pohaikawahine said:
The love, desire and passion that I speak of is not the love that you have described .... it is the passion to know, the passion to seek, the desire to find the way .... and I suppose it is a form of unconditional love .... it must be possible to love the way the Kabbalah means it, or we could not find our way .... I don't know what it means to "cross the Machsom" and would appreciate it if you would enlighten me on its meaning .... the task at hand it not an impossible one, so it must be possible to "love" completely with abandon in order to see the inner meaning of the Torah for example .... it would be a sad day when there is no love in this world .... love, pohaikawahine
the love you are speaking about is somewhat different, perhaps what kabbalah refers to as a "point in the heart," the desire for something greater than yourself, not of this world, the point in the heart is thought of as the embryo of the soul, it is a tiny point of Bina, implanted in the egoistical heart from above.
The goal of studying kabbalah is to attract Ohr Makif (surrounding light), which gradually increases the person's desire for spirituality, shows them the full extent of their own evil, and makes them feel "lovesick" for the Creator and perceive their own egoism as the only thing separating them from the Creator.
The Machsom is the barrier that separates egoism from altruism, everything below Machsom is 100% selfishness, and beyond Machsom is altruism, of course Machsom isn't the end. Heres description of spiritual ascent through kabbalah:
The light that we receive at the time of study, corrects us. Later, we ascend the levels called “reward and punishment”. Reward and punishment are also defined in terms of a person’s correction and love that he begins to feel when he reveals the Creator. We sense the revelation of the Creator as infinite good and delight, felt in all desires, in our whole Kli.
Later, ascending the levels of reward and punishment, a human being starts correcting his or her Kli into unconditional love (that is not dependant on anything). One goes beyond reward and punishment, reward and punishment meaning one's relation to the Creator, which is gauged by what one feels from Him - good or evil.
Beyond this, there is a degree of love, where no matter how the Creator acts upon me, I feel love towards Him. This does not mean that I love the Creator despite the fact that He is sending me unpleasant sensations. On the contrary, I ascend to the level of correction where I do not feel that He emanates bad, because then I am corrected in my Kli and therefore I feel only good from Him.
This is how a person examines himself against his past. He realizes that in all of his previous reincarnations the Creator has never inflicted harm upon him, even though he sees all the horrible events having taken place in all of his previous reincarnations. Love reveals itself beyond these horrible sensations experienced in the past - love for what has happened in the past is happening now, and will happen in the future. Love for the future means that a person carries on, advances, and reaches his personal Final Correction.
But this is not enough that a person feels only the Creator’s relation to him; still, there is a defect in his love of the Creator. Maybe the Creator relates well just to me, but not to the rest of the souls. Or, maybe, he treats them well today, but didn't yesterday.
And then a person, in essence, has to connect with every soul, to receive, or to adopt its entire lacking, all the desires, all the inner content, and to incorporate it to himself, and do what he did with his own soul in the process of correction and his examination of the Creator’s relation towards him from the beginning of creation till its very end - he has to do the same with all the rest of the souls.
When a human being completes this work with all the souls, and is convinced that the Creator never inflicts harm on any created being, it is within this realization that he reaches the eternal love of the Creator. This is what we have to attain, as it is said in the prayer “Shma, Israel” (Hear, O Israel): “And thou shalt love HaShem thy G-d”. This is our goal. Through this, we all connect into a single Kli. Not only us, but the whole of humanity has to reach this state and to become an integral part of this Kli. This is what the notion of perfect, absolute love refers to, and all the preceding degrees are but the levels of imperfect love.
^^Hopefully this explanation will help explain how different Kabbalah is from everything else, in all my searches I've never come across something that spoke of this.
Oh and for Kelcie's questions: the Creator does everything, we only have to realize how terrible our egoism is and pray for correction, the study of kabbalah intensifies the desire for correction until one is capable of "raising MAN" (the perfect prayer)
A lot of historians believe that Moshe de Leon wrote the Zohar in Spain in the 13th century, but all true Kabbalists say that it was Rabbi Shimon Bar Yochai in Israel shortly after the destruction of the second Temple. Baal Hasulam says in his Introduction to the Zohar:
"All serious students who have studied the Holy Zohar -- that is those who understand its contents -- universally agree that its author is the holy Luminary, Rabbi Shimon Bar Yohai. Only those who are far from a true understanding of this wisdom have doubts about its authorship. On the basis of external evidence they claim that its author was the noted Kabbalist, Rabbi Moshe de Leon or one of his period.
As for myself, from the day that I merited through the light of G-d to understand a little in this holy book, it never occurred to me to question its authorship for the simple reason that from the contents of the book, there came to my heart a sense of the holiness of the Luminary, Rabbi Shimon Bar Yohai which was immeasurably greater than that of the other holy Lights. If it was completely clear to me that the author was someone else such as Rabbi Moshe de Leon, then I would think of him as having attained a level far beyond that of the righteous saints and even greater than that of Rabbi Shimon bar Yohai. Actually, the book reaches such a depth of wisdom that if it turned out that its author was one of the ancient prophets of the Bible, I would find that even more reasonable than ascribing its authorship to one of the righteous saints. Even were it to be proved that Moses, our Teacher, received it straight from G-d on Mt. Sinai, I would have no difficulty accepting this fact, so deep is the wisdom I see in it.
Therefore, since I have been privileged to write an explanation of this book in such a way that anyone who is interested can understand something of it, I feel myself discharged from the need to research the identity of its author. When the reader begins to appreciate the depth of this work, he or she will themselves feel satisfied that it must have been written by someone who has attained at the very least the spiritual level of the Holy Rabbi Shimon bar Yohai."