Heaven and Hell in Kabbalah

Heaven and Hell in KabbalahQuestions I received on life in the Upper Worlds

Question: What is “heaven” from Kabbalah’s point of view?

My Answer: Heaven is the Light of Hochma. The “Garden” is Malchut. Malchut filled with the Light of Hochma is called the Garden of Eden. In this state Malchut is the Malchut of the World of Atzilut for the souls.

In other words, the Garden of Eden refers to a place (or a state) where the souls are filled with the Light of Hochma. Stated simply, the Garden of Eden is Malchut of the World of Atzilut. The Upper Garden of Eden is Bina of the World of Beria, and the Lower Garden of Eden is Yesod de Malchut of the World of Assiya. Of course, this bears no relation to people’s regular notions about heaven and its inhabitants. In spirituality there is no space, images, sounds and etc., but only forces unclothed by matter. The soul is a desire. To the degree that it’s equivalent to the Creator, to the quality of bestowal and love, it becomes filled with the sensation of the Creator, the sensation of this quality within itself. This sensation is called “heaven,” and there’s no heaven besides it.

Question: Does a person use the system of ABYA de Kedusha even before the Machsom?

My Answer: This system only starts after the Machsom. See the “Introduction to the Book of Zohar” where it speaks about the attainment of Malchut de Assiya.

Question: After the breaking of the vessels (Shevirat ha Kelim) in the World of Nekudim, how did the Parsa reinforce itself to avoid breaking again?

My Answer: In order to receive the Light, it’s necessary to ascend from BYA to Atzilut – this is one of the Parsa’s reinforcements.

Question: Why is Ein Sof (Infinity) surrounded by Igulim (circles)?

My Answer: Because everyone is equal and there are no limitations.

Question: In Kabbalah, are there things like the devil and other evil forces, or are these just metaphors for egoism?

My Answer: The only thing that was created is desire. Its different, particular forms have different names. My sensations of myself and of my surroundings are also desires or forces, but we perceive them as vectors on a TV screen, as pictures. In reality, the only things that exist are the force of reception (creation) and the force of bestowal (the Creator). They depict the entire picture we see. When we attain these forces, we are immediately freed from the illusion of the visible picture of the world, and therefore, Kabbalah describes our world as being imaginary and dreamlike.

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Kabbalah Today Article: Living the Spiritual Dream World
Lesson: The General Structure of the Worlds [03-10-2004]
Lesson: The General Structure of the Worlds [03-10-2004]
Lesson: The General Structure of the Worlds [03-10-2004] – Transcript


  1. It is said the Ein Sof had to create that which is infinitely opposite to itself in order to create the creation (Will to receive to receive). Doesn’t this also imply that some sort of all powerful evil “God” had to have been created by Ein Sof; the antithesis of Ein Sof? And wouldn’t the antithesis of Ein Sof also, radiate a “Light” or, rather a “Darkness”? Just as Ein Sof wants to delight us with his light/pleasure, wouldn’t Ein Sof’s opposite, too, have a Ladder to descend even further from the Light? It is said that This World, Olam Hazeh, is the lowest world, but it seems like the worlds would go lower. While all actions here are truly egoistic, yet some appear altruistic, we still posses a pseudo-altruism. Perhaps in these, theoretical, even Lower Worlds, there isn’t even pseudo-altruism.

  2. is there such a thing as hell in Kabbalah?

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