 41d.

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(Rebbe Nachman of Breslov)

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The rabbi in my son’s Talmud class at Yeshiva was always so engrossed in the text being studied that he never looked up. He would call on a student for translation and explanation, and, without realizing it, he often chose the same student day after day. Out of respect, the students would never point this out to him. After being called on four days in a row, a student named Goldberg asked advice from his friends. The next day when the rabbi said “Goldberg, translate and explain.” Goldberg replied, “Goldberg is absent today.” “All right,” said the rabbi. “You translate and explain.”

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For oneself, one must always maintain a critical eye; for others, never.

(Sippurei Tzaddikim 24, 1).

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ON THE IMMANENCE OF G-D

“Rebbe R’ Pinchas spoke of the physical reality of millions of parallel worlds, long before it meant anything in physics or math. There is a word from him where he says that he believes with full faith that there are worlds that are now at every stage of creation, including some where the Maamad Har Sinai (Reception of the Torah) is happening right now” ^*

^*Per Yosher Dovor, personal communication, 5/20/2008

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Kabbalists Write about the Wisdom of Kabbalah.

    The young, or those who find themselves heavy and of little desire for the Inner Light, must, at the very least, make it a rule to dedicate one or two hours a day to the wisdom of truth. In time, their minds will broaden and abundant success will unfold on their study of the essence of the Torah, as well, and their strength in scrutiny will mount and grow with pure ideas and broadening of the mind.

–The Rav Raiah Kook,
Igrot (Letters), Vol. 1, 82

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In the End of Days

Kabbalah explains that in the end of days, the light of the Creator will become apparent not just to one people, but also to the whole of mankind. And then all the people will see and appreciate their attributes for what they really are. That will bring about the correct situation both in our earthly lives and in spirituality. Every one will behave correctly; will be freed of concern for him alone and will unite in one common aim to equalize with the Creator. The necessary condition for this is to come to a situation where each person will have only one desire, to discover the Creator. Only then will the Creator actually be revealed. One can attain it only on condition that man discovers the Creator with his own strength.

The collective discovery of the Creator will only occur in the end of days, but we are not far from it. There is, however, an individual revelation of the Creator as well. It happens when man discovers the Creator for himself, through a great indefatigable effort in the special method of the Kabbalah. And until the collective revelation of the Creator, he rises in the spirit by himself and lives in the future state of mankind.

But even when he rises to the degree of the sensation of the Creator, he still helps others attain the sensation of the Creator for themselves. Hence the importance of the circulation of the wisdom of Kabbalah for everyone, so that people will know that there is such a thing, to learn Kabbalah and discover the Creator for themselves. By living in both worlds they will attain the degree of perfection and eternity – the endless delight.

We don’t have to wait for the end of time in order to attain that situation, because our situation is already the lowest possible spiritual degree.

We can rush the good times and bring them sooner, not by making dreadful mistakes and horrible torments, but by the attainment of power, a supreme power through the wisdom of Kabbalah. We must act so that the whole of mankind wakes up and understands how a better life can be attained. The revelation of the light is the force that can correct the whole world.

The wisdom of Kabbalah has nothing to do with religion, it is above it, and was created for the whole of mankind. Because of that it is worthwhile to spread the wisdom of Kabbalah throughout the world, until the words – “for they shall all know Me, from the least of them unto the greatest of them” (Jeremiah 31, 33) come true. And that can be attained only through the wisdom of Kabbalah.

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Whoever observes the mitzvah of tzitzit, it is considered as if he has observed the entire Torah.

– Pesikta Zutreta Shelach.

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(Rebbe Nachman of Breslov)

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Moishe walks into a post office to send a package to his wife. The postmaster says, “This package is too heavy, you’ll need another stamp.” Moishe replies, “And that should make it lighter?!”

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