Tora zapoveduje tri letna romanja v tempelj v Jeruzalemu: pesah, šavuot in sukot. To so "moadim" - določeni datumi, ko mora človek "videti in biti viden pred obličjem kreatorja".

V tem času beremo: Lv 22:26 - 23:44.

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דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר בַּחֲמִשָּׁ֨ה עָשָׂ֜ר יֹ֗ום לַחֹ֤דֶשׁ הַשְּׁבִיעִי֙ הַזֶּ֔ה חַ֧ג הַסֻּכֹּ֛ות שִׁבְעַ֥ת יָמִ֖ים לַיהֹוָֽה׃ בַּיֹּ֥ום הָרִאשֹׁ֖ון מִקְרָא־קֹ֑דֶשׁ כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַעֲשֽׂוּ׃שִׁבְעַ֣ת יָמִ֔ים תַּקְרִ֥יבוּ אִשֶּׁ֖ה לַיהוָ֑ה בַּיֹּ֣ום הַשְּׁמִינִ֡י מִקְרָא־קֹדֶשׁ֩ יִהְיֶ֨ה לָכֶ֜ם וְהִקְרַבְתֶּ֨ם אִשֶּׁ֤ה לַֽיהוָה֙ עֲצֶ֣רֶת הִ֔וא כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א

תַעֲשֽׂוּ׃

Lv 23:34 - 36 Reci sinovom Izraela, povedujoč: "V petnajstem dnevu tega sedmega meseca je praznik sukot, sedem dni za יהוה. Prvi dan je sveti sklic, nobenih delovnih opravil ne boste delali. Sedem dni boste darovali ognjeno daritev za יהוה. V osmem dnevu bo sveti klic za vas in darovali boste ognjeno daritev za יהוה - zbor je, nobenih delovnih opravil ne boste delali.

42 Sedem dni prebivajte v šotorih; vsi, ki so domačini v Izraelu, naj prebivajo v šotorih, 43 da bodo prihodnji rodovi vedeli, da sem dal Izraelovim sinovom, ko sem jih izpeljal iz egiptovske dežele, prebivati v šotorih! Jaz sem gospod, vaš bog.‹«



IN THE CREATOR'S IMAGE

Man - the creature - whose creation we celebrate with all the great holidays of Tishrei, was created in the Creator's likeness. What does this mean? In the upper trikontich of the sefirot we have Keter, Chokma and Bino. Keter is the zero degree of polarization, Chokma is the first and Bina is the second. Chokma gives to Bini, and Bina receives with the intention of giving. This is the spiritual ideal: receiving with the intention of giving. Chokma is the father, and Bina is the mother. According to this likeness, man is made in the lower creation, where we have the six sefirot of the "small face" or the groom and the malkut or the bride. The bride, that is us, the malkut, must transform the receiving as it is between the "father" and the "mother". That is why these guests visit us so that we, the "bride", remember that we are made in the Creator's likeness; namely, these seven guests represent the Creator's likeness in the lower seven sefirot.

Hesed – Abraham, Gevurah – Isaac, Tiphereth – Jacob, Netzach – Moses, Hod – Aaron, Yesod – Joseph, Malkuth – David.

Every evening, six tzadikim and King David visit us. However, every evening, one of the guests is the one who invites the others.

In practical terms, the most we can do during the holiday of Sukkot is to be simple and welcome visitors into our home with an open heart.

HELP THE POOR

Traditionally, the poor were welcomed into the sukkah and offered food. Of course, it is right for us Kabbalists to do this too, if we have the opportunity. This is not the same as taking food to a charity. The idea is to socialize with people who have less than we do. Of course, this does not only mean in a material sense, we can also give intellectually, emotionally. We must descend to the level of the one who is in need.

SIMPLICITY

It is understandable and right that man progresses. However, he forgets the meaning of simplicity. Living in simple, temporary huts is a symbol of the transience of our material existence, the transience of our bodies as well.

Sukkot is also a reminder that our temporary living environment is an illusion. It is always important to remember that temporary does not mean that we will go "somewhere else" afterwards, but that this state is illusory, and therefore we can change it by taking this fact into account.

Sukkot is the culmination of the process that began in Elul. Joy is especially commanded for Sukkot. And joy is knowing what kind of life I want!

FOUR THINGS

וּלְקַחְתֶּ֨ם לָכֶ֜ם בַּיֹּ֣ום הָרִאשֹׁ֗ון פְּרִ֨י עֵ֤ץ הָדָר֙ כַּפֹּ֣ת תְּמָרִ֔ים וַעֲנַ֥ף עֵץ־עָבֹ֖ת וְעַרְבֵי־נָ֑חַל וּשְׂמַחְתֶּ֗ם לִפְנֵ֛י יְהו֥ה אֱלֹהֵיכֶ֖ם שִׁבְעַ֥ת יָמִֽים׃

Lev 23:40 And on the first day you shall take the fruit of goodly trees, branches of palm trees, branches of thick trees, and willows of the brook, and you shall rejoice before the Lord your God for seven days.

Relationship with the team:

The etrog has a good taste and a pleasant smell. It represents a wise person who does good deeds.

Myrtle has a pleasant smell, but is not edible. It represents a person who does good deeds but is not wise.

The palm tree is edible but has no scent. It represents a wise person but without good deeds.

Willow has neither smell nor taste. It is a person who is neither wise nor does good deeds.

We tie all four plants together and shake them. The idea is our position in the collective, our relationship to our neighbor - we should not exclude people we do not like. Humanity is an indivisible unit. When we realize that we are all interconnected, we can become more patient. The etrog is placed near the willow grove; whoever has the most should be near the one with the least.

Relationship with yourself:

Etrog = heart, emotions.

Myrtle = eye, perspective.

Palm = the spine, from where our actions originate.

Vrbovje = our lips, where speech comes from.

We must achieve unity of our entire being. Our worldview must be consistent with what we feel, say, and do.

Relationship with the creator:

Here too, the idea is oneness, connectedness. The willow, myrtle, palm, and etrog represent יהוה. Life situations may seem good or bad to us, but we must realize that everything comes from the creator.

HASHANA RABA

In Aramaic, הוֹשַׁעְנָא רַבָּא means "great request". This is the last day of Sukkot, the 21st of Tishri. At the same time, it is also the last day of judgment, which begins with Rosh Hashanah. On Rosh Hashanah, our fate for the current year is sealed. This day is the last opportunity for correction.

The beginning of the new year symbolizes the creation, the birth of a creature – man. This is the only thing that was created. Man, Adam! The word adam comes from the word “like”. So man is similar to the creator. However, this similarity applies only to higher spiritual worlds. Since man is similar to the creator, we can observe how the law of “equivalence of form” works, where man – the creature receives pleasure from the creator. This is the idea of creation: man’s reception of pleasure from the creator. The desire to receive pleasure is also called the soul or the vessel. The pleasure that the vessel feels is light.

It is also important to know that when a man – Adam – is like the creator, he takes on a partnership role with the creator and becomes a co-creator of the world. The beginning of a new year is also a great opportunity to remember that the world is created anew at every moment. However, this no longer depends on the creator, but on man’s gradual approach to the creator. With each bit of spiritual transformation, we change a bit of the world.

V tem času v naši novo-izgrajeni posodici čutimo notranjo svetlobo, to je rezultat naših prejšnjih prizadevanj, naše korekcije v mesecu elulu in ob desetih dneh tešuve in nasploh rezultat korekcije.

Notranja svetloba vstopa v posodico postopoma, v petih stopnjah, med 11. in 15. tišrejem.

Notranja svetloba je lahko vstopila v posodico zaradi našega masaha, to je torej preobraženi del. Ko smo odbili direktno svetlobo (ohr jašar), smo dobili odbito svetlobo (ohr hozer) in notranjo svetlobo (ohr pnimi).

V praksi se notranja svetloba pokaže skozi izzive, ki so nas pestili v preteklosti, a smo jih že presegli, zato nam sedaj ne predstavljajo velikih težav. Proces nam govori, kako drugačen bo naš novi kli.

ZAKAJ PRIDE DO NOTRANJE SVETLOBE (2022)

Prvih deset dni leta se zaključi z yom kippur, to je dan, ko se izoblikuje naša želja, naša nova posodica, a je ta v domeni končega stvarstva (leva stran), zato jo je potrebno sedaj oplemenititi, ji dodati desno stran (neskončnost), da potem na koncu dosežemo preoblikovanje končnosti v neskončnost oz. začnemo sprejemati (končno) z namenom dajanja (neskončno), tako naše sprejemanje postane neskončno (srednji steber, ravnovesje).

Notranja svetloba, rezultat minulih korekcij, je lahko pokazatelj, da je potrebno še razširiti leto stran. Torej proces se ni zaključil z jom kippurjem.

Z yom kippur naredimo popravek svoje želje, ki je bila majhna, omejena na naše izkušnje, frustracije itd. Prišli smo v bino in videli, kako velik je naš potencial ter prepoznali ovire, ki nas sločijo od njega. V kočni fazi oz. v abstraktnem smislu je ovira naše prepričanje, da si tega izobilja ne zaslužimo, kar se potem največkrat kaže skozi dramatičen odnos do življenja, ko z nadzorom v osebnih in drugih odnosih reguliramo, da ne bi dobili svetlobe, saj bi nas ta zaradi nepripravljenosti prežgala.

Ob zaključku yom kippurja imamo torej željo, kar pa se kaže v pomanjkanju tistega, kar si želimo. To je v bistvu pravilno, saj želje ne more biti, če je zapolnjena. Za hip se zgodi, da se bo prazna želja začela polniti z neučakanostjo in frustracijami ali drugimi oblikami "kratkega stika", zato se temu upremo - odbijemo svetlobo in v sebi začnemo sprejemati notranjo svetlobo, ki je rezultat našega ravnovesja doseženega v preteklosti.

V tem postopku sproščanja notranje svetlobe izhajamo iz vere in znanja, ki smo ju akumulirali do sedaj. Torej ne gre le za neko slepo prepričanje, ampak za izkušnje. Ob tem procesu se želja še vedno ne izpolnjuje, a čutimo, da se postopoma gradi desna stran, ki jo bomo potem združili z levo.

Bistvena je naša drža, prepričanje, ki izvira iz izkušnje, da za vsem stoji kreator, ter, da je vse postavljeno z najboljšim namenom za nas.

V praktičnem smislu se torej pojavijo negativnosti, ki jih bomo zagotovo odbili, saj že iz preteklosti vemo, kako nam škodijo. V bistvu pa ne gre le za odboj negativnosti, ampak gre za odboj pritoka svetlobe v kli (željo), kar bi bil kratkotrajni užitek, saj desna stran še ni izgrajena.

Na nek način se pri gradnji desnega stebra razkriva ali pa dograjuje tudi levi del. Končni rezultat bo ravnovesje, torej združenje enako velike leve in desne - zato je sedanje delo, ki sledi yom kippurju v bistvu še bolj pomembno.

OBILJE IN RESTRIKCIJA

V teoretičnem smislu pa se ves čas zavedamo, da je naša naloga postati kot kreator. Ta pa ima dve bistveni lastnosti: izobilje (hesed) in restrikcija (gevura), od tu potem nastanejo vse ostale sefire in seveda kočni malkut, brez katerega ni nič. Z restrikcijo obstoječe omejenosti pridemo do neomejene bine, a se potem z restrikcijo spet vrnemo na svoje mesto; korigirani in pripravljeni za sprejem vse svetlobe, ki je na razpolago na določenem nivoju.

Pet nivojev notranje svetlobe

Svetloba vstopa v inverznem vrstnem redu in predstavlja že dosežena ravnovesja na petih nivojih duše (kli, sprejemnik).

Več sledi ...

Sukot je množina od suka, kar pomeni »utica, koča«. Gre za simbolično obeleževanje 40-letnega potovanja Izraelcev skozi puščavo, takrat so sicer prebivali v šotorih, a suka – utica vendarle ustrezno simbolizira preprostost, skromnost in pa stalno kreatorjevo prisotnost, kar je zunanja svetloba – ohr makif, ki je preobražala Izraelce, preden so smeli vstopiti v obljubljeno deželo.

Sukot so »dnevi milosti«, saj v tem času poteka »olajšanje, sladkanje« naše sodbe, ki smo jo prejeli prve dni v letu.  

Zunanja svetloba je za vsakega od nas drugačna, odvisno od nalog tikuna, ki čakajo vsakega posameznika. Dva aspekta ima zunanja svetloba: intenzivnost in kakovost. Določa pa motivacijo in vizijo, ki jo bo imel posameznik v tem novem letu.

Beseda suka izvira iz besednega korena, ki pomeni ščit, zaščita – to pa se nanaša na kreatorjevo zaščito Izraelcev, ko so bili v puščavi. Prvi dan sukot, 15. tišrej je najpomembnejši, saj je ta dan vhod heseda v posodico največji. Hkrati pa je to tudi zadnji dan manifestacije notranje svetlobe.

Nujno je vedeti, da ohr makif (zunanje ali obdajajoče svetlobe) ne najdemo v naravi, ampak med ljudmi. Toliko bolj je ohr makif prisotna v skupini, ki se uči kabale.

Ohr makif je korektivna svetloba, ki sije na nas, saj izvira iz višjega spiritualnega nivoja. Te svetlobe ne čutimo, a deluje na nas.

Ko se učimo kabale, opisujemo spiritualne nivoje, ki so nad našim trenutnim nivojem – opisujemo lastnosti kreatorja. Ko ta bodoča stanja primerjamo z našimi trenutnimi stanji, sprožimo hrepenenje po teh bodočih stanjih, po kreatorju. In ravno hrepenenje po kreatorju omogoča korektivni svetlobi, obdajajoči svetlobi, da deluje na nas.

MANJ JE VEČ

Če hočemo, da se končna želja preobrazi v neskončno, moramo precej ohlapno definirati poti in načine zapolnjevanja. Neka osnovna definicija pa mora biti, saj če ni ničesar, je verjetnost, da želja ni dovolj jasna.