Question: You say that everyone has their own purpose. How can Jews see Arabs as an important element; they are not just brothers for them, but enemies as well?

Answer: I do not think this is a serious feud. There can be no great enmity between these religions. I know from the sources that there should be a confrontation. It is said that at the end of the days of the world, at the moment when it begins to improve, the Arabs will be at enmity with the Jews, hate them, hate the entire world, and want to subjugate it.

There is a book in our archive in which the sayings of all the prophets are collected.

The prophets are people who lived mainly at the time of the First Temple, even before the exile to Babylon 2,800 years ago. They wrote the book Prophets (Nevi’im), which together with the Torah and Holy Scriptures (Ktuvim) make up the Tanakh.

The prophets that lived in the period 600-800 years BC, closer to our era, wrote about events that will happen in the future, because, based on the upper structure everything was clear to them. This has been known to all Kabbalists since the time of Abraham, but only the prophets have stated it.

They predicted that there will be a long period of confrontation between Islam and Christianity, they would fight cruelly, but in the end, they would turn against Israel together. Then, oddly enough, they will start wars.

But we are talking about spiritual wars. To what extent they will manifest in the matter of our world is unknown. It depends on us, whether we will need such blows to begin to change ourselves and show the world the way it should be. It also depends on freewill and on the way the Jews will react.

I hope that we are preparing the ground so that this does not happen. Already today we can change the entire world for the better.

Yet, in general, the prophets describe very bad problems that must necessarily happen in the spiritual world. Whether they will happen in corporeality depends on us, to the extent that we will be running ahead of our internal change it will not be needed externally.

According to the thought of creation, to its structure, there should be a confrontation between three lines: the right (Islam), the left (Christianity), and the middle line (Judaism). All of them must change, rise to their spiritual source, and unite there in their one single source. This is Abraham.

Abraham is the upper Partzuf Hesed, that is, the highest detail in the upper scheme, which should correct the entire world, which is the entire former Babylon.

In his time, Abraham was able to correct only one node of the general system of the universe, that is, only a part of Babylon, which left together with him.

After all this perturbation for 4,000 years, Abraham’s group underwent tremendous preparation. The entire world, that is, the entire former Babylon, which has dispersed all over the world, has also undergone very big changes. Now the same force called Abraham, with his disciples, meaning us, can correct and show the world its correct state.

Today it is quite possible to explain and express this since there already is a basis. I believe that over the years of the existence of Bnei Baruch, we have already created it. There may be a few finishing touches missing, but they will always seem to be missing. It is always possible to improve and adapt the methodology for the masses more and more. This is what we are doing.
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From KabTV’s “I Got a Call, Arabs and Jews“ 4/28/13

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Question: Is being present at the lesson bestowing to the Creator? By the fact that a person comes to a lesson, is he bestowing to the Creator and bringing Him contentment?

Answer: Not necessarily. Absolutely not. It is said that study can be either the elixir of life or the potion of death. The study does not happen by itself but by the way a person perceives it. It depends on why he is studying.

Let’s say I am going to study now in order to be a great expert and show everyone that they don’t know anything. Do I bring contentment to the Creator with this? Am I doing good in the world through this? This does not mean anything yet.

The intention is the most important thing and not the fact that I perform any action of study, work, etc.

Question: And if a person dragged himself “by the ear” to the lesson?

Answer: What is the difference? Dragged himself, so what? A good student dragged himself by the ear because tomorrow is the exam. Would that make him a saint?

The question is why do people come to the lesson, what is their intention? We do not need the ones that come just like that. Kabbalists consider such people to be the most harmful. Please, let them go to others, but not to us. If a person is not purposeful, it is a burden, ballast.

Question: You also said that it is better not to wake up, lie in bed, and gnaw at yourself that you did not come than to come and sit with pride that you are now present at the lesson, right?

Answer: Yes, of course. Everything comes from the recognition of evil. According to how a person analyzes himself, he moves forward. If I am sitting at home and I feel how insignificant I am and I cannot even get out of bed, then I am much closer to the Creator than when I am sitting in class and trying to understand the material to show everyone how smart I am.
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From KabTV’s “I Got a Call, Contact with the Creator” 4/19/13

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Question: Does the law of equivalence of forms operate not only on the spiritual level but also on our level? All devices are created according to this principle.

Answer: Absolutely everything! This is the nature we exist in.

Question: Does it mean that I have to tune something inside myself to the wave that the Creator emanates?

Answer: If we can change ourselves, this is already a correction of creation. We can change ourselves only by further transformation of creation.

If the creation begins to feel that its desire is not only to do something for its own benefit, but also for the benefit of the Creator, then I would say that this is already an action that is unnatural, anti-natural for the creation.

But creation can perform such an action, only it will not be considered an action, but rather an intention. Here we are faced with another spiritual quality: an intention.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 9/4/22

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Question: What is The Zohar?

Answer: “Zohar” means the “upper radiance.” This is the light of the level of the head of the world of Atzilut, which is Arik Anpin. The book is named after this glow because it speaks about the source, which through many different filters, gradually reduces itself and affects us.

Question: Why does The Zohar have a narrative form in the style of a story?

Answer: No! It’s not about people. Neither the Torah, nor the Zohar, nor even the Talmud speak about people but only about spiritual levels.

If you were at some spiritual level, then we would measure your level relative to the height of, say, Rabbi Shimon or someone else. This is how a person is measured, not by his name. What difference does it make to me what his name was!?

The level from which he speaks is important to me, because at this level he breaks through all the screens and sees the spiritual world. It is important to me what this opens up to him. He works like an accelerator of some micro-particles.

Therefore I need this data about him not as a person, but rather with what power and how many electron volts are in his “cannon” by which he breaks through all the barriers and reveals the upper world to me.
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From KabTV’s “I Got a Call,  Entering The Zohar 3/22/13

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Question: In The Study of the Ten Sefirot, Baal HaSulam writes about the miraculous quality of the singularity of the Creator. What kind of singularity are we talking about?

Answer: The fact is that in all His actions the Creator is absolutely good. He only gives and bestows; He only thinks and intends to do everything for the absolute benefit of creation.

He does not have any thought with regard to Himself, but only for the creation that He created. He has no desires for Himself, and therefore, He cannot be a source of negative actions. After all, everything He does is only for the sake of the created beings.

Question: Does it mean that we too should come to a state where we do not think about ourselves at all?

Answer: Yes, we will have to come to the same state as a result of our correction. The “miraculous quality” is to not to think about myself, but to think about others.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 8/14/22

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In Ein Sof it is a “simple desire” because He is One and His Name One. The light in Ein Sof is called He and the will to receive is called His Name, and they are simple unity without any form of separation (Study of the Ten Sefirot, Part 1, Chapter 1).

Question: What does it mean “He is One and His Name One”?

Answer: The Creator is the force itself and His name is what this force produces.

The essence of the Creator, in principle, cannot be attained by us. His actions are the actions of the Creator within us, and based on them we can decide what His essence is. But all the same, this is not the essence of the Creator Himself, but the essence of His revelation to us, the Good and Does Good. Eventually, this is what we attain.

Question: Can we say that He is the force, light, and His name is the will to receive, creation?

Answer: Yes. As a result of the way we feel and explore His influence on us, to that extent we attain Him.

Question: What is this state of “simple unity”?

Answer: Simple unity is what we can reach as a result of our similarity with the Creator, i.e., the gradual coming closer to Him, up to the adhesion. Although we are absolutely opposite to Him since He created us, as it were, as His imprint, based on this imprint, we become similar to the Creator, and eventually we begin to feel Him.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 8/14/22

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When it rose upon His simple desire (30) to create the worlds and emanate the emanated beings to bring the perfection of His deeds, His names and appellations to light, which was the reason of the creation of the worlds (Study of the Ten Sefirot, Part 1, Chapter 1).

Question: Does this mean that the Creator created worlds and created beings to show the perfection of His actions?

Answer: Basically, yes. The Creator created the worlds and created beings in order to reveal His perfection and the perfection of His actions to the created beings who would be able to attain His actions and through them to attain Him.

The Creator Himself is concealed, He is unattainable. Only His actions are attainable because He reveals Himself in them. Through His actions we can imagine who He is, although the very essence of the Creator is unattainable to us.
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From the 3^rd part of the Daily Kabbalah Lesson 9/4/22, Writings of Baal HaSulam, Study of the Ten Sefirot

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Question: In The Study of the Ten Sefirot it is written that at the beginning of creation there was no free space in the form of empty air. Here we do not mean material air, but two categories of light in every desire: the light of Hochma and the light of Hassadim. What are these two kinds of light?

Answer: The upper light manifests itself in two main emanations.

The first is the light of Hochma, which fills the creation, according to the natural, primordial, innate desire of the creation itself, i.e., the desire to enjoy, to be filled. It is given to the creation initially from the Creator Himself.

And then the creation chooses that it also wants to be filled with a special light called Hassadim, the light of bestowal, love for the Creator, likeness to Him.
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From KabTV’s The Study of the Ten Sefirot (TES) 8/14/22

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Comment: There are a lot of different names in The Book of Zohar, but Baal HaSulam, especially in Talmud Eser Sefirot, has more unearthly terminology.

My Response: What is the difference? This is just a description. We have four languages to describe the spiritual world: the language of the Torah, the language of the Talmud, the language of legends, and Kabbalistic language.

Kabbalistic language is the most accurate because it mathematically and physically describes all levels, qualities, and interactions. Of course, this is not lyrical language; this is dry language. But what can we do? It is always like that in science!

Suppose you are crying now and you are feeling upset. I say, “Give him ten grams of such-and-such.” They inject you, you calm down, and I state: “Now he has descended from this level of excitement to such and such a level.”

This is how The Zohar talks about how much of an “injection” you need and from what level to what level you will descend. But at the same time, it does not convey your sensations. However in a different form, that is, in a different description, it will convey them.

Therefore it does not matter because we are talking about the same thing; we just approach a person from different angles.
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From KabTV’s “I Got a Call. What Is The Zohar after All?” 4/15/13

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Question: What does a person discover for himself when he enters The Book of Zohar?

Answer: A person begins to feel the immense world that this book tells about. The world suddenly opens up in front of him from all sides, like a spherical screen.

Moreover, it does not just move apart like a screen, it’s as if it gradually disappears, like a sphere filled with dark light that slowly evaporates, and there is a feeling as if you are in a cosmos of sensations of interconnection between you and the general force, the Creator.

By the way, many of the people who have been in outer space feel that way. They are disconnected from the influence of Earth’s inhabitants, and although they are under constant pressure from Earth, they still feel that humanity has a different purpose, that the universe is full of thought, and that this is a grand vision. They speak about this sensation, not because it exists in space, but because the Earth is not pressing on them there.

Question: How many times have people tried to visualize a spiritual state and invent some images or 3D graphics, but it is all very limited. And according to the sensations, a person perceives only light? How is it possible with the help of words and images to convey this?

Answer: Nothing can be conveyed! No hints! There are articles and if you feel something according to the article, you feel it; if not, then no.

These feelings cannot be conveyed because we are not adequately attuned to them. If in your five senses there is a sensation of salty, bitter, sweet, or some sounds, or some smells, or touches, etc., then something can be conveyed to you. You’ll remember or tune in.

And if you don’t have this sense organ and its archive, if a certain set of impressions is accordingly absent, then nothing can be done.
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From KabTV’s “I Got a Call. Entering The Zohar 3/22/13

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