Jewish Mystical Writings known in the literature as Kabbalah
Zohar or The Zohar, literally "Splendor or Radiance"
Jewish Mystical Writings known in the literature as Kabbalah
Ben Zoma said, ?Who is wise? The one who learns from all people? ?Who is mighty? The one who subdues the evil inclination? ?Who is rich? The who who rejoices in his portion?. ?Who is honored? The one who honors other human beings.?
How hard-hearted are people, for they do not watch over the words of that world at all. The evil in the heart, which clings to all organs of the body, does that to them. ?There is an evil which I have seen under the sun, and it is heavy upon men.? This evil is the force of the evil in the heart that wishes to dominate the worldly matters and does not watch over the matters of that world at all.
One of Kabbalah's most important teachings states that negative thoughts are the origin of chaos in our lives. And of all negative thoughts, doubt may be the deadliest.
The Most Ancient One is at the same time the most Hidden of the hidden. He is separated from all things, and is at the same time not separated from all things. For all things are united in Him, and He unites Himself with all things. There is nothing which is not in Him. He has a shape, and one can say that He has not one. In assuming a shape, He has given existence to all things. He made ten lights spring forth from His midst, lights which shine with the form which they have borrowed from Him, and which shed everywhere the light of a brilliant day. The Ancient One, the most Hidden of the hidden, is a high beacon, and we know Him only by His lights, which illuminate our eyes so abundantly. His Holy Name is no other thing than these lights.
We must accept responsibility for everything that comes into our lives, even our own death.
But they that are wise will understand" (Dan. 12:10) -- from the side of Binah (understanding), which is the Tree of Life. Therefore it is said, "Vehamaskilim yaz'hiru kezohar haraki`a"/And they that are wise will shine like the radiance of the sky" (Dan. 12:3) -- by means of this book of yours, which is the book of the Zohar, from the radiance (Zohar) of Ima Ila'ah (the "Higher Mother," the higher of the two primary partzufim which develop from Binah) [which is] teshuvah; with those [who study this work], trial is not needed. And because Yisrael will in the future taste from the Tree of Life, which is this book of the Zohar, they will go out, with it, from Exile, in a merciful manner, and with them will be fulfilled, "Hashem badad yanchenu, ve'ein `imo El nechar/Hashem alone will lead them, and there is no strange god with Him.
Humanity was endowed by the Creator with the power to influence and determine the very nature of the universe, from the quantum level to the birth and death of stars. The instrument of this great power is nothing more than our consciousness, and our realization of the capabilities that are within our grasp.
Our Lord doesn't promise to redeem any 'worlds.' Instead He calls us to choose between this evil world and life with Him in His Kingdom. ?My kingdom is not of this world.
The narratives (or words) of the Law are the garment of the Law. Woe unto him who takes this garment for the Law itself! It is in this sense that David spake, saying, 'Open thou mine eyes, that I may behold wondrous things out of thy Law' (Psalm, cxix. 18). David wished to speak of that which is hidden beneath the garment of the Law. There are fools who, seeing a man covered with a beautiful garment, look no further than that; and yet that which gives a worth to the garment is his body, and what is even more precious than that, his soul. The Law, too, has its body. There are precepts which one might call the body of the Law. The ordinary narratives which are intermingled are the garments with which the body is covered. Simpletons have regard only to the garments or narratives of the Law. . . . The better instructed pay no regard to the garment, but to the body which it encloses. Finally, the wise, the servants of the supreme King, they who inhabit the heights of Sinai, are concerned only with the soul which is the foundation of all else, which is the real Law. And in the time to come they will be prepared to gaze at the soul of that soul. which breathes through the Law.
We ourselves initiate and perpetuate the Light's presence in our lives. Interactions between the physical and the supernal are always "ground-based."
But what about the existence of sin and evil? How can their existence be justified in a world such as the Zoharic mysticism implies--a world which is a series of emanations from the Divine, a world wherein God is eternally and intimately present in its every part, because the whole is but a manifestation of Himself? If all things, i.e. everything good and everything evil, are similarly and equally phases of the same paragraph continues] Divine Life, then the distinction between good and evil becomes meaningless. But to affirm this, is to deny the first principles of both religion and morality. It is the quagmire of pantheism. Does the Zohar lead to any pantheistic conclusion? If not, how does it evade the difficulty?
I feel very blessed to have received these teachings and to share them with the world, which is the essence of the Zohar teachings.
Our purpose in life is first to recognize God, then to understand His presence in our lives, and ultimately to achieve unity with His nature.
The Other Side, which is not holy. The spirit that spreads within the idolatrous nations issues from the side that is not holy and is not the aspect of man. Therefore, it is not called by this name, as has been written: ?But you? are men.? The name of this spirit is defiled. It is not called man and has no share in him because it extends from the wicked man (lit. ?man without elevation?), who does not want to ascent to the face of man above. So his body, the vestment of his spirit, is impure and his flesh is defiled.
What "universe" would be redeemed? Will this corrupt world will be redeemed rather than destroyed?
Come and see: When the day is sanctified on the evening of Shabbat, a tabernacle of peace descends and settles on the world. What is this tabernacle of peace? It is the Shabbat. On Shabbat, all the evil spirits, stormy spirits, demons, and the defiled hide behind the millstone of the chasm of the great abyss.
I went down to the garden of nuts to see the buds of the valley. See how much there is for man to contemplate and make precisions on each day, to search one?s actions, and to scrutinize all of one?s matters. One should take it to one?s heart that the Creator created him and placed a high soul within them, above the rest of His creations, only to contemplate His work and to adhere to Him, and to not follow vanity.
Perhaps the most fundamental teaching is that when a sufficient number of people have chosen to use the divinely given spiritual tools, a critical mass will be achieved that will bring about the redemption of humanity as a whole, even including those who have followed the negative path. That, one might say, is the good news.
The Spirit of the Eternal shot out of his Body like a sheet of lightning that radiated at once on the billows of the Seven millions of skies, and my ten splendors were his limbs.
Whatsoever belongs to the domain [literally 'side,' sitr?] of the Spirit, thrusts itself forward and is visible". The universe is Divine Spirit materialized, and it is given to man to have contact with it. The Rabbis of the Talmud and Midrashim had an idea of a sort of image of God which is immanent in the universe. Thus, a passage in the Tan?uma says: "If a mortal king engraves his image upon a tablet, the tablet is greater than the image. But God is great, and yet His image is greater than the whole world."
Comment from Deva Deep: At this moment there are several new sources stating the same and I will refer to some of them on the other pages. But a miracle in itself is that these quotations are ancient and at the same time completely in accordance with the spirit of this time. The Zohar even predicts what is happening now and contributes greatly to reach the critical mass for the transformation of human kind.
If you wish to strengthen a lie, mix a little truth in with it.
Rabbi Aba said that the words, ?living creatures? refer to Yisrael, because they are children of the Holy One, blessed be He, from whom their holy souls originate. He asked: From where do the souls of idolatrous nations originate? Rabbi Elazar said: Their souls come from the forces of the left, who defile them. Therefore, they are all impure and convey impurity to those who come close to them. ? Rabbi Elazar added, This supports our statement that ?living soul? refers to Israel, who are holy supernal living souls. The words ?Cattle and creeping things and Chayot of the earth? (Beresheet 1:24) refer to the idolatrous nations, which are not living souls. Rather, they are, as we have said, drawn from the forces of the left, which defile them. All souls must undergo transmigration and the souls of men revolve like a stone which is thrown from a sling, so many turns before the final release...Only those who have not completed their perfection must suffer the wheel of rebirth by being reborn into another human body.
The Torah is the Light of the Creator, and only a person who receives this light is considered as learning Torah (rather than just acquiring mere wisdom).
When a miracle occurs, a channel is opened and never closed, so that the power of the miracle can easily be called upon forever thereafter.