Question: What is the power of the miraculous attribute of unity?

Answer: The power of unity is derived from people rising above their ego. The idea is not unity itself. Rather, it is a person attaining it by rising above his ego, and in contrast to it, he connects his desire with the desires of others. With this single and unified desire that is created from unity above the ego, a person achieves the wonderful attribute of unity.

Nevertheless, a very strong tension is created between the egoistic characteristics that want to sever the connection between us and the altruistic characteristics that connect us above the ego. This potential difference between the plus and the minus creates a state called a spiritual Kli within which the Creator is revealed.
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From the Kabbalah Lesson in Russian 2/19/17

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Question: What is the connection between unity and pleasure from spiritual attainment? I have many friends, and I understand what the pleasure of friendship is. Is this something similar?

Answer: I never had many friends. In childhood and as a youth, I had a few friends, and later none at all. I had a friend with whom I studied the wisdom of Kabbalah, but I was already thirty years old then.

I do not know what a friend or friendship is in the deepest sense of the word. I can certainly imagine it to myself, but I have never felt or experienced it. I have been quite lonely most of my life. The question about the meaning of existence bothered and tormented me so that I had no aspiration to communicate or be in close contact with people.

The wisdom of Kabbalah teaches us to have a different kind of connection: to come closer with a heartfelt connection, internally, not as happens on the physical level.

Kabbalah opens a person’s heart and he begins to understand what it means to be connected with others as a single whole. But this is on a spiritual level. In our world, there are no sensations of this kind. I have not felt or experienced them and I feel that other people don’t either because we do not understand what it means to be together with others with a heartfelt, close, and internal connection.

The taste of spiritual unity is a reciprocal dissolution into each other. These are not poetic expressions, but a real physical state.
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From the Kabbalah Lesson in Russian 11/20/16

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Question: It is typical for a person to think that he has freedom of choice: freedom to desire, to do, to choose. Why is it said in the wisdom of Kabbalah that a person living in this world has no freedom of choice?

Answer: If a person only saw in what way he is directed from above, how he was brought, sat down, and that question put into his head, he would then understand that, in fact, he is a puppet on a string, opening his mouth, tapping on a keyboard, and asking questions. That is how it is for each one of us.

All of us are puppets on strings. Basically, we are Malachim (angels), meaning little “beasts,” who are carrying out the program of creation through the connection between them.

Question: In other words, you are not insulted when you are told you have no freedom of choice, that you are teaching without free choice?

Answer: I wish that I could truly carry out all actions in full and absolute connection with the Creator, apparently without any doubts or decisions on my side. What I would truly want, is to see how much I am completely managed by Him and that my “self” has become a zero.

After all, everything I feel in the meantime are opposing forces that are acting and saying to me: “You are independent, you decide, you act!” I would rather see that all of this is not so; because in fact, only the Creator manages everything.
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From the Kabbalah Lesson in Russian 1/22/17

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Torah, Deuteronomy, 25:17-18: Remember what Amalek did to you along the way when you сame out from Egypt, how he met you along the way and attacked among you all the stragglers at your rear when you were faint and weary; and he did not fear God.

Amalek (an acronym of “Al MenAt LEKabel,” intention “for the sake of receiving”) is an egoistic intention that picks up our weakest desires, steals and kills them by capturing them, working for them egoistically, for itself. This is called the mortification of desires.

Amalek attacked the people of Israel on their way from Egypt to Mount Sinai, meaning that it began to pull them back to Egypt. In other words, after exiting egoism, on the way to the first restriction, ascending above the egoistic level, and receiving the light from above,  Amalek, who is trying to take everything for himself, appears. His task is to bring them back to Egypt if possible, and if not, at least to tear away from them as much as possible.

Therefore, it is necessary to constantly fight with it, because it is the intention against the Creator. Amalek is not private egoistic desires that can be corrected if not now, then later; instead, it is the intention “for oneself,” which cannot be corrected, and can only be reversed. Therefore, it must be killed, and only then can you perform the opposite action of love and bestowal.

It is said that “he did not fear God.” Amalek, like Pharaoh, is not afraid of anything because he is authorized by the Creator to do it. In this, Amalek and Pharaoh are equal.
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From KabTV’s “Secrets of the Eternal Book” 02/11/16

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Torah, Deuteronomy 26-14: I did not eat any of it [second tithe] while in my mourning, nor did I consume any of it while unclean; neither did I use any of it for the dead. I obeyed the Lord, my God; I did according to all that You commanded me.

A person must say this on each degree and not just once during his lifetime.

That is, every day after he collects his crops, the fruits of his labor, and sees that he has done something, he must realize that all his actions and intentions from the beginning to the end were accompanied by the help of the Creator, which directed him and performed all this while, being inside the person.
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From KabTV’s “Secrets of the Eternal Book” 11/9/16

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Question: How does a Kabbalist of your level deceive his own egoism?

Answer: I don’t need to deceive it. I simply act to attract the upper Light and try day and night in all circumstances to arrange contact with the Creator, convincing myself that “There is none else besides Him” and that all this is only goodness.

And I am presented with such terrible and incomprehensible states in which I must confirm all this. In addition, a Kabbalist has a multitude of various calculations when he enters the state of Aba ve Ima, YESHSUT, and so on. Working in three lines, he begins to orient and live in this system.

Question: Does a Kabbalist convince himself? I thought that “There is none else besides Him” is as natural a feeling for you as the ability to see for the sighted.

Answer: No, it isn’t so. If you reach the very last degree and reveal on the last egoistic level that there is none else besides Him, only then do you really feel that in all manifestation of our animal and spiritual egoism there is no one but the Creator because you revealed Him in your heaviest desires.

The fact is that there are some events behind which a Kabbalist sees this single force, and there are other events behind which he still doesn’t see it, but tomorrow he’ll try to see it and he will see.

Question: Should a Kabbalist see this single force behind the external events of our world?

Answer: Of course, he should see it behind all the events of our world and the spiritual world. Practically, there is no division into two worlds. We just perceive it this way relative to ourselves.
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From the Kabbalah Lesson in Russian 1/29/17

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Torah, Deuteronomy 22:06 – 22:07: If a bird’s nest chances before you on the road, on any tree, or on the ground, and [it contains] fledglings or eggs, if the mother is sitting upon the fledglings or upon the eggs, you shall not take the mother upon the young. You shall send away the mother, and [then] you may take the young for yourself, in order that it should be good for you, and you should lengthen your days.

This is a very complicated provision for which there are many explanations.

How can it be possible to take from the mother her young or the eggs that she is incubating? She will fly after you and pitifully cry for her children—those warm bundles that you are holding in your hands. That’s how it looks in the scriptures of Torah.

Is this the mercy it is teaching us?! Is it allowed to do this? At least give the young a chance to mature and have their own offspring!

The Torah allegorically speaks about that which is completely incomprehensible in our world.

In this case, the mother bird is Bina. Her children are those characteristics of Bina that she, through Zeir Anpin, passes to Malchut. That is why you can take her initial characteristics and, by using them, develop yourself in such a way that your egoism would receive altruistic intentions. That is, you take these characteristics with the goal of correction in order for you to be better in the future.

That is how in the Torah, allegorically, it speaks about spiritual work. There are many writings on the theme of Malchut receiving characteristics of bestowal with the help of which she corrects herself. But this tremendous opportunity for the correction of Malchut has nothing to do with any birds or fledglings or eggs.

It is not simple to receive the characteristics of Bina and correct Malchut. That is why it is said that from this “you should lengthen your days.” Because by receiving the characteristics of bestowal from Bina and correcting Malchut, you extend her existence, making her eternal.

It says, “If a bird’s nest chances before you on the road, on any tree, or on the ground…” “On the ground” means on your spiritual path when you go to climb the Tree of Life.

“The mother is sitting upon the fledglings or upon the eggs,” means that Bina is incubating Malchut, wanting to pass to her, her own characteristics. This is her goal, her whole life.

If the aspiration to acquire the characteristics of bestowal is born within Malchut, it means that the person found a connection with Bina. He can take them from Bina and use them within himself, within Malchut.

He releases the bird (Bina) because he cannot work with her, but with the newborn young (droplets of bestowal), he can.
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From KabTV’s “Secrets of the Eternal Book,” 9/28/16

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Question: Why does a person return to his bad inclinations to a greater degree after transcending to a new spiritual level? Why is it impossible to be tested and to pass the next test like in university?

Answer: A person does not go back. He is given the next test—an addition to his egoism.

Even at school and in university, we study the same subjects for many years.
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From the Kabbalah Lesson in Russian 1/29/17

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Torah, Deuteronomy 25:02 – 25:03: and it shall be, if the guilty one has incurred [the penalty of] lashes, that the judge shall make him lean over and flog him in front of him, commensurate with his crime, in number. He shall flog him with forty [lashes]; he shall not exceed, lest he give him a much more severe flogging than these [forty lashes], and your brother will be degraded before your eyes.

Question: It is written: “If the guilty one has incurred the penalty of lashes, that the judge shall make him lean over and flog him.” What does it mean “lean over”? Why are these small things described in such detail?

Answer: These are not small things. It is about a person’s descent to such a state where it is necessary to humiliate not him but his egoism and to humiliate it in such a way that he will see egoism in all its ugliness and will not be able to use it anymore. He will consider using it as a baseness for the “man in him.”

This is one’s work on oneself. Therefore, all judges and jurors are needed only to help a person understand himself. He himself must select a punishment in the form of blows that come from the quality of Bina, the numeric value of which equals forty—level “forty.” He must feel these blows on himself and how much he is opposite to the quality of bestowal.

the feeling of oppositeness to the qualities of Bina, understanding of how far he is from reaching its level and the realization of evil in himself are blows on egoism, and not on a person.
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From KabTV’s “Secrets of the Eternal Book” 11/2/16

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Torah, Deuteronomy 24:20: When you beat your olive tree, you shall not deglorify it [by picking all its fruit] after you; it shall be [left] for the stranger, the orphan and the widow.

Vineyards, olives, and grains represent different types of desires.

Olive oil, which symbolizes the Light of Hochma, is produced from olives. The oil is extracted by pressing, that is, through a person’s efforts when he receives something not directly from nature but through his own effort. Everything given to him by nature he uses in order to rise to the level of a “Man.”

The same is true regarding bread. Bread symbolizes the Light of Hassadim. If you do not process the grain, it is food for animals. If you process it, make flour, and bake bread, it is already a food for man.
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From KabTV’s “Secrets of the Eternal Book” 10/31/16

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