In our original state, we are in equivalence of form with the Creator, experiencing unbounded fulfillment, eternity and perfection.
We are destined to return to our original state, and there are two paths leading there: (1) the path of pain, and (2) the path of light and transformation.
The path of pain is our unconscious development. Humanity’s entire history to date has been via the path of pain, where we are unaware of how we are being developed. On the path of pain, we experience suffering through our lack of awareness, our lack of equivalence with the force that is guiding us.
The path of light is the path by which we discover our own nature and the nature of the force that is guiding us. We come to understand what it is, where we came from, where we are headed, and learn from this force in order to move toward the source of pleasure and alleviate suffering.
I write only to evoke the hearts of disciples of sages to engage in the study of the internality of the Torah and to study the Holy Zohar as diligently as the Mishnah and the Gemarah. Yet, not all are ready for it by the nature of their souls. Hence, one who is not capable, and whose heart is keen, should certainly prolong the quip in Mishnah and Gemarah. But one who is capable of delving in the wisdom of Kabbalah, should dedicate the greater part of his study to know his Maker.
Posted on December 29th, 2010 at 1:11 pm, by Rav Michael Laitman.
Just reading The Zoharbrings many results; it evokes various phenomena and changes in a person. A person does not understand what he reads, but he tries to understand it, driven by his nature, even though from the point of view of Kabbalah this is not necessary at all. He may read it with the right intention or one that is not so correct.
In any case, the book works on him, influencing him so he advances. He cannot avoid feeling the changes inside. He should only keep returning to this book as often as possible, read it every chance he gets, and stay connected to it in some way.
Then he will see that this book is built in such a way that it creates for him a picture of reality parallel to his current reality, and he starts to slightly shift between them. Instead of the superficial story he imagines something beyond this reality. That is how The Zohar works inside a person, creating new qualities of perception inside him.
An elderly Jewish couple, heading to Hawaii for their vacation, got into an argument about the correct pronunciation of Hawaii. He was sure it was Havaii, but she maintains that it was Hawaii. As soon as they landed they asked the first person they saw, “Would you mind telling me the name of this island?” “Havaii!” the man replied. “Thanks”, answered the man. “You’re Velcome,” the man replied.
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“’Can a man hide in secret places and I not see him?’ declares G-d” (Yirmiyahu 23:24). The Baal Shem Tov rendered this interpretively: A person can hide in secret places–but as long as he is an “I” in his own perception, G-d will not look at him [so to speak].