The Wondrous Wisdom of Kabbalah

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These are all the rungs of the ladder by which the human race develops and climbs up to the purpose of creation. These two realities are explained in their every detail in the wisdom of Kabbalah. Had that been so, those who say that studying the revealed and practical actions alone is sufficient would be right. Yet, this is not the case.

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Hence, clearly, if the actions are not arranged for the desired goal, it is as if nothing exists. Who is so foolish as to not understand that faith in the Torah and in reward and punishment, which have the power to yield this great thing, require much study in the proper books? Thus, even before the act, a study that purifies the body is required, to grow accustomed to faith in the Creator, His Law, and His Providence.

This reconciles why the Torah speaks at length on parts that do not concern the practical part but only the study, meaning the introduction to the act of Creation. Yet, since they are what the Light is stored in, his body will be purified, the evil inclination subdued, and he will come to faith in the Torah and in reward and punishment. This is the first degree in the observance of the work.

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This is because the Torah is Light, by which the darkness in the body is illuminated and lit up. Although they are more important with respect to the actions, with respect to the Light, the revelation of the Creator to our fathers is certainly more important. Since the whole of the wisdom of Kabbalah speaks of the revelation of the Creator, naturally, there is none more successful teaching for its task.

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This is what the Kabbalists aimed for—to arrange it so it is suitable for studying. And so they studied in it until the time of concealment it was agreed to conceal it for a certain reason. These matters and degrees expand according to a language suitable for them, and they are truly all the beings in this world and their conducts in this world, which are their branches.

And all that is in one is in the other, down to the corporeal world, which is their last branch, but contains the world Above it like an imprint of a seal. Thus, it is easy to know that we can speak of the Higher Worlds only by their corporeal, lower branches, which extend from them, or of their conducts, which is the language of the Bible, or by secular teachings or by people, which is the language of Kabbalists, or according to agreed upon names. Thus, it has been made clear that the revelation of the Creator is not a one-time disclosure, but an ongoing matter that is revealed over a period of time, sufficient for the disclosure of all the great degrees that appear from Above downwards and from below Upwards.

On top of them, and at the end of them, appears the Creator. It is like a person proficient in all the countries and people in the world, who cannot say that the whole world has been revealed to him before he has completed his examination of the last person and the last country.

Until one has achieved that, one has not attained the whole world. Similarly, the attainment of the Creator unfolds in preordained ways. The seeker must attain all those ways in both the Upper and the lower. Clearly, the Upper Worlds are the important ones here, but they are attained together because there is no difference in their shapes, only in their substance. The substance of a Higher World is purer, but the shapes are imprinted from one another, and what exists in the Higher World necessarily exists in all the worlds below it, since the lower one is imprinted by it.

The spiritual has no image , hence it has no letters to contemplate with. Even if we declare in general that it is Simple Light, which descends and extends to the seeker until one clothes and attains it in the amount sufficient for His revelation, this, too, is a borrowed expression. What we refer to as Light in the spiritual world is borrowed from the human mind, whose nature is such that when a doubt is resolved in a person, one discovers a kind of abundance of light and pleasure throughout the body.

The light that shines in those parts of the substance of the body that are unsuitable for receiving resolved scrutinies is certainly something inferior to the mind. Hence, those lower, inferior organs can receive it and attain it, too. Hence, it has its own ways of manifestation. This is not so with degrees, as they are a complete whole, which contains all the elements that exist in a world. Each element has its own particular ways. For the most part, the perception of matters in degrees is similar to the perception of animate bodies: when one attains some essence, one attains the whole of it, from head to toe.

If we judge by the laws of the noetic mind, we can say that he has attained everything he could attain in that essence, and even if he contemplated it for another thousand years, he would not add to it even an iota. Yet, in the beginning it is very similar to… meaning he sees everything but understands none of what he sees. At that time, he will begin to feel and use his attainments in every way he wishes. However, in truth, he did not add a thing to the attainments he had achieved in the beginning.

It is rather like ripening: previously it was unripe, hence he could not understand it, and now its ripening has completed. Thus, you see the big difference from the conducts of noetic phenomena. For this reason, the definitions we are accustomed to using will not suffice for us with noetic phenomena. We are compelled to use only the conducts that apply to corporeal matters, since their shapes are completely similar, although their substance is utterly remote.

This is the easiest language to understand. This language has two advantages and one disadvantage. Its first advantage is that it is easy to understand, and even beginners in attainment immediately understand all they need. The second advantage is that it clarifies matters extensively and in depth, more than in all other languages. Its disadvantage is that it cannot be used for discussing particular issues or connections of cause and consequence. This is so because every matter needs to be clarified in its fullest measure, as it is not self-evident in showing to which element it is referring, unless by presenting the whole matter.

Hence, to emphasize the smallest detail, a complete story must be presented. This is why it is unfit for small details or for connections of cause and consequence. This language is taken entirely from the language of the Bible according to the roots of the laws presented there. It has one advantage over the Bible: it greatly elaborates on every matter and hence points to the Upper Roots more accurately.

However, its great disadvantage, compared to the language of the Bible, is that it is very difficult to understand. Of course, it also contains the first disadvantage, as it is taken from the Bible. In superficial examination, it seems even easier to understand than the language of the Bible.

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Yet, for complete understanding, it is a very difficult language, since it does not confine itself to speaking in sequences of root and branch, but only in allegories and marvelous wit. However, it is very rich in resolving abstruse and odd concepts that concern the essence of the degree in its state, for itself, which cannot be explained in the languages of Bible and law.

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It has a unique merit of being able to express subtle details in this language without any limits. Also, through it, it is possible to approach the desired matter directly, without the need to connect it with what precedes it or follows it. However, despite all the sublime merits that you find in it, there is a great fault to it: it is very difficult to attain, almost impossible, except from a Kabbalist sage and from a wise one who understands with his own mind.

This means that even one who understands the rest of the degrees from below Upwards and from Above downwards with his own mind, will still not understand a thing in this language until he receives it from a sage who had already received the language from his teacher face-to-face. The reason they are found in the other languages, too, is that all the languages are included in the wisdom of Kabbalah. This is so because these are all particular cases that the other languages must be assisted with. But one should not think that these four languages, which serve to explain the wisdom of Godly revelation, evolved one at a time, over time.

The truth is that all four appeared before the sages simultaneously. In truth, each consists of all the others. It is similar in laws and in legends, and all the more so with the matter of the unerasable holy names, which bear the same meaning in all the languages.

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Within everything is a gradual development, and the easiest language to use is one whose development is completed before the others. Hence, the first products were in the language of the Bible, as it is the most convenient language and was prevalent at the time. Following it came the language of laws, since it is completely immersed in the language of the Bible, as well as because it was needed in order to show the people how to implement the laws. The third was the language of legends. Although it is found in many places in the Bible, too, it is only as an auxiliary language because its wit rushes the perception of matters.

However, it cannot be used as a basic language, as it lacks the precision of root and its branch. Thus, it was rarely used and hence did not develop. Get the item you ordered or get your money back.

Hearthstone: Wondrous Wisdomball IS CRAZY GOOD! The Best Combo In Chapter 5 of The Dalaran Heist

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Wondrous Wisdom: Everyone's Guide to Authentic Kabbalah [Michael R. Kellogg] on ykoketomel.ml *FREE* shipping on qualifying offers. Today interest in. Editorial Reviews. About the Author. Adored by beginning students worldwide, Michael R. Kellogg is one of a handful of teachers conveying the authentic.

Buy only this item Close this window -. Report item - opens in a new window or tab. Seller assumes all responsibility for this listing. Item specifics Condition: Very Good : A book that does not look new and has been read but is in excellent condition. But if you listen with your heart to one famous question, I am sure that all your doubts as to whether you should study the Kabbalah will vanish without a trace. This question is a bitter and fair one, asked by all born on earth: What is the meaning of my life? I found Wondrous Wisdom to be both a valuable and fascinating book that succeeds in accurately defining spirituality from the secular, scientific and philosophical aspects, and it then continues on to Consulter l'avis complet.

Account Options Connexion. Version papier du livre. Michael R. Laitman Kabbalah Publishers , 1 sept. Wondrous Wisdom Michael R. Chapter 2 Spirituality. Chapter 3 Desire the Fuel that Drives Us.

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And it produces evil, as egoistic acts throughout history show. The problem is to see where your intention is to receive and turn it into an intention to give. This is a written order. The Need to Learn Kabbalah. And I, too, have sworn by my teacher not to disclose, as did all the students before me. Choos- ing the right environment will lead to or from structure, Reshimot. The answer is that Hebrew is a spiritual language, not a math language.