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: It is said that the Creator created one against the other. There are holy worlds, meaning, our intentions for the sake of bestowal, and there are impure forces or Klipot. Without these impure forces, it is impossible to reveal the correct intentions.

And this, in principle, corresponds to Hegel’s law of dialectics—the law of unity and struggle of opposites. It turns out that only from the negative can we find out what the right intention is?

Answer: Yes. Everything we learn, we learn from the opposite qualities. If we do not have the quality opposite to some phenomenon, then we will not be able to investigate the phenomenon itself.

Question: So we have to go through all the impure intentions?

Answer: Pure, impure, it doesn’t matter what, but the opposite.
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From KabTV’s “Spiritual States” 8/21/22

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These five lights are the light that the Creator created on the first day. Adam was watching it from the end of the world to its end (Zohar for All, “The Rose“).

Question: Why does it say “from the end of the world to its end” and not from beginning to end?

Answer: In our perception, we are between the qualities of judgment and mercy, between two lines. Our whole world fits within the boundaries of these borderline forms.

And therefore, in this context, we cannot see the world from beginning to end. In each state, the world is limited by the boundaries of our Kli, which we are able to discern.
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From the 1^st part of the Daily Kabbalah Lesson 11/29/10, The Book of Zohar “The Rose (Shoshanah)”

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Comment: Many students go through states where they are unable to get up, they oversleep and do not come to the lesson.

My Response: I also went through such states; I stayed in bed and could not move. So what? Everyone has to go through them in order to understand one’s true nature. You must discern it in yourself.

This is good! When you go through these states, you eventually begin to understand the real nature of everything that exists. No matter how it happens, a person must feel for oneself what is given to him and with the maximum effort for and against.

Without it, a person will have no awareness of evil, good—nothing. One has to go through all this because otherwise he will remain a small animal.

I had huge difficulties, but I did not miss lessons. I drove myself into fear all the time so that I would not doze off. This is my life; I must be a Kabbalist, I must learn everything, understand it, and pass it on to others.

I was given such an opportunity: “I live and study with the last greatest Kabbalist from the entire chain of ancient Kabbalists and I am obliged to take everything from him and pass it on to others—to all of humanity. This is such a great mission and I am obliged to fulfill it.”

I took on this mission on purpose, without trying it on like a small child, and drove myself into this position. “I am obliged,” l took it so seriously. All in all, it is a huge responsibility to collect all Rabash’s notes, books, and notebooks; maintain his archive, write down every word, accept it all, and pass it through yourself, that is, to invest as much as you can, invest in getting a cast from all his thoughts and desires.

Question: Is it right that when people in a group see a friend in a difficult state, they try to help him somehow?

Answer: Right! We must help! We must play the importance of the goal in front of him as much as possible and pull him out of this state. It is not an easy method, not an easy way. You are working with your own nature. There is no such thing anywhere.
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From KabTV’s “I Got a Call. The Whole Truth About Kabbalah” 3/14/13

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There is nothing but love within the Creator. However, the Creator creates various conditions within the desire to receive that should help us understand what love is and attain love since it is something totally incomprehensible for us.

Love is something alien and unclear for our egoism, something that goes against our nature. How is it possible that when I taste different treats presented in front of me I would actually sense the host from their flavors? What is the connection between one and another?

This is the essence of the creation, “existence from nothing” and within this “nothing” there is something from the “existing.”

Therefore, from nothing, from the desire to receive pleasure, I can come to the existing one. This means that from the impression within the desire to receive pleasure I can reach love, the property that is completely detached in absolutely everything from the creation.

Suddenly, as a result of some actions and processes within the desire to receive pleasure a miracle happens and it reaches the property that belongs to the upper, divine nature.

It remains completely unclear for us how the actions “give-receive” lead to the birth of a miracle called love. Love does not have anything to do with the desire to receive pleasure whatsoever.

Every time and at any rung, we have to replenish our actions and impressions experienced in the desire to receive pleasure in order to collect them all and raise them for the attainment of the property of love.
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From the 3^rd part of the Daily Kabbalah Lesson 3/9/12, Talmud Eser Sefirot, Part15

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Concealment pertains to where one wants to see and understand but does not see or understand. At that time, we can say that something is hidden from him. Moreover, the measure of concealment is measured by the need to know. Hence, when a person has no need for knowledge, it cannot be said about that person that he is suffering from the concealment.

For example, if a person has to work somewhere only half an hour every day and receive his salary once a month, he must believe that he will be paid although he still did not see anyone being paid. Hence, he believes in the company although it is hidden from him whether or how the company will pay the salary, since no one knows this company where he wants to work.

If he wants to work more than half an hour, he has a greater need to know that the company pays the salary on time. Thus, if he heard bad rumors about the company, he suffers more from the concealment. And if he wants to work day and night, he certainly feels a greater concealment because he has a greater need to know whether he will receive his salary as promised.

Since the kingdom of heaven is above reason, everyone suffers from the concealment. However, for those who want to work for the sake of the Creator, the concealment is greater because they have a greater need to know, since the body keeps asking “What is this work for you?” It follows that this question is always understood according to how much a person wants to work completely for the sake of the Creator.

The answer to the question is “Blunt its teeth.”
(Rabash, “Revealing the Concealment”)

We must agree that we do not see the reward beforehand. On the contrary, as we move forward, we will see the opposite picture, that there is no reward and there never will be. And all this is in order to raise us above reason.

The less we know and understand and the less confidence and evidence we have, the more opportunities it gives us to build a support system above reason. Then this confidence will be revealed not in our egoistic desires, but only in bestowal, above reason, without proof, because “our heart will rejoice in the Creator.” Meaning, not in us, not in our egoism, but above in the Creator or in the group, in the connection within which we reveal the upper force.

Therefore, no one will see the pay in their hands. Anyone who does not agree can immediately leave and seek a reward in ordinary material life. In spiritual life, the reward consists in giving it up, in the importance of the one for whom I do the work.
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From the Preparation to the Daily Kabbalah Lesson 2/24/13

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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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Question: The entire reality is light and Kli, Creator and creation, the other and me. Why does The Zohar seem so complicated and confusing?

Answer: The Zohar seems complicated and confusing to us because we have not reached a unified picture. We have “me” and “the world,” my desires, my thoughts, and the forces operating in this entire reality, and the fulfillments in it seem distant from each other and shattered. Therefore, this force of shattering gives me an extremely complex, confusing picture. It is because I do not see all this in unity, and separation brings me confusion.

As much as we can see, but not in the mind because it will not help, rather in feelings, that is, in more corrected Kelim (desires), all these details of perception combined together: me, the other, the Creator, the study, the group, the environment, everything that exists, to the extent that I wish to link them together, these efforts will bring me light. The light will lead me to the contemplation of a more unified picture, and all the elements of the picture will gradually begin to connect.

From the connection of all these opposites, which become supportive and connected with each other, the entire wisdom comes.

The more distant and opposite all these details of the picture of reality used to be, which I now see connected together both supporting and complementing each other, the deeper I attain the thought of creation, the program of creation, and the process that we are going through.

From these opposites, I begin to live, to feel this amazing wisdom, to connect together the upper governance, to correlate it with one force.

All this is a result of the influence of light on my shattered desires and thoughts, when I want it to connect them together.
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From the 2^nd part of the Daily Kabbalah Lesson 2/16/11, The Book of Zohar — Introduction: “The Fourth Commandment”

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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.
[301957]
From KabTV’s “The Study of the Ten Sefirot (TES)” 8/14/22

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