Using the Book of Zohar to Rise to the Spiritual Reality

“On my bed night after night I sought him whom my soul loves.” The Assembly of Israel spoke before the Creator and asked Him about the exile, since she is seated among the rest of the nations with her children and lies in the dust. And because she is lying in another land, an impure one, she said, “I ask on my bed, for I am lying in exile,” and exile is called “nights.” Hence, “I sought him whom my soul loves,” to deliver me from it.

“I sought him but did not find him,” since it is not His way to mate in me, but only in His palace, and not in exile. “I called him but he did not answer me,” for I was dwelling among other nations, who do not hear his voice except for His sons. “Did ever a people hear the voice of god?”

“On my bed night after night,” said the assembly of Israel, Divinity. “on my bed I was angered before Him, asking Him to mate with me to delight me—from the left line—and to bless me—from the right line—with complete joy—from the middle line.” When the king, ZA, mates with the assembly of Israel, several righteous inherit inheritance of a holy legacy, upper Mochin, and several blessings are found in the world.

Zohar for All, Ki Tazria [When a Woman Inseminates], Items 1-3

We should try to translate each word in The Zohar into its spiritual, internal meaning, and not perceive it in its familiar, corporeal sense. If we remain with the corporeal meaning, we degrade the Torah from the upper world to this world, and this is not why it was written. We must aspire to rise through it from this world to the upper world.

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Why it Is Necessary to Experience the Evil of Our Egotism

“Better is he that is ignoble and has a servant, than he that plays the man of rank and lacks bread.” This verse the evil inclination because it always complains against people. And the evil inclination raises man’s heart and desire with pride, and man follows it, curling his hair and his head, until the evil inclination takes pride over him and pulls him to Hell.

Zohar for All, VaYishlach [Jacob Sent], Item 16

Should we also feel that state of Hell? And how do Kabbalists know about it? They experienced it themselves. After all, it is impossible for one to discover anything if not through experience. So do we all have to be in Hell? Apparently, we do.

We always sink into the evil inclination first, and only then discover what it truly is. At first, we do not see that it is evil. If we did, we would not get into it. At first, it is appealing, shining, glittering, and wonderful. Thus, our egoism deceives us.

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The Book of Zohar Helps Us Get to Know Our Internal Qualities

“Come unto Pharaoh.” It should have said, “go unto Pharaoh.” But He allowed Moses into rooms within rooms, to one high sea monster, from which several degrees descend.

And Moses feared and did not approach, except to those Niles that are his degrees. But he feared the monster itself and did not come near because he saw it rooted in the upper roots.

Since the Creator saw that Moses was afraid and no other appointed emissaries above could approach it, the Creator said, “Behold, I am against you, Pharaoh king of Egypt, the great monster that lies in the midst of his rivers.” The Creator needed to wage war against him, and no other, as it is written, “I, and no emissary.” And they explained the wisdom of the monster that lies in the midst of his Niles to those “who travel on the road,” who know the secret of their Master.

Zohar for All, Bo [Come], Items 36-38

The Book of Zohar speaks about us. It tells us about what happens within us and only within us—albeit in a very peculiar way that often seems like a fairytale story or a history book. We have lungs, kidneys, spleen, and other organs. But in addition, in our feelings, there are many desires, qualities, thoughts, and drives. In other words, besides the physical body, there also exists the human in us.

Who is the human in us? If we open our souls up and examine them, we will find what the authors of The Zohar write about. In the human in us there are qualities known as “Moses,” “Pharaoh,” “monsters,” “Niles,” etc.. We must try to find them within.

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The Book of Zohar Speaks of What Is Inside of Us

Kabbalah explains to us that studying this wisdom is not about acquiring some knowledge.

We study ourselves and wish to find within us all the distinctions The Book of Zohar describes.

“Thus shall ye say unto my lord Esau: ‘Thus says thy servant Jacob: ‘I have lived with Laban.’’” Jacob immediately opened, to turn into a slave before him so Esau would not look upon the blessings that his father had blessed him, because Jacob left them for the end of days.

What did Jacob see that he sent for Esau and said, “I have lived with Laban”? Did he do it on a mission from Esau? Rather, Laban the Aramean, a voice walked in the world, as no man has ever been saved from him, because he was the soothsayer of soothsayers and the greatest charmer, and the father of Be’or, and Be’or was the father of Balaam, as it is written, “Balaam… son of Be’or, the soothsayer.” And Laban was more versed in soothsaying and wizardry than them, but he still could not prevail over Jacob. And he wanted to destroy Jacob in several ways, as it is written, “A wandering Aramean was my father.” For this reason, he sent for him and said, “I have lived with Laban,” to let him know of his strength.

The whole world knew that Laban was the greatest of all sages and soothsayers and charmers. And one who Laban wished to destroy could not be saved from him. And all that Balaam knew came from Laban. It is written about Balaam, “for I know that he whom thou blesses is blessed.” It is all the more so with Laban. And the whole world feared Laban and his magic. Hence, the first word that Jacob sent to Esau was, “I have lived with Laban.” And not for a short time, but for twenty years was I belated with him.

Zohar for All, VaYishlach [Jacob Sent], Items 21-23

 

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The Special Spice Contained in the Book of Zohar

“Neither shall you lack the salt of the covenant of your god from your offering.” Why is salt so important? It is because it cleanses and perfumes the bitter, and makes it tasty. Salt is Dinim [judgments] in the Masach [screen] of Hirik, on which the middle line emerges, which unites the right with the left. It cleanses, perfumes, and sweetens the Dinim of the left, which are bitter, with the Hassadim [mercies] on the right line. Had there not been salt, the middle line would not have been extended and the world would not have been able to tolerate the bitterness.

 Zohar for All, VaYechi [Jacob Lived], Item 666

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