Since the Creator contemplated delighting the created beings and the light expanded from Him and seemingly departed Him, the desire to receive His pleasure was immediately imprinted in this light.
You can also determine that this desire is the full measure of the expanding light (Baal HaSulam, The Study of the Ten Sefirot, Part 1, “Restriction and Line,” “Inner Observation,” Chapter 1, Item 11).

The will to receive, which the creation begins to feel, determines the entire essence of creation and the full measure of its fulfillment from the Creator.

It turns out that we can enjoy only the revelation of the Creator and nothing else.

Question: Does it mean that without revelation of the Creator, we will feel everything else as suffering?

Answer: There is nothing more to reveal because everything that is around us and in which we exist is the Creator.

Comment: But, actually, throughout the entire historical development we reveal some new things.

My Response: All this is nothing more than the revelation of the Creator to the created beings.

Question: What else can we reveal that we have not revealed today?

Answer: We can reveal all the Creator’s desires to delight us through what exactly and how He wants to delight us, and we can be able and ready to accept and be filled with this pleasure. We need nothing else. This is the purpose of creation.
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From KabTV’s ”The Study of the Ten Sefirot (TES)” 10/30/22

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Comment: The collective consciousness aimed at a common goal holds a certain power. It is not an individual but a group advantage when people unite fanatically, egoistically, to win something. If your students stick together, they have a whole different calculation that removes all barriers. It is palpable. Such a great power is revealed in this that people cannot explain it.

My Response: This is the inner force of unity of the group that is more or less correctly formed and pursuing a single goal: to reveal the Creator in this unity and to delight Him.

But at the same time, there is no fanaticism. Fanaticism implies completely different qualities of unification, opposite of what we are talking about. There can be no fanaticism in Kabbalah because everything here works on all possible opposite forces.

Comment: Opponents of Kabbalah try to pin cult stereotypes on you.

My Response: No, we are nothing like a cult, although our opponents try to impose that label on us.

The fact is, firstly we follow an ancient methodology. It is anti-egoistic, which means, it gradually develops you, and it forces you to rise higher and higher above yourself to no limit. In no way do you worship anyone like a guru.

This simply cannot be because we are all completely equal and equitable before the Creator. And most importantly, each of us has a left line which is not found anywhere, not in religions, nor in sects, etc.

The left line is the line of checking, scrutiny, and analysis, when you have to work on the opposite of yourself, turn yourself inside out, and explore what forces you are working with. You have to constantly answer the questions: “Is this true or is it all a lie? There is no Creator, there is no group, and in general, no one and nothing, so who am I from within?”

You constantly have to scrutinize yourself, reveal things, and mold yourself, from an egoist, into an altruist while all this goes against your whole strength or desires. Such formation out of opposite qualities is not found anywhere. This is the most important thing.

Therefore, all people in the world no matter their circles, religions, sects, trends, or movements, are just one-sided puppets.

One specific force of nature works on them and that’s it. Only a Kabbalist works with two opposing forces within himself and is constantly in an internal struggle and scrutiny, awakening and building himself out of two opposing forces.

Therefore, there is no fanaticism; there is no worship of anyone or anything. There is an absolutely equal and new unification every moment, in the name of one upper category—the Creator, who also turns away from any worship because it is a quality. If you achieve it, it manifests in you. That is, you build the Creator in yourself and then you discover this quality, albeit He Himself is not there.
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From KabTV’s “I Got a Call. Sectarian Fanaticism” 10/19/13

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There are various opponents of Kabbalah. There are people who simply cannot stand the word “Kabbalah” because that is how they were taught. There are people who are not eager to study it because they believe that it can harm them and somehow diminish their importance. That is, there are many reasons to cause trouble for other people without even thinking about it.

Not to mention those problems when you talk about the Creator in a completely new way—something that no religion speaks about. How can they accept you?

Comment: You are saying that resistance to Kabbalah exists so that, in principle, you can explain to yourself what you are doing.

My Response: Yes, this is a problem until a person who studies Kabbalah begins to understand what he really is doing. It does not form in him immediately.

Gradually, he begins to understand why, what, and how. All this accumulates because he studies the soul, which he does not feel. He studies the sensations in this soul called the upper world, which he also does not yet feel but only strives to get close to. Therefore, he does not yet have a clear understanding of where he is.
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From KabTV’s “I Got a Call. Kabbalah. For and Against” 10/12/13

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By this we can learn why the light of Ein Sof departed from His self, in which we cannot utter any word, and became defined by the name “light of Ein Sof” (Baal HaSulam, The Study of the Ten Sefirot, Part 1, “Restriction and Line,” “Inner Observation,” Chapter 1, Item 12).

Atzmuto is directly the inner part of the Creator that relates only to Him and that we are unable to attain. This is the essence of the Creator.

But for us, the Creator is what is manifested in relation to us. Therefore, in Hebrew, the Creator is called Boreh, from the two words “Bo uReh,” come, reveal, and see.

It turns out that there is Atzmuto, which we do not attain; it refers to the essence of the Creator, and there is Boreh, the Creator, i.e., His thought in relation to us, which we attain.

The purpose of the Creator in relation to the created beings is to bring them pleasure. But they can receive this pleasure only according to the equivalence of qualities with Him. The Creator is bestowal, love, and emanation, and we must acquire the same qualities. The wisdom of Kabbalah speaks only about this.

Question: Is that why so many people have been created upon whom we can practice to bestow?

Answer: It is for us to try to reach the qualities of the Creator together.

Question: If this is so important, why is this information concealed?

Answer: It is not concealed; no one wants to know it because we need to bestow, to develop the quality of bestowal and love for the other.

Question: Why did the Creator make it so that no one wants it? He could have done it differently.

Answer: This is not possible to explain at the beginning of the study of Kabbalah, but we will come to this.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 10/30/22

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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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