Question: If the method of Kabbalah elevates us above problems, then does a person while breaking away from earth and hovering in the clouds, stop solving his problems on the corporeal level?

Answer: No, this can happen only at the beginning when a person first discovers the method.

Suddenly, he encounters science, people, books, and the teaching—the entire system that explains how everything is arranged in our world. Some people are attracted specifically to this, others are attracted to the opportunity to rise above their problems and enter into different states, a third group want to understand what life and death are, a fourth group want to find out what happens to the souls and their reincarnations, and so on.

In other words, ordinary people have a lot of questions that are solved when they encounter Kabbalah. When this captures a person, he can even abandon his family, work, or anything else. It is necessary to act very cautiously here since the discovery of such a system astonishes people.

Therefore, Kabbalah is not revealed in every generation or without a reason. However, in our generation, it can be revealed because humanity has been through many different states, and in practice, humanity can hardly be surprised by anything.
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From the Kabbalah Lesson in Russian 12/17/17

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Question: Do Kabbalistic amulets exist? Do red strings help?

Answer: Nothing helps! Absolutely nothing! Believe me. Try to tie a red string on yourself and wrap yourself in red rags. Nothing will help!

Question: Yet, can it help psychologically?

Answer: Anything can help psychologically. You can make a toga and wear it like in Ancient Rome. But then what?

Spiritual psychology comes only from the mutual influence of each other within the group. Although friends exist solely in the corporeal world and everyone is an egoist, they can influence one another.

Question: Have you come across in any sources the mention of red strings?

Answer: No. Even if it is mentioned somewhere, it absolutely would not mean any corporeal manifestation. Neither Baal HaSulam nor Rabash have written anything about it.
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From the Kabbalah Lesson in Russian, 11/19/17

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Baal HaSulam, The Writings of the Last Generation: However, according to man’s merit, who consists in intellectual preparation, he continued to develop through deeds and suffering, and assumed religion, politics and justice, and finally became civilized.

What does religion mean? It is when a person creates a spiritual world in his egoistic desire, not because of his birth into spirituality, but within himself, within his egoism.

Religion is the reflection of that “spiritual sphere,” which he imagines for himself: angels with wings, the Creator sitting on a cloud, heaven, hell, and so forth. All of this is created inside egoism, for its own benefit.

Indeed, this entire development was placed solely on the shoulders of the better part of society, and the masses followed them like a herd.

Without a doubt, all sciences, arts, education, and religions were established and introduced to the masses so that people would follow qualitative minority like a herd. But even this “head” of humanity is still an egoistic part, which developed  a system of control, achievement, and religious movements for its own benefit, so they could experience maximum comfort in every period of time.

When the masses opened their eyes to take their fate into their hands, they had to revoke all the corrections and laws of the assertive, being religion, justice, and politics. This is because these were only according to the spirit of the assertive, according to their development and for their own good.

Question: In other words, at some point there was a protest from the masses?

Answer: It depends on where and how. Of course there were some serious attempts at uprising, for example, in Christianity: Calvinism, Lutheranism, and other religious movements. In the Christian and Muslim religions there was a serious departure from the initial true aspects of their religions. Then they once again fell into an ever-growing egoism.

The same thing happened in Judaism, which was initially developing under the influence of the altruistic part, Kabbalah, completely detached from the material condition. But then everything died out.

During the time of the Second Temple, the Jews fell completely back into egoism, into mutual hatred, and since that time that is how we exist. We even forgot that at one time we lived by the law of love, and now we dwell in hatred, like in ordinary life. Naturally, we experience ourselves as normal people, even righteous, completely unaware that we are in the purest egoism.
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From KabTV’s “The Last Generation” 9/11/17

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We are not capable of feeling less than ten Sefirot in spirituality because ten is the threshold of our sensation. After the first nine attributes, we begin to feel ourselves existing, receiving, understanding, and feeling. And not before that.

It is like a ray of light that has not yet reached the brain through all the channels so that the brain would begin to react and draw for us a picture of what is happening.

Perhaps a signal has already entered the brain, but it has not reached me yet and I do not understand, do not feel, and do not react. Or if I do not hear well and have not heard the sound and the sound is already being made, it is making its way into my ears. This is called the first nine Sefirot.
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From the 2^nd part of the Daily Kabbalah Lesson 3/27/18, Talmud Eser Sefirot, Part 2

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Question: Why did the Kabbalists wear special hats and clothing for thousands of years? Was this a tribute to fashion?

Answer: This tradition was born in ancient times when people living in Mesopotamia, ancient Israel and Egypt covered their heads to protect themselves from the sun. And even today, the Bedouins cover their heads as protection from the heat.

As for the Kabbalists, in no way do they connect themselves or their Kabbalistic attainments with external rituals. This is unnecessary for both people and the Creator.
[222379]
From the Kabbalah Lesson in Russian 11/12/17

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Question: Each phenomenon has its own spiritual root. What is the spiritual root of ordinary, earthly faith that is below reason without confirmation within reason?

Answer: The spiritual root of ordinary, earthly faith is a fear of death, of extinction.

Question: If there were no death, would there be no different beliefs?

Answer: Of course. Where do they come from? If we build faith only on the basis of feeling good or bad in this life, then beliefs would exist in a different form. The greatest loss is the loss of life. Small losses during life would create slightly different beliefs and religions.

Question: Does it mean that if a person is so afraid of death, he is ready to live forever?

Answer: If you gave a person an opportunity to live forever and followed him, you would see how he would feel in a couple of hundred years. It is a terrible state, worse than death, where every day is the same.
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From the Kabbalah Lesson in Russian 12/17/17

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The difficult thing about studying Kabbalah is that it requires you to acquire new values. That is why those who are not ready or willing to do so due to lack of patience, leave. They do not believe that this study will bring them actual results and do not really understand what this science is about.

Here you need patience to let the upper Light work on you—the force that transforms us into a new being. Gradually, we begin to feel, understand, and judge through new definitions.

Although it seems like someone is the same person on the outside, in reality he is completely different. He is impossible to define by the regular, corporeal definitions, values, and rules. Now he thinks in terms of similarity of form with the upper force, quite differently.

Such qualitative change is received through the influence of the upper Light, through undergoing an intricate inner revolution. This takes many years because such changes occur in a person gradually, in small steps.

And even this is hard to take. It is much easier to advance with the group that you can hold onto. If a person holds onto the group with his eyes closed, he overcomes all the difficulties.

He closes the door on his old values and receives new ones from the group, from the unification of the friends, meaning the new Kli, where ten become as one: he receives a new mind and feelings, a new attitude, new measurement units.

It is a very delicate, difficult period about which it is written: “A thousand enter the classroom and only one exits into the Light.” You have to have plenty of patience for the upper Light to work on you and give you new qualities. When it is said: “Do anything but leave,” this is what it is talking about.
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From the 2^nd part of the Daily Kabbalah Lesson 3/5/18, Talmud Eser Sefirot

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If we begin to explain to a little three or four-year-old child our adult problems, obviously according to his mental, psychological, and spiritual development, he will be incapable of understanding them. He is not interested in them and they are not included in his definitions at all.

This is how we read books written by Kabbalists;  we must try to realize that we do not understand what they say at all.

Let’s say we read the article “Concerning Love of Friends,” but we do not know what friends are or what love is. “Friends” in spirituality are parts of my soul; however, I do not feel them in this way. I immediately confuse the word “friends” with usual friendship in this world: with acquaintances, someone it is nice to spend an evening with or travel with, or with childhood friends.

However, here it has a completely different meaning. I want to reveal my soul, the eternal part of reality, but so far I only have a temporary, illusory existence in our imaginary world that really does not exist. Therefore, I must understand that the books speak of my eternal soul, which appears to me in the form of some special people I was brought together with by an upper governance, by the broken network of connections between us.

It is necessary to form a representation of such a system within ourselves, albeit still imaginary, but as close to the spiritual one as possible. Apart from this, we need to accurately define who is “a person” in general and “friends” in particular, and what is “love of friends”? Friends are not those with whom it is nice to hang out with, have a drink, a meal, or to dance or study with.

Friends are a special spiritual connection, which is not for the purpose of bringing pleasure to each other. Pleasure can only be the means. But in fact, the love of friends is when everyone acts instead of the other. This is one of the difficulties of studying Kabbalah.

The second difficulty is that we perceive the Torah as a story about our world: as if there is time, movement, and space, which do not exist in the spiritual world. Therefore, this “story” that we hear from the Torah does not exist as well! There is neither Egypt nor the Egyptian exile.

I should not imagine this has ever happened in our world. The Torah describes not historical events, but the sequence of preparatory states that Kabbalists went through in order to achieve the true and the only existing perception of reality.

So, I too should constantly imagine myself not studying history that occurred in the ancient times with a group of people fleeing from one place to another. It is not about this, but about a person’s sensory impressions, finding oneself in a state that he defines as spiritual exile, exile from the spiritual world. Then it is possible to imagine what the spiritual redemption and development is. It is only about what is happening within a person.

Every day I want to separate myself more and more from the stories, from history and geography, and explain them to myself at the inner, sensory level: mine or someone else’s who wants to develop spiritually. All this applies only to the period of a person’s spiritual development. Therefore, “love of friends” and, in general, the entire Torah should be considered only in the internal form, in relation to our development.
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From the 1^st Part of the Daily Kabbalah Lesson 3/6/18, Lesson on the Topic: “Preparation for the Pesach”

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Question: If today Kabbalah is open for everyone, then what is its secret?

Answer: There are no secrets in Kabbalah and never have been. The entire problem is only in society’s  possibility of correctly accepting it, adapting to it, tasting it, and using it correctly for its development. There is nothing else.

For example, it is written in The Book of Zohar that of the great Kabbalist Rabbi Shimon’s ten disciples, only Rabbi Aba could correctly expound upon it so that it would be accessible, smooth, correct, and at the same time hidden.

And the measure of concealment must be so special that when you read the Kabbalistic text, it reveals itself to you, and maybe not to your neighbor.
[221939]
From the Kabbalah Lesson in Russian 11/12/17

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The separation of creation from the Creator happens because of the difference in intention, not in action. Through the action of receiving, the created being adheres to the Creator who is the one giving: as an infant to the mother. And if the infant had adult reasoning and experience, then he would understand that it is not necessary to interrupt his receiving from the mother, but rather to add to it his own intention to give.

It is not enough for the mother to delight only in the infant’s receiving from her. It is also necessary to add the child’s understanding of the entire depth of her experience and love and his own gratitude for such bestowal. This will then become the level of human, not an animal one, as an unaware infant.

In the created being, the sensation of the lack of such an intention is called shame, and it is the reason for making the restriction. (Talmud Eser Sefirot)

The Main Thing Is To Have Patience

The whole difficulty in studying Kabbalah lies in that it demands a change in values. That’s why people leave; they are not ready and do not agree to this because they lack patience. They do not believe that this study will bring them a real outcome and do not understand what this wisdom is talking about.

And here patience is mandatory in order to give the upper Light, the force that turns us into a new creation, time to work. Gradually we begin to feel, understand, and judge by new criteria. Then even though from all appearances it may seem that the individual is still the same person, in reality, he becomes completely different.

It becomes impossible to judge him by ordinary, earlier measures, values, and laws because he now reasons according to the law of similarity of form with the upper force; in other words, he reasons completely differently from the way he did before.

We attain such a substantial change as a result of the work of the upper Light on us, by going through a very complex inner revolution. Many years are needed for this to take place because such changes occur within a person gradually, in small portions. And even this is difficult to bear. It is much easier to advance within a group, which a person can hold on to. If, with eyes closed, a person grabs on to a group, then he can move through all difficulties.

He closes his eyes to the old values and receives from the group, from the connection with the friends, from the new Kli (vessel) in which ten becomes as one with new values: new reason and experience, new relations, new units of measure.
This is a very delicate, difficult period, about which it is written: “A thousand enter the room, but only one exits into the light.” It is necessary to acquire patience, to give the upper Light the opportunity to work on you and give you new qualities. Where it is written: “Do anything, just don’t leave,” it refers specifically to this process.

An infant is not ashamed to receive from the mother; there is no shame yet on his level. But Malchut of the world of Ein Sof (infinity) decided that she wants to be the same as the Creator and bestow to Him in the same manner. That’s why she makes a restriction—a very noble and strict action. On one hand, she stops receiving from the Creator. And on the other hand, she decides that adhesion to the Creator is more important than receiving from Him.

This decision determined the entire subsequent process creation goes through. For the one who desires adhesion with the Creator, the understanding of adhesion must be more important than the reception of fulfillment, in other words, more important than life!

After creation develops, in the fulfillment it receives from the Creator, it discovers that the Creator loves it and wants to give it pleasure. That’s why it cannot be fulfilled just by receiving. The love of the Creator obligates it to respond in a similar manner, called “Reflected Light.” Of course, this returning Light is very weak in comparison with the Light of Hochma of the Creator, but it makes the creation similar to the Creator.
(Rabash, “The First Renewal”)

Until the person rises above his desire to enjoy, acquires a screen and Reflected Light, in other words, some kind of similarity of form with the Creator, can he exist in the spiritual world, in the experience of the upper Light, or to understand spiritual actions? The entire renewal begins only after the exit from Egypt, from egoistic receiving.

That is why it is forbidden for idol worshippers to study the Torah, where “forbidden” means “impossible.” A person cannot study the Torah because he does not have any connection to it. Torah is the clothing of the upper Light in the desire to the degree in which the desire is ready to receive it, in other words, similarity of form with the Light. And then the upper Light clothes in the desire, as water fills an appropriate vessel which correspondences to it, possessing a screen and an intention for bestowal.

So, we attain the Creator by His actions, by studying His nature. In reality, we attain the Creator in our own selves, revealing in ourselves the forms of bestowal and calling them the Creator (Boreh), in other words, “come and see” (Bo-Reh). In this manner we study the Torah, that is, the laws of the upper Light’s clothing in the corrected desire. All of this begins only after the restriction and acquisition of the screen and Reflected Light, which is called the exit from Egypt.

Without a group, the person has no place where he can formulate his relationship to the Creator. In a group he creates that place, through which he receives from the Creator and through which he gives to the Creator. And then he sees that this is not just a group, but ten Sefirot, a soul.

“Lo Lishma” means that the work not for the sake of the Creator, but for the Pharaoh, in other words, “not for Her Name” (Lo Lishma).

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