Entries in the 'Language of Branches' Category

The Language Of The Book Of Zohar

65The Book of Zohar is written in a special language, mainly in Aramaic. Aramaic is an ancient language parallel to the Hebrew language spoken in the State of Israel today. These two languages were popular in Ancient Babylon, and therefore, Kabbalists use them.

The first Kabbalist, whose name was Adam, began to use both Aramaic and Hebrew. In his book Raziel HaMalach (The Secret Angel), he used both languages.

The language of The Book of Zohar is not an exact physical-mathematical language, but a language of hints, which we need to understand. Only a person who is clothed with those images and events that are allegorically described in it can understand it. Therefore, a person cannot immediately understand what this book is about.

However, if he works on himself, studies Kabbalah, is in a group, and makes a group similar to the one that wrote The Book of the Zohar, then he begins to understand what they wrote and the things described in the book begin to play in his group. That is, The Book of Zohar begins to play like a record, manifest itself between them, and shows them what it is talking about.

But this happens only to the extent that they are similar to the qualities of the authors of The Book of Zohar. Therefore, the very language of this book, the so-called “language of branches,” is allegorical, and only those who are on a spiritual degree can understand it. Otherwise, The Book of Zohar is perceived as a collection of stories, fairy tales, and legends.
From KabTV’s “Conversation about The Book of Zohar

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Attaining The Upper World

226We cannot express concepts of the upper world in words or letters from our world because our whole lexicon reflects sensations from our five senses. The greatest difficulty is when we have to express certain knowledge in words and publish it for the sake of discussion as is customary in scientific research. This is the reason that a Kabbalist has to use definitions that are absolutely accurate.

We encounter a double problem here.

On one hand the wisdom of Kabbalah is the wisdom of attaining the law of nature, but attaining that internal part, the internal layer of nature that we do not feel through our five senses or instruments we invent. Basically there is no way of feeling this internal layer of nature called the upper world, which the wisdom of Kabbalah tells us about, inside of us or through instruments that we can build.

Special actions that are connected according to special laws take place there, laws of reception and bestowal, of ascent and descent. In general, there are certain forces, their actions, and their consequences. Unfortunately we cannot see that with our corporeal senses.

Just as we can speak about atoms and molecules in our world, but if all these micro, macro, and other processes are not perceived by our senses, there is nothing we can do. Until we invent certain devices, we cannot feel them.

And in Kabbalah, we can create this instrument inside us. It is impossible to reveal the upper world, the Partzufim, the Sefirot, the worlds, etc. by any external instrument. It is all only on the level of our personal, internal attainment.

So, in order to begin to feel the upper world, its laws, its attributes, and its actions, we must bring ourselves to a more sensitive state, increase our sensitivity, and bring our qualities to such a level that we will be able to feel what happens in the basis of our world, at its foundation.

Second, we cannot express what we feel. This is the reason why Kabbalists had to invent a special language that would reflect our five special senses. We call them by names that we do not understand, such as: Kli (vessel), Ohr (light), Masach (screen), Ohr Hozer (reflecting light), etc. This means that Kabbalists make definitions for themselves and ordinary people do not understand where they got them from.

As we advance in the study of the wisdom of Kabbalah, we begin to feel there are accurate actions behind these names and terms. We begin to feel that very fine changes are actually taking place here as a result of our efforts, and we can determine the level of our actions, which means that everything is gradually included in our lexicon of concepts and later in our sensory attainments.

This study and its gradual internal development bring us to a gradual understanding of the language that Kabbalah books are written in. It is called the language of branches. In other words, there are roots in the upper world, and in our world there are branches of these roots that we can feel and study. Thus, we can determine their roots according to their names and according to their actions and attributes.
From KabTV’s “Fundamentals of Kabbalah” 10/6/19

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The Four Languages Of Kabbalah

137There are four languages in Kabbalah that can be used to describe the effect of the light on us and our reaction to it.

The language of the Talmud is a judicial, legal language.

The language of the TANAKH (Torah, Prophets, Holy Scriptures) is a narrative, literary language, the language of the novel.

The language of Hagadot (legends) is a very capacious, interesting language, but at the same time it is very incomprehensible.

The language of Kabbalah is a clear, purely mathematical language of the Sefirot and Partzufim, in which the forces are linked with each other and affect each other. It is accompanied by graphs, drawings, etc.

In accordance with this, there are four types of souls, each of which is close to one or another language. Naturally, all souls understand them based on their spiritual root. But, in the end, as they develop, they see that all languages are included in each other. And when the souls reach their common development, then all languages are combined into one.

Each person develops in his own style. For example, especially at the beginning of my journey I was closest to the language of Kabbalah, a clear physical and mathematical language with drawings, gradations, and definitions. Scientific language was the most reliable for me.

And then comes the language of feelings, a narrative language, like in the TANAKH: Torah, Prophets, and Holy Scriptures. It is a literary language on which you overlay your impressions.

Then the judicial-legal language joins it, when you are already talking about the fact that there is a measure of mercy and judgment that governs a person like two reins.

And then comes the language of legends, the most difficult, confusing, and allegorical, with hints. But on the other hand, in these legends, each word expresses some kind of tremendous impression. And when you become involved in it, that is, you reach the spiritual level of the author, you simply become involved in the fairy tale.

This is reality, but it is so capacious, rich, and impressive, just a fairy tale!
From KabTV’s “The Power of The Book of Zohar” #14

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Five Parts Of Nature: The Root And Its Effects

548.03Comment: Rabbi Nachman wrote that he had a dream as if he had entered a cave where there were many different books. When he began to open them, they all opened in the same place and spoke about the same thing.

My Response: So it is, they all speak only about how to return to the state of spiritual fusion, union, ascent. In principle, all the primary sources are written for our time. We are now in the last, fourth exile from spirituality, and from it, we must come to complete unity with the King, with the Creator.

Question: But if all the primary sources say the same thing, why are there so many different books?

Answer: Because, first of all, there are four primary languages.

In our body, everything consists of five parts (the root and its four effects): five parts of the lungs, five parts of the mouth, five senses, five fingers on the hand, and so on.

The fact is that the light that builds the soul for itself is its root system, the so-called crown, the root. From the root come four stages, four emanations of the light that builds desire for itself. Only the last, fourth stage is the true desire that wants to rise to the light, to be the same as the light.

Thus, everything in nature is created in five stages, and therefore we have four types of language, that is, four types of perception of light by the creation.

In addition, there are four types of creation itself: inanimate, vegetative, animate, and human.

Kabbalah describes all the stages of our change, i.e., climbing the 125 stages of the five worlds, the last of which is the root one.

In each world, there are five so-called Partzufim (great stages), each of which is subdivided into five more sub-stages—Sefirot. It comes out to 225 steps. All of them turn into one single comprehension of the Creator, called “His unchangeable indelible four-letter name.”

The four-letter name of the Creator includes the outgoing root (point) and the four letters that represent this point. That is, in the form of these five representations of Him, five manifestations, we feel Him.
From KabTV’s “The Power of The Book of Zohar” #14

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Recording Of The Spiritual Program

526The Book of Zohar, VaYetse, Item 13: King Solomon established his book on seven Havalim [Hevel means “breath vapor,” as well as “vanity,” “futility”] on which the world stands. These are the pillars and ledges that form the existence of the world, and this is why they are called Havalim.

The seven Sefirot, the seven parts, the seven desires, of the soul, by turning from egoistic into altruistic, become the pillars on which the spiritual world stands.

As the body cannot exist without Hevel, the world exists only on Havalim [plural of Hevel]. There are seven of them, as it is written, “Hevel Havalim [vanity of vanities] says Kohelet; Hevel Havalim, all is Hevel [vanity],” thus seven Havalim.

Comment: But the word Hevel is repeated only five and not seven times.

My Response: No. The fact is that the word “Havalim” is plural. Each of them is two. This is what The Book of Zohar says. It is written Hevel Havalim (vanity of vanities). “Havalim” means two.

Question: It is like a mathematical riddle. Why is everything concealed so much?

Answer: No, it is not concealed; it is just that there are double parts that need to be treated this way. After all, everything that is originally written in The Book of Zohar or in the Torah is a purely mechanical and very accurate record of all our consecutive states of cause and consequence, a step-by-step movement that we must go through one after another. This is usually how a program is written.

I remember when I started studying cybernetics, the first time I was very surprised at how programs were written. You record one movement after another as it should happen in a computer.

Thus, this is a record of the work of our soul, that is, our inner computing center, which understands only one thing: pleasure or suffering, plus or minus, and the difference between them relative to its complete saturation, the perfect state that is set ahead.

The Torah, from the word “Hora’ah” (instruction) is a program according to which we work at each degree, line by line, letter by letter. Therefore, you cannot change the letters and words in it. This is a consistent text because it tells us how we go from our world through all 125 degrees to our full, final, perfect state.

Therefore, when you start reading it, the words, their meaning, their singular or plural form, their masculine or feminine form, the letter combinations, and so on become important for you.

After all, all this has a meaning in the program. There are all sorts of elements in the letter. The order of the letters indicates the transition that you must make from your current state. Each letter is a symbol, a block, a matrix of your particular state.

Let’s say that one moment I can explain my condition with one letter and the next moment with another. If I make a word out of these letters, it tells me what kind of final inner changes I accomplish through a certain number of changes. And then I move on to the next one, and so on.
From KabTV’s “The Power of The Book of Zohar” #12

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Hebrew—The Melody Of The Upper World

525Comment: Before discovering the wisdom of Kabbalah, I lived in Israel for nine years and during all this time I did not learn or speak Hebrew. It was only the need to penetrate into the sources that prompted me to learn the language.

My Response: Yes. Only those who practice Kabbalah break themselves because they begin to understand that Hebrew is a code through which one can learn a lot and enter the spiritual world.

Comment: And the main thing is that Hebrew is constantly expanding. We read the sources so many times and they always sound different. Everything flows and merges.

My Response: Exactly. If we begin to see in which combination the letters are in every word, you suddenly feel the melody that conveys the inner meaning of that word.

Question: What would you wish for your students in 2019?

Answer: First, I wish them a happy new year! Still, 2019 will be very complex. Humanity does not hope for anything particularly good.

Let us firmly hold onto each other, and through the letters, through the heartfelt connection between us, let us invite the upper light so that it embraces us and makes clear even without letters and words everything we need to understand about our eternal existence. We will then swim eternally in the vast upper light, which will gradually be revealed to us through these grand letters.
From KabTV’s “Fundamentals of Kabbalah” 1/6/19

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Letters Are The Creator’s Attitude To The Created Beings

526Question: One of the most interesting chapters in The Book of Zohar is the chapter “The Letters of Rav Hamnuna Saba.” Why is it so important?

Answer: This chapter is about the creation of the letters and how people can depict the revelation of the Creator to man.

Question: The text describes how each letter came to the Creator and said, ” O Lord of the world, it is good for You to create the world with me.” What does that mean?

Answer: Although each letter is the lowest egoistic revelation in relation to the light of the Creator, it believes that it is actually in this manifestation that it can express the inner essence of the Creator’s attitude to the created beings. This is the reason that it makes the claim: “It is befitting that the world will be created with me.”

Question: The Creator replies, “You are comely and upright, but you are unfit to create the world with you…. Moreover, you are the seal of death, since Tav is the last letter in the word ‘Mavet’ [death], as well.” Why does the Creator praise each letter first?

Answer: It is because there cannot be anything bad in the world.

Is there any phenomenon or revelation in the creation that has no right to exist? There is no such thing. Can there be life without one of the letters? No. Can there be life without death? No. Without hate, without anything else? It is impossible. That is, everything is built on the right combination.

Why can’t the world be created by any of the letters other than the letter “Bet”? It is because this letter is not related to anything and there is only blessing in it. This is what the Creator’s bestowal unto the world comes down to.

Question: So, if a person eventually makes place for the Creator, everything will make sense?

Answer: Yes, well said.
From KabTV’s “Fundamentals of Kabbalah” 1/6/19

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A Word — An Imprint Of The Upper Force

151Question: There are no words in the spiritual world. And yet, Kabbalah uses them to pull us into the spiritual world. What is a word? How should we use it?

Answer: A word is a set of forces that combine with each other in certain ways, passing from letter to letter and word to word, forming a specific order of forces that, by changing and mixing with each other, create words out of letters and sentences out of words.

In general, these are the forces of the universe, which includes still, vegetative, and animate natures, and us—all of it together. That is, words tell us about what is happening in this world and in all of the worlds.

Words are a record of vectors, a record of upper forces. Thus, when we read the Torah correctly, as it is explained by The Book of Zohar, we are talking about the entire program from the beginning of creation to the end, with all of its sequence, how it passes through all the matter of the universe, dividing and creating it.

It is as if it sculpts the universe and kneads it, as dough is kneaded, from the inanimate, vegetative, animate, and human parts. In this case, all the parts are connected to each other, and each of them develops. This is what the Torah talks about from the beginning to the end.
From KabTV’s “The Power of The Book of Zohar” #8

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Hebrew Is The Language Of Spiritual Attainment

522.03Question: Will there come a time when we will be able to penetrate the spiritual potential of the Hebrew letters a little? After all, modern Hebrew does not totally match this potential.

Answer: It is actually because they didn’t want Hebrew to be the official language of Israel at the time. It was never been used as a spoken language, only during the time of the Temple when the people were on a spiritual level. They used it only in order to explain spiritual actions, while for any other purposes they used Aramaic and then Greek.

Moreover, it was possible to use any language. There was no such thing as “we have our language and we will not use any other language.” On the contrary, Jews in Israel spoke different languages in different periods, which means that they used Hebrew only for spiritual purposes.

So when at the end of the 19th century Eliezer Ben Yehuda and other settlers came to Israel and suggested making Hebrew the official spoken language and many objected to this approach.

“Why should we use the holy language that was intended for expressing spiritual forces, for mutual cooperation between people above the ego, and for mutual cooperation between a person and the Creator, to print newspapers and to curse, etc.?” There are still such disputes today. Orthodox Jews don’t use Hebrew for any purpose other than for studying; they speak other languages, mainly Yiddish.

It isn’t a coincidence that the word “language” in Hebrew is also “tongue” because it is expressed in speaking, in writing, or in hearing.

When I express different letters, it affects the eardrum in different ways and also the auditory nerves, different parts of the brain, and so on. All the means of producing the letters, my “transmitters” are divided according to the division of the letters into five parts.

The forces that descended from top down, created and shaped a person, which is how the letters were formed through the four phases of direct light in the world of Ein Sof, which accordingly created our senses, our physical body, and everything else. We can therefore say that the letters created the world.

Question: Does this mean that for the time being Hebrew is a language that no one can attain?

Answer: Yes, it is attained only according to the level of a person’s spiritual attainment, not in any other way. We can speak about it and write different theories, but on the whole, it is not clear how it can be attained unless it begins to “speak” inside you, and for that to happen you must really be able to attain spirituality.
From KabTV’s “Fundamentals of Kabbalah” 1/6/19

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What Is Behind The Images Of Our World?

231.02Zohar for All, Shemot, Item 81: It is written: “He took those arrows and lowered them to his nostrils. Blood came out of his nostrils, implying Dinim in red color.”

Question: How should we understand those phrases: “arrows,” “blood came out of his nostrils”?

Answer: Many of the terms in The Book of Zohar sound strange to us because behind all the images of the corporeal world stand upper forces, and we name them by names of our world.

Kabbalists took the earthy language to talk about the upper forces, their states, relationships, and combinations. They have no other way to describe the upper world because there are no words there. But forces descend from there to our world and we can take names from our world to describe the forces and properties of the spiritual world.

Therefore it is allegorically said “three arrows,” “nostrils,” and so on. And immediately there is a transition to another purely Kabbalistic language: HGT de Zeir Anpin. Thus, The Book of Zohar tells us about everything in a mixture because it wants to take you out of this world so that you enter the next depiction, the spiritual world.

It is as if it places before you two screens. You automatically look at the picture that depicts some images from our world. Yet in fact, you should try through them to penetrate inside and see the combination of two forces, the bestowing one (Israel) and the receiving one (Rome), and in what position they are with each other.

When a person recognizes them correctly, he becomes the third force between them.
From KabTV’s “The Power of The Book of Zohar” #8

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