In the beginning God created the heaven and the earth. And God divided between the light and the darkness.

This means that when the light appeared in our world, it became clear that the entire universe consists of two opposite states: light and darkness, day and night.

Light and darkness within a person are revealed in relation to one’s connection with the Creator.

A person who rises a little above himself, above his animate nature, begins to feel that there is light—the light of bestowal, connection, love, and unity. First, he feels light and darkness on himself, inside himself, where light is all good, the good states of connection between anyone, and darkness is the opposite.

The same applies to heaven and earth, where heaven symbolizes the desire to bestow and earth symbolizes the desire to receive.

All this suggests that there are two forces in the universe: the first is the force of the Creator, and the second is the force of creation. They, in essence, develop and separate a person’s thoughts. Darkness refers to his egoistic thoughts, and light refers to thoughts directed toward the Creator.

And before that, the Earth was empty and chaotic, meaning, there was no order, no separation of one from the other.
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From KabTV’s “Spiritual States” 3/21/24

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Question: How does the lock (Manula) differ from restriction (Tzimtzum) and screen (Masach)?

Answer: The lock, restriction, and screen are three ways to restrict the light that comes to us. In each case, we must know how to use them.

The Manula allows the light to pass into the vessels (Kelim) below, which were unable to receive it previously.

Thus, the lower Sefirot gain the ability to receive light.

The screen can allow the light to pass through to a greater or lesser extent, or it can completely block it, whereas restriction completely blocks the light.
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From the Daily Kabbalah Lesson 3/20/24, Writings of Baal HaSulam “The Lots”

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Rabbi Shimon opened and said, “In the beginning God created.” We should consider this verse. Anyone who says there is another God will perish from the world (Rashbi, Zohar for All, “Heaven and Earth”).

In the beginning, the Creator created two opposite desires: the desire to receive and the desire to give, called “heaven and earth.” Between them is the whole creation.

The earth symbolizes the desire to receive, heaven, the desire to bestow.

Question: Wasn’t there a desire to give before that? After all, it is written the Creator is a pure desire to bestow.

Answer: Yes, but this does not apply to the creation of the world. The Creator created what is called “heaven and earth,” the desire to receive against the desire to bestow. Between these two desires is the whole creation: inanimate, vegetative, animate, and human nature.

Later it says if someone believes there is another god, he will perish from the world. This means there will not be a state where people think there is another force besides the upper force (the Creator).
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From KabTV’s “Introduction to The Book of Zohar“1/21/24

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Elokim [God] is the upper Elokim, Bina, and he is called Elokim, in regard to MI [who] created ELEH [these]. And as MI connected to ELEH, the name always connects, and by that, the world exists (Rashbi, Zohar for All, “Heaven and Earth”).

ELEH and MI are two words that make up the name of the whole creation, Elokim. ELEH is its lower part (the property of receiving, Malchut), and the highest is MI (the property of giving, Bina). That is, these are two parts of the ten , which govern the entire universe.

The Creator created the entire universe, which is constantly moving toward manifesting itself as one unified system.

It says when these two parts come together, peace strengthens. It means that peace strengthens when there are no contradictions between MI and ELEH and ELEH and MI since both parts take care to complement each other.

By the way, Elokim and Teva (nature) have the same numerical value. The upper force, Elokim, also consists of two parts, ELEH and MI, which join together and fill the whole of nature.
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From KabTV’s “Introduction of The Book of Zohar” 1/21/24

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Question: When we first cross the Machsom, do we receive the spiritual vegetative level? Now are we at the animate level?

Answer: The animate level is not as small as you think. That is a very serious level. We are yet to leave the Domem, the still level.

Comment: I want this to happen as soon as possible.

My Response: As soon as possible? Then you have to make an effort.

Question: It is clear that the still level is the fundamental level of support of a form in the universe. What level does “I did not change My HaVaYaH” belong to?

Answer: This is the general level. The four letters of HaVaYaH mean the four levels of creation: Domem, Tzomeach, Hai, and Medaber (still, vegetative, animate, and speaking).
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From the Daily Kabbalah Lesson 1/11/24, Writings of Baal HaSulam “Still, Vegetative, Animate, and Speaking”

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Baal HaSulam, who wrote a commentary on The Book of Zohar, says that “flower buds” are the action of the beginning of creation. That is, the Kabbalist sort of sees and wants to convey the process of the development of creation, by comparing it with the flower buds that appear in the land. In this way, he gradually reveals to us the beginning of all creation.

Therefore, in the article “The Flower Buds” we are talking about the evolution of nature in our world until man appears. Then it explains what happens to this man.

It says in the “Introduction of The Book of Zohar“: The flower buds have appeared in the land; the time of pruning has arrived, and the voice of the turtledove is heard in our land (Rashbi, Zohar for All, “The Flower Buds”). It means that the whole of nature at all its levels—still, vegetative, animate, and human—in its development is gradually approaching a state where a person can begin to act as the peak of its creation.

This process is considered an external manifestation of nature’s development, as well as the internal development of a person. After all, everything that happens is carried out at all levels of nature, including the spiritual one.

Question: Let’s say “flower buds in the land” we can understand somehow: the land symbolizes a common desire and the flower buds represent the manifestation of the intention in this desire. What is “the voice of a turtledove is heard”?

Answer: This can be considered as a manifestation of the Creator’s call for a person to begin interacting with all other levels of nature.
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From KabTV’s “Introduction of The Book of Zohar” 1/7/24

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Question: Is it enough to simply study the system of spiritual worlds to develop spiritually?

Answer: No, it is not enough. The Kabbalah methodology explains how the system created by the Creator cascades from above downward under the influence of the upper light, which builds all the degrees.

Now, we must climb the same degrees from below upward by working with each other.

In principle, a person’s spiritual development should include both types of study: theory and practice. One is impossible without the other.
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From KabTV’s “Preface to the Wisdom of Kabbalah” 11/7/23

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Question: How does spiritual correction happen?

Answer: Spiritual correction takes place gradually. First of all, we must strive to attain the Creator in ever greater connection with each other, in ever greater degree of mutual bestowal, and then we will begin attaining the Creator. That already is considered to be in the world of Atzilut.

In other words, there are a certain number of souls in the system of Adam HaRishon. When they unite, the Creator will be revealed in the connection between them, and then our world will begin to disappear from their perception, i.e., the concealment disappears.
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From KabTV’s “Preface to the Wisdom of Kabbalah” 7/11/23

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Question: After the shattering of the general system of Adam HaRishon, filter worlds were created for further correction, i.e., the worlds of Atzilut, Beria, Yetzira, and Assiya.

What is special about the world of Atzilut? What is this state?

Answer: The world of Atzilut is the highest world, closest to the Creator.

It begins the decomposition of the elements of the higher power into its components: the ten Sefirot, the Partzufim, and other laws of relations between all parts of this world, which then, in the worlds lower to us, are transformed into independent systems.

After the world of Atzilut comes the world of Beria, which is completely unrelated to the upper force (Elokut). Then come the worlds Yetzira, Assiya, and finally, the lowest of the worlds – our world.
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From KabTV’s “Preface to the Wisdom of Kabbalah” 11/7/23

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Question: What is the difference between the world of Atzilut, the world of corrections, from the three worlds of Beria, Yetzira, and Assiya?

Answer: The difference is that the worlds of Beria, Yetzira, and Assiya are, as it were, under a curtain, under concealment. In these worlds, we can rise and fall, but at the same time, we do not feel anything divine, anything related to the upper, to the Creator.

In the world of Atzilut, however, the Creator is already manifesting. That is why this world is called Atzilut from the word “Etzlo” (at His, He).

Question: Do all corrections take place in the world of Atzilut?

Answer: Not exactly corrections but their result.
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From KabTV’s “Preface to the Wisdom of Kabbalah” 11/7/23

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