November 29, 2024
Archive for March, 2017
March 15, 2017 at 5:30 pm · Filed under Perceiving Reality, Quotes
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Abraham realized that the world perceived through our senses is a superficial blanket covering a complex interaction of forces.  [Tweet This]
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When a person attains the revelation of the true nature and reveals an inner vision, he starts to see one more reality inside of him in addition to the one he felt before. This is a world of forces that becomes revealed to him. These forces, which act inside of his desire, bring him all kinds of experiences and impressions, depicting different forms and pictures inside of him. He perceives this new reality more intensely than our current one, and feels that it determines what happens in our reality.
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March 11, 2017 at 7:00 pm · Filed under Torah Portion
Exodus, 30:11-34:35
This Week’s Torah Portion | March 12 – March 18, 2017 – 14 Adar – 20 Adar, 5777
In A Nutshell
The portion, Ki Tissa (When You Take), begins with a request of each one of the children of Israel to donate half a shekel for the building of the tabernacle. The portion mentions some other details about the tabernacle such as the anointing oil, the table, and the menorah and its vessels, appointing Bezalel, son of Uri Ben Hur, as chief craftsman, Ahaliav Ben Ahisemech as his assistant, and commanding the children of Israel to observe the Sabbath.
Later, Moses ascends to Mount Sinai to receive the tablets of the covenant but delays in his return, so the children of Israel seek proof that the Creator exists and demand of Aaron to build a golden calf. Aaron agrees, takes their gold vessels, melts them, and builds the golden calf.
When Moses returns from the mountain and sees it, the tablets of the covenant break. The Creator wishes to destroy and ruin the entire people of Israel, and Moses pleads for their souls.
Moses speaks to the Creator “face to face,” and wishes to conceal himself.
At the end of the process, the Creator agrees and makes a covenant with the people of Israel. The Creator also promises Israel that they will enter the land of Israel, and repeats the commandment of the three Pilgrimage festivals (Shalosh Regalim) and the prohibition of idolatry.
Moses stays with the Creator on Mount Sinai forty days and forty nights, writes on the tablets, and comes down from the mountain. It is written, “And it came to pass when Moses came down from Mount Sinai with the two tables of the testimony in Moses’ hand … that Moses did not know that the skin of his face beamed while He talked with him” (Exodus, 34:29). It was so much so that he had to hide himself from the people once more because they feared speaking with him.
Commentary by Dr. Michael Laitman
Those who do not know the language of Kabbalah will find it hard to understand that the text actually discusses a person’s inner development. It concerns our nature, which is the will to receive, an egoistic desire that requires correction. The Torah speaks only of the correction of the desire, as it is written, “I have created the evil inclination; I have created for it the Torah as a spice”[1] because “the light in it would reform them.”[2]
The purpose of the correction is to transform our evil (egoistic) inclination, which aims only toward self-gratification and exploitation of the entire world for itself, and turn it into love of others, as in “love your neighbor as yourself.”[3]
The Torah speaks of a process that is not simple, but which all of us experience. The general crisis we are in will cause us to come out to the light, to correction, similar to the exodus from Egypt. Today we are all standing before Mount Sinai with a huge ego, with all the Kelim (vessels) we have taken from Egypt. During the millennia of development, humanity has accumulated a massive ego; now we have no clue what to do with it, other than escape it.
When we are drawn toward Mount Sinai we discover a mountain of hate between us. Only the point within us, called Moses, pulls us forward toward connection with something higher, a higher degree—human degree of similarity with the Creator.
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March 8, 2017 at 5:30 pm · Filed under Quotes, Racism
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The force driving racism is egoism & by transcending egoism we can eliminate racism. [Tweet This]
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Racism is a state in which a person’s senses are not directed only towards having things be good for himself, but also that he enjoys it when things are bad for others. We constantly compare ourselves to others: the worse it is for them, the better it is for us. An important factor in the eruption of racism are issues of nationalism or races; after all, we are not alike, we are different, dissimilar. As a result, on the one hand, we are moving to a state of mutual hostility and hatred; on the other hand, to the disclosure of our overall integral dependence on each other. And here is where we require the wisdom of Kabbalah to balance the two mutual forces that mutually reject each other.
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March 5, 2017 at 5:30 pm · Filed under Kabbalah Revealed, Quotes
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The goal of creation is not for only one person to achieve the Creator-like state, but for humanity to achieve it. [Tweet This]
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Today, in the present stage of development, everyone has received an awakening, an “invitation,” a call, a push, an opportunity for correction and for participation in the process. We must learn how to use the unified system and its laws to bring ourselves to the first state of wholeness: the goal of creation. That is what we must attain. The present stage of historical development is characterized by everyone beginning to feel more or less, that we are living in a unique time and that humanity must pass through major changes. Beginning with us and moving outward, we become active parts that can even activate the system.
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March 4, 2017 at 10:00 pm · Filed under Torah Portion
Exodus, 27:20-30:10
This Week’s Torah Portion | March 5 – March 11, 2017 – 7 Adar – 13 Adar, 5777
In A Nutshell
In the portion, Tetzaveh (Command), the Creator provides Moses with additional details regarding the tabernacle, and commands the children of Israel to take olive oil to light the everlasting candle in the tent of meeting outside the veil, so it may burn from dusk to dawn.
The Creator instructs Moses to appoint Aaron and his sons, Nadav, Avihu, Elazar, and Itamar to be his priests. He elaborates on the commandment of preparing the holy garments “for honor and glory” (Exodus, 28: 2): the vest, fringe, coat, and the rest of the garments of the priest.
Afterward comes an explanation on the sanctification of Aaron and his sons for their role in the tabernacle, including the offering of an ox and two rams on the altar of the incense that will be positioned inside the tabernacle before the veil, and how the incense is to be made. Finally, the Yom Kippur (Day of Atonement) is mentioned, which is to take place once a year.
Commentary by Dr. Michael Laitman
The portion, Tetzaveh (Command), is very matter-of-fact, short, and pragmatic. The whole of the substance of creation is the desire to receive. This is the solid basis from which we should begin. We feel the will to receive within us divided into four levels: still, vegetative, animate, and speaking. All our desires are divided in this manner, and we give them the shape of bestowal, namely to aim them toward giving. All desires must be aimed toward our connection “as one man with one heart,”[1] with love of others, as in “love your neighbor as yourself.”[2]
To the extent that we correct each one of our desires, we shape the image of man—becoming similar to the Creator. This is Adam HaRishon (the first man), who shattered and divided into myriad souls. Our purpose is to reassemble those souls into that single soul. We achieve this by annulling our egos and connecting all our desires. The connection is on the levels of still, vegetative, animate, and speaking. In these degrees we gradually reconnect everything into the new reality that the Torah narrates.
First, the oil for the lamp is a special oil, which must be lit in a special way. Subsequently, from the emitted light we can prepare the priesthood garments that clothe the will to receive.
The will to receive remains the same whether it strives to benefit others or itself. The difference lies in how we use it—for our own sake or for the sake of others. That is, do we want to use it to benefit ourselves although it is detrimental to others, or do we want to benefit others? There are two options with myriad variations.
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