Comment: When a person begins to study Kabbalah, he goes through various stages including one when he is fanatical about what he is doing.

My Response: He is like a little child because little children are fanatical too. The child gets used to his pacifier, to his chair, to his rag, or toy, and he cannot tear himself away from them. This is a sense of security, confidence, belonging, and a sense of something that he lacks, i.e., a purely psychological help.

Why is he holding on to all these external objects and external customs so much? From the point of view of psychology, they mean a lot to him. Look, people wear a red thread on their arm. Is it good or bad? It just helps them calm down a little and gives them confidence that everything will be all right.

On the other hand, this, of course, prevents them from moving forward to become a grown-up person and not remain a small child who depends on a red thread. This is a lie, as are, in principle, all other psychological practices.
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From KabTV’s “I Got a Call. Fanaticism!!!” 6/14/11

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Rabbi Hizkiya began: “It is written, ‘As a rose among the thorns.’” What is a rose? It is the Assembly of Israel, meaning Malchut. There is a rose, and there is a rose. Just as a rose among the thorns is tinged with red and white, the Assembly of Israel contains Din [judgment] and Rachamim [mercy].

Just as a rose has thirteen petals, the Assembly of Israel consists of thirteen qualities of Rachamim, surrounding it on all sides (Introduction to The Book of Zohar, “The Rose”).

Comment: The article “The Rose” is the first article in the Introduction to The Book of Zohar. When reading these lines, it is clear that something is encoded here. It probably says something important here if these are the first words in such a great book.

My Response: The fact is that the rose means an assembly of souls that receive some kind of fulfillment from above from the Creator and then distribute it among the lower layers of souls. In this way, it descends into our world.

Question: But why rose? We know that there is a root and a branch. That is, a Kabbalist sees some kind of root (spiritual state) and its consequence in our world. Why rose?

Answer: This is what the authors of The Book of Zohar saw. They felt, learned, and revealed that the entire spiritual system descending from above from the Creator to humanity is such a structure.

As a rose among the thorns, the mercy of the Creator, His influence on us, consists of two opposite forces, white and red. White is the quality of bestowal and love. Red, on the contrary, is the quality of rigidity and judgment.

Both qualities are being looked at relative to the upper system that governs souls sometimes by mercy, sometimes by judgment. This already depends on people. That is why they are told about this.

The authors of The Book of Zohar saw the assembly of all souls in our world in the form of a rose, how it blooms, how it is controlled by two forces, and how the descent of the upper forces on it, on the entire society, and on all of humanity depends on its internal state.
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From KabTV’s “Introduction to The Book of Zohar” 6/4/23

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In the beginning, God created. “In the beginning” is the key, in which everything is hidden, and this is what closes and opens. (Introduction of The Book of Zohar, Chapter “Lock and Key”)

Question: In the article “Lock and Key” the word “In the beginning” (Beresheet) is constantly used. Why is it so important?

Answer: Beresheet includes the entire secret of concealment, and that is why it is so important. If we study the concealment and revelation of the Creator, then we examine everything around the word “Beresheet.” It is like a code with the help of which we enter into nature and reveal all its parts up to complete attainment.

Question: In principle, is the very word “Beresheet” (in the beginning) from which the Torah begins the key by which we reveal everything?

Answer: Yes, it is written so, “In the beginning, there was the word.”

Question: The article explains that Beresheet is Barah Sheet, that is, “created six.” What is the secret in this?

Answer: From the head part of this structure, which includes Keter, Hochma, and Bina, six parts are emanated: Hessed, Gevurah, Tifferet, Netzach, Hod, and Yesod. The last part, Malchut, is absolutely closed. Only if the previous six parts are correctly assembled, is Malchut revealed, from which a person can understand everything that exists before it, that is, the entire system of governance of the universe.
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From KabTV’s “Introduction of The Book of Zohar” 5/21/23

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Question: In his “Preface to the Wisdom of Kabbalah” Baal HaSulam describes the four stages of development of desire and its final form in our world. He writes that our desire to receive pleasure originates from the four-letter name of the Creator. What are these four letters?

Answer: He is talking about the four-stage manifestation of the upper influence, which is called “light” in relation to the creations. This four-stage descent of the upper influence to the creations is called HaVaYaH.

It includes the entire reality because there are only four stages from the Creator’s desire and intention to give pleasure to the creations, to create and fulfill them, to the desire of the creation to exist and to be fulfilled by the Creator.

These are the four stages of transformation of the desire within the creation under the influence of the Creator. As a result, creation experiences the transformation of its sensation due to the influence it receives from the Creator.
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From KabTV’s “Preface to the Wisdom of Kabbalah” 5/14/23

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Question: Why is Kabbalah particularly relevant today?

Answer: Kabbalah is the only source that provides us with an answer to the question of correct existence and the purpose of creation.

This path still needs to be revealed. However, in principle, we are already at the beginning of it.
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From KabTV’s “Blitz of Kabbalah Tips” 5/18/23

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Question: Does a person have the freedom to implement the principles of creation? Suppose I know that the principle that the world is one and some other principles. What can I do regarding them?

Answer: Nothing, these principles provide you with some understanding of the structure of the world, the creation, in which you exist and nothing more.

Based on these fundamental blocks (principles), it is already possible to shape a tactic of your behavior: whether you can or cannot improve your condition in some way.

Among these principles, on one hand, is the principle of freewill and, on the other hand, the principle of absolute deterministic development, which means the beginning, middle, and end of all development follows a strictly defined program.

By studying the principles of creation, you begin to understand where you have freewill, in which cases it is mandatory and only in this it manifests itself, how you can act to change something yourself, or whether you are completely subject to the upper force.

In other words, you proceed from principles that explain to you one universal law of nature, but from different aspects: relative to yourself, relative to society, and relative to the elements of development.

Then you can shape your relationship with the world, whether you have the ability to somehow influence the world or the impact it has on you to improve your condition.

Why do we need to know this? Just out of pure curiosity? No. We want to understand what lies ahead of us and how we can change something in our destiny.

There are rapidly changing events taking place in the world right now. And in a year or two, this speed will seem slow to us. In a year or two, the world will be rushing at such a crazy speed that today’s change of events will seem to us like the movement of a cart compared to a modern airplane.
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From KabTV’s “I Got a Call. Laws of the Universe” 3/27/11

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The expansion of the light, that is, the pleasure itself, and its departure from our desire make the vessel fit for its task. This means that as long as the vessel has not been separated from its light, it is included in the light and is annulled within it like a candle before a torch… Observe closely, for this is most profound (Baal HaSulam, “Preface to the Wisdom of Kabbalah”).

Tasting, trying, the light in the desire is necessary in order for the desire to take a form of the quality of light to fill this perception. Only then will it be possible to work with the desire to receive this light, to strive toward it.

Question: Why did Baal HaSulam write the “Preface to the Wisdom of Kabbalah” as one of the prefaces to the study of The Book of Zohar? Does The Book of Zohar also talk about this?

Answer: Certainly. After all, without studying the basics and formulas of how our world is built, it is impossible to understand The Book of Zohar. Not at all.

All of Kabbalah speaks about how light emanates from the Creator, reaches the creation, and fills the  creation that delights in this light.
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From KabTV’s “Preface to the Wisdom of Kabbalah” 5/14/23

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But in the essay, Beresheet, it was said that that hidden, holy one engraved a carving in his intestines, in Bina (Introduction to The Book of Zohar, Article “Lock and Key”).

The Creator is the uppermost degree, Keter, who is concealed from the lower ones because they cannot attain Him. Keter is their last, most corrected state.

The Creator is concealed behind numerous degrees so that by ascending to them, dressing onto them, the lower ones, that is, people in our world, we can gradually reveal Him, understand Him, and come closer to Him.

Thus, the first three Sefirot: Keter, Hochma, and Bina are the Creator’s thought. They are like the head (Rosh) of the Partzuf. We do not attain this thought.

We attain only the actions of the Creator through the six Sefirot of Zeir Anpin (Hessed, Gevurah, Tiferet, Netzach, Hod, and Yesod), which influence Malchut.
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From KabTV’s “Introduction of The Book of Zohar” 5/21/23

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If you become absorbed in reading the articles of Rabash, it becomes clear that they are all priceless. It is impossible to say that some articles are less important because of their small size. They all strike accurately and right on target.

Therefore, every year I appreciate these articles more and more, although from the very beginning I did not think that these articles contained so much. It seemed to me that they were written simply because Rabash was obliged to write a new article for his students once a week. Every Thursday we gathered in our tens and read the weekly article. I thought that Rabash wrote simply so that we would have something to read.

Over time, of course, I wised up and realized that each article contains a great secret and a special message transmitted to us by Rabash in a carefully thought-out form. Although these articles may seem simple and easy to us, in fact, through them we receive an opportunity to establish a connection with the very center of creation, with its purpose.

Over the years I appreciate these articles more and more, and I am amazed at the greatness of Rabash and his special spiritual height more and more. With these articles he did special work for the glory of the Creator. Without them, we would not be able to open our soul and reach the correct connection with the Creator.

Therefore, when reading these articles, you need to accept what you read with gratitude. If it seems to us that they are talking about some simple and not very important things, we need to pay special attention to these places because we apparently do not understand at all what Rabash wanted to tell us about there.
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From the 1^st part of the Daily Kabbalah Lesson 6/6/23, Writings of Rabash “What Is the Gift that a Person Asks of the Creator?”

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Rabbi Hiya said to Rabbi Yosi, “Your saying Barah Sheet, which is implied in Beresheet, is so indeed, since the six upper days, which are only VAK de Bina, impart upon the Torah, ZA, and not more” (Zohar for All, “Lock and Key”).

Question: “In the beginning (Beresheet)” is how the Torah begins. The sources say that the Torah is Zeir Anpin. It is one of the ten Sefirot, which includes six more. What does “created six” mean?

Answer: The entire nature that the Creator created is under His control and created by Him from six parts: Hessed, Gevurah, Tifferet, Netzach, Hod, and Yessod. The Creator himself represents His influence on nature through the three upper Sefirot: Keter, Hochma, and Bina. Then the other six Sefirot follow.

Malchut is the last, seventh Sefira. That is, through six Sefirot the Creator creates the last, seventh, in which His entire plan is manifested. Practically, this is what the chapter “Lock and Key” speaks about in the introduction of The Book of Zohar.

Question: What does it mean that the Torah is Zeir Anpin?

Answer: Zeir Anpin is the central part of the system of nature which receives everything from above and transmits it down to its components: inanimate, vegetative, animate, and human nature. Therefore, it is considered that the entire nature is Zeir Anpin.
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From Kab TV’s “Introduction of The Book of Zohar” 5/21/23

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