Introduction to the Book of Zohar

In the first letter of the introduction to the book of Zohar( rav Gottlieb edition p.samekh-tet, letter Alef), Baal HaSulam writes that a lot of ink was used to try to explain and to answer the eternal questions of existence, but still there is no a clear understanding of it, and answers given to the questions of what is our essence, what is out role in the long chane of events, where we are just a small ring,and when we ernestly look at ourselves we feel that we are selfish and evil and most disgraseful of all the creatures.

But when we have a look at the levels of the Creator it seems to us that we are supposed to be the highest level of the creation because we do believe that out of Perfect only the perfect may be produced.

The logic says that the wish to bestow that was the Creator’s motive to creat us, may not put us in the possition of suffering,pain, discord, and humilation most of us are in.
Is it possible that the perfect wish will produce the most disasteruos results, asks Baal haSulam, and how is it possible that out of the Creator who is of no possibility to be discrubed and of the levels so pure and bestowing will come the levels of nothingness and vanity as we may witness our situation as the creation.

And in letter Beth, Baal haSulam says that to brighten all these questions clearly we should study some material about the topic discussed.

And that the study will be done on the levels permited for the discussion, and not on the levels which are not, such as any possibilities of talking who is the Creator, called in Hebrew Atzmito=the Creator Himself, because our thought is unable to grab it and we may not speak about anything which is higher and superior than our level is.

But there are the levels of exploration where the exploration itself is Mitzva, says Baal haSulam and these levels are the ACTIONS of the Creator.

Very important point to notice that kabbalah attitude to the questioning of somebody’s deed is so open that we are orderd to question the deeds of the Creator and allowed to look for the answers and to demand them, if there are still some not clear points in the picture of the creation, our role in it and our relationships with each other and the Creator.

The Torah Itself orders us to get to know the Creator, our Father and to serve Him accordingly.And when we says “to know the Creator we mean to know Him from His actions, and not knowing Him on the level of Atzmuto”, so from now and then the meaning to knowing will be adress to the actions of the Creator, and no definitions or explanations of the Creator Himself may not to be discussed at all, because it is out of our capability.

This is a very intresting point too, because we don’t like to hear any limitations and especially in the realm of exploration, BUT if we are ready to get a certain amount of limitation then we are going to learn a lot of intresting things, but if we regect the study, because it demands a part of limitation, then we are not going to learn anything and the loss will be all ours, by the way the same is with the perfroming Mitzvot, they do put on us some kind of limitation on the material level, but the spiritual hights that their perfromence opens to us is of endless value, and those who don’t want to perfrom the Mitzvot will be left with nothing at the end.

And the first question to discuss is of how it is possible to creat something new? out of what it should come into being?, asks Baal haSulam, and says that the meaning of NEW is something which is not included in the Creator, because all that is in Him may not to be called new, because it does exists already.

And the simple logic tells us that it is impossible to creat something which isn’t included in the Creator, because the simple logic says that I have to give what I have, I may not give what I haven’t.

Of course we may say that the Creator is All Mighty and He may produce something out of nothing, because His power is endless and has no limits, but then there is a question what reality it is if it isn’t included in the Creator Himself and is absolutly new and has no place to be in the Creator.

One more question to explore is the saying of the Kabbalists, that the soul of a person is a part of the Creator Himself, to the level that there is no difference between the Creator Himself and that part of a man which is called the Soul, with the only difference that the Creator is All and the Soul is Part, and they compare it with the stone cut away from the rock, where the rock and the stone are of the same material and nature, only the rock is all and the stone is part of it.

The question is that if the stone separates from the rock with the force of an axe, then what is the “axe” that separetes the soul from the Creator.

And what this “axe’s” quality shoud be that it may separate a part from AYZMUTO!!! and that this part stays a separate enterty with separate existence and is called Soul, and on the other hand it may be understood only if seen as a part of the Creator and not as a separate item.

In letter Gimel=3, Baal haSulam continues to put questions and topics for discusion and adds the question of existence of the evil and its being opposide to the good=the Creator in the most possible way that there is no place to even think to try to compare them, then how is it possible that it came to existence out of the Creator and even more that the Creator Himself is the One who insure the existence of evil.

As we know jewish way of seeing the world is the way of Oneness, where we recognize the existence of the Will and Forse of the Creator Only, and nothing may exist or take place in this and upper worlds without his Will or His sustaining the existence of this or that part of the reality.

So the existence of the evil, suffering and pain is supervised by the Creator Himself, says Baal HaSulam, because there may not be an independent force exept of the Creator Himself!?

Then Baal haSulam mentions the question of resurrection of the dead, because together with the soul we have a body which is very terminal and of no value on the scale of Eternity, which is predetermined to die from the very birth and as it is said in Zohar that before the body hasn’t decayed completely in the tomb, the soul may not rise to the Garden of Eden, till the smallest piece of the body isn’t left, and what is the use then that at a certain point, the body should be resurrected and must come to the existence again.

Isn’t there a way that the Creator may bestow the soul with joy and happeness without the body, Baal haSulam asks, and even more strange, that the Sages say that in the future the bodies will be resurrected with all their disabilities, that nobody will say that it isn’t his or her body and only after resurrection of the body in its evil and disabled form ,the curing will take place, and we have to find out, says Baal haSulam, what difference does it make to the Creator that we will not recognise our new body as ours, but first should see that it is the one full of evil and incorrecteness, so that the Creator will creat the disable body again after it has already decayed in the tomb and only after our recognision of our body He will cure it from all the disabilities.

Baal haSulam continues to pour the questions and asks the meaning of the statement of the Sages, which says that the man is the center of all the reality and that all the upper worlds and this material world and all their content are created only for him ( Zohar, parashat Tazri’a) and the Sages obligate the person to belive that all the worlds were created for him only(sanhedrim 37), though it is very difficult to belive and understand that for such a small person all these endless worlds will be created!? for the man which is less than a hair in comparision with the existing reality!? And the Creator created all these worlds only for a man!? And finnaly what does the man needs all these worlds for!?What is the use of them for him!?

This letter is an example of kabbalaists’ questioning the existence ,the Creator’s actions, the sayings of the Sages and the person’s understanding of the world around and should be learned by us as an exellent example of Hissaron=the wish to know, to find the truth, no matter what it may be and what we have to make for revealing it for ourselves and others.

In letter Dalet(Rav Gottlieb edition, introduction to the Book of Zohar, p.70,letter4) Baal HaSulam explains us the way to answer all the previously asked questions and says that to understand why the world is the way it is, we should look to the final purpose of this world, because it is impossible to understand something in the middle of the way, but the final purpose should be discussed.

He says that it is clear that each action has its purpose, or at least a reasult, because only the one who isn’t conscious of his actions may do something purposelessly.

Baal HaSulam says that there are some people who left the way of Torah and Mitzvot, and now say that though the Creator created this world, but because of its degradation and nothingness left it for itself and so we are just foolish, stupid creatures, that doesn’t have anything in common with the Highest level of the Creator, and our behaviour isn’t worth for the Creator to look after us.

But before we may say so, says Baal HaSulam we should find out the way we came to be what we are, and why we are so spoiled and egoistic and of nearly and no value at all.

But, reminds Baal HaSulam, we should remember that the Creator is a perfect level and He is the only creative force and so we do recognize that all we have is under the supervision of the Creator and there is no any other force to make us the way we are.

Another thing is, adds Baal haSulam, the way we became so far from the Creator in our qualities and how it could have happened from the begining that out of the Perfect came disgrasful, mean and selfish creation.

Baal HaSulam cites Gemmar, masekhet Ta’anit, where a story of a man who saw un ugly person and asked him why he was as ugly as he was, got an answer- Go and say to the Master that made me,how awful is the vessel that you have made !

Baal haSulam gives the same example with the suit and the tailor, and says that it is the tailor who is to be blame for the bad siut and not the suit itself.

So there are many who out of this facts of the life have made a conclusion that the Creator left us forever,because our level is beyond any possible logic to be called the Creator’s creation, and they think that it is more likeable that we were created and left for ourselves and we became what we are and the Creator doesn’t want to do anything with us.

And of course, says Baal HaSulam that these kind of people are just not worth listening too, because if we know somebody that make a creature or a lot of them and then left them to struggle with the reality without helping hem or teaching them how to servive and never care whatever happens with them, what would we think of such a person and who would ever think to find an excuse for him!!!

So is it possible, says Baal HaSulam even to think that the Creator could do such a thing with His creation and to leave us and not to take any intrest in our destiny!?

As a matter of fact Baal HaSulam speaks here of a very important point of the Creator’s attitude towards the creation, and as each of us know, that if we hear that somebody took a dog or a cat, and them just left them or treated them with cruelty we dispise such a person, not to say about the parents who leave them children and don’t take any part in their growing up and didn’t care about their life and future.

So if this point is so strong inserted in our hearts, isn’t it strange even to think about the Creator creating us and leaveing for ever without any connection with Him or a chance to get into connection, or without any intrest to our life and suffering and pain, not to mention the killing, wars, and other bitter experiences we are all may witness in our world!?

So as we may understand, Baal HaSulam says to us to look for the reason for all our problems in any other place but the Creator’s indifference to His creation.

In letter Hey-5, Baal haSulam states that out of the matter discussed in the previous letter we should make absolutly different conclusion than the one some of the people do, and he says, that we should understand that actually we are of a very high origin and our value is of no end and that the potential we bear in us is of a very high root and we are really worth the Creator.

But anyway, says Baal haSulam we may not say that we are now what we meant to be and so all our disgrase and nothingness have to be blamed on somebody, and if we stated that there is only one force in this world then it sounds that the Creator is all together responsible for our present state.

So says Baal haSulam if we try to determin what is going on, that on the one hand we are of the highest origin, and one the other we are of the lowest present state, we are not going to get out of this ambivalation if we try to answer the questions from middle point of our development and won’t see the whole picture, and first of all we may not understand what is going on, if we don’t answer the first and most important question, WHAT did the Creator creat us FOR!

If we answer this very question then we will understand all the rest of the questions because, as people say do not show half work to a fool, says Baal haSulam.

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4 Responses to Introduction to the Book of Zohar

  1. One more letter from the Introduction to Zohar( the whole text may be found under the title ZOHAR STUDY)

    In letter Mem-Dalet=44, Baal haSulam says that till the person gets to the age of 13 years old there is no any discovery of the Point in his heart at all, and only after the age of 13, WHEN HE STARTS WORK ING IN TORAH AND MITZVOT!!! even without any intention, without any Awe and Love, though they are important in serving the Devinity, and even if it is LoLeshma ( not for the sake of bestowing for the sake of bestowing), the Point in the heart begins to show its presence and its action and influence.

    Very intresting remark on the phrase of “even without any intention” gives Barukh Ashlag=Rabash to this article, he says that it is very important that at the begining the person has NO INTENTION at all, and we shouldn’t mix this level with the people’s performing the Mitzvot for the sake of getting prize, on this level there is an obvious intention and it is TO GET THE PRIZE, so as we see, that the level of LoLeShma may be of two kinds, one of them has the getting intention, and the other has no intention at all, and this last one has a possibility to bring the person to the level LeShma.

    Baal haSulam says that the perfroming of the Mitzvot does not need any intention, and any performed actions in the direction of Torah and Mitzvot, without any intention may clear the wish to get, BUT only on the first=DOMEM level of the spiritual development( all the rest of the spiritual levels DO NEED THE INTENION for the sake of bestowing),

    And in the proportion that one clears the Domem part of his wish to get, he enlarges the Point in the Heart in the 613 times or make the point of the heart out of the 613 organs=parts, says Baal haSulam, where the Point in the Heart is the Akhora’im of Neffesh deKdusha, and when it is experienced =trained in all the 613 Mitzvot on the level of DOING THEM!!! MiBkinat HaMAASE( assi’a=performing)!!! all the 613 parts of the point in the heart get their completion on this level called Domem deNeffesh Dekdusha( let’s remember that before age 13 and performing Mitzvot we have only the Akhora’im deNeffesh deKdusha and after the performing the Mitzvot we have the level of Domem and not Akhora’im only), where the RaMaH( re’ish=200, mem=40, het=8)248 organs =Eivarim= spiritual parts are built with the help of 248 Mitzvot Asse= Do it, and ShaS’A( shin=300,samekh=60, hey=5)=365 Tendons=Gidin( or Gidim for special reason in Kabbalah Mem sofit is changed into Nuun sofit) are built with the performing of the 365 Mitzvot DO NOT DO IT=LoTa’ase till together they become the first spiritual Partzuf deNeffesh deKdusha and the Neffesh=vitality goes up=grows up, and dresses the seffira Malkhut which is in the Assi’y world of the spirituality( you make yourself perform the Mitzvot and to live according to hallakhot and you get the first spiritual level, as long as you only read about it, and no matter how many facts from kabbalah you know, on the level of spirituality you have nothing and will never have anything if you won’t start living the jewish life=the life of Torah and Mitzvot implementation and performence).

    And all the privite levels of the Domem, Tzome’akh, Ha’y of this first level of the Assi’y world are the parts of this Seffira Malkhut of this world and help the Partzuf deNeffesh of the Person working in Torah and Mitzvot on that level to get the understanding of the spirituality, the meaning and the importance of the correction on that level of understanding and these understandings and insights become the food for his spirituality, which give him the forces and abilities to multiply and grow the wish to bestow till he is capable of recieving the Light of the level of Assi’y=performing ( the level where the person already understands himself the importance of performing Mitzvot for his own good and not for somebody else, even not for the Creator!!!, where the person feels that without performing Mitavot he is absolutly different person, where he feels that the development and his personal progress wholly depends on his performence of the Mitzvot and following Hallakhot in all the fields of his life) and the Light which comes to the person on the level of the Seffira Malkhut influence all his body=wish to get and make changes in it and this Light helps the person to multiply his efforts in Learning Torah and performing Mitzvot (the person got the Light but for the sake of bestowing= for the sake of enlarging the bestowing part of his being), and so the person becomes capable to get next spiritual levels.

    As we said, says Baal haSulam, at the moment of the birth of a person the point of bestowing was dressed in his heart in the form of a spark(Nekuda)=point of Light of Neffesh=vitality, also here when he has got the Partzuf deNeffesh deKdusha born in him, there is a spark=point of the higher level of spirituality too in the form of the lowest part of the Light of Ru’ak=spirit=the Akhora’im of spiritual of the world of Assi’y, so in coming to the person together with the first spiritual Partzuf called Neffesh deKhusha we get also the Akhora’im=Hissaron= feeling of the lacking of the Light of Ru’akh, so the recieved Light of Domem deNeffesh now is going to be used for getting the spiritual level of Ru’akh of Assi’y and not for the self satisfaction purpose, and this Akhora’im de Ru’akh is dressed insight( bePnimi’ut) the Partzuf deNeffesh, and it is what happens on each and every stage and level of spiritual development,says Baal haSulam, that together with the Light of the present step there comes the Hissaron=Akhora’im of the next, higher level, and so the Light of the present step may be used only for the recieving the higher spiritual level= the higher level of the wish to bestow, and it is called the connection between the lower and higher( Takhton and Ellion) till no end of the Devinity of the spiritual levels, and only thanks to the point from the higher level in the inner portion of the present spiritual Partzuf which we have built, we become able to ascend to the next spiritual level till no end, expalins Baal haSulam.

  2. Some more letters from the Introduction to the Book of Zohar by Baal haSulam, the whole text is posted under the title Zohar Study from 29.6.11:

    In letter Nuun-Alef=51 Baal haSulam explains us the principle of return( Tshuvva) and clearence( Tekhorra) and says that they may be only of the permenent quality( and not when it suits us or not, or in the parts that suits us or not. We should take on ourselves all Torah and all Mitzvot and perform them the way they should be performed according to the Sages, and not accoreding to when it suits us or the way it suits us, that some of them we make in our “mind” or “soul” and some of them we make with the material money or our material time), and under any cercomstancies we may not go back to our way of thinking of behaving but we should always think and behave according to the Torah and Hallakhot and not our own ego or our understanding and we should work in this direction till the Creator witnesses that we are not going to behave or think according to our ego anymore for ever and ever, says Baal haSulam.

    So explains Baal haSUlam, the fact that a person corrected his Domem part of the wish to get and has got the spiritual Partzuf of Neffesh of the world of Assi’ya and comprehends( malbish=dresses) the Seffira of Malkhut of Assi’ya means that we has won the clearence of our Domem part for ever, that we will never go back to our previous egoistic ways in this and only this part of the wish to get, and so we may rise to the spiritual world of Assi’ya( as we see that only the work in this MATERIAL world in Torah and Mitzvot may make any correction to us, and only this world is the key to the spiritual corresponding world, as expalins to us Baal HaSulam, again , no any knowledge or any lessons or any other activilty but performing Mitzvot may substitute them and help you rise to any spiritul world!!!- to those seaking other than learning Torah and performing Mitzvot ways to reach spirituality), because as a result of performing Mitzvot on this level we get the equality of form with the Upper level and now may be one with It( if I haven’t learned to make what I have to make and not according to my plan, but the system of Torah and Mitzvot it will be again ME, ME and ME and nothing else, I will never learn to feel the needs of others, and will never rise of the the level of sophisticated animal), but if one has got the certain spiritual level, it should be clear to him or her that it is only this spiritual level which is open to him/her and if he/she wants to reach Higher level , one should continue his/her work on the Higher level of bestowing, and even if one has got the Neffesh of Neffesh of Assi’ya to get next step within the world of Assi’ya- Ru’akh de Assi’ya, Neshamma deAssi’ya and so one, one should correct his wish to get= to clean it from recieving index and to convert it to the bestowing one to get all the rest of the subdivisions of the Light of Neffesh of the world of Assi’ya( in short there is a lot of world in each and every world, on each and every level, on each and every step- for the child to go to the second form, there is a lot of work to be acomplished in the first form, it is everyday class and home work, a lot of expra curriculum reading, a lot of other activities before he gets the exellance on the level of the first form).

    There is a very intresting detail expalined by Baal haSulam about the permanent and temporary correction on each and every level, Baal haSulam says that though each and every level consists of the five subdevisions, the permanent clearance may be reached only on the correcponding to the level of Light part of the inner work, for example if we are correcting now the Domem part of the wish to get, only the part of the wish to get which belong to Domem of Domem may be corrected absolutly, all the rest of Its parts-Tzome’akh deNeffesh, Neshamma deNeffesh and etc., are not, and may not be still corrected in the absolute permanent way( as we gave an example about a child of the first form for him to get to the second form is enough to pass the exams on a certain minimum level, that without it it is imporssible to study the materail of the second form, but if he has got more knowledge in the first form than it is demanded by the curicculum, it is very helpful but still not permanent knowledge because it wasn’t made class and home work on during the year and so may not be called still the permanent knowledge of a person, we all studied math at school, but most of us don’t remember much, because only a small part of the knowledge given to us at school entered our mind permenatly, most of the knowledge was on the temporary level, and is forgotten by us up to now, and for us to know the amount of school math on permanent level we shoud study it on the university level, then the part which belongs to school will enter permanently to us, but the knowledge of the university level will be on the temporary level, and for it to become permanent we should learn on PhD level and so on)

    So Baal haSulam explains to us all the levels and steps in each and every world with each and every Light and Its subdivision and shows us that for the Creator to witness that we won’t go back to our previous ego ways, a lot of work on each and every step should be done.

    Baal haSulam also explains us that there is a whole system of interdependence between the worlds and the levels of the lights because each and every vessel has its light to get , and this special light comes form the special level of the whole system, Baal haSulam says that if we corrected the level of Domem and are on the Assi’ya level of spirituality, the levels within this world get their Lights from the corresponding to them Higher levels, so the Tifferet of Assi’ya, for example, will get its Light from the world of Yetzirra, because the Yetzirra world’s leading Light isTifferet( or Ru’akh, all the Va”K six seffirot of Z”A belong to the world of Yetirra and corresponding to them Lights are passed to the lower corresponding to them levels), and the Seffira of Bina of the world of Assi’ya will get Its light from the world of Bri’a because the leading Light of the world of Bri’a is Neshamma and corresponds to the vessel of Binna, and the Seffira of Hokhma of Assi’ya will get its Light from the world of Atzilut, because the leading and real Light of Hokhma is found only in the world of Atzilut, and so, says Baal haSUlam, though we corrected permenantly only the part of Domem, but if we tries to do our BEST and to correct as much as we can( for example to pass to the second form it is enough to get C, but if we did our best and get A+) we get their correction too, though not in Its permanent form still, says Baal haSulam, and may taste the Light of the higher than Neffesh order, BUT the moment we will be tried by the level of the wish to get stronger than the Domem corrected permanently level, we will not withstand the strength of the wish and will fall down and will loose the Lights of Ru’akh, Neshamma, Ha’ya , Yekhuda, which we were temporary given for the best of our present performence, which was good for our personal level, but not good enough on the spiritual level of equality of absolute form, where we must be able to withstand any strength of wish to get in any possible way.

    In letter Nuun-Bet=52, Baal haSulam says that after a person corrects his Tzome’akh part also, which is in his total wish to get , and when a person does it on the permanent level, he rises to the world of Yetzirra on the permanent bases and gets up to the level of Ru’akh in a permanent way, and though he can also get the Lights of Neshamma, Hai’ya from the Seffirat Binna and Hokhma of the world of Yetzirra, which are considered the Neshamma deRu’akh(deYetzirra) and Hokhma deRu’akh( deYetzirra), and it happens before the person gets the correction of the Ha’i and Medaber levels of the wish to get in him on the permanent, constant, absolute level, as it was explained of the Lights in the world of Assi’ya, but the correction of the Ha’i and Meddaber levels are not permanent in the world of Yetzirra, says Baal haSulam, but the level of Tzome’akh is corrected in Its whole form and reaches Its highest bestowing form on the level of Tzome’akh, so the person is in the equility of the qualities to the spiritual world of Yetzirra, which is of no end higher than the world of Assi’ya( as we may compare the school to colledge, one is the graduate of school, but one is only the begginer in colledge, but when one is the graduate of colledge, his knowledge and experience is of no end higher than that of a school child.)

    In letter Nuun-Gimel=53, Baal haSulam continues to explain to us the steps of the correcting the parts of the wish to get, and says that when the person corrects the part of Ha’i in his total wish to get and turns it into the wish to bestow in the form that the Creator, Who knows the deepest secrets of the creation, witnesses of the person’s rightiousness, and that the person will never go back to his ego forms of thinking and behaving, he gets the equility of form with the spiritual world of Bri’a and ascends to that level and gets there the Light of Neshamma on the permanent, constant and absolute bases and by correcting the Meddaber part of the wish to get that is in his body=wish to get, one may rise as high as the Seffirat Hokhma and get the Light of Hokhma( deNeshamma) that may be got on that level there( in the world of Bri’a), though he hasn’t permanently corrected the real part of Medaber yet, as was explained of “extra Lights” in Assi’ya and Yetzirra worlds, but anyway this Light, the Light of Hokhma is shining to him at the moment and gives him the taste of real correction- the correction of all the parts of the wish to get.

    In letter Nuun-Dalet=54, Baal haSulam says that when the person corrects permanently, constantly and absolutly the part of Medaber which is in his total wish to get, he gets the form which is equil to the spritial level of the world of Atzilut and corresponds to the real Light of Ha’ya= Light of Hokhma, and if the person corrects himself even more, he gets the level of purity which allows him to get into connection with Ein Sof Barukh Hu=to get the Light from this Highest level, the Light of Yekhidda, which is dressed in innermost part of the Light Ha’ya, explains to us Baal haSulam.

  3. The Last two letters of the Introduction to the book of Zohar by Baal haSulam:

    In letter Samekh- Tet=69, Baal haSulam cites the sayings of the sages( from Tikkun Lamed=30) about the importance of studing Kabbalah=the inner part of the Torah:… get awake for the sake of the Devine Presence, for the sake of filling your empty hearts and lack of understanding of what IS the meaning of Devine Presence!, It is inside you!!! as Yisha’ya says, the Voice is inside you and it knocks and knocks within your heart, wthin the heart of each and every person of Israel to call and to pray for the rising the Devine Presence out of the dust( dust as we remember is the name for the Bkhinna Dalet= our ego), and the Shkhina HaKdusha=Devine Presence is the collective soul of the people of Israel, the Devine Presence says that It has no its Own strength to rise Itself out of Dust, because everybody behaves as an animal which only knows to chew the grass= performing Mitzvot without any understanding of what they are for, as the animals without thoughts and knowledge do the things, so the people of Israel who perform Mitzvot automatically without wish to understand what they are doing! why to do so!, cites Baal haSulam, and all the mercy that such kind of people do= performing the Mitvot without any intention,they make for their own intrest only, and the intention should be for the sake of giving the Creator the content and peace from our performence of Mitzvot and study of Torah, but we do it only for the sake of getting prize for our own sake only( it is compared by the Sages with a child which goes and study at school, not because he wants to know something, but for his parents to pay him money or give him other presents he wishes to have, a child which has no idea what is the knowledge for and what may be done with its help, how it may be used for bettering the world and getting his own money and getting independence and a better orld to live in!).

    And even the best of of those who spent their time for the Torah study, continues to cite the Tikkun lamed=30 Baal haSulam do it only for their ego ambitions, without the nessecary intention- to give the peace and contentment to the Creator( and the peace and contentment come to the parents only when they see that their children undertand the importance of study and getting the knowledge for their personal development, and not for the parents to give them presents or money) and it is said about such a generation, that the time has gone and the possibility of the Mashi’akh’s coming was lost and will never come again for that generation, though there is a great nessecity to free the Israel people out of all above mentioned problems and dangerous situations, but it may happen only when the saying of the Prophits will come into being:”the World is filled with the Devine Knowledge” and such an oppotunity is lost if the generation doesn’t study the inner part of the Torah as it should really be studied, conclueds Baal haSulam, and the world is sunk in darkness, because the light of Freedom= the Light of Mashi’akh wasn’t revealed by the generation, because of egoistic attitude to Torah study and formal performing of Mitzvot!

    Shame on those people who has made it happened, cites Baal HaSulam the Sages, shame on those who made the Spirit of Mashi’akh disapare out of the world and left It no chance to come back, because those who study Torah in a DRY!!! way( without putting the heart, love and understaning in what is learned and without the desires to understand what are the messages and meanings behind the “simple” Torah stories and “strange” Mitzvot),but just consentrate on the outer part of what should be done without understanding what it should be done for( and especially who needs this knowledge and Mitzvot in the first place!) and have no any wish for the Wisdom of Kabbalah to find and know the Secrets of Torah and the Tastes of Mitzvot( but perform the Mitzvot for the sake of getting prize or to get out of possibility of punishment).

    Shame on those who by their actions and wrong attitude to Torah studying and performing Mitzvot bring the poverty and distraction and slauter and humilation and killing and all the possible disasters to this world, states Tikkun Lamed=30 and cited by Baal haSulam for us to understand the responcibility for our doing or not doing the the way of doing our duty in learning Torah and performing Mitzvot in this world.

    In the last letter of the introduction to the book of Zohar( Rav Gottlieb’s edition), letter A’in=70, Baal haSulam says that the reason for all said in the above letter is to show that all the learners of Torah that neglect the inner part of the Torah, neglect their inner world too and leave their inner world as a thing which has no purpose and value, and even if they get to learn something out of inner part of the Torah or try to understand their own inner world, they have no idea what it is all about, where to start, and how to correlate the terms written there, and what it is given to them for, so they stress the importannce of the outer part of the Torah, and deminish the inner part and in this way strengthen their own intrests in the outer world and make their Torah to serve their ego intrests, and in this way, says Baal haSulam they make the outer forces=other nations to rise above the inner part on all the levels , be it among the other nations or wthin the people of Israel themselves, as a result of their egoistic purposes in studing Torah and performing Mitzvot, they make the outer part of Israel=Ame’i HaAretz=people of the land to overcome the inner part of the people of Israel and push down the Real Sages, the sages that have the Devine Wisdom, and the same happens between the other nations, where their outer part supresses their inner part=the merciful people of the world, as was already explained in the previous letter and is found nessecary to be repaeted in this letter too by Baal haSulam for us to pay a special attention what our actions may make to the world, and even if we think we study Torah and perform Mitzvot it doesn’t mean that this kind of study of ours may protect the world or make it a place for the Devine Presence to be revealed.

    As a resul of this interdependence the most outer part of the other nations rise upon the people of Israel and try to distroy the people of Israel, which are the inner part of the world.

    Such a generation faces the fact that each and every distroyer out of the other nations rises his head, and does everything to demolish the people of Israel and deprive them from the right of existence at all, says Baal haSulam, and cites Gemmara Masekhet Yevamot,letter Samekh-Gimel=63, which says that any distruction force that comes to this world, comes for Israel. as was expalined in the above Tikkun- because of their neglection of the real Torah study, the poverty, killing, robbering and all other kinds of misfortune come to the world, reminds us Baal haSulam.

    And even after that we have become the witnesses of all said above and all the misfortunes which trapped our generation, and the best of the people of Israel fell the victems of the slauters of the centuries, because the distruction starts from the Best representatives of the generation and what happened with the jewish people of Poland and Latvia etc., we have only the smallest amount of the Sages left in the land of Israel, and from now and forward the rest of the people who had servived the catastrophies of the 20th century have to correct all this deviation in the corelation between the study of the inner and outer parts of Torah and EACH AND EVERY OF US!!! who survived the catastrophy should get on himself at the price of all his vitality and means of existence to enlarge the study of the inner part of Torah and to give It the desirved place which should be resurrected between other forms of studing Torah( simple, aligoric,disputed) and the Secret part of the Torah should be ABOVE THEM ALL!!! says Baal haSulam, and then each and every person of Israel will resurrect and ascend his inner part =his own inner world= the Israel within him, which is needed mostly for our soul, much more than the outer forms of study, which are more important for the extravertive activity, and so will overcome his own other nations=other wishes,but the bestowing one, and this force will come to all the people of Israel including the workers of the land amoung us, and they will see and understand the Greatness and importance of the Sages of Israel and their Wisdom and will listen to them and will cite them, and so the inner part of the other nations will ascend above the outer distractive part, and the Israel will dominate over the other nations and all the other nations will see and understand the Devine level of the Wisdom of Israel and their correspondence of qualities to the Creator and the saying of Yisha’ya( letter 14) will come to be true:” And the other nations will take them and will bring them to their place” and the Israel settelment will be restored on the Land of the Creator, and Yasha’ya( letter 43) and your sons will be brought openly and your daughters will be brought on shoulders, and as the book of Zohar( Nasso,page124, letter72) promisses us, the possibility of the return from the exile back to the Land of Israel in the most merciful way will come true ,cites Baal haSulam, at the end of his introduction to the book of Zohar.

    (The purpose of the above explanation of the introduction to the book of Zohar by Baal haSulam is to give the general informantion of what is written in it for those who still master their Hebrew and may not read fluently the original text themselves.

    It is clear that the above infornation about the introduction to the book of Zohar by Baal haSulam may not serve any other purposes but the mentioned above- to give the readers the genaral idea of the context of the introduction to the book of Zohar by Baal haSulam and any misunderstandings and mistakes in above explanations have nothing to do with the original text of Baal haSulam and are the mistakes of the interpriter.

    Anyway I should tell that I had a great time writting explanations of the context of the introduction to the book of Zohar,because as an old joke goes: when you explain something to somebody for the several times there is a chance that you yourself would understand at least something out of the explanations given).

    The whole text of the introduction to the book of Zohar is posted in the form of the comments to the article “Zohar Study” posted by Felix on the 29.6.2011.

  4. The whole text of the introduction to the book of Zohar is posted in the form of the comments to the article “Zohar Study”

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