The Zohar

As its object of study, Kabbalah takes the only creation, the only thing that exists besides the Creator – man’s self, or “I,” and researches it. This science breaks down the self into parts, explains the structure and properties of each part, and the purpose of its creation. Kabbalah explains how every part of man’s self, called “the soul,” can be changed so that one would reach the goal of creation, the state desired by both the Creator and man himself, provided he realizes it...

It is completely incomprehensible to us how The Zohar compares the words from Shir HaShirim (Song of Songs, 2:12) with what is written in the Torah about the first days of creation. The six days of creation symbolize the six Sefirot HGT-NHY of ZA,onto which all ten Sefirot of Nukva are built. This is because Nukva is only the will to receive (pleasure), while her entire spiritual body (desires of bestowal) consists of her husband’s Sefirot, ZA, the altruistic properties that ZA passes to Nukva...

In Hebrew, the word MI means the question “Who?” as well as the preposition “from.” Since Kabbalah tells us about the property of our world’s roots, one spiritual object can sometimes reveal an entire range of associations, properties, and categories. In the same way, here the word MI is a part of the word ElokIM, where the last two letters form the word MI. However, at the same time, they carry a variety of additional charges and meanings...

The Torah does not tell us about the history of an ancient nation, but about the structure of the spiritual degrees that we must attain. To know the properties of these degrees (whose attainment is designated by the acquisition of their properties), Kabbalah explains to us how they were originally created by a gradual descent (spiritual coarsening) from the Creator Himself...

One can imagine one’s path from the lows of our world up to the ultimate spiritual peak – the Creator – as a passage through a suite of rooms. In all, between our state and the Creator there are 125 connected, walkthrough rooms. Each room has its own properties, and only those who possess the same properties can be there. If, regardless of reason, man changes his properties, he is automatically moved as though by an invisible current to a room that corresponds to his new properties. This is how one can move between these rooms: an infinitesimal inner change of properties evokes influence of a spiritual force-field upon man, and he immediately moves to his new place of equilibrium, where his inner properties completely coincide with the external properties of the spiritual field. Hence, there are no guards at the rooms’ entrances/exits; as soon as man changes himself so as to match the properties of the next, higher room, he is automatically transferred there by the spiritual current or field...

All that was created is the desire to receive pleasure, which we call “creature.” Only this desire was created, and nothing else. All the worlds and all that inhabits them, our world with everything within it, are but degrees of the desire to receive pleasure. The intensity of the desire determines its place in the spiritual realm, where all creation and our world – as its lowest point – are located. Man’s actual location (the world, his spiritual degree) determines the particular kind of pleasure he desires, how he chooses to enjoy...

It is written that the world is established on the “concealed supernal secrets,” for when ZON (called “world”) receive the Light of Hochma of thirty-two paths, they ascend to AVI, the concealed supernal secrets. Hence, it is said that ZON enter the concealed supernal secrets and attain the degree of AVI, as the lower one that ascends to the Upper One becomes equal to it in its properties...

If one is able to use one of the desires of his spiritual body for the Creator’s sake, such action is referred to as a Mitzva (commandment, good deed). The received Light is called “Torah.” A spiritual Partzuf has a Rosh (head), the place where decisions are made. It contains only those desires that are known to be fit with a screen (resistance to the desires) to use them spiritually, altruistically, and to “reverse” them from “for one’s own sake” to “for the sake of the Creator.” If one has fulfilled all 613 Commandments of the Torah and the seven Mitzvot (plural for Mitzva) of the nations of the world (620 Mitzvot in all), he thereby ascends 620 degrees and completely merges with the Creator...

Before Avraham appeared, everything was concealed in the word BARAH and nothingness ruled over the world – there was neither Ohr Hochma nor Ohr Hassadim in ZON. However, when Avraham (the Light of Hesed that descends to ZA) appeared, the gates were opened for Ohr Hochma, for Malchut descended from Eynaim to Peh, and YESHSUT merged with AVI into one degree,which led to the descent of Ohr Hochma to YESHSUT, for Ohr Hassadim of Avraham’s properties was already present in ZA...

Malchut is the sole creation. And this sole creation is nothing but a desire to receive pleasure. It was made this way, and its essence cannot be changed. Yet, what can be changed is the intention – for which or whose sake to receive the pleasure...

Everything that is described in the Torah is written in the present tense, as there is no time in the spiritual; everything is written with regard to the one who attains the Torah at that given moment. This is what The Zohar wants to stress here: the matter concerns man’s constant work on himself, on his nature. And the righteous that have already attained the Upper Light continue creating newer and newer Heavens and lands, as is written, “The righteous ascend from summit to summit,” and this process is infinite...

All the languages in the Torah, including that which describes a rather corporeal image of sacrifice, speak only of spiritual actions. The most precise language for the description of these actions is the language of Kabbalah. However, this language is clear only to those who have ascended to the spiritual worlds and see both the roots, i.e., the events that transpire in the spiritual worlds, as well as their corporeal consequences...

Those of us who live in and perceive only this world can only accept the above words on faith or reject them. However, Kabbalists, who ascend spiritually and draw closer to the Creator, make these assertions and describe their attainments for us. And as to how and when we shall travel the same path to the Creator and attain complete unity with Him, this depends on us alone. However, regardless of whether we want to or not, we will need to travel the entire path from our world to complete unity with the Creator while still existing in this body, during one of our lifetimes in this world. This is the purpose of creation, and until it is fulfilled, man must reincarnate and return to this world, as the sages said: "The Creator wished to dwell in the lower ones"...

Only one who truly ascends the spiritual degrees feels like a newborn baby before his Creator at each moment. After all, as he ascends from one degree to the next, the previous state (degree) disappears, and until he attains a Higher Degree, he is in total darkness and feels that he is starting from scratch, rather than supplementing his assets, which is how the spiritually inanimate (Domem de Kedusha) feel...

I suggest that the reader will try to comment on The Zohar on his own, without any help, and then compare his thoughts with those stated below. This way, we might understand what Rabbi Yehuda Ashlag has done for us with his commentary. Prior to the appearance of his commentaries on the books of the ARI and The Zohar, there was no way for us to understand Kabbalah correctly, and only a handful of people in each generation could climb the spiritual ladder on their own...

The problem is that if a person does everything only by means of his faith, he denies himself the chance to attain the Creator, for attainment comes through applying reason. However, the moment he begins to apply his reason, he immediately diminishes his faith. So how can one combine faith with reason?..

At the end of correction, Malchut becomes like Bina, and they both become holy. Malchut completely unites with Bina through equivalence of form, and fully merges with the source of life, for a screen (the restriction imposed on reception of Light within Malchut) creates the Returning Light that combines all Sefirot into one...

Man was not entrusted with the task of correcting his Creator-given primordial egoism, for it is impossible to alter what the Creator had made. However, man can hide his Malchut, hisegoism (refrain from using it), and instead act by receiving his desires from Bina. This is why a combination of the properties of Malchut (egoism) and Bina (altruism) was formed in man – to let him make the effort and conceal the properties of Malchut,and act only according to the properties of Bina...

Here we come to a precise understanding of certain definitions from the Torah, which are quite different from the notions that we are accustomed to. Daylight signifies the sensation of unity with the Creator. It is called “Light,” for this is how man defines his good feelings. Therefore, daylight is when man feels closeness of the Creator and the greatness of spirituality. Darkness coincides with nighttime in our world. Accordingly, with regard to man’s spiritual states, darkness designates the absence of the sensation of the Creator, of the Upper Light, due to the actions of the impure, egoistic forces that separate man from the Creator...

Although everything described here is historically true, it is nonetheless essential for us to understand the words of The Zohar as the actions of Supernal spiritual causes, whose consequences determine all that transpires on earth. The egoistic authorities (forces) of a Partzuf as exalted as Rabbi Shimon’s try to overcome his own altruistic aspirations and deprive him of the Light, that is, to kill him. And he hides from them in a cave, i.e., assumes a small state (Katnut) and shines with the Light of mercy. This is referred to as “hides in a cave” – becomes invisible to egoistic forces, for they desire Ohr Hochma and cannot see Ohr Hassadim...

It is difficult to understand why fear is called “the beginning,” and why it precedes wisdom and faith. The Zohar answers: it is because fear is the beginning of every Sefira, and it is impossible to attain any Sefira (property) without first attaining the property of fear. Yet, this implies that fear is merely a means of attaining other qualities or properties. But then, if it is only a means, then why is it included in the list of Mitzvot (plural for Mitzva) as the first Mitzva? Can it be that fear is a kind of prerequisite?..

The Mitzva of fear includes all the Mitzvot of the Torah; it is the gateway to faith in the Creator – to the extent of his fear, man acquires faith in the Creator’s governance. Hence, he must not forget fear in observing every Mitzva, especially the Mitzva of love, at which time fear needs to be roused even more, for fear must constantly be present in the Mitzva of love. Therefore, man must evoke fear within him in the two states of love: in love from the good side, when he receives good sensations from the Creator, and in love from the evil side, when the Creator sends him harsh restrictions, according to judgment...

As we have already clarified, there are two kinds of fear and two kinds of love: the Upper fear and love are called AVI, whereas the lower fear and love are called YESHSUT. However, perfection is attained only by attaining both degrees together. Hence, the Light is concealed in YESHSUT, so the lower kind of love (“even if He takes away the soul”) will be revealed. But even in this case, fear must cling to love and prevent the hardening of the heart; only then does one reveal perfect love, merges with AVI and YESHSUT, and receives the complete Creator’s goodness...

Nukva is called “a small star.” Initially, there were two stars, ZA and Malchut, and both were the same size. But the moon (Malchut) complained that two stars cannot use one crown (source of Light). The Creator reply to Malchut was, “Go and diminish yourself”. As a result, the nine lower Sefirot of Malchut descended below the Parsa to the world of Beria, and only one Sefira, Keter de Malchut, remained in the world of Atzilut. The task of the righteous is to elevate the nine lower Sefirot of Malchut from the world of Beria to the level of ZA, to correct her distinction from ZA, i.e., to grow and make her equal to ZA once more,so she will make a Zivug with ZA face to face. Thus, they shall correct the detachment of Malchut from ZA that was born of the moon’s complaint...

Man’s efforts lie in that he studies the Torah, although he realizes that he does not attain it (receives nothing in his corrected desires, called Guf, body). He merely utters its words with his “mouth” (not yet able to receive the Light (Torah) in his body for the Creator’s sake), but as a result, he attains Ohr Nefesh. Man’s efforts should correspond to his readiness to do everything in his power to attain and understand the Torah, which causes him to attain Ohr Ruach. However, he must not limit himself to such attainments, but rather multiply his efforts so as to attain Ohr Neshama. Thus, every day he must aspire to correct his Nefesh and Ruach, and by increasing them, attain Neshama...

An awakening from below causes an awakening from Above: raising MAN, the prayers and requests of the lower ones to receive strength so they can perform spiritual, altruistic actions, stimulate a Zivug Above between the Creator and the Shechina. As a result, the stream, Yesod de ZA, fills with water and descends to Nukva de ZA, filling her on all sides, wishing to both revive all the worlds (to bestow Ohr Hassadim) and bear new souls (pass Ohr Hochma downward, for birth is possible only in Ohr Hochma)...

Man’s attitude toward all the living creatures in our world is similar to the attitude of the general spiritual creation, called “man,” toward his parts. This is because Adam includes absolutely everything within his spiritual body. And there is nothing except for this spiritual Partzuf, called “man” or “Adam.” All spiritual objects, angels, souls, both pure and impure forces are parts of Adam’s body. All that is described in Kabbalah speaks only of the spiritual world, of one creature called “man,” Adam...

Previously, The Zohar mentioned that there are many entrances-passages, yet now it speaks of only two. This is because it speaks in general: there are two entrances for the nations belonging to the right line, and two entrances for the nations belonging to the left line. There are also two nations in all of the right line, which include all the nations of the right side, and there are two nations of the left line, which include all the nations of the left side...

The breaking of the vessels was essential, for it was the only opportunity to mix the egoistic properties (desires) with the altruistic ones; after all, distance in the spiritual is determined by the disparity of properties (desires). And that is why egoism and altruism are infinitely remote from each other. Yet, if this is so, how can egoism possibly be corrected? How can such properties or even notions of the existence of altruistic desires be introduced to man?..

The tenth Mitzva obliges man to put on Tefillin and to attain the Supernal properties, as it is written, THE CREATOR CREATED MAN IN HIS OWN IMAGE...

I think that the reader already understands that The Zohar in no way speaks about the process of feeding, digestion, and secretion of our physical body. As the whole of the Torah, The Zohar speaks only of the goal of creation and the ways of its attainment. Therefore, I call upon the reader (in defiance of what his mind suggests to him after the first reading) to realize that these texts are written in the language of branches, when spiritual objects are described in the language of our world; yet, despite the corporeal language, the objects remain spiritual!..

The twelfth Mitzva is to bring the first fruits of the trees as an offering, as it is written, “And every tree in which is the fruit of a tree yielding seed". All that is worthy of Me shall not be eaten by you. I have given you My permission and I have given you all the tithe and offerings of the trees. “To you,” and not to the subsequent generations...

The thirteenth Mitzva is to perform the redemption of a first-born son so as to strengthen him in life. For there are two appointed angels in charge – one over life and one over death. And they both rule over man from Above. And when man redeems his son, he redeems him from the angel in charge of death, so that the angel can no longer govern the first-born son. Hence, it is written, AND THE CREATOR SAW EVERYTHING THAT HE HAD MADE – this is in general, AND, BEHOLD, IT WAS… VERY GOOD alludes to the angel of life, while the word VERY alludes to the angel of death. Therefore, by this act of redemption, the angel of life is strengthened and the angel of death is weakened. Life is purchased by this redemption, for the evil side leaves him be and clings to him no more...

There is nothing in this world that does not have an Upper Root Above. Especially bread, on which man’s life depends, has its own special root Above. Therefore, he who neglects his bread brings harm to the root of his life Above. Everyone understands this, but only to the extent of the portion that satiates him, giving him life...

At some point in life, thoughts and desires to draw closer to the spiritual come to every person, and it depends on us whether or not we heed that inner call. The voice reassures man that by casting aside his needless, transient, and earthly desires, by ceasing his endless chase for their appeasement, he will attain true and eternal happiness...

The Creator made man at the farthest, completely opposite spiritual level to His: with only the egoistic will to enjoy. And since man has no other properties-desires but the egoistic will to receive pleasure, not only is he unable to change himself, he cannot even wish for the desire to change. We can change only under the influence of the Creator’s Light, by receiving His properties from Him. Hence our only task is to cultivate a desire to change. As soon as this true desire appears within man, the Creator will immediately give him the strength needed for its realization. So the problem is not how to realize a prayer; it is, rather, how to attain it, how to formulate one’s request for the strength to become like the Creator!