Our inner Cain and our inner Abel: Can we identify them?

Cain and Abel: inner meanings from the Kabbalah of Rabbi Ashlag

Cain and Abel

Rabbi Ashlag teaches us that all the elements to be found within the Biblical narratives are to be found within ourselves. Furthermore, the parts of the Torah that relate how the Creator revealed Himself to our forefathers, and their happenings, help us to shed light on our own behavior and help us to clarify for ourselves how to come closer to the Creator in affinity of form in compassion and giving.

The story of Cain and Abel is a representation of the paradox we all live with, of the conflict between the ego and the soul and how  we deal with them.

By asking the questions: Which part of me is my inner Cain? Which part of me is my inner Abel? and looking at the motives and actions of the protagonists in the story, we can see how we may prevent our inner Cain from “murdering” our inner Abel.

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From Rabbi Ashlag’s essay, Torat Hakabbalah Umahutah; the Netivot Shalom on Bereishit, the Zohar Bereishit A and Bereishit B

Picture credit: From the National Geographic Channel ( Video series)

Letting go of the light: A lesson from Abraham for us today

A wayfarer


And God appeared to Abraham at the oaks of Mamre, and Avraham is sitting at the doorway of his tent in the heat of the day. He lifts up his eyes and he sees three men standing before him . Abraham runs to greet them and he bows down to the ground asking them to accept his hospitality.

Why did Abraham break off a communication with God in order to give hospitality to the wayfarers?
What can we learn from this seemingly small act of Avraham’s whose meaning reverberates even now? Indeed,
the acts of our forefathers serve as beacons for us today.

From the teaching of Rabbi Yehudah Lev Ashlag in the Perush Hasulam

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Choose Life!

Reading from the Torah

Reading from the Torah

Rabbi Ashlag poses everybody’s question… what is the purpose of my life? But he gives an unexpected answer. To understand what he is saying we first need to know what the word “life” actually means in the Kabbalah . The Torah itself is called the Torah of life. But whether or not we actually experience it as such depends very much on our reasons for studying itand on our relationship with it.

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photo credit: drurydrama (Len Radin) via photopin cc

Feelings: True or false?

When Man was first created in the Garden of Eden, his senses and feelings gave him accurate information about the world he was living in. Once Adam and Eve ate from the Tree of knowledge this direct perception of the world became replaced by the need to use knowledge and thought instead. How can we come once more to rely on our feelings and determine directly what is good and what is bad? And what counts as good anyway?
From the Kabbalah of Rabbi Yehudah Lev Ashlag

(Based on the Introduction to the Panim Meirot U’Masbirot
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Choosing our path

The souls exist in different states simultaneously. At the same time that we are going through the ups and downs of this world, we already exist in complete perfection in the infinite. Where did that perfection come from? and what difference does this knowledge make to me in my life now? If my perfection is already assured how and in what way do I choose my path? From the teachings of Rabbi Ashlag.
Listen to full talk choosing our path

The Divine Providence and I

The Purpose of Creation  seems remote from us. Even though we may understand intellectually that God’s ultimate purpose is to give  us pleasure ,this is so far removed from our everyday experience that  it seems irrelevant. But this is not the case. All that happens to us and all that we choose is in fact the consequence of the Purpose of the Creation unfolding right within our lives.Listen to full talk (13 mins.)http://www.nehorapress.com/115470/Audio-Classes

Dilemmas

If you would like to listen to this talk as an audio talk (about 10 minutes) please click here http://www.nehorapress.com/115470/Audio-Classes

  • Have you ever found yourself in the uncomfortable position of being asked to do more than you really can? Of feeling afraid to say no when you know deep within you that what you are being asked to deal with is a bit beyond your capability?

    Interestingly enough, this is the very position the highest spiritual entity in the very first of the spiritual worlds found itself in.

    In the Ein Sof, the Infinite, where everything begins, the light and the vessel are in simple harmony. The light is the goodness that God wants to give us, and the vessel is the desire to receive all that God wants to give. The vessel of course is created by the light and they are one in total harmony.

    And then as we know something happens. What happens is the vessel said,
    “ I want to give” “I want to be even more together with the Light, I want to be like the Light.” So it decides to stop receiving and to give instead. This moment of decision is the moment of creation of the worlds.

    Since there is no compulsion in spirituality, at this point  the light withdrew from the vessel  leaving the vessel empty. This moment is called Tzimtzum, “contraction” in the language of the Kabbalah.

    But the vessel is still a vessel  in its nature and it still has a huge capacity for receiving.  So when the light comes again the vessel gave back the light. The light it gives back is called the “returning light”. Eventually the vessel comes to an agreement with the light, as it perceives that by receiving from the light it is actually giving to it, as it is allowing the light to fulfill its desire of giving. So the vessel arrives at a compromise. The amount of light it is able to receive with the purpose of giving to the vessel it will receive, and the rest it will leave alone.

     This decision of the vessel, this prevailing of the vessel over its own  will to receive is called in  the language of the Kabbalah, “the Masach”. The vessel prevails over its own will to receive and sets up a new reality. That of saying no as well as yes

     This action of the vessel is both a permitting action and a restricting action at one and the same time.

    I found this absolutely fascinating. Even  the highest vessel in the highest spiritual world, the spritual entity cannot do 100% ! it has to decide what can it receive for the sake of giving and still remain true to its purpose.

     Rabbi Baruch Ashlag suggests as an example the vessel managing about 20. Well what about the rest of the light? Nothing is lost in spirituality and the vessel is able to put that 20% aside and have another go. And so it goes on in the cosmic dance throughout the worlds.  Myriads of meetings of the light and the vessel, each time the vessel managing just that little extra bit more.

     For myself, I learnt some valuable lessons. Its OK to say yes and no. Its OK not to manage 100% if it doesn’t feel comfortable for me.

  • And the cosmic dance will give me other chances if I need to progress.