In Hebrew there are no numbers at all; there is a letter record of numerical states. For example: Yud-Alef (י – א) is 11. The depiction starts from one to ten and beyond. By adding new letters, the following tens, hundreds, thousands, etc. are expressed. That is, letters express both words and numbers.

All this is connected to Gematria. Gematria is the numerical meaning of words that speak about inner spiritual force, not of the word itself, but of what stands behind it.

Question: For example, God is Elokim in Hebrew. In Gematria, it is Peh-Vav (פ-ו)—86. What does this mean?

Answer: For a person who does not study Kabbalah, this does not mean anything. It speaks to someone who knows what it is about. This means that the force value of this word is 86 (Peh-Vav). If I say Peh-Vav to a Kabbalist, he understands what kind of connection with the Creator we are talking about.

Question: In principle, there are no secrets in this?

Answer: No, of course not. There are no secrets in the world at all! It all comes down to just knowing what is behind the words, numbers, etc. Nothing else.
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From KabTV’s “Spiritual States” 7/27/22

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Question: Why is Hebrew written from right to left?

Answer: The right side is the side of perfection and the left side is imperfection.

Even in communication with each other, we always say: “You are right (right side).” And the left, on the contrary, is the flawed side. Therefore, in Hebrew, writing begins on the right side because everything comes from the Creator right to left.

This is all an expression of the relationship with the Creator since this is all that language conveys.
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From KabTV’s “Spiritual States” 7/26/22

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Question: Were there any spiritual languages before the appearance of Hebrew?

Answer: No, there were not. How can there be any other language? After all, we are talking about a person’s feeling of the Creator’s impact on him.

The only thing that distinguishes a person from the Creator is an egoistic desire to receive. And if one wants to receive the impact of the Creator, one must become like the Creator and work on himself.

In this case, he can reveal the impact of the Creator on him and record it in a sensory form, that is, the influence from above to below, from right to left, from left to right, and so on. In this way, a person begins to record his relationships with the Creator.
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From KabTV’s “Spiritual States” 7/26/22

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Question: If I feel some influence of the Creator on me, then in order to convey this feeling to someone else I can draw a letter or several letters and it will already be a word. What is the difference between a letter and a word?

Answer: A letter expresses only one quality and a word expresses a sequence of qualities that flow from one to another and therefore express relationships.

Question: And all this was invented by people?

Answer: Nobody invented anything. Kabbalists were feeling the influence of the Creator on themselves and were recording it in such a way.
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From KabTV’s “Spiritual States” 7/26/22

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Question: As we know, Kabbalah uses the numerical values of letters. In order to explain spiritual states, Hebrew letters were derived from the Kabbalists researching the very nature of the spiritual world. What are letters and numbers, and what is the connection between them?

Answer: There are no numbers in spirituality. There are letters that depict the movement from the upper one to the lower one, from the Creator to the created beings, to the degree in which created beings can perceive His action on themselves. Therefore, a letter is called Ot (sign), that is, an indication that a person begins to perceive the attitude of the upper force toward him.

Perception begins from the point when he desires to attain the Creator, the upper force, in the measure of his similarity. When a person reveals his desire to bestow, to give pleasure and fulfillment to the Creator, then to the extent of his ability to express it, he begins to recognize that the Creator was ready for the relationship with him from the very beginning.

It turns out that here emerges the connection between the creation and the Creator, meaning equality between the attitude of man toward the Creator and of the Creator toward man. Such a mutual movement of one toward the other leads to mutual fulfillment: a person raises his desire to the Creator, and the Creator fulfills his desire with His presence—light.
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From KabTV’s “Spiritual States” 7/26/22

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Question: What is the meaning of: “Don’t take up space and then I’ll be in everyone”?

Answer: The concept of not taking up space actually means not taking up space with your ego. Then I exist everywhere, in all space, in the whole universe. I reach a level when physical space does not exist because I annul myself egoistically, I annul its influence on me.

Comment: You often say that we must reach a state of feeling others, rather than ourselves, as much as possible.

My Response: This is written in all Kabbalistic books. If we do this, we will achieve the state of first restriction (Tzimtzum Aleph) where I no longer feel myself in me.

It is impossible to convey in words, but this state is real. You are everywhere at the same time, feel everyone, are in adhesion with everyone, exist in everyone, and do not feel yourself as an independent subjective unit. You only feel that you don’t exist as a unit.

Question: How does this happen with respect to you?

Answer: I can’t describe it. I have no words for this.

Kabbalah describes actions one must do within himself regarding his own forces: bestowal, reception, screen, thickness of egoism, attraction of light (specified one), and interaction with this or that. That is, Kabbalah operates with clear material dimensions and physical phenomena—sensations.

That is why Kabbalists invented such a language so that one could somehow convey these feelings from one world to another. But it is a poor language, it still can’t explain anything.

The fact is this language is suitable for those who are already in the perception of the upper world. They understand the language of Kabbalists. But for those not in it, it remains incomprehensible. Therefore, when we read the Torah or other books written by Kabbalists, we perceive what is said in corporeal terms.

It is very difficult for us to switch to what is being said about qualities, properties, forces, feelings of rapprochement or distance, and about forces that are called all kinds of inanimate, vegetative, animate and human names. And although Kabbalists try very hard, it doesn’t help much.

How many years have you read and heard Rabash’s articles and my explanations? And you see how much time passes until some kind of inner click occurs and a new understanding of past materials emerges and corrects old mistakes.

This is no longer a verbal but a sensory understanding.

Comment: At one time, you also tried to figure it out as mathematics and come to the conclusion that you don’t understand anything. And only after some time you felt it internally and began to understand this language.

My Response: I tried to perceive everything at the level of forces, processes. But suddenly a sensory image emerged that obliged one to work on oneself.
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From KabTV’s “I Got a Call. The Most Powerful Computer in the World” 10/8/09

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Comment: The story “Megilat Ester” (“The Scroll of Esther”) begins with a great celebration. King Ahasuerus arranges a feast for his courtiers, which lasts 180 days. Then this feast continues for seven more days for all the people.

Moreover, the story lists the dishes and drinks in detail, as if it is of great interest to us what they drank and ate.

My Response: The fact is that this text encodes extensive information about nature about how we prepare ourselves for receiving the upper light, the revelation of the Creator, and so on. Everything is described under the guise of a meal.

A meal is the phenomenon of the revelation of the Creator.

Question: Why is it indicated that the feast lasted 180 days? What does it mean?

Answer: 180 days or half a year is allocated from above for the feast, and we must add from below in the form of a feast, a blessing in it and other fulfillments, we add through our presence to the complete Kli (Vessel), that is, to the complete state.

In addition, in the story of Purim, King Ahasuerus  represents the Creator. That is, Ahasuerus is Keter, and his associates are Hochma and Bina. Therefore, by a feast lasting 180 days, we mean Ohr Hozer (reflected light) and Ohr Yashar (direct light)—9 Sefirot and 10 Sefirot in each of them.

Then, it speaks about seven days of the feast for the people. Seven is a very remarkable number in Kabbalah.

The soul consists of two parts: GAR—Keter, Hochma, and Bina are the first three upper Sefirot or Rosh (Head) of the soul. Then comes the body of the soul: Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, and Malchut—7 Sefirot.

The division of the 10 parts of the soul into three and seven stems from its work for bestowal. Therefore, the number seven is very important. It is in these seven Sefirot, that is, desires directed at bestowal, at the connection with each other and with the Creator, that all our work is done.

Comment: Can you imagine, encoding everything like that!

My Response: No, Kabbalists simply express themselves in this language, they understand what they are talking about. And if you do not understand, so be it. It is just like when you go into the garage and hear that something has short-circuited in the car, something has gone wrong, but you do not understand what exactly: the battery, the distributor or something else?
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From KabTV’s “Spiritual States” 3/15/22

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The 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.
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From KabTV’s “Conversation about The Book of Zohar”

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We 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.
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From KabTV’s “Fundamentals of Kabbalah” 10/6/19

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There 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!
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From KabTV’s “The Power of The Book of Zohar” #14

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