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Why are we always worried about corporalizing spirituality, but not working on spiritualizing corporality.?
Hi
Can you please post the links to Baal HaSulam texts talking about all dimensions above the 6th millenium up to the 10th millenium. Thank you
Hi Sandra,
There’s really no language for that, few have ever attained or even glimpsed it, and so it’s only mentioned here and there. We have a few excerpts in the Zohar https://kabbalahmedia.info/en/sources/XTxHufIN and The Tree (HaIlan) by Baal HaSulam, which is essentially just a diagram.
I’ve heard that the Creator hears all our prayers, even those that don’t come from the depths of our hearts. But what does it mean that He “hears” those prayers?
We have this selfish trait of egoism from which those prayers arise, and according to these teachings, we never fully rise above that quality. While it’s “possible”, it feels like a paradoxical distant goal. What should we do or feel in the meantime? Do we keep approaching the Creator with our brokenness, even when it seems pointless?
Often, it feels like He doesn’t hear those prayers. When we say that He hears every prayer and answers it instantly, even though we can’t perceive it, it feels like motivated reasoning. I understand we shouldn’t try to justify the Creator, but it still feels very far off.
The Creator seems so absolutely concealed in this world. It feels like this path is a fool’s errand—trying to reveal something that won’t be revealed. It’s one thing to say “there is none else besides Him” and “He is the good that does good,” but it’s another thing to know that, and yet another to feel it.
My question is, how do we regard our prayers to the Creator in our lowly state, far from Lo Lishma and even farther from Lishma?
Are there any excerpts or articles that can uplift those of us who feel like we are in “exile”?
Shamati #1 mentions, “rather, he should regret the exile of the Shechina (Divinity), meaning that he is causing the sorrow of Divinity.” I am sorry for causing the sorrow of Divinity and for not being able to feel the greatness of the Creator, but the Creator put me in this state, and I am demanding answers from the attained sages. I need one of them to reach down and give a hand.
(1) What does it mean that He “hears” those prayers?
That you always get a response, a change, if you ask.
(2) Do we keep approaching the Creator with our brokenness, even when it seems pointless?
It registers with even greater value upon that feeling of pointlessness. But in every state our prayers are valuable. “Many pennies accumulate into a great sum.”
(3) How do we regard our prayers to the Creator in our lowly state, far from Lo Lishma and even farther from Lishma?
I still have to ask Him from where I am. The path is a series of requests that start from exactly where I am in relation to my group and the Creator.
(4) Are there any excerpts or articles that can uplift those of us who feel like we are in “exile”?
Shamati 1, 2, 3, and 4
How does one craft their immediate physical environment to remind one’s self of the importance of the goal?
Is Rav encouraging us to start practicing tefillin? This is new to me. What is the spiritual root or Kabbalistic perspective of tefillin?
Hi AspiringAltruist,
I don’t think you need to start buying and wrapping Tefillin. There exists such a Kabbalistic practice called Tefillin (which also became a Jewish religious custom) – but it’s important to distinguish customs from intentions – the inner work with the desire – which are the focus of Kabbalah. Baal HaSulam writes that even in the Gmar Tikkun (end of correction) everyone can keep their own customs. And there we’re already talking about a state of “all shall know me [The Creator] from smallest to greatest.” So, it’s not the case that everyone who wants to study Kabbalah and reach the Creator needs to adopt these physical customs.
If you’d like to know the basis for this custom though, Rav discusses it in this excerpt from a talk he gave on the subject of Tefillin:
The physical act of putting on Tefillin is only a symbol of spiritual communication with the upper force of love and bestowal. The Tefillin symbolize the correction that we undergo in our desires and thoughts in order to enter into equivalence of form with the upper force.
According to the wisdom of Kabbalah, our matter is a desire to receive that divides into 613 desires, which we need to correct. “Correcting a desire” means changing the intention upon the desire from self-benefit to benefiting others.
The contents of the Tefillin are four Parshiot (sections) that correspond to the name of the upper force (HaVaYaH [י-ה-ו-ה]), through which we ask the upper force to help us love others.
Putting on Tefillin in the morning expresses a desire to receive the force to correct ourselves throughout the day. It is important to note that the physical action of putting on Tefillin makes no corrections in and of itself. The correction depends on how we work with our intentions and actions. This is also the case with all of the Mitzvot (commandments); in a physical sense, they serve only as reminders of the need to carry out inner acts of correction.
About the corrections that the Tefillin symbolize, it is written, “And thou shalt bind them for a sign upon thy hand” (Deuteronomy 6:8), i.e., the left hand symbolizes the ego that needs to undergo correction. Also, “And they shall be for frontlets between thine eyes” (Deuteronomy 6:8) means that when we correct our desires and thoughts, we attain equivalence of form with the upper force.
In short, the Tefillin symbolize the correction of our desires and thoughts through which we come to the revelation of the Creator, the upper force of love and bestowal that dwells in reality.
If you have any additional questions I’m happy to answer!
Hello, since there is none else besides Him, and every thought and emotion I have is planted in me by Him, what is then “my reason” that I need to go above? How can I distinguish “my reason”? Thanks in advance!
My reason is what is determined by me, rather than by the ten and the Creator, where I take them together as one.
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