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I also have another question.
Every Life is precious and unique !
I learnt that “at birth man receives a soul, which already descended to this world, made some corrections and possesses a certain experience. The souls have accumulated so much experience during their previous lives that already a person of twenty or twenty-five cannot live without attaining the spiritual knowledge, whereas previously only a few out of millions felt some vague inclination to the spiritual.”
However, some people in our world do abortion and in my point of view this is totally a crime. Its preventing this soul from living and accomplishing its purpose. Hence in those scenarios, this unborn baby does not have control on this (whether to exist or die on the will of the parent).
- How could this soul exist later on ? As I guess it has had previous life / experience before.
- Why should it experience this, as this baby is already a living being the the mother’s womb ?
- Does this affect the outcome of the generation that he/she is suppose to born in ? Or does it even affect the whole system ?
Thank you in advance.
Orly
Hello,
Is the concept of multiverse discussed in Kabbalah ?
If yes, where exactly is it discussed ?
Thank you in advance
Orly
Hello,
To be able to grasp a better understanding of what is written in the book of Shamati (an amazing book by the way), I realised that I have to understand some key words that are constantly repeating themselves in this book and even in the videos that you make. For instance, I would sincerely appreciate your help in that matter to get a proper understanding while studying or get a solid base 🙂
“It is written, “there is none else besides Him.” This means that there is no other force in the world that has the ability to do anything against Him. And what man sees, that there are things in the world that deny the Higher Household, the reason is that this is His will.”
“Things in the world that deny the Higher Household” – I understand that it must mean that there are situations/events/results that push us to believe that there is a conflict of forces (for example a war between good and evil) when in reality, this is not the case (correct me if I’m wrong here).
However, I have three main questions for that paragraph :
1. What does the term “Higher Household” mean here?
2. What exactly is “His will”? How can we really know “His will”?
3. How can we be sure that it is “His will”, and not fall in the illusion of thinking that it is “His will” when actually it is our will? Because as human we often fall prey to this deception, if you see what I mean.“And it is deemed a correction, called “the left rejects and the right adducts,” meaning that which the left rejects is considered correction. This means that there are things in the world, which, to begin with, aim to divert a person from the right way, and by which he is rejected from Sanctity.”
4. It is the correction of what?
5. What is the meaning of “left” and “right”? Why choosing those specific words?
6. Why is it that the “left” rejects and the “right” adducts? Why not the “right” rejects and the “left” adducts? Is there a pecularity to the “left” and “right”?
7. What does it reject and adduct?
8. What is the “right way”? Is there a “wrong way”?
9. What is the meaning of “Sanctity” here? I do understand generally speaking that sanctity is the state or quality of being holy or sacred (that is being put apart for a specific purpose). So I want to know if it has the same definition in this context. Does “Rejected from Sanctity” mean being “rejected from our purpose”?“And the benefit from the rejections is that through them a person receives a need and a complete desire for the Creator to help him, since he sees that otherwise he is lost. Not only does he not progress in his work, but he sees that he regresses, that is, he lacks the strength to observe Torah and Mitzvot even in Lo Lishma (not for Her Name). That only by genuinely overcoming all the obstacles, above reason, can he observe the Torah and Mitzvot. But he does not always have the strength to overcome above reason; otherwise, he is forced to deviate, God forbid, from the way of the Creator, even from Lo Lishma.”
Correct me if my comprehension is not correct please : Here I understand that the “rejections” of the “left” (which I don’t know what it represent or mean) develop a “need and a desire” in a person, and this need/desire is “for the Creator to help him”.
10. Does it mean that we receive help from the Creator to achieve equivallence of form with Him?
11. What is ” Lo Lishma (not for Her Name)? What does it mean?
12. Does “above reason” in all those writings means “contrary to one’s nature (that is the will to receive, hence will mean the will to bestow)”?I know that there are a lot of questions and it is very long. But I sincerely try to understand it and apply all that knowledge in my life. And I could not see any other place where someone could give me those answers.
Thank very much for your time, patience and kindness.
Orly
Hello,
I have a question concerning something I read from the book Shamati page 21; 166 & 167.
We discern many degrees and discernments in the worlds.
We must understand that there are not more than two degrees, either Kedusha (Sanctity) or Sitra Achra (Other Side).
There is no intermediary state, but the same rod itself becomes a serpent, if thrown to the ground.1. Those degrees describe in the page 21 are they the same as that describe in page 166?
A hand means attainment, from the words, “and if a hand attains.” A rod means that all one’s attainments are built on the discernment of inferior importance, which is faith above reason…..
If the rod is thrown to the ground and one wants to work with a higher discernment, meaning within reason, degrading the above reason, and this work seems low, one’s Torah and the work immediately become a serpent. This is the meaning of the primordial serpent, and this is the meaning of, “Any one who is proud, the Creator tells him: ‘He and I cannot dwell in the same abode.’”
The reason is, as we have said, that He has placed His Shechina on trees and rocks. Hence,if one throws the discernment of the rod to the ground, and raises oneself to work with a higher attribute, this is already a serpent. There is no middle; it is either a serpent, or Kedusha, since all the Torah and the work that one had from the discernment of a rod, all has now entered the discernment of serpent.
2. I got a bit confused with this part. Does it mean that we should not try to work with reason / higher discernment? Will that make me proud if I try to seek to work with a higher discernment?
3. I do understand that faith is important and that there are certain things that require faith. But with all the influence of religions I have a feeling that I don’t have a proper understanding of faith – as this word is really misuse in every sense possible. Hence, what does faith above reason mean in this context please?
4. What is the discernment of the rod and the discernment of the serpent?
Thank you in advanced 🙂
