Question: Baal HaSulam wrote the article “Preface to the Wisdom of Kabbalah” in which he explains each phase in great detail on dozens of pages. This is the basis of all Kabbalah.

The language of Kabbalah was revealed from nature itself. For the first time it was attained by the great Kabbalist the Ari. Is it because no one before him had operated with such terms as “restriction, surrounding, departing,” and “equivalence of form”?

Answer: Yes, the Ari revealed all these phases, qualities, and emanations, and he described it for the first time, which gave the basis for the wisdom of Kabbalah.

In principle, they were also known to Rashbi, the author of The Book of Zohar. But Rashbi could not describe it the way the Ari did. It is not that he knew less. He just lived at a time when all this could not be unfolded. He could not receive the apparatus of explanation yet. These Kabbalists were separated by almost 1,500 years.

Comment: As far as I understand, the most special thing is that when people read these definitions, which they do not quite understand, this already affects them.

My Response: Yes. It is very important. Even if a person does not do anything but just listens, some changes already take place in him because we are talking about things concerning our roots.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 9/4/22

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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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Comment: In the Ari’s methodology there is not a single word about love, about unification. It is a purely dry language of Sefirot.

My Response: Yes, the Ari says almost nothing about feelings, only about actions. But this is conveyed in the language of Kabbalah, the so-called language of the Sefirot.

Besides this, there is also a second language of Kabbalah, a sensory one, where a person begins to attain the upper world through sensations. There are no barriers, no boundaries, to feelings. He understands that he enters the state of the Creator’s boundless love and dissolves in it.

This was described by Rabash in his articles about the group. When you study them, you should not just come to the class, put a book in front of you and read the names of lights and worlds, but there should be a certain mood in a person.

To do this, he needs to work in a group, to try to unite with his friends, to receive certain desires from them, to reveal these desires, to come to lessons with this, and to study directly the system of lights and screens. Otherwise it will be just a theory, and Kabbalah does not welcome theory.
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From KabTV’s “Spiritual States” 8/2/22

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Comment: Baal HaSulam writes that the singularity of the language of the Ari is that his words cannot be materialized. After all, when I read a story from the Torah, for example, I begin to imagine people, animals, some wars and events because the Torah is written in the language of branches.

And when I read about Keter, Hochma, and Bina, and some kind of interaction between them, I do not have any associations, and thus I do not materialize them.

My Response: Yes, it is very important! In no case should we assume that the Torah speaks about our world! It speaks only about the inner world of man. And therefore it is imperative to transfer everything that we read in it into ourselves and not imagine that we see our world and everything that happens in it like in a theater.

Thus, the singularity of the Ari’s method, compared with the method that existed thousands of years before him, is firstly the language itself, which does not allow us to materialize everything that is written.

And secondly it is the method itself, where you draw upon yourself the light that builds a screen in you and allows you to objectively explore the upper world.
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From KabTV’s “Spiritual States” 8/2/22

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Question: What makes the spoken Kabbalistic language different from the written?

Answer: Spoken language, unlike the written language, can convey much more, on one hand, and on the other hand, written language can convey more than the spoken language.

After all, written language is not just the language we use today; there were many other additional symbols in it. People used it for a long time until it was all erased and forgotten. Our great teacher Yehuda Ashlag (Baal HaSulam) speaks a little about this.

Spoken and written languages are different ways of passing on information. But in general, of course, everything is passed on in written language, especially in our time.

But it was not so before. At one time, written language was used very little since information was mainly passed on orally and memorized. For example, if I hear something from my teacher, I just memorize what he says literally. Gradually, I start to understand these words and begin to understand what I have received from him.

Question: Was it so because much more can be conveyed through oral speech?

Answer: Not only because of that, but because the information was not written down. It was forbidden to simply write it down. That is why there is the oral Torah and the written Torah.

The oral Torah is much deeper and much higher than the written one. It talks about connection with the Creator. The written one is only what we can write down, what we can indicate, what we can understand and comprehend today.

A true Kabbalist can read texts and see all kinds of words between the lines; that is, certain information that was intended to be passed orally, but was not written down.
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From KabTV’s “Spiritual States” 7/26/22

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Question: It is written in the Torah that the world was created with the letter “Bet.” Why?

Answer: The Torah begins with the word “Bereshit” – “in the beginning.”

The letter “Bet” with which this word begins is a special letter. And although it has a hidden meaning of its outline, our world, which is formed by it, is the second world. After all, the Gematria of the letter “Bet” is two.

A person must imagine that he is a created creation and must ascend to the Creator. At first glance, these are very simple things, but inside there are many internal hidden symbols and forces.
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From KabTV’s “Spiritual States” 7/26/22

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Question: Letters are forms of interaction of two opposite forces of reception and bestowal.

Will the extent to which I can balance my egoism within myself with the light, with the quality of bestowal, that influences me and pass it on to the other already be a letter, a word, or a sentence?

Answer: Yes. This will already be an expression of the relationship between the two participants in spiritual communication. It remains only to feel all this. This is ahead of you.
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From KabTV’s “Spiritual States” 7/26/22

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The first Kabbalists expressed themselves in narrative language and described all kinds of spiritual processes through something close to legends and fairy tales, and by referring to inanimate, vegetative, animal and human nature they did not mean materiality at all, but spiritual, higher forces of nature. But at the same time they understood each other because they felt this upper sphere, an upper field, and their feelings were similar.

And then, as our egoism developed more and more from generation to generation, they began to feel how much further they were moving away from ordinary people and they could not tell them anything, they could not explain, show, or reveal anything. And here the problem arises, how can you communicate with people who do not feel the field of internal connection between themselves, called the upper world, the spiritual world, but feel this connection only to a limited extent in their five sense organs, including sight, hearing, taste, smell, and touch.

Kabbalists of the past did not particularly transmit this knowledge. They communicated with their own kind, with those who feel the upper nature besides our nature.

Moreover, they discovered that there are five spiritual sense organs in a person, and they began to compare them with material ones. They took words from our world and began to describe spiritual actions, qualities, and interactions through them. Thus they developed a language for themselves called “sfat haanafim” –  “the language of branches,” parallel to our sense organs.

It turns out that one takes the concepts of our world and describes some actions, interactions, and connections with them. At the same time, you have a good picture, supposedly about people who communicate with each other, get married, give birth, and develop, and so on.

But, in principle, we are not talking about that, but about internal qualities, and how Kabbalists attain upper matter in these internal qualities.
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From KabTV’s “Spiritual States” 8/2/22

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Question: Is there a lucky number in Kabbalah?

Answer: There is no such thing. Any number is lucky.

Question: Do you also not have a favorite number?

Answer: As a child, I had favorite numbers, and after that no. I remember my favorite number was seven.

There are no favorite and less favorite numbers, everything can be good, and everything can be bad. It depends on how a person applies all these numbers and these laws.
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From KabTV’s “Spiritual States” 7/26/22

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There are no vowels in Hebrew. They are expressed by additional dots and marks above, below, or inside the letters.

The Hebrew letter consists of three elements: a dot, a line, a circle.

A black dot on a white background symbolizes the beginning of creation, when an egoistic desire appears on the white background of the upper light, on the background of the influence of the Creator.

This point can express a circle and can expand in any direction from four sides (meaning movement on a plane).

We can talk about this endlessly because the movements of a black dot on a white background express the entire spectrum of the attitude of the Creator to creation and conversely, the creation to the Creator.

That is, the shape of some letter on a black background expresses how I perceive the Creator’s influence on my Kli (vessel). The white light is the light of bestowal, love, and unity with the Creator. As I feel this light, I perform some actions with it and send it back to its source.

We need to study all of this.
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From KabTV’s “Spiritual States” 7/26/22

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