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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It is difficult for beginners, for they perceive matters by means of corporeal boundaries of time, space, change and exchange. However, the authors only used those as signs to point to their upper roots ( Baal Hasulam, The Study of the Ten Sefirot, Vol.1, Part 1, Chap.1).

Here it is necessary to clarify that we are not talking about a material place and its content, as in our world, although we will still imagine this way because we can’t get away from our usual stereotypes.

But at the very least, we need to step back a little from what we have in our minds and think about what place means.

A place is a desire created and filled with some kind of filler. This means that what desire wants is what it is filled with. Only these two substances exist in the universe. Desire is called a place, and filling is called filling or light.
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From KabTV’s The Study of the Ten Sefirot (TES) 8/14/22

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Comment: In our world, no matter how hard Kabbalists tried to hide spiritual knowledge from the impure, wrong intentions of people, nothing helps; even the ancient Greeks spoke about this. Somehow all the same, knowledge reaches the egoists.

My Response: Because the ancient Greeks were at the level of the same egoists; Kabbalists, however, are above this level. Therefore no one can approach and grasp this knowledge.

To approach them, to reveal them, and to work with them, one must be at the level of this knowledge; therefore, an ordinary egoistic person cannot do it.

Question: To acquire Kabbalistic knowledge must a person must change himself, his intention?

Answer: Absolutely! When he corrects himself, he has no other choice but to use this knowledge correctly.

In our world, we see that scientists can remain egoistic, receive knowledge, and pass it on. This is a big problem. Even Aristotle warned about not revealing our knowledge to the common people because they would not be able to use it correctly and would cripple the whole world.

But in our time, on the contrary, scientists reveal knowledge to everyone. Therefore, look at what is happening, look where we are turning all the power of science, mainly toward destruction.

Question: Can we still hope that there is some upper system that will prevent us from destroying each other?

Answer: Yes. But we must also think from our side. From our side however, we have already revealed everything we could.
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From KabTV’s “Spiritual States” 8/21/22

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Question: What does your statement mean that a person who has a “point in the heart” will never understand The Study of the Ten Sefirot (TES)?

Answer: A person who has a point in the heart and develops it will understand TES only to the extent of his spiritual development. And while he is not yet spiritually developed, he will perceive it purely mechanically and this will not give him anything. He will strive to be connected with TES in some way, but in general, this is not the approach.

I used to be like that myself. I was striving for spiritual attainment, but when I found myself in front of The Study of the Ten Sefirot, I began to study it like physics. I just didn’t know how to approach it or grab it. This went on for a while.

And when spiritual sensations gradually began to manifest, I also woke up in accordance with them.

Question: So you came to this through a mechanical approach?

Answer: At first, yes, my approach was purely mechanical. I thought that TES was like any science, you need to study and eventually you will begin to understand. But as a result, I came to a feeling and through this to an understanding of what I feel.

And before that, for the first years, I spent a lot of time without trying to enter the material with feelings, but to speculate. I generally neglected feelings. I believed that only a pure mind makes a man out of a monkey and therefore any of our feelings were just the animal in us. I thought, satisfy feelings if you want, but don’t confuse it with something sublime; this is your animal, why develop it further?

And the fact that a man develops over an animal was incomprehensible to me. Moving toward others, entering into others, altruism, socialism, and communism, etc. were all so disgusting, completely unreal, unnecessary, and ugly to me. Therefore, when I was told “love for friends,” “be in friendship,” what kind of kindergarten is this?!

So several good years passed before I began to feel that there were some feelings of the screen. In principle, a person can take 20 to 30 years to do this.

Spiritual birth is the most difficult because in these states you go through all the previous astronomical and geological processes. In a spiritual sense, it is like you are starting to grow yourself from the point of the big bang. You go through the still, vegetative, and animate levels of nature until a person begins to arise in you. And a person is a measure of your connection with others.

Question: At what point did you move to the sensory entrance to The Study of the Ten Sefirot? After all, in the past you were closely connected with science.

Answer: I was a very big egoist, a mechanic who believed only in pure science, experience, and facts, but not in feelings. Psychology for me was something completely disrespected.

Question: And how did you come to the sensory feelings?

Answer: This is the influence of a developing force and it is not directed at all. Nothing else! In this way, this force developed me and suddenly I began to understand that desires come first and only after them come the thoughts, some calculations, and research, which in the end are intended for the study of desires.
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From KabTV’s “I Got a Call. How to Feel TES?” 3/25/13

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For this reason, I will make an effort to give every word its spiritual identity, detached of space, time and change.

It is upon the readers to memorize the meaning of these words thoroughly, for it is impossible to repeat them every time (Baal HaSulam, The Study of the Ten Sefirot, Chapter 1, Part 1, Restriction and Line).

Comment: Baal HaSulam also wrote a dictionary of definitions of Kabbalistic terms. He recommended that we memorize them so they do not need to be repeated every time.

My Response: The fact is that we cannot take any wise, pure person, no matter by what selection criteria we use, and explain to him or her what the upper world, the world of infinity, light, and being filled with light are. It is impossible. A person must come to such explanations on their own in the process of long-term work on oneself.

Therefore, Kabbalistic books seem so incomprehensible in the beginning that there is nothing to grasp onto.

But as a result of reading them, a person who studies Kabbalah begins to be influenced by the upper light, which is located in the created place (practically, this is a desire). Under the influence of this light, he gradually begins to feel what all this is about.

Thus, gradually he approaches the state when he can, in general, begin to imagine and quite correctly what this place is, what the filling of the place with the upper light is, which the great Kabbalist Ari really wants to tell us about.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 8/14/22

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