Rabbi Yehuda Ashlag (–) or Yehuda Leib Ha-Levi Ashlag also known as the Baal . of the famous first Admor of Stretin, Rabbi Yehudah Tzvi of Stretin, was a foremost disciple of Rabbi Yehudah HaLevi Ashlag (Baal HaSulam). Baal HaSulam opened his “Introduction to The Study of the Ten Sefirot” with these words: “At the outset of my words, I find a great need to break an iron wall that. Rav Yehuda Ashlag (), known as Ba’al HaSulam (The owner of the ladder. Named after the “Ladder” commentary he wrote to the book of “Zohar”.
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Baal HaSulam dedicated his life to interpretations and innovations in the wisdom of Kabbalah, disseminating baao in Israel and throughout the world. He developed a unique method to the study of Kabbalah, by which any person can delve into the depth of reality and reveal its roots and purpose of existence.
The publications of the 16 parts in six volumes of Talmud Eser Sefirot began in Persuh HaSulam on the Zohar was printed in 18 volumes in the years Later on Baal HaSulam wrote three additional volumes containing commentaries on The New Zoharwhose printing was completed inafter his demise. It is said that there aresouls, and each soul divides into several sparks.
We must understand how it is possible for the spiritual to divide, since initially, only one soul was created, the soul of Adam ha Rishon. This requires a thorough explanation. To make it clear to all, I shall choose to interpret the matter by what appears to us for this reason and extends to us here in the conduct of this world Hasullam is known that the desired purpose of the work in Torah and Mitzvot is to cleave unto the Creator, as it is written, “and to cleave unto Him.
Yehuda Ashlag (Baal HaSulam)
After all, the thought has no perception of Him whatsoever. Indeed, our sages have discussed this question abal me, asking about the verse, “and to cleave unto Him”: After all, He is consuming fire.
Before I clarify this exalted matter, it is important for me to note that although all the readers seem to consider it impossible to clarify and bring such a matter closer to the human mind, except by relying on abstract, gasulam concepts, as is usually the case in such scrutinies, since the day I have discovered the wisdom of Kabbalah and dedicated myself to it, I have distanced myself from abstract philosophy and all its branches as the east from the west.
Everything that I will write henceforth will be from a purely scientific perspective, in utter precision, and by means of simple recognition of practical, useful things There is an allegory about friends who were lost in the desert, hungry and thirsty.
One of them had found a settlement filled abundantly with every delight. He remembered his poor brothers, but he had already drawn far off from them and did not know their place. What did he do? He began to shout out loud and blow the horn; perhaps his poor hungry friends would hear his voice, approach and come to that abundant settlement filled with every delight Rather, it is to the contrary—one is afflicted by Him or suffers from poor income, and many people wish to collect their debts from him and make his life bitter.
His whole day is filled with troubles and worries. Or, one suffers from poor health haxulam disrespect from people.
Every plan he begins he fails to complete, and he is constantly frustrated There is an idiom among great sages when they come to disclose a profound matter: The Creator will evidently show us that Israel cannot exist in exile, and will find no rest as the rest of the nations that mingled among the nations and found rest, and assimilated hwsulam them, until no trace was left of them.
Not so is the house of Israel. This nation will find no rest among the nations until it realizes the verse, “And from there you will seek the Lord your God and you will find Him for you will demand him with all your heart and all your soul” There is no difference between this world and the next world, except that one is temporary and one is eternal.
But there is no possession in this world, or in the next world, that is not a separate spiritual matter. Of course, the measure that one has acquired from this kind in the temporary one will remain his in the eternal one It is known from books and from authors that the study of the wisdom of Kabbalah is an absolute must for any person from Israel.
If one studies the entire Torah and knows the Mishnah and the Gemarah by heart; if one is also filled with virtues and good deeds more than all his contemporaries, but has not learned the wisdom of Kabbalah, he must incarnate once more into this world to study the secrets of Torah and wisdom of uasulam In this introduction, I would like to clarify matters that are seemingly simple. Matters that everyone fumbles with, and for which much ink hasualm been spilled, attempting to clarify.
Yet we have not reached a concrete and sufficient knowledge of them. And here are the questions To interpret this article in its true meaning, we must go by a long way, for the heart of sayers is too deep to search.
Yehuda Ashlag (Baal HaSulam) | Dr. Michael Laitman
And also, the whole of reality within those worlds is only for man. And we should understand these words: Is this world and everything in it, which serves him and benefits him, too little for man, that he needs the Upper Worlds and everything within them, too? After all, they were created solely for his needs. At the outset of my words, I find a great need to break an iron wall that has been separating us from the wisdom of Kabbalah, since the ruin of the Temple to this generation.
It lies heavily on us and arouses fear of being forgotten from Israel To my students, We need to renew our work every day, that is to say we need to forget the past. If we have not succeeded in the past, we need to begin over again. Like the merchant who opens a shop that failed–he closes that one and immediately starts another, and he is full of hope that though the old business failed, the new one is sure to succeed This statement of our sages demands explanation.
Thus, when he says about the Mitzva”love thy friend as thyself,” that it is a great Klal in the Torah, we must understand that the rest of the Mitzvot precepts in the Torah, with all their interpretations, are no more and no less than the sum of the details inserted and contained in that single Mitzva singular for Mitzvot”love thy friend as thyself” As a whole, science is divided into two parts: Know that this is what it means that the children of Israel are redeemed only after the wisdom of the hidden is revealed to a great extent, as it is written in The Zohar”With this composition, the children of Israel are redeemed from exile.
Everything in reality, good and bad, and even the most harmful in the world, has a right to exist and should not be eradicated from the world and destroyed. We must only mend and reform it because any observation of the work of Creation is enough to teach us about the greatness and perfection of its Operator and Creator. Therefore, we must understand and be very careful when casting a flaw in any item of Creation, saying it is redundant and superfluous, as that would be slander about its Operator The depth of wisdom in the holy Book of Zohar is enclosed and caged behind a thousand locks, and our human tongue too poor to provide us with sufficient, reliable expressions to interpret one thing in this book to its end.
Also, the interpretation I have made is but a ladder to help the examiner rise to the height of the matters and examine the words of the book itself. Hence, I have found it necessary to prepare the reader and give him a route and an inlet in reliable definitions concerning how one should contemplate and study the book First, we must know the names of the ten Sefirot: These are also the ten coverings of His Light, established so the lower ones can receive His Light Among the books and manuscripts that my Rabbi would study from, there was one particular notebook titled Shamati What I Heard.
That notebook would go with him wherever he went and time after time he would delve into it. On his deathbed, in the wee hours of the night, he suddenly handed me that notebook and said: The notebook holds a collection of essays written word for word from the mouth of Kabbalist Rabbi Yehuda Ashlag Baal HaSulammy Rabbi’s father, immediately after they were spoken.
Because of their uniqueness, we’ve kept them in their original style of language, which my Rabbi so eagerly absorbed and upon which he based his schoolings.
For our English readers we’ve translated some of the essays and will continue to do so until the work is done. May these essays promote you on your spiritual path.
It consists of six volumes and more than pages that depict the laws of the system of creation in scientific terms.
Rabbi Yehuda Ashlag (Baal Hasulam) on Amazon Music
When we study them, we receive a special illumination, a special Providence from Above. The reason for studying this great work is because it is written in a manner meant for people in this generation Every person is obliged to attain the root of his soul.
This is to speak of the Arvut Mutual Guaranteewhen all of Israel became responsible for one another. Because the Torah was not given to them before each and every one from Israel was asked if he agreed to take upon himself the Mitzva precept of loving others in the full measure, expressed in the words: 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 In this article I would like to resolve three issues: What is the essence of religion? Is its essence attained in this world or in the next world?
Is its purpose to benefit the Creator or the creatures?. Before I go about elucidating the history of the wisdom of Kabbalah, conversed about by many, I find it necessary to begin with a thorough clarification of the essence of this wisdom, which I believe so few know. And naturally, it is impossible to speak of the history of something before we know the thing itself It is a general view that freedom is deemed a natural law, which applies to all of life.
Thus, we see that animals that fall into captivity die when we rob them of their freedom. This is a true testimony that Providence does not accept the enslavement of any creature.
It is with good reason that humanity has been struggling for the past several hundred years to obtain a certain measure of freedom of the individual Throughout time and throughout the world, wise men have hauslam to come up with a solution that would be accepted by all.
I offer a genuine solution that is both baall and unites them all The above statement, although it is one of the most famous and cited sayings, it is still unexplained to everyone with all its vastness.
The Prophecy of Baal HaSulam
That is because the word rule or collective indicates hasualm sum of details that relates to the above rule, that each and every detail carries a part within it in a hasu,am that the gathering of all the details together creates that rule or collective The scrutiny of the educated in creation, in hasula first concept, is defined as emulating hasu,am work of the Creator.
This paper, The Nationis a new entity on the Jewish street. How can there be a paper that can serve all parties together, despite all the opposition and contrasts among them? Their sadistic inclination is insatiable, and the calamity is twofold, for we cannot delude ourselves that all this is but a passing, transitory phenomenon, as with our past experiences in history, that if a nation erupts on us, we find a substitute in another. After having demonstrated in baall articles the general form of His work, whose essence is but the love of others, practically determined as “bestowal upon others,” meaning that the actual manifestation of love of others is bestowal of goodness upon others, love of others should be determined as bestowal upon others, which is best suited for its hwsulam, aiming to ensure that we will not forget the aim And it came to pass in the days of the war, the days of the dreadful carnage, that I was praying, crying bitterly all through the night.
And a man was hovering amongst them, with his sword over their heads, lashing their heads. The heads soared upward, and their bodies fell to a great basin and became a sea of bones There are two parts in any understanding recognition of reason.
The first is in material elements, meaning the nature of the objects in the reality before us. The second is in the figurative elements devoid of those objects, meaning forms of mind and reason itself.