Now we shall come to clarify the thought of creation. Certainly, “The end of the work is in the preliminary thought.” Even in corporeal humans, with their many thoughts, the end of the work is in the preliminary thought (Baal HaSulam, The Study of the Ten Sefirot, Part 1, “Restriction and Line,” Inner Observation, Chapter 1, Item 10).

The thought of creation is to reveal the great desires in all created beings and fill them with what they want.
In other words, the thought of the Creator is to delight the created beings.

Question: Why do we not feel this thought?

Answer: We feel it in some measure. After all, we do feel the desire to enjoy, but in a very minimal dose.

The will to bestow in the Emanator necessarily begets the will to receive in the emanated, and it is the vessel in which the emanated being receives His abundance.

Since the Creator is the will to bestow, the result is that the will to receive automatically appears in creation according to the law of cause and effect.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 10/30/22

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Let me explain it in souls of people, which are also spiritual: It is known that the form of the spiritual law is simple. Certainly, there are as many souls as there are bodies, where the souls shine. However, they are separated from one another by the disparity of form in each of them. (Baal HaSulam, The Study of the Ten Sefirot, Part 1, Item 4, “Restriction and Line,” Inner Observation).

Question: What does it mean that there are souls and that every soul has some kind of body?

Answer: Desire in itself does not mean anything. But its form, that is, what it strives for and what it wants to be filled with, determines the essence of the desire itself and the object in which it is manifested.

Question: Baal HaSulam writes, There are as many souls as there are bodies where the souls shine. What does it mean that “the soul shines in the body”?

Answer: The point is that desire, which determines the entire property of the body, can vary; it can decrease, increase, and take various forms and types. Thus, some kind of evolution takes place all the time, like a change in the form of desire in its size or in its character. In this way all desires differ from each other.

The inner desire is defined as the soul. This also determines what the essence of this object is and what exactly it wants—whether it wants to receive for its own sake, for the sake of others, to bestow for its own sake or for others, in what form, and so on. All this separates the souls from each other and makes them different in the distance between them in quality and quantity.

Fulfillment of the soul is called light. It turns out that if desires are filled with something, for example, with suffering or with pleasure, then this is called the light of the soul.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 10/30/22

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It is known that there is no thought or perception whatsoever in His self, and there is no name or appellation in Him, anything that we do not attain, how can we define it by a name? (Baal HaSulam, The Study of the Ten Sefirot, Part 1, “Restriction and Line,” Inner Observation, Chapter 1, Item 5).

We cannot attain the essence of the Creator because we have no feelings for this and no what is called Kelim (vessels). We can only somehow come closer to or more distant from His desires and His qualities, and thus feel and define Him, but not His essence. The essence is His original form, which is absolutely unattainable by us.

Question: Can we say that the essence is His thought, His plan?

Answer: It is more than thought; it is Him. Baal HaSulam revealed that we cannot comprehend the essence of the Creator, which is a very big, high attainment.

Question: Why would the Creator show us something that we cannot attain?

Answer: Because this also is an attainment. That is, I understand that I do not attain Him. It is an indication not only about the limits of my attainment, but also about what I have achieved.

According to Kabbalah, we can attain the relation of the Creator to the created beings, but not the Creator in relation to Himself or to other objects in the universe.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 10/30/22

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The matter of the restriction explains how an incomplete operation emerged from the perfect operator (Baal HaSulam, The Study of the Ten Sefirot, Part 1, “Restriction and Line,” Inner Observation, Chapter 1, Item 9).

The fact is that everything in the universe is arranged so that created beings can discover, attain, understand the Creator, come closer to Him, and even connect with Him.

That is the purpose of creation—to bring creation to absolute adhesion with the Creator. This is possible only through equivalence of qualities of the creation and the Creator. That is why everything is created this way.

Question: Does it mean that the creation must first restrict its qualities and then become similar to the Creator?

Answer: The creation must restrict those qualities that are opposite to the Creator and develop  qualities similar to His within itself.
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From KabTV’s The Study of the Ten Sefirot (TES), 10/30/22

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Question: In what system are the Kabbalistic books of Baal HaSulam described?

Answer: Kabbalistic books are always written in a digital system, but the feelings that you experience within you are analog. That is, Kabbalists put feelings inside the digital system.

But when people read, let’s say, the books of the ARI or Baal HaSulam’s The Study of the Ten Sefirot, it seems to them that everything is in the text, and they begin to study these books without entering into sensations. They try a step here, a step there, and check what happens.

The book, however, was written only in order to restore within you that state that is being discussed from its digital image, its digitization, in order for you to feel yourself inside it in an analog form.

In the corporeal world, this cannot be achieved because our fulfillment passes through a digital system. But spiritual fulfillment comes from the infinite light. Therefore it has all the best from both digital and analog qualities.
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From KabTV’s “I Got a Call. The Languages ​​of The Zohar, Talmud and Torah” 10/12/13

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Comment: The Book of Zohar was written at the intersection of the analog system beginning to move to the digital one. This language should be close to us in our time.

My Response: Baal HaSulam wrote an addition to The Book of Zohar, called HaSulam, which means the ladder. There, in parallel with the sensory, fable-like description, with hints and all kinds of images, Baal HaSulam describes everything in digitized form, that is, step-by-step.

This gives a huge advantage to The Book of Zohar because from this moment onward it becomes suitable for practical use for the new generation. It did not remain in the state in which it was written 2,000 years ago when it could only be used by great Kabbalists.
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From KabTV’s “I Got a Call. The Languages ​​of the Zohar, Talmud and Torah” 10/16/13

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The whole of reality was emanated and created with a single thought. It is the operator; it is the very operation; it is the sought-after reward, and it is the essence of the labor (Baal HaSulam, Study of the Ten Sefirot, Part 1, “Restriction and Line,” Inner Observation, Chapter 1, Item 8).

One thought of the Creator surrounds and includes absolutely all of creation and its actions from beginning to end in itself , that is, all people together. Therefore, by studying Kabbalah, we practically study the thought of the Creator.

Question: I have read that people who have been in space say that the entire universe is like a single thought. What is meant by thought here?

Answer: The same thing. Everything that surrounds us and influences us is the thought of the Creator.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 10/30/22

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Question: There are two kinds of people who perceive Kabbalah one way or another. One type is through attraction to this study, and the other through denial. By trying to undermine Kabbalah, they thereby study it. Is this also a form of connection?

Can such people be called disciples?

Answer: I would not call them disciples. A disciple is one who wants to become like a teacher. He knows that he must follow the teacher as a guide, and eventually adhere to him.

People who are against Kabbalah choose a very bitter path for themselves, because of their egoism, their envy I would say, a sense of fear gnaws at them. They are ready to give everything in order to get rid of you and grind you down so that you get defeated in the eyes of everyone and everything.

Of course I feel sorry for them because people spend their entire lives, energy, and motivations somehow doing something harmful and bad to you.

But such people are also needed in the general state of humanity. Of course, their function and role is very unenviable; in the end they will have to go through all this again, in a good way.

Question: But they do not choose it, do they?

Answer: There is no need to juggle the phrases “choose and not choose.” Every human being has some minimum possibility of freewill.

People who have encountered us have had the opportunity to correctly assess us. Their egoism, envy, jealousy, or some other data led to the fact that they turned against us. There is nothing we can do here.

They live by the fact that they want to suck out of you that life-giving force that you receive from above and are trying to distribute to others. But in this form, they cannot get it, so they are furious.
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From KabTV’s “I Got a Call. Kabbalah – For and Against” 10/12/13

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The word “Kabbalah” is explained in different ways. One of the meanings is transmission, since the language of Kabbalah can be transmitted only in the connection of a student and a teacher.

All other languages (Tanakh, Alakhu, Haggadah) you can study by yourself.

Of course, you have to get books from previous generations, study explanations of key points, and have the opportunity to consult with someone, but you don’t have to be closely connected with the teacher; you don’t have to learn how he thinks, feels, and treats everything.

You are not obliged to accept from him or to copy his attitude or worldview.

But in order to attain the language of Kabbalah, you must cling to him. After all, he is the upper and you are the lower.

He presents his AHP to you, and you are obliged to perceive it as something desirable despite its externality that deliberately, egoistically repels you.

Of course, you disagree with the teacher, do not want, reject, and hate. But, in essence, it shows you how much you don’t accept the spiritual.

You have to acquire a language, a program, that works in it, but doesn’t yet work in you. You try to copy it on yourself from the examples that are given to you.

Without the help of a teacher who is next to you in the same world, in the same sensory organs, in order to penetrate into the spiritual, whose attitude to the spiritual you can cling to despite the external obstacles blocking your ability to achieve inner connection—without such examples, the Creator would leave you in complete isolation from the spiritual, without any hope.

It is impossible to extract spirituality from books. After all, it is not attained by the earthly mind.

Only on the condition that a person annuls his egoism and destroys the barrier between himself and the teacher in order to see his inner content, only on this condition, does he absorb his spiritual contemplation as far as he is able.

And if you have somehow grasped the program of the teacher’s connection with the Creator, you can continue; otherwise, no.

This is what the Ari said before his death, that only one of his students, Chaim Vital, could continue to study Kabbalah, because he took over from him the basics of the language and the program of connection with the Creator, while the others did not.
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From the 2^nd part of the Daily Kabbalah Lesson 11/10/09, Baal HaSulam “The Wisdom of Kabbalah and its Essence”

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Any name implies attainment, indicating that we have attained it as that name (Baal HaSulam, Study of the Ten Sefirot, Part 1, “Restriction and Line,” Inner Observation, Chapter 1, Item 5).

The name of the Creator is what we can attain in His manifestation relative to us. Therefore, we call Him by our attainment and not by His essence.

That is, there is something originally called the Creator, and we do not attain this. But we can attain His manifestations, thoughts, and qualities in relation to us. This is the purpose of the wisdom of Kabbalah, to attain the manifestations of the Creator in relation to us.

Question: It means that there is a body, which is my desire, and some kind of fulfillment is manifested in this desire. Once I give a name to this feeling, is this the name of the Creator?

Answer: Yes, what I feel as a manifestation of the Creator in relation to me, I call the name of the Creator. This is His manifestation, His attitude toward me.

Question: I have a great number of desires; can I call everything that I feel in them the name of the Creator?

Answer: Absolutely, even what you feel in your egoistic desires. Whatever you feel is the name of the Creator.

Question: Let’s say I have a desire to have a coffee now. What does it mean?

Answer: This is also a manifestation of the Creator. We are within Him all the time, we are connected to Him all the time, and we experience nothing else.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 10/30/22

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