Saviors Of Earth

The Unification Epicenter of True Lightworkers



Kabbalah is a science that studies The forces that create our World and universe. Also help us to obtain unconditional love and correct our Ego.

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Kabbalah for Beginners, an extended version of Kabbalah Revealed, is a book for everyone who is seeking answers to life’s essential questions. We all have problems; we want to know why we are here, why there is pain and how we can make life more enjoyable. The four parts of this book tell us exactly how the wisdom of Kabbalah came about, who discovered and developed it, and what they discovered. Afterwards, the book tells us about the world we live in and finally, it explains how we can make our lives better for ourselves and for our children.

Part One discusses the discovery of the wisdom of Kabbalah, and how it was developed, and finally concealed until our time.

Part Two introduces the gist of the wisdom of Kabbalah, using 10 easy drawings to help us understand the structure of the spiritual worlds, and how they relate to our world. These drawings are accompanied by explanatory texts that make understanding Kabbalah very easy.

Part Three reveals Kabbalistic concepts that are largely unknown to the public. For example: the Creator exists nowhere but within us; our senses reveal what they sense, not what is really out there; and reality is nothing but a reflection of our perception, and hence changes when we change.

Part Four elaborates on practical means you and I can take in order to make our lives here better and more enjoyable for us and for our children. It explains how we can implement Kabbalistic principles such as freedom of choice and the power of society, and thus become more whole and fulfilled individuals.

Kabbalah Revealed: The Ordinary Person’s Guide to a More Peaceful Life is a clearly-written, user-friendly guide to making sense of the surrounding world while achieving inner peace. Each of the six chapters in this book focuses on a different aspect of the ancient wisdom of Kabbalah, shedding new light on a teaching that has too often been shrouded in mystery and misconceptions. A subtle, yet profound idea weaves the book’s chapters into a coherent and concrete whole.

The first three chapters in Kabbalah Revealed tell reader why the present world is in a state of crisis, explaining how our growing desires promote progress as well as alienation, and why the biggest deterrent to achieving positive change is rooted in our own spirits.

Chapters Four through Six offer a prescription for positive change. Therein, we learn how we can use our spirits to build a personally peaceful life in harmony with all of Creation.
For the first time ever, the timeless principles of Kabbalah are explained for a general readership by a world-renowned scholar of Kabbalah – Rav Michael Laitman, PhD. For those seeking to achieve transformational change on a personal, communal or global level, Kabbalah Revealed is required reading.

In Together Forever, the author tells us that if we are patient and endure the trials we encounter along our life’s path, we will become stronger, braver, and wiser. Instead of growing weaker, we will learn to create our own magic and our own wonders as only a magician can.

In this warm, tender tale, Michael Laitman shares with children and parents alike some of the gems and charms of the spiritual world. The wisdom of Kabbalah is filled with spellbinding stories. Together Forever is yet another gift from this ageless source of wisdom, whose lessons make our lives richer, easier, and far more fulfilling.

From Chaos to Harmony: The Solution to the Global Crisis According to the Wisdom of Kabbalah reveals the factors contributing to the perilous state in which we find our world today. Many researchers and scientists agree that the cause of humankind's problems is the human ego. Yet Laitman's groundbreaking new book not only demonstrates that ego has been the basis for all suffering throughout human history but also reveals why we are subject to suffering due to our egos, and how we can turn our plight to pleasure, our troubles to opportunity.

The book contains two parts. First, an analysis of the human soul and how the soul's own structure is its bane. The book also maps out what we need to do to once again be happy, and what we should avoid because it would worsen our suffering.

Throughout the book, Laitman's analysis of the state of humanity is supported by examples from science and from Kabbalists both ancient and contemporary. From Chaos to Harmony determines that we can and must collectively rise to a new level of existence and explains how we can accomplish this goal on personal, social, national and international levels.

In a world of escalating crises, we need a light through the storm, a guide to help us see where things have gone wrong, and most importantly, what we can do to make our lives and our world more peaceful and sustainable. These essential needs are exactly why Kabbalah is being revealed to millions today.

Kabbalah was originally designed as a method to improve life. Kabbalah itself is the tool, and A Guide to the Hidden Wisdom of Kabbalah is a means by which we learn to use the tool. In a graceful, easygoing style, this guide provides all the information you need to learn the basics of Kabbalah, as well as much needed suggestions for employing this age-old science to your day-to-day life.

In Wondrous Wisdom, we start learning how the process of our everyday life, and all life, works from the source of its creation. We start learning the science of the forces acting on us, our reality, and the method of how to control them - Kabbalah.

Michael R. Kellogg, student of Rav Michael Laitman, PhD and United States-based Bnei Baruch instructor, connects this deepest, most ancient wisdom about the universe’s secrets into our day-to-day lives, showing us how today’s “advent” of the wisdom of Kabbalah can already start improving our lives, our perception of ourselves and the world around us, and our relationships with people and nature.

The wondrous wisdom of Kabbalah now comes to each and every one of us as a guiding light, leading the way to the never-ending world of pleasure and fulfillment - the world where we all came from, and where we are all going. If you’ve ever asked the question “Why?” then this is a book that was written just for you

Kabbalah, Science and the Meaning of Life presents the fundamentals of the science that explores the aspects of reality hidden from scientists. When we discover those hidden parts, our knowledge of the world we live in will be complete. By uniting both the hidden and the revealed, we will prepare ourselves for accurate scientific research and the discovery of the genuine formulae.

By uncovering the hidden, our view of the world will become complete, liberated from the boundaries of relative perception and we will be able to unveil the existence of every part of reality, beyond time, space and motion. The Wisdom of Kabbalah grants all the above to anyone who truly seeks it.

This book is based on talks given by the author and compiled by his students.


Never has the language of kabbalah been as clear and accessible as it is here, in this compelling, informative collection. The depth of wisdom revealed in the questions and answers of this book will inspire reflection and contemplation. Readers will also begin to experience a growing sense of enlightenment while simply absorbing the words on every page.

The Kabbalah Experience is a guide from the past to the future, revealing situations that all students of kabbalah will experience at some point on their journeys. For those who cherish every moment in life, the author offers unparalleled insights info the timeless wisdom of Kabbalah.

«Thou shalt not make unto thee a graven image, nor any manner of likeness» (Exodus 20:3). This commandment from the Bible is the basis of the Kabbalistic wisdom, for Kabbalists know that the only true reality is that of His Essence, the Upper Force. When we accept this concept, we can become truly open to the prospect of freedom for every person, for every nation, and for the entire world.

While the structure of reality and how we perceive it are at the surface of this book, it is the underlying story of the human soul that truly captivates us: this is about you and me, and all of us. It is about the way we were, the way we are, and the way we will be.


The Science of Kabbalah is the first in a series of texts that Rav Michael Laitman, Kabbalist and scientist, designed to introduce readers to the special language and terminology of the Kabbalah. Here, Rav Laitman reveals authentic Kabbalah in a manner that is both rational and mature. Readers are gradually led to an understanding of the logical design of the Universe and the life whose home it is.

The Science of Kabbalah, a revolutionary work that is unmatched in its clarity, depth, and appeal to the intellect, will enable readers to approach the more technical works of Baal HaSulam (Rav Yehuda Ashlag), such as Talmud Eser Sefirot and Zohar.

Although scientists and philosophers will delight in its illumination, laymen will also enjoy the satisfying answers to the riddles of life that only authentic Kabbalah provides. Now, travel through the pages and prepare for an astonishing journey into the Upper Worlds.

Introduction to the Book of Zohar is the second in a series written by Kabbalist and scientist Rav Michael Laitman, which will prepare readers to understand the hidden message of «The Zohar». Among the many helpful topics dealt with in this companion text to The Science of Kabbalah, readers are introduced to the «language of roots and branches,» without which the stories in The Zohar are mere fable and legend.

Introduction to The Book of Zohar will certainly furnish readers with the necessary tools to understand authentic Kabbalah as it was originally meant to be, as a means to attain the Upper Worlds.

The Book of Zohar is an age-old source of wisdom and the basis of much of Kabbalistic literature. Throughout the centuries it was the primary and often the only book used by Kabbalists and now it is accessible to contemporary man. Written in a unique and metaphorical language, the book enriches our understanding of reality and substantially widens our worldview thus making fundamentals of the structure of creation more approachable and real.

The Book of Zohar has been considered to be the foundation of all. In it can be found principles voiced by Kabbalists of ages ago which are only now being tentatively embraced by modern science. It deals with issues such as the mutual dependency and penetration between the one who attains and what is attained; principles underlying the Universe; and human as micro-world/world as macro world. The life bearing tone of these texts and their positive influence on a reader are simply amazing. These and many other miraculous qualities of the book help even the first time reader to realize why the author gave it such a name: the book of Zohar, "The Book of Radiance".


“Everything that exists is an outcome of interaction between two forces—giving and receiving. When they work in harmony, life flows peacefully in its course. When they collide, we must deal with calamities and crises of great magnitude,” says Prof. Michael Laitman. These forces are at work in every aspect of life: family, economy, politics, ecology, and health. Bail Yourself Out: How You Can Emerge Strong from the World Crisis is a guide to mastering these forces on the personal, national, and global levels. With this knowledge, we hold the key to success by harnessing them to our benefit.

By reading in this book, one develops internal observations and approaches that did not previously exist within. This book is intended for contemplation of spiritual terms. To the extent that we are integrated with these terms, we begin to unveil the spiritual structure that surrounds us, almost as if a mist had been lifted.


Discussion Forum

Kabbalah & Music

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The Zohar - A Brief Introduction

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Kabbalah Revealed : Basics of Kabbalah

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What is not kabbalah.....or Myths About it

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Basics Questions (FAQ) About Kabbalah

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Comment Wall


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Comment by Golden_Angel_K on May 4, 2010 at 6:31am
I highly reccomend that you go there to the congress even if you are novice in this, it will help you to raise your consciousness through spiritual new sensations of reality
Comment by Golden_Angel_K on May 4, 2010 at 6:00am

New York, May 7th – 9th

You’re invited to join friends from all around the world to discover a new reality together.

The World Zohar Convention 2010 is an intensive 3 days of studies and workshops on The Zohar with Dr. Michael Laitman and the Bnei Baruch Kabbalah Education and Research Institute, open for all who wish to sense the eternal, complete reality.

The Zohar holds the key to discovering the complete, eternal reality, where humanity is united in perfect harmony as one soul, in the shortest time possible. The World Zohar Convention is aimed at giving its participants a taste of this reality, and by doing so, accelerating everyone’s advancement toward it.

The World Zohar Convention 2010 is for anyone with a desire to change oneself and better the world we live in. Students currently studying with Bnei Baruch via Bnei Baruch Kabbalah Learning Center on their own or through Kabbalah TV or the Kabbalah Academy are especially welcome.

Register here for the congress :
Comment by Golden_Angel_K on May 4, 2010 at 5:54am

Hello all of you!, there are big news indeed as there is Zohar congress on these days to come..
Comment by Golden_Angel_K on April 4, 2010 at 8:05pm
Comment by Golden_Angel_K on April 3, 2010 at 5:01pm
What a great Share!, thank so much Cyril ! blessed be
Comment by Siril0 on April 2, 2010 at 12:06pm

From my last trip to China: monument dedicated to spirits like a gate) which looks like loving letter Heth
Comment by Golden_Angel_K on March 12, 2010 at 7:11pm
Hellloooo guys :)...i had just came to realize more deeply why is important to study the zohar

If Thou Know Not, O Thou Fairest among Women

Based on the essay from The Book of Zohar, “The Wisdom a Man Needs” (New Zohar with the Sulam Commentary, Song of Songs, item 482).
“If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock and feed thy kids, beside the shepherds' tents” (Song of Songs 1:8).

“Anyone who goes to that world without knowing the secrets of the Torah, even if there are many good deeds in him, is taken outside all of the gates of that world.

“Come and see what is written, If thou know not, O thou fairest among women, the Creator replies to the soul: If you have come without looking in the wisdom before coming here, and you do not know the secrets of the Upper World, go thy way, you are not worthy of entering here without knowledge. Go thy way forth by the footsteps of the flock, meaning reincarnate in the world, and you will know by the footsteps of the flock.”

what this refers is in kabbalah we as humans have to develop our soul, that this is the attribute of bestowing of creator, the zohar is provided to us to "build" our soul because with this preparation we are able to merge in qualities with may be wondering why?...oh i will tell you... is because in spiritual world, the communication language are the feelings...with zohar teache you how to appropiately feel each word within it and then you will go to reveal inner layers within your soul that are necessary to "speak" the language of the inner worlds...they say if you dont "speak" with your inner feeling you will have to incarnate on Earth again here to learn.
Comment by Golden_Angel_K on March 9, 2010 at 1:50pm
is important that you follow online classes with Bnei Baruch Group, yesterday at night i felt a huge energy in my screen (masach), because i created a intese desire to connect with the online classes...

Follow the classes at

if you dont have the text, just put all your attention and then the correcting light will come to you...

....The classes are at Israel Time
Comment by Golden_Angel_K on March 9, 2010 at 1:46pm
Ok guys here is continuation....

29) It is written, “A psalm.” And in all the places it is written, “A psalm of David,” or “For David, a psalm.” But here it does not say “David” at all, but only “psalm.” This is so because the spirit of holiness is destined to sing it when the Creator raises Israel from the dust. This is why it does not say, “David” here. And then, “Sing unto the Lord a new song,” for this is new, because such a song has never been said since the day the world was created.
30) It is written, “There is nothing new under the sun.” And here, this song is new, and it is under the sun, since it will be under the sun. And who is that new song? It is the moon, who is the Nukva. For then the moon will be new under the sun, for her light will be renewed and will be as the light of the sun, which is ZA. What is the reason that there will be news under the sun? It is written, “For He has done wonders.” And what are the wonders? It is written, “His right hand, and His holy arm, has wrought salvation for Him.” Those are His right and His left, HG.
“Wrought salvation for Him.” For whom? For that degree that said this song—the spirit of holiness—the Nukva, since the Nukva was supported by them, by the right and by the left, as it is written, “His right hand, and His holy arm,” which is His left, “Has wrought salvation for Him.” Hence, His right hand wrought salvation for Him, certainly, meaning to that degree called “psalm,” the spirit of holiness, the Nukva.
So her light will be as the light of the sun. When the dead of the world arise and awaken from the dust, this will be new, what has never been done in this world.
31) When the Creator takes vengeances in the world for Israel, a new song will be said, meaning at the coming of the Messiah. This is not the same time as the revival of the dead. This is so because after the coming of the Messiah, the dead of the world will rise from the dust and the world will be renewed with complete existence. It will not be as in the beginning when death ruled in the world, since the serpent caused death to everyone in the world, and the world was defiled and people’s faces were darkened.
And I Will Put Enmity between You and the Woman
32) “They are passed away as ships of enmity.” Several ships sail in the great sea. And among them are ships and boats that are separated from one another. And those ships of the serpent that sail among them are called “Ships of enmity.”
The great sea is the Nukva. The ships that sail at sea are the degrees of her illumination to the lower ones. The ships of the serpent are the grips of the serpent, to nourish off her. And these grips are called “enmity.” “And I will put enmity between you and the woman,” meaning that He will give you a hold to suck from the Nukva, and this hold is called “enmity.”
33) “Between you and the woman,” as it is written, “A woman who fears the Lord,” referring to Malchut. “And between your seed” are the rest of the idol worshipping nations, which are the seed of the serpent. “And between her seed,” meaning Israel, the seed of Malchut. “He shall bruise thy head” is the Creator, who is destined to obliterate the serpent from the world, as it is written, “Death shall be swallowed up forever,” and it is written, “And I will also remove… the unclean spirit from the land.”
34) “Head” refers to the future, when the dead arise, since then the world will be Rosh [head], since it will exist in the Rosh, meaning that GAR will shine in it, which are the upper world.
“And you shall bruise their heel” is in this world, now, before the end of correction, when the world is a heel and is not in complete existence, and that serpent bites the world and darkens the faces of people.
35) The days of Adam were created and stood in the upper degrees, in the seven Sefirot HGT NHYM, since they concluded their existence in those degrees, as it is written, “The days of our being in them are seventy years,” corresponding to seven Sefirot, each of which consists of ten. There is no other degree in which to exist. Hence, “Their pride is but labor and sorrow,” and it is as though they never existed. “Their pride” means more, meaning if he lives more than seventy years, they are only labor and sorrow because there is no other Sefira from which to draw life. Hence, those years are as though they never were, for they are undesirable.
36) But the days of the righteous are present and exist even if they live more than seventy years. This is so because they receive from the upper fortune, which adds as much life as he wishes to the seventy years, as it is written, “And the life of Sarah was,” as well as, “And these are the days of the years of Abraham's life.” And should you say that it is also written in regards to Ishmael, “And these are the years of the life of Ishmael,” although he was not righteous, it is because he repented. This is why it is said, “these” in regards to his days, similar to Abraham's.
Your Eyes Have Seen My Golem
37) “Come, my beloved, let us go out into the field; let us lodge in the villages.” One who sets out to the road should pray three prayers. To say these prayers, he does not need three separate blessings, for he can do it even in a single blessing. This is because man can include all of his wishes in the blessings, “Who hears a prayer.”
38) All of man’s actions are written in a book in the upper world, the good as well as the bad. And he is destined to be sentenced for all of them, for it is written, “Your eyes have seen my golem.” This means that those things that the golem does, meaning the body, which does not look after what will happen in the next world, Your eyes have seen all of them because You have observed them.
And they will all be written on Your book, to be accountable for them in the next world. Hence, one should always pray before one’s act, and it will do him good.
39) One does not commit transgressions unless he is a golem and not human. That man does not consider the needs of the holy soul but does all his deeds as a beast that does not consider and does not know. But was David, who said that verse, considered a golem who did not consider the soul?
Adam ha Rishon said to that verse, “Your eyes have seen my golem.” This is because golem means substance before its shape is completed. And he said, “Before You threw a soul in me, when I was a golem, Your eyes saw making people in my shape, who will be similar to me. And they will all be written on Your book.” They will be written by their names, who they are. “The days were fashioned,” they were fashioned as this form of His, “And not one among them,” meaning not one of them remained.
40) Why did none of those who were similar to the form of Adam ha Rishon remain? All those who were similar to Adam ha Rishon, even slightly resembling him, even vaguely, did not die by their own death. They were all struck in the very same thing: they were similar to Adam ha Rishon.
The shape of Adam ha Rishon and his beauty were as the brightness of the upper firmament over all the firmaments, and as that light that the Creator had concealed for the righteous for the next world. Hence, all those who had even a hint of Adam ha Rishon in their form were struck in it and died.
41) Such are the ways of the Creator. If He gives wealth to a person, it is to nourish the world and to do His commandments. If he does not do it, but takes pride in his wealth, he will be struck in it, as it is written, “Wealth kept for its owner is to his hurt.”
If He gives him sons, it is to teach them the ways of the Creator and to keep His commandments, as it is said in Abraham, “For I have known him, to the end that he may command.” If he does not do it, but takes pride in them, he is struck in them.
Similarly, when the Creator gave them of the beauty of the superior good of Adam ha Rishon, He gave it to them to keep His commandments and to do His will. They did not do it, but were proud; they were struck in that same beauty with which they were blessed.
42) When the Creator created Adam ha Rishon, while he was still a golem, before He cast the soul in him, He called that angel who is appointed over the forms of people and said to him, “Regard, and form six men in the form of this one.” And they are Samson, Saul, Asahel, Josiah, Zedekiah, and Absalom, as it is written, “And begot… in his own likeness, after his image, and called his name Seth,” meaning six, six people.
43) The Creator created those six people out of that very same dust from which He created Adam ha Rishon. And He called him Seth, which means six. This means that He called and summoned six people, as it is written, “And begot… in his own likeness, after his image,” meaning of that dough from which his golem was created. This is why he said, “Your eyes have seen my golem,” which means that you considered making others similar to him.
And they will all be written on Your book. All, meaning those who did not keep what the Creator gave them and were expelled from the world.
44) We found that the night divides into three shifts, into three times four hours. In each shift, the Creator has a special dealing with man. When the soul departs him and that golem, the body, remains sleeping on its bed, his soul rises each night before the Creator. And He has special dealings with her in each and every shift. If she is rewarded, they rejoice with her above. If not, she is pushed outside.
50) The hard femur, the thighbone, which was struck and moved from its place and was dragged to and fro, walks and visits its place for twelve months. Similarly, that soul which is worthy of punishment walks out in the world and visits her place in the world and in the graveyard for twelve months.
51) “And Abraham rose up from before his dead.” When the soul is in the wholeness of the upper one, from Bina, the Hey is added to her and she is called Abraham. And here it is written as though he is not so righteous, as it is written, “And Abraham rose up,” and you make one who sat in a big chair descend and sit in a small, inferior chair.
But the Hey that was added to Abraham implies that he rose and obtained the great Mochin from Bina. And the words, “And Abraham rose up from before his dead” indicate Mochin de Katnut that shine to the body. This is because rising means reception of Mochin, which put one on one’s feet. “From before his dead” means from the face that belong to the body of the dead, who is called Sarah, which are Mochin de Katnut.
And since the soul is called Abraham, it indicates that she already has Mochin de Gadlut from upper Bina. Thus, how does the verse say, “And Abraham rose up from before his dead,” which implies Mochin de Katnut? By that, you make one who sits in a big chair descend and sit in an inferior, small chair.
52) “And Abraham rose up from before his dead.” When the soul is worthy of rising to her place of Eden, she first protects the holy body that emerged from there and then rises to the place of her level. “And Abraham rose up from before his dead.” Before the soul departs the body to rise to the Garden of Eden, she extends the proper Mochin for the body so it may join the count with the rest of the bodies of the righteous. And these Mochin are implied in the words, “And Abraham rose up.”
53) “And spoke unto the children of Heth.” These are the rest of the bodies of the righteous, which are frightened and beaten in the world so as to fear their Maker. And they fear and dread because they dwell in the dust. This is why they are called “the children of Heth.” And why does the soul need the bodies of the righteous? They are all written in the count, for he takes them into account and brings them out to the revival of the dead in the calculation. This is why the soul spoke to them, so the body will be counted with them. And this is why it is written, “And spoke unto the children of Heth.”
54) And what did the soul, which is called Abraham, tell them? She spoke respectfully and by way of appeasement: “I am a stranger and a dweller with you.” He told them, “This body will be with you in the same count in this joining. It is written, “And the children of Heth answered Abraham,” meaning that they, too, answered him respectfully and by way of appeasement.
62) “And Sarah died in Kiriat Arba.” Such as that has never happened with any of the women in the world. The count of her days and years of life in the world and the place where she was buried was stated so as to show that in all the women in the world, there was none like Sarah.
63) And should you say that it is written about Miriam, “And Miriam died there, and was buried there,” as with Sarah, he says that it was written only to show Israel’s sin, as it is written, “And there was no water for the congregation; and they assembled themselves together against Moses.” This was so because the water did not go in Israel but only by the merit of Miriam. However, in her death, no days and years were mentioned as was said with Sarah.
64) “Happy are you, O land, for your king is free.” Happy are Israel, for the Creator gave them the Torah, to know all the hidden ways and to reveal to them the sublime secrets.
65) “Happy are you, O land” is the land of the living, the Nukva, who clothes the living God, which is Ima, since her king, ZA, has prepared all the blessings for her, which he was blessed by the upper patriarchs, upper AVI. This king is the Vav, who is always poised to pour blessings upon her. And he is called “free,” since he is the son of Yovel [50], Bina, meaning YESHSUT, whose Mochin sets slaves free, which are the Mochin of illumination of Hochma.
And he is a son of the upper world, upper AVI, who always impart from their perpetual Zivug, every life, every light, and every oil of greatness and glory. This is so because the king, ZA, is the son of Yovel, from which the Mochin of freedom is poured, meaning the illumination of Hochma. And he is also the son of AVI, whose Zivug is perpetual and never ceases, and all the Mochin come from them.
This is why he is called “free” and not “the son of freedom.” And the firstborn son, ZA, imparts all the Mochin of Yovel and of the upper AVI to this land, to the Nukva, as it is written, “My son, My firstborn, Israel.” This is said of ZA, who is called “Israel.” And he is called “firstborn son” when he has all those Mochin, which is why the text says about her, “Happy are you, O land.”
66) “Woe unto you, O land, when your king is a boy,” for then the bottom land and the world nourish off the government of the foreskin, and everything is drawn down only from a king who is called “a boy,” meaning Matat. Woe to a world that needs to nourish in this way.
67) This boy, Matat, has nothing of himself except for the blessings that he receives from the Nukva for a certain time. And every time he was deprived them—since the moon was flawed, meaning the Nukva, and she was darkened—Matat was denied the blessings. Woe to a time when the world needs to nourish its sustenance from him. Moreover, the world is judged by many judgments before it nourishes off him, from the Klipot, since then everything persists and is done in judgment.
68) “And Sarah died.” Her death was not by that Slant Serpent, the angel of death, and he did not rule over her as he rules over the rest of the people in the world, for all people die by him since the day Adam caused them the death. The exceptions are Moses, Aaron, and Miriam, who did not die by the angel of death but by a kiss, as it is written about them, “According to the word of the Lord.” And for the honor of Divinity, it did not say about Miriam, “According to the word of the Lord,” although she, too, died in a kiss.
69) But regarding Sarah, it is written that she died in Kiriat Arba, above, and not by another. In Kiriat Arba and not in a serpent; in Kiriat Arba, which is Hebron, where David bonded with the patriarchs. Hence, her death was not by another but in Kiriat Arba.
There are two discernments to Malchut: fourth and seventh. Above the Parsa, from Chazeh de ZA upwards, she is called “fourth to the patriarchs,” which are HGT, and she is called “Malchut of David,” as well as “Kiriat Arba.” And she is the corrected one, called “The land of the living,” of whom it was said, “Happy are you, O land, for your king is free.” And with respect to below the Parsa, from Chazeh de ZA, downwards, she is regarded as seventh to the sons, which are NHY, and she is called “Malchut of Joseph.” This is why it is written that the meaning of Kiriat Arba is the upper one, meaning Malchut of David, for she is the upper one, above Parsa de ZA, and not the by the other one, which is the lower Malchut below the Parsa, called “seventh.”
In Kiriat Arba and not in the serpent. This is why it understood from the text that she did not die by the discernment of the serpent, which is the angel of death, for he has no authority and hold in the Malchut that is above the Parsa, called Kiriat Arba. “In Kiriat Arba, which is Hebron” means that King David connected to the patriarchs, which are HGT, above Parsa de ZA. Hence, her death was not by the angel of death, who extends from the lower Malchut, but in Kiriat Arba.
70) When one’s days exist in the upper degrees, HGT NHYM, one exists in the world. Since he still does not exist in the upper degrees, when he completes the life of seventy years, which extend from the seven Sefirot HGT NHYM, his days depart the Sefirot and descend below the Sefirot. Finally, they approach the degree where death is present, meaning the angel of death, who is below the Sefira of Malchut, where it is said, “Sin crouches at the door.”
And then he receives permission to take out the soul, and he flies the whole world in one flight and takes the soul and defiles the body, and the body remains impure. Happy are the righteous who were not defiled and no impurity remained in their bodies.
This is an evidence that the angel of death did not rule over Sarah, since it has been explained here that death comes to a person after he exits the seven Sefirot and goes below the bottom Malchut—the place of the angel of death—who then receives permission and takes out one’s soul. Thus, Sarah never descended below the bottom Malchut, but died in Kiriat Arba, which is the upper Malchut above the Parsa, at the place of Chazeh de ZA. Hence, it is certain that she did not die by the angel of death.
71) In the middle of the firmament, a bright path is tied. This is the serpent of the firmament, called by astronomers, “The Milky Line,” where all the thin stars are tied and stand in it in great numbers. They are gathered and stand in it like myriad, innumerable mountains, and they are appointed over the secret deeds of the people in the world.
72) Similarly, several groups of lights of Klipot came out to the world, from that first, upper serpent by which Adam was seduced. And they are all appointed over the secret deeds of the world. Therefore, when one comes to be purified, he is assisted from above, and the help of his Master surrounds him and he is kept, and he is called “holy.”
73) When one comes to be defiled, several groups of lights of Klipot are intended for him, who are all in him and surround him.
74) All the deeds of wicked Balaam were from the side of impurity. All the types of serpents and witchcraft in the world are tied and stem from that primordial serpent, which is the filthy spirit of impurity. Hence, all the charms in the world are named after the primordial serpent, “serpents,” they all emerge from that side, and all that follows witchcraft is defiled.
75) Moreover, if one wishes to perform a spell, one must first be defiled, so as to extend that side of impurity over himself. This is so because as a person awakens below, so he draws upon himself from above. If he awakens from below on the side of holiness, he draws upon him holiness from above and he is sanctified. And if he awakens below on the side of impurity, he draws upon him the spirit of impurity and is defiled. This is why it is said, “He who comes to be defiled is defiled.”
76) Thus, to extend upon himself the spirit of impurity from the upper serpent, wicked Balaam would defile himself every night with his mare, and would perform intercourse with her so as to be defiled and to draw upon himself the spirit of impurity. And subsequently, he would perform his deeds and magic.
77) In the beginning of his deeds he took a serpent from among the serpents and tied it before him. He split the head of the serpent and took out its tongue. Then he took certain herbs and burned them all and made a single incense out of them. Then he took the head of that serpent and split it into four sides and turned it into a single incense.
78) Around it, he drew a single circle and would say things and do other deeds until he drew upon himself the spirits of impurity, which informed him what was needed. And acted by their words, according to what they knew from the side of that serpent of the firmament.
79) From this he had knowledge and knew magic and spells. And this is why it is written, “He did not go as on other times to seek serpents,” meaning actual serpents, since the essence and the root of impurity and the beginning of everything is only in the serpent.
Types of Witchcraft – in Women
80) Why are all types of witchcraft and magic in women? It is because when the serpent came over Eve, he cast filth in her. He cast only in her and not in her husband, and the spells extend from the filth of the serpent. This is why the witchcraft is in women.
81) Balaam learned all those charms that he did from his father. But he learned all the charms and all the spells mainly in the mountains of the east, which are the eastern land. This is so because the kings Aza and Azael—which the Creator dropped from the sky because they complained against man’s creation—dwell in those mountains. They are tied there in iron chains and alert charms to people. And it is from there that Balaam knew, as it is written, “From Aram Balak brings me, the king of Moab from the mountains of the East,” the place of Aza and Azael.
82) “He did not go as on other times to seek serpents, but he set his face toward the wilderness.” Does this mean that he did not always go toward serpents? The bottom side, which comes from the spirit of impurity above is the spirit of impurity that governs the wilderness, when the children of Israel made the calf—to be defiled by it—which is a lower one. Hence, “He set his face toward the wilderness.” And he performed his magic from all sides so he could uproot Israel; but he could not uproot them.
83) When Israel stood at Mount Sinai, the filth was stopped in them. And when Israel received the Torah, the filth ceased from them. And the idolaters, who did not receive the Torah, the filth did not cease from them. Hence, the filth had ceased from women. Thus, why are charms primarily in women?
84) The Torah was given only to males, as it is written, “And this is the law which Moses set before the sons of Israel.” thus; women are exempted from the commandments of the Torah, meaning commandments of action, which are time dependent. This is why their filth did not cease at the time of the giving of the Torah. And for this reason, the charms that extend from the filth of the serpent are found primarily in women.
85) Moreover, after the calf, they all returned to their filth, even the males. And the women find it hard to separate themselves from the filth even more than the men. This is why there more women than men in this witchcraft and filth, for it is hard for them to part with the filth, since women come from the left side and were attached to the harsh Din on the left. This side clung to them more than to the men because they come from the side of harsh Din, and everything follows and clings to its own kind.
86) The spells extend from the filth of the serpent because Balaam defiled himself first, to draw the spirit of impurity over himself, and then performed his magic. Similarly, a man should keep away from a woman in the day of her impurity, and avoid touching her because she clings to the spirit of impurity. And if she performs witchcraft at that time, she will be more successful than on other times. Hence, everything she touches becomes impure, and especially anyone who comes near her. Happy are Israel, for the Creator has given them the Torah, and said to them, “You shall not approach a woman… during her menstrual impurity.”
87) When one observes the tweeting of fowl to know the future, why is it called “a serpent” and “witchcraft”? It is because it extends from that side of impurity, since the spirit of impurity is over that bird, and it announces things in the world. And every spirit of impurity clings and comes to the world from the serpent, and there is none who is saved from him in the world, for he is in everything—until the time when the Creator is destined to remove him from the world, as it is written, “And death shall be swallowed up forever.”
The Cave of Machpelah
88) Abraham knew the sign in that Cave of Machpelah. His heart and desire were there because he first entered there and saw Adam and Eve concealed there. And how did he know that it was they? After all, he did not know them from before. But he saw the shape of Adam and observed it, and an opening of the Garden of Eden was opened to him, and he realized that that form of Adam was with him. He realized that because he was in the Garden of Eden in his life, upon his passing, he was rewarded with a burial at the door to the Garden of Eden.
89) Anyone who observes the shape of Adam can never escape death, but must die instantly. This is so because when a person departs from the world, he sees Adam ha Rishon, and at that time dies. But Abraham looked at him and saw his shape, and persisted. He saw a light shining in the cave and a single candle burning. Then Abraham coveted that place for his own abode and his heart and desire were always in the cave.
90) Abraham did wisely, seeking a grave for Sarah, since when he asked, he did not ask for the cave right then, and he did not say that he wished to part from them. Rather, he said, “Give me a burial site among you that I may bury my dead from before me.” He did not mention Ephron or the cave. And Ephron was not there, as it is written, “Now Ephron was sitting among the sons of Heth.” Even so, Abraham told him nothing at that time.
91) Instead, he told them, “And [he] spoke to the sons of Heth.” Is it conceivable that Abraham wished to be buried among them, among the impure, or that he wished to bond with them to such an extent that he told them, “Give me a burial site among you”? Rather, he acted wisely.
92) From what Abraham did, we learn proper conduct. Because his craving and desire were in that cave, although Ephron was there, he did not wish to ask of him immediately and to show him the interest he had had in the cave. Hence, he first asked for something he did not need, and of others, not of Ephron, but he said to the sons of Heth, “Give me a burial site among you.”
93) And the sons of Heth told him before Ephron, “Hear us, my lord, you are a mighty prince among us.” It is written, “Now Ephron was sitting among the sons of Heth.” Sitting is written with a Yod with a Kamatz, because it is not written with punctuation and can be punctuated with a Kamatz, which indicates that right at the start of the discussions, when Abraham spoke, Ephron was already there.
Then he said, “Hear me, and approach Ephron the son of Zohar for me.” And should you say that I do this—ask for the Cave of Machpelah from Ephron—because my honor is greater than yours, since I have no wish for you, it is not so. When he said, “In your presence,” meaning “Let him give it to me in your presence,” my aim is to be buried among you, for I desire you. And am doing this so as to not part with you.
Four Hundred Shekels
94) The authors of the Mishnah said this portion, which they interpreted concerning the soul. Abraham is the soul and Sarah is the body. Happy are the righteous in the next world, for the Torah in their hearts is as a great fountain—even when it is blocked, the abundance of water breaks through and open springs to all directions.
95) Man’s body never joins the count of righteous by Dumah after his demise, until his soul shows a letter for a sign, which the cherubim give her in the Garden of Eden.
This is so because once the soul has entered the Garden of Eden there, she goes to rise to her place above, to Bina, and not to descend into Malchut. But before she rises and enters her place, she becomes the guardian of the body through Dumah, and shows him—Dumah—that the body is fit to receive the reward of four hundred worlds.
96) Dumah knows that the body is worthy of the reward of four hundred worlds before the body shows him, since it is declared in the Garden of Eden. But I heard that when the soul is given the letter for the sign, she then returns to the body, to admit it into the count of the righteous through Dumah. It is written, “But if you will, I pray thee, hear me: I will give the price of the field; take it of me.” “The price of the field” is the yearning and the coveting for four hundred worlds that the body is given to inherit.
The righteous that have been rewarded with receiving the Mochin in their lives, which are poured on the Masach in the middle line, Dumah receives that Masach, called “calculation,” and purifies the body of the righteous with it after his demise, and qualifies him for revival. And there are two ways in that: 1) the level of the light is primarily what purifies the body, and the body has been rewarded in its life with receiving these Mochin that extend from the middle line, called “four hundred worlds of cravings.” And then Dumah receives the body and qualifies it for revival. 2) The Masach, called “calculation,” is also called “book,” and it is primarily what purifies the body. Hence, since the soul has been rewarded with it, she already begins to negotiate with Dumah for the body.
“For I have given” means that the money is already prepared, and implies to the Masach. When he has a Masach, the level is already set to emerge on him by itself, and the level that emerges on the Masach is four hundred worlds of cravings. But there is no need to speak to Ephron about the level itself, since because he has obtained the Masach, he is already declared as righteous in the Garden of Eden, and he is worthy of receiving the level, which is four hundred worlds of cravings.
97) One who is dust can be rewarded with all that, the four hundred worlds of cravings. Who will be rewarded and who will rise, as it is written, “Who may ascend into the mountain of the Lord, and who will rise in His holy place?”
98) “Abraham listened to Ephron, and Abraham weighed out the silver for Ephron.” This is the great craving after these coveted worlds.
“Four hundred shekels of silver” are four hundred worlds of pleasures and desires.”
“Passing to the merchant” means passing through all the gates of heaven and Jerusalem above and there is none who protest. This means that one who is rewarded with these Mochin of the four hundred worlds of cravings is complete in all the degrees of the gates of heaven and Jerusalem above, and there is no one to complain about him there.
And the reason he did not say “Jerusalem below,” as well, is that these four hundred are HB TM of lights that are clothed in KHB and Tifferet de Kelim, without the Keter of lights because he lacks Malchut from the Kelim, as it is known from the inverse relation between lights and vessels. Malchut de Kelim is the Jerusalem below because Jerusalem above is Bina and Jerusalem below is Malchut, which will only be corrected at the end of correction.
Hence, prior to that, there are no more than four hundred shekels of silver to indicate that the Keter is missing from the lights, and Malchut from the Kelim. This is why he says “Jerusalem above” and does not say, “Jerusalem below.” And yet, the illumination of those four hundred passes and shines in part to Malchut, too. This is why it is written, “Passing to the merchant,” since Malchut is called “merchant,” as it is written, “She is like the merchant-ships.” And through this illumination, which is passed onto her, she gradually becomes qualified to receive her perfection at the end of correction.
99) Subsequently, Abraham buried Sarah, his wife, meaning the body, and it was counted by the appointee along with the rest of the righteous in their company by Dumah, the calculation. All those bodies that are written by the hands of Dumah and are counted by him will be revived when the Creator revives the dwellers of the dust. Woe unto the wicked, who are not written by him in writing, for they will forever be lost in hell.
100) What was the reason that Abraham went into the cave? He was chasing that calf, of which it was written, “And Abraham ran unto the cattle.” And that calf fled to that cave and Abraham followed him to the cave and saw what he saw.
Comment by Golden_Angel_K on March 8, 2010 at 8:39am
Though you understand nothing or little about it...Read it with INTENTION, focusing in that you want this ¨cure¨ for correct your ego

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