Introduction to the Book of Zohar. Items 6-12
6. Our sages said: “The Creator created the world for no other reason, but to bestow delight upon His creatures (i.e., the sages, who attain the Creator, know His thoughts). Here is where we must place our mind and heart, for it is the final aim of the act of the creation of the world.
The Baal HaSulam says that one sentence “The Creator created the world to bestow delight upon His creatures” contains the thought, the act, and the end of the creation. Apparently, that is why he suggests that we should reflect on this phrase. What he actually means is that at the beginning, in the middle and at the end of all the actions that take place in the world, however noble or mean they may seem, on all their levels and in all their combinations, they pursue only one goal: to bestow delight upon the creatures. There is no other motive in any of the Creator’s actions.
In addition, we must bear in mind that, since the thought of creation is to bestow to His creatures, He had to create in the souls a great amount of desire to receive that which He had thought to give. For the measure of any delight depends on the measure of the will to receive it. The greater is the will to receive, the greater the pleasure, and the lesser the will, the lesser the pleasure from reception.
We know it from our own experience in this world. I may sit at a table beautifully laid with most exquisite delicacies, but I can enjoy it only to the extent of my desire. Therefore, we say that the Creator’s light fills the entire creation. We are inside this ocean of light, and we shall feel it only in our desire for this light, for its property, for the delight of bestowal.
It is quite natural that if we do not feel anything now, it means that we have no desire whatsoever for this light of bestowal. Nevertheless, the Creator preinstalled in us an enormous desire to receive delight perfectly matched to His desire to bestow.
Therefore, the thought of creation itself dictates the presence of an excessive will to receive in the souls, to fit the immense pleasure that the Creator thought to bestow upon them. For the great delight and the great desire to receive must go hand in hand.
7. Once we have learned that, we have come to understand the second inquiry to its fullness, and with complete clarity. For we have learned what is the reality that one can base clear decisions on, that is not a part of His essence, but constitutes a new creation. Now that we know for sure that the thought of creation is to bestow to His creatures, He necessarily created a measure of desire to receive from Him the bounty and delight that he had planned for them. Thus, we see that the will to receive certainly was not a part of His essence before He had created it in the souls, because He can receive from no one. He created a novelty that is absent in Him.
Along with that, we understand, according to the thought of creation, that there was no need to create anything more than the will to receive. For this new creation is sufficient for Him to fulfill the entire plan – to bestow delight upon someone (if this someone exists as a will to receive pleasure). Since the Creator’s desire is to bestow delight, He is in need of a will to receive delight. We happen to represent this will.
However, all the filling in the thought of creation, meaning all the benefits He had planned to render us, stem directly from His essence. They are emanated from His very first thought – to create beings and bestow delight upon them.
He has no need to recreate them, since they are already extracted from the great will to receive that is in the souls. Thus, we clearly see that the whole matter of the renewed creation, from start to end, is only the "will to receive".
This is all we can imagine, except the perceived pleasure, i.e., the Creator Himself. Consequently, whatever or whomever we may speak about, on any levels of development (still, vegetative, animal and human nature), whether fields, bodies, emanations, spirits, or anything that exists in our world and in all the others (from tiny insects to vast galaxies), be it information, force, plasmic or other forms of creation – they are all created and constitute no more than a desire to receive pleasure.
There is nothing like it in the Creator; He made it out of nothing, sustains and fills all. Our life is but the Creator’s microscopic filling. We are filled with one billionth of His light and we call it our life.
If we perceive Him clearer, we will feel Him, not what He emanates. We will then define ourselves as being in the spiritual world. That is, all that happens in us is a result of our sensation of the Creator. We should never forget about it, because our life, thoughts and everything good or bad in our hearts and minds is no more than the sensation of the Creator.
Therefore, if we wish to change our state, we just need to change our connection with Him, reach a different level of contact with Him.
8. After the previously mentioned, we have come to understand the third inquiry. We wondered how it was possible to say about souls that they were a part of the Creator, like a stone that is carved from a rock. There is no difference between them except that one is a 'part' and the other is a 'whole'. It seemed strange: it is one thing to say that the stone that is carved from the rock becomes separated by an axe made for that purpose, but can you say that about the Creator’s essence? In addition, with what were the souls divided from His essence and excluded from the Creator to become creatures? From the above we clearly understand that, just as an axe cuts and divides a physical object in two, so the spiritual change of form divides it in two.
If a certain property of mine begins to change with regard to another property, this transformed attribute instantly (to the extent of the inconsistency between the two properties) begins to move away from the original one and may even become opposite to it. This is how the souls are separated from the Creator.
That is, the Creator originally created a desire, filled it with Himself, whereupon it started moving farther and farther away from Him, until it became completely opposite to Him.
For example, when two people love each other, we say that they merge with each other as one body. When they hate each other, we say that they are as far from one another as the east is from the west. However, it is not a question of near or far in this case.
We define people in our world as close or distant to one another by the proximity between their bodies. On the other hand, we may speak about affinity or estrangement between the souls.
Here the matter concerns the equivalence of properties, when each loves what the other loves and hates what the other hates (i.e., if they refer to all of their qualities in the same way), they become lovers (similar in their properties) and merge with one another. If there is some change of form between them, meaning that one of them likes something that the other hates, then to the extent that they differ in form, they become distant and hateful to one another. And if, for example, they are opposite in form, meaning that everything one likes is hated by the other, and everything he hates is liked by the other, they are deemed as far away from each other as the east is from the west, meaning from one end to the other.
There is not a single common property that would connect them. No contact is possible unless these properties partially coincide. Sometimes people quarrel, then they make up. This way they test the contact between them, share various properties, both similar and dissimilar.
If they are opposite, there is not even the slightest chance for a contact. Such is our initial contrast with the Creator today.
The revelation of the Creator within us is the purpose of our studies.
9. Thus, in spirituality, the dissimilarity of properties acts as an axe in our world, dividing the material. The degree of divergence is determined by the measure of dissimilarity of properties.
I need not pay attention to anything else - neither to my parameters, nor to the parameters of the Creator, nor to any additional conditions. I should think only of one thing: "How can I more closely resemble Him? To that extent I shall discover Him and I shall feel His filling in me. In that measure I shall receive the sensation of pleasure, light, life, eternity, and perfection”.
And from here we will understand that, since the [egoistical] desire to receive pleasure is inherent to souls, and as it is already discovered by us that this property is not completely present in the Creator, we can conclude that precisely this dissimilarity of properties (egoistical desire to receive pleasure), which the souls acquired - acts as an axe, separating them from the Creator. Therefore, it is through this difference of properties that the soul separated from the Creator and became to be known as "created".
Until the soul feels its complete separation from the Creator, it is impossible to speak of the existence of creation. At that point, it is still simply the desire to take pleasure, which has not left the Creator and was not separated from Him to become something existing quite independently. Therefore, looking at the world around us, at the 7 billion "homo sapiens ", we cannot say that these are creations (and even more so, we can neither say that about the inanimate, vegetative, and animal levels, because they do not have a sensation of contrast to the Creator).
At present, we also lack this property, this analysis. The first thing we must accomplish is this so-called "comprehension of evil" ( Akarat HaRah), as it is the comprehension of the polar inverse to the Creator. This is where the creation begins. As soon as we reach it in all our primordial properties, we shall feel, together with the property, how opposite it is to the Creator. Then this property is discerned as independent, completely remote, cut off, chopped off from Him with this axe (this change from the Creator). It therefore already considers itself the creation.
However, everythingthat souls attain from the light of the Creator is received from the essence of the Creator, from what is existing. In the light of the Creator that is received in the Kli (the soul, the will to receive), there is no difference from the Creator’s essence. In fact, it comes directly from the Creator as from something existent. The entire distinction between the souls and the Creator’s essence is no more than that the souls are just a part of the essence of the Creator.That measure of light received inside ofthe desire to take pleasure, ( that part which was torn off from the Creator since I am not completely similar to Him), separates from the Creator by a dissimilarity of properties, takes the form of being separated from the whole, and is referred to as a soul. In fact there is no difference between them except that one is the whole, while the other being its part, is as a stone chiseled from a rock.
Ponderupon the depth of the above-mentioned, since it is impossible to explain further this exalted matter.
Nonetheless, we shall try to add a few words regarding the matter.
The most harmless perception about creation is to perceive ourselves existing in the most perfect final state, because that is the only thing created by the Creator, the only one in which we exist. It is only for us that the perception is the final state, as though there were an initial state and an intermediate state. Actually, it is the only existing condition. That is, when the Creator conceived to create creations, His idea instantly became action.
The fact that we are inside of the Creator, completely filled with the light of Infinity, is a concealment. Actually, this is our natural, unique, and true condition. If this is how we perceive it, then another relationship becomes clear - how to discover the measure of connection between us. I am in a static condition completely filled with the Creator, and what separates me from the Creator (prevents the feeling of closeness to the Creator) is my egoism, my internal desire, which is opposite to His desire. Only to the degree in which I can change my internal desire, my direction, will I at once start to feel the Creator, to feel myself as filled with another kind and measure of life.
The small measure of the sensation of the Creator which is in us, named " Ner Dakik" (" Ner" - "candle", " Dakik" - from a word " Dak" - very thin, minute part), is a portion of light that enables us to exist in the biological, animal state we are in.
If we can change a measure of light in us, we cardinally change our life - it takes life to the next level, and the greater measure of light in us, the higher the level. The only thing we should do is to let the light that is in us do its work, open ourselves and let it shine in us. We can facilitate this process only from our attitude to the Creator, from our likening to Him. Therefore, ascending spiritual levels is no mechanical movement. Rather it is an inner increased likening to the light, a sensation of a full, perfect, and eternal life.
One should not merely receive that small particle of light that only supports the animal condition of existence. Rather, we should receive the large portion of light that would sustain one in a condition of life above the biological body; that is the challenge to us.
The following step, the next portion of the light that we receive, will already be spiritual light, and it will already take us on a level of spiritual existence. That is what one should imagine clearly today.
10. Now the opportunity presents itself to understand the fourth inquiry. How is it possible that the system of impure forces and Klipot come from the purity of the Creator? Since in fact it is extremely distant from His purity, how is it possible that the Creator would fill and sustain it?
Moreover, we can imagine the worlds from top down, A"K (the world of Infinity), then Atzilut, Beria, Yetzira, Assiya (the pure worlds) and Beria, Yetzira, Assiya(Klipot). The Parsa is under the world of Atzilut, and our world is under the Klipot. That which enters from Malchut of the world of Atzilut through all the worlds and comes to the impure worlds, refers to Ner Dakik (a small candle, a small luminescence). When the Ner Dakik descends to the Machsom and reaches us, we receive what is referred to as “our life”.
That is, all that fills, supports, revives and pulls us forward in our world, we receive through the system of impure forces.
The Baal HaSulam asks, "How can it be that a property at such a spiritual level as the Creator's - complete bestowal - creates impure desires, including us, who are the lowest, and the most insignificant of them? Not only are they created by Him, but He also fills them, albeit with small light. Furthermore, He constantly sustains them and maintains contact".
Let us clarify the question; How can it be that the Creator acts this way? This question arises from the point of view of our previous definition. If we say that in the spiritual world such categories as merging, separation, rapprochement, and remoteness occur to the extent of the similarity of properties, it means there is no connection between the Creator and this system, since the system of impure forces is absolutely antithetical to the Creator. So how could He have created it?
Suppose there was a non-recurring act of birth. However, there is no such concept in the spiritual, since everything exists there permanently, (i.e., born, filled, and sustained permanently). This is unlike our world where there is an event of creation after which the body exists and subsequently dies. It exists and dies precisely because the act of creation has ended. In the spiritual world, it is different. Everything that occurs there is constantly sustained, and therefore eternal. All actions exist constantly at all levels.
Therefore, if the Creator has created impure forces, sustains and supports them, this would contradict the previous conclusion. How is one to reconcile this?
First, it is necessary to understand the essence of the system of impure forces and Klipot. Know that the huge desire to receivethat we spoke about is the essence of the created souls. This desire is ready to receive all the fulfillment that is in the plan of creation; and,itdoes not remain in the souls in the same form, for if it remained in them permanently(in a form which is antithetical to the Creator) thesouls would be forever separated from the Creator. Thisdifference of properties would forever cut them off from the Creator.
To correct this initial remoteness from the Creator, He has created the worlds and has divided them into two systems: the four pure worlds of ABYA and the four impure worlds of ABYA.
Moreover, He has positioned the soul between them.
In our ascent, we constantly choose the middle line - the overlapping of pure and impure forces. The soul ascends to the Creator precisely on this middle line.
Having created the system of impure and pure forces, this initial huge, impure egoism opposite to Himself, He also creates a system with which we can transform this egoism - having retained all the same desires and only having corrected their intention. Therefore, it turns out that, while ascending the middle ladder from one level to another between the two systems of pure and impure forces (egoistical and altruistic), we choose how to act.
We take from the egoistical system, from our essence, whatever we can, to adapt all our desires to the Creator and to ascend.
Let us consider a simple example.
There are two systems: "I" in the original form - an absolute ego, and a system opposite to me, which we agree to call the Creator. They are opposite and are completely divided. Between us is a system of communication that we refer to as the system of pure and impure forces.
What does it give me? To exist, I receive from Him only a small portion of the light, the Ner Dakik. Besides, I receive from it a so-called point in the heart. By receiving Ner Dakik, I revive my heart.
Having received a point in the heart, after a number of efforts, I arrive at a certain baseline level. On this zero level called "Ubar" (embryo), one can compare himself to all the properties of the Creator only as a tiny point. It is in the middle of these properties, and it signifies that everything that I can attach to the Creator’s attributes is no bigger than a point.
If I can take 10 % of my desires and assimilate them accordingly to 10 % of the Creator’s desires, then the midpoint between them will be my next level. And so on. That is, I always ascend along the middle line, where I compare my egoism with the properties of the Creator, until I completely work through 100 % of my desires. Only then do I achieve 100 % likeness to the Creator.
It transpires that the system of pure and impure forces has neither bad nor good in it. It only exists relative to the observer who needs these graduated levels of his own comparisons, associations, unions (exact terminology is unimportant) with the Creator. Such an internal system exists in me for this sole purpose. These worlds do not exist outside; they are the essence of my internal structure.
With the help of such levels – these thresholds of sensitivity – one feels either more remote from the Creator or closer to Him. One cannot sense a half or a quarter of any level. Internally one is graduated in such a way that one feels only certain threshold changes in sensations, and they are referred to as steps of the worlds. Naturally, these are inside the person, for nothing exists outside. In general, we do not know what exists outside; hence, it will never exist for us. We address only that which is present inside us. This is what we feel; it is our world, our life.
Therefore, the Baal HaSulam says that the Creator has created egoistical desire to receive …and He has given over to the system of pure worlds His property to impart, and has withdrawn from them the desire to receive for the sake of oneself, and has given it over to the system of impure worlds. As a result, this system became completely separated from the Creator and from everything pure.
(we, who are under them), because our desire to receive, which is opposite to the Creator, does not allow the light of a life, the lightof pleasure, to manifest itself in us (therefore we only experience a small portion of this light’s influence upon us, namely our animal life). In addition, we are extremely remote from the Creator, as there is no trace of a desire to receive in Him, only the property of bestowal. However, in the Klipot (and in us), there naturally is no concept of bestowal; there is only a desire to receive, the desire for selfish gratification.
Our spiritual separation from the Creator begins with a small difference of properties with the above and ends up as a complete opposition.
We emerge in the spiritual worlds and then gradually diverge. At the level of our world, we are completely and indefinitely opposite to the Creator. By bridging the chasm between the Creator and the creation, we reach the Higher Infinity, boundless sensation of the Creator.
11. The worlds descended to the level of this world’s reality, i.e., to the place where the body and the soul exist. This is the time of being uncorrected and the time of correction. The body is a will to receive, which stems from its root in the thought of creation. While passing through the system of impure worlds, it remains under the influence of this system until its correction begins.
As you know, in Kabbalah the body the body of the Partzuf means a will to receive pleasure. As a rule, the Kabbalist will interpret the body as the Kli and the soul as the light.
Quite often, both the light and the Kli are implied by the word “soul”, or sometimes the word “soul” is offhandedly used as the Kli without the light. However, normally, while studying our higher spiritual states above the level of this world, we should never think about our biological body, because it is in no way connected with our soul.
All of our properties and desires, all that we can use to influence our soul and our spiritual advancement have nothing to do with our body. The powers we wish to develop in ourselves are not biological; they are spiritual. We must receive them from Above, for only then will we be able to help our soul to ascend to the Creator. We cannot influence the state of the soul by our animal properties.
Therefore, man’s properties are quite irrelevant. He may be healthy or sick, intelligent or mentally retarded, or he may possess any character traits. This does not matter at all. Nothing of what refers to our physical body, nothing we may characterize in man as his human property concerns the spiritual. It neither affects our inner egoistical desire, which is opposite to the Creator, nor the revelation of the light in us.
In order to expose my soul, my inner part that is yet non-existent in me, to such an influence, I need to acquire new Kelim that would help my soul to grow and enable me to reveal the Creator in it.
The instrument for the development of my soul is called a screen. I should receive it from Above. I cannot achieve the goal with the animal properties I possess today.
The comprehension that I cannot use the instruments at my disposal, i.e., my mind, will power, even my great desire and total inability to change spiritually, are referred to as the realization of evil, awareness of the insignificance of my own nature. It is not evil in itself; I consider it faulty because it prevents me from discovering the Creator and merging with Him.
In fact, it cannot be regarded as evil; “the realization of evil” is merely a definition. When I reach this state, I really discover a miracle. I see that there is Someone I can turn to, that I can receive the Creator’s power – the light, which corrects me by endowing me with a screen.
On the one hand, the sensation of my own insignificance is called “the realization of evil”, on the other hand, it leads to the reception of a screen from Above.
Here is another definition demonstrating the absence of evil. The Kabbalists call us sinners because we exist under the system of impure forces. Actually, we are not sinners at all. How can we possibly sin, if we are absolutely unaware of it? In other words, this name is used in a purely figurative sense.
The worlds descended to the level of this world’s reality, to the place where the body and the soul exist (the Kli constitutes the impure, egoistic desires, the body and the soul are some essence, a tiny particle of the light, a point in the heart, the nucleus of the soul). This is the time of being uncorrected and the time of correction (in our world we perceive the levels of correction as a temporal factor).
Because the body, which is the egoistical will to receive, is extended from its root in the thought of creation (from the Creator – Yesh mi Ayn, something from nothing), through the system of impure worlds, and it remains under the influence of that system for the first thirteen years, which is the time of corruption.
What does it mean “the time when a person remains under the influence of the system of impure forces”? This refers to thousands and thousands of years, when we pass through certain unconscious corrections in our consecutive incarnations.
From 13 years of age and on… That is, when the desire for the spiritual ascent begins to manifest in man through commandments, i.e., with the help of correction of his desires. We have 620 desires within ourselves. Of course, we do not understand them at this time. Where are these desires? Perhaps we can count 10 or 20 desires, but certainly not 620. Later on, we will discover that the correction of each desire from the intention for one’s own sake to the intention for the sake of the Creator is called fulfillment of the Creator’s commandment.
If man observes it, he begins to purify his will to receive, and slowly turns it into the desire to receive delight for the Creator’s sake. Thus, the upper soul descends from its root in the thought of creation, passes through the system of pure worlds, and “dresses” in his soul.
What does it mean? Thus the upper soul (i.e., the true spiritual light ) from its root in the thought of creation passes through the system of pure worlds(begins to manifest in us through the system of our gradual corrections). By correcting ourselves, we build our pure Kli. The light that will be revealed in it already fills it, but we cannot feel it yet.
This is described by the words : It passes through the system of pure worlds and “dresses” in his soul.This is called the time of correction.
There is a preliminary period called the uncorrected state that lasts until the person receives the point in his heart. It starts pushing him towards the spiritual. From this time on the period of correction begins.
Thus, man ascends and attains the levels of the thought of creation in the Creator’s Infinity, until he can turn his desire to receive for himself into the desire to receive for the sake of the Creator.
Man gradually receives new portions of the correcting light. With the help of this light, he gradually reveals his soul and the degree of its similarity to the Creator determines the extent of this revelation. In other words, as much as he can create the screen within himself, so can he reveal his soul, his Kli. Man feels the light inside of this Kli. This is what Kabbalah defines as man’s degrees of similarity to the Creator, the levels of his spiritual ascent.
These levels help one another: the lower one helps the higher one, and the higher one helps to reveal one’s soul completely with the emerging of the Upper Light in it.
Man’s properties become equivalent to the Creator’s, since reception for the sake of giving is a “pure” form, a bestowal.
What is a revelation of the Kli and the light that fills it? If I wish to reveal and feel this light not for my own enjoyment, but to please the One Who filled me (when I see what delight my revelations bring to Him), then my attainment will be considered bestowal and will take place.
Man achieves complete merging with the Creator…Where does he achieve it? Inside of what he reveals. There he discovers himself, his Kli, his intention and the Creator who fills him. He no longer needs to look at the Creator and reveal the Kli – now he sees both himself and the Creator within this common thought.
Man achieves complete merging with the Creator, because the spiritual merging is nothing but equivalence of properties. Our sages asked, “How can one merge with the Creator?” – and answered their own question: “By merging with His properties”.
In other words, it can be expressed this way: “I will know You from my similarity to You”. That is, if I gradually reveal the Creator in accordance with my growing similarity to Him, then I will finally become exactly like Him. It turns out that the Creator’s revelation, similarity to Him, correction of the Kli, and reception of His light are the same action.
Because of this, man discovers that there is no division between him, the action he performs and the Creator. All of this is a single, undivided whole (as if a vessel is one thing, the light filling it is another, the reaction of the vessel to the light, and that of the light to the vessel is the third). Nothing like that exists. One suddenly realizes that all of this is a single whole, indistinguishable in any way. This condition is called merging with the Creator.
12. Thus, we have clearly explained the correction of the will to receive that is imprinted in the souls by the thought of creation (imprinted in the egoistic desire to receive, which is initially inherent in us). The Creator has prepared for them two systems of worlds, one against the other, through which the souls pass and divide into two aspects, body and soul, and dress one in the other. With the help of the Kabbalistic method(thatincludes a gradual correction of one’s desires), defined as “observing commandments”, they convert the property of “reception for himself” into the property of “bestowal”.
They become blessed with all the pleasures in the thought of creation.And along with it(with the sensation of this blessing) they completely merge with Him.
That is, a person neither receives the Creator’s bounty nor gives Him anything, but reaches the level of the Creator, rises up to the essence – up to the Creator. The result is a paradox, but that is what happens.
"By Your actions I will know You". I receive an example (of how I should act) from Him, the screen (what to operate with), a desire and strength. By following His example, I perform the same actions that He does. This way I build the middle line: from the left side I take my egoistical desires, from the right side – His light and the screen. As much as I can make one similar to the other, I build this combination and create my middle line from it; I perform my own action.
Finally, it leads to a surprising consequence: I do not liken myself to the Creator in action, but by making my actions similar to His, I begin to understand His intention, His thoughts, and the so-called secrets of the Torah. This is called: "By Your actions I will know You". As a result, we discover that the Creator’s thought is not just to fill man with some pleasure, and it does not matter that the pleasure is infinite, eternal, and perfect.
The Creator’s goal is to elevate man to His Own level, higher than the initial point of his creation. As a result of becoming similar to the Creator, man ascends above the point of his birth. He rises to the higher level and reaches the Creator’s thought that had existed even before He created the desire to receive pleasure from nothing.
This is the End of Correction. Since there is no longer a need for the system of impure forces, it shall be eliminated from the earth and death shall cease forever.
These allegorical expressions can seriously spoil our picture, but if we interpret them correctly and immediately apply them, then they only strengthen our knowledge and enrich this internal image.
The word “ground” alludes to the egoistical desire to receive pleasure, since it takes in, imbibes, absorbs, and decomposes all that enters into it. On the other hand, if the ground (the property of reception) is combined with water ( Bina – the property of bestowal), and a grain is planted into it, these two properties can create the condition for the emergence of a new life.
Later we will be studying all these spiritual roots and why our world is built this way because of it.
The system of impure forces shall be eliminated from the earth(i.e., the intention for one’s own sake will disappear from the egoistical desire) and death shall cease forever (“death” means the gap between the light and the desire to receive pleasure; and as soon as the light enters the desire to receive, it gains life).
And all the work in the Torah and commandments (i.e., drawing the light, Torah comes from the word “ Ohr”, “ Ohra’a” – “the light”; a “commandment” means the correction of an egoistical desire) is given to the world during 6000 years of its existence…
It is 5764 now (according to the Jewish calendar), i.e., a few hundred years from “the end of the world’s existence” according to this chronology. In the future, we will clarify what “the End of the world’s existence” means.
Let us consider into what periods these 6000 years are divided. Let us follow the development of the two axes – the spiritual and ours.
Adam is the first person who has discovered the point in his heart. What we mean is not the spiritual Adam, but a human being in this world. In about 1948 B.C. Abraham appeared. This is the period when the point in the heart did not merely appear inside a human being; it awakened and began to lead him to the Creator. Until this time, human beings existed like animals, without any aspiration to the Creator.
For the first time, the point in man’s heart manifested in Abraham. He strongly desired to merge with the Creator and revealed Him. Now the year is 5764.
During the period of 6000 years, all of humankind is obliged to reach the level of the Creator. Even before Abraham, there were some actions taken in this direction, but at that time, only the preliminary method existed. After Abraham, thousands of people have done it.
Today we can do it to enable all humankind to accomplish it quickly and without suffering, by way of Kabbalah, i.e., by way of the light. If we do not help humankind quickly to pass through the period of realization of evil and to aspire to the Creator, humanity will advance by way of suffering.
The Baal HaSulam writes, “These few hundred years may be very critical. They might bring terrible destructions, nuclear wars and immense calamities as a result of which only a small number of people will remain on the Earth. But they will execute the program of the creation; they will include all the other souls.”
We can help the rest of the people to accelerate this process, to pass through this period painlessly and comfortably.
And all the work in the Torah and commandments that are given to the world during 6000 years of its existence and to each person for the duration of his seventy years of life, are only in order to bring them to the end of correction, to the equivalence of form and merging with the Creator.
So we have clarified how the system of impure forces and the Klipot (shells) emerged from theCreator’s purity and exists at His expense. It was bound to happen for the creation of bodies (i.e., egoistical desires) that will later be corrected by the light (the Torah) and with the help of the screen (observing the commandments).
Unless our bodies had been created with the uncorrected(egoistical) desires by the system of the Klipot, we would have had no opportunity to correct them(i.e., man would never have been able to realize his own “I” and reach the Creator’s level by himself).
Instead, it would be the same solitary point existing in this infinite light, not as an independent being, but as a desire made by the Creator that does not exist by itself.
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Question: Is there any practical method for strengthening the contact with the Creator? Is it possible to merge with Him during this life?
Kabbalah is a practical method of increasing contact with the Creator called a revelation. While existing in our world as we are, a chance just to hear about this idea, this method, already enables us to implement it in this life, i.e., to merge completely with the Creator. We can reveal the entire reality in such a way that we will stop feeling any transition between life and death of our biological body. We can now ascend to the world of Infinity and exist on its highest level.
This is not only the question of increasing our contact with the Creator; we are talking about becoming similar, equal to Him.
We have all the prerequisites for it. Unlike previous generations of Kabbalists, we do not have to wait for ten years. We can do it in ten months. It only depends on our unity and common aspiration. Let us join our forces!