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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Question: Can the same text or book be perceived and felt differently with each repeated reading? If so, why?

Answer: It depends only on the person. After all, two people reading the same book are in completely different states.

A book was written by a Kabbalist who felt the spiritual world and depicted the impressions of the higher state in the form of some words, sentences, and symbols. Therefore, while reading this book, we should become as similar as possible to that Kabbalist in order to at least partially enter into his state.

At the same time, we do everything that depends on us, we do what is written by our teacher as advice to students of Kabbalah: We get together, read Kabbalist sources, and then discuss these topics.

Our whole life is concentrated around Kabbalistic sources, and we strive to become as close as possible in our relations to spiritual Kelim (vessels) in full connection with each other so that we, ten people who are going to study this source together, try to reach the spiritual root, meaning the height of the person who wrote it.

We must connect with each other and become like a spiritual state in anticipation of the impact of the light on us that he revealed and described in his work.
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From KabTV’s “Fundamentals of Kabbalah” 5/19/11

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We should understand this question of our sages, who asked about it: “If the purpose of the creation of the worlds was to delight His creatures, why did He create this corporeal, turbid, and tormented world? Without it, He could certainly delight the souls as much as He wanted, so why did He bring the soul into such a murky and filthy body?” (Baal HaSulam, The Study of the Ten Sefirot, Chapter 1, Inner Observation, Item 6).

The Creator placed the soul in such a murky and filthy body precisely so that we, proceeding from our original disgusting state, would begin to attain His perfection, eternity, and qualities.

Then Baal HaSulam goes even deeper: One who eats that which is not one’s own is afraid to look upon one’s face. This means that we can attain the Creator only to the extent of our similarity to Him. To the extent that we acquire the qualities of bestowal, love, and connection, we will be able to attain Him.

Question: What does shame have to do with it?

Answer: Shame is a feeling of the manifestation of our separation from the Creator. He placed us in this world so that we could reach His perfection from this lowest, filthiest state and stop feeling shame.

Comment: In principle, it is logical. This also exists in our world.

My Response: Yes, it is absolutely logical. The only thing is how to reach this.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 10/30/22

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This is what I have troubled to do in this interpretation, to explain the ten Sefirot as the Godly sage the Ari had instructed us, in their spiritual purity, devoid of any tangible terms. Thus, any beginner may approach the wisdom without failing in any materialization or mistake.

With the understanding of these ten Sefirot, one will also come to examine and know how to comprehend the rest of the issues in this wisdom. (Baal HaSulam, “Study of the Ten Sefirot,” Part 1: Restriction and line, Inner Observation).

Baal HaSulam says that Kabbalists specifically took the language of the Sefirot in order not to materialize spiritual objects.

Gradually, by studying Kabbalistic texts, a person will begin to understand the spiritual actions and spiritual concepts behind all the words of our world.

Baal HaSulam recommends that beginners study the spiritual world in Kabbalistic language and not in the language of branches, which was used in the books written in previous generations, so as not to get confused with all those stories.

The fact is that Kabbalists who attained the upper world and more or less understood the inner meaning of Kabbalah still could not clearly state anything because they did not have this language.

It was Baal HaSulam who revealed its correct use. Therefore, after him, we can already generally be sure that we will not make a mistake and we will correctly state and understand everything.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 8/14/22

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Kabbalists wrote about the essence of the soul: “The soul is a part of God above and is not at all changed from the Whole, except in that the soul is a part and not the Whole” (Baal HaSulam, The Study of the Ten Sefirot, Chapter 1, Inner Observation, Item 3).

Question: How can we understand that the soul is a part of the Creator?

Answer: Basically, the soul is not a part of the Creator. The one who reveals the Creator, however, attains only some part. In fact, it is impossible to divide the Creator, to cut off a piece from Him, like a stone from a rock. One can only come to understand that this is how our attainment takes place.

Baal HaSulam wants to explain to us that there is no difference between the soul that is within a person and the Creator Himself. There is a difference in attainment; a person attains only some part, some manifestation, of the Creator, but nothing more.

Then, as he grows spiritually, he will attain a greater and greater part of the Creator within himself, until, as a result of his spiritual development, he reaches the feeling that the Creator fills him with absolutely everything.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 10/16/22

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