Question: It is said that the Creator has prepared the application of efforts in the Torah and the commandments for us in this world to turn the desire to receive into the desire to bestow. How can we understand this?

Answer: There is a tool with which we can change ourselves from receivers to givers so that we strive to give to another, and not receive from him. This is due to the influence of the Torah and the commandments on us.

The Torah and the commandments are a mechanism that affects us and changes us from recipients to bestowers.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 12/4/22

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Question: How can we who are so small suddenly move the worlds? You said that when a little child just gives a cry, his mother immediately runs up to him and does whatever he wants.

Answer: Yes, the smallest is the strongest.

Question: Even those who are just starting their advancement?

Answer: But they are doing it! They want to get in touch with the Creator. Yes, they are the strongest.

Even though they do not understand anything, like a baby who is lying in a cradle and screaming. The baby does not even realize that he is crying—he is just in pain, and this is a natural scream. He does not realize that in this way one can call a mother who will come and give him something. He has no understanding of the chain of actions he invokes. He is screaming because it is a natural reaction to what is happening to him.

Question: Can we say that someone who is trying to read, for example, the Torah or Kabbalistic sources, begins to give this cry?

Answer: Yes, of course. But not just to read, especially the Torah. The Torah will not help here. One needs either The Book of Zohar or some other Kabbalistic books.

Comment: But I mean not the external principle of reading, but the internal one—the search for oneself, the search for what is inside me.

My Response: No, besides this, a book that can evoke the upper light most brightly is needed. The Book of Zohar is the most effective one.

Question: That is, your advice is to read without understanding?

Answer: That is my advice because I went through this with Rabash. That is my advice because this is how it works. We used to read The Book of Zohar for only half an hour in the evening before going to bed. And it was just reading without any comments.

There were 20 people sitting around the table with Rabash at the head, and for half an hour we took turns reading: the first one, then the second, the third, and so on. So, we read a page or two, and went home. This is how the day ended.

But when Rabash and I studied alone on trips, in personal conversations or lessons, there was a different attitude. We came to the park, walked around, and then sat down on a bench. I pulled out a book, and we discussed the book or just talked for about two hours. After that, we again walked around and went home. And so it was for 12 years.
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From KabTV’s “Secrets of the Eternal Book” 2/12/10

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Every line of the Torah has such depth. The Torah is infinite, as if the whole sea is in one drop. As Kabbalah says: the whole universe exists in every point of the universe.

Question: How can this be?

Answer: It is like a holographic picture because everything consists of everything. Our world is only now beginning to understand this based on holography. In principle, if there is perfection, then every part of it must be perfect. How can it be imperfect if it must be equal, similar, and completely repeat the whole in everything?

It turns out that the whole and the part are absolutely equivalent. Every person and the whole world are absolutely equal.

Question: Then how did something imperfect come out of the perfect Creator?

Answer: The Creator created the creation not out of Himself, but out of nothing. The will to receive is His imprint. That is, we are absolutely opposite to Him. But our final state is equal to the Creator and perfect. We must reach it by ourselves.

We, as if, go back by the same path and become more and more perfect by returning to the source. Kabbalah and the Torah are engaged in this.
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From KabTV’s “Secrets of the Eternal Book” 2/12/10

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And the Lord spoke to Moses, saying, Speak to the children of Israel, saying: On the fifteenth day of this seventh month, is the Festival of Succoth, a seven day period to the Lord. On the first day, it is a holy occasion; you shall not perform any work of labor. [For] a seven day period, you shall bring a fire offering to the Lord. On the eighth day, it shall be a holy occasion for you, and you shall bring a fire offering to the Lord. It is a [day of] detention. You shall not perform any work of labor (Torah, “Levit,” “Emor,” 23:33-23:36).

The Sukkot holiday lasts for seven days, in each of which an ascent to the spiritual degrees of Hesed, Gevura, Tiferet, Netzach, Hod, Yesod, and Malchut is performed.

And on the eighth day a special gathering takes place where a person is filled with the light of mercy (Hassidim), the light of love, friendship, joy, compassion, complicity, and kindness. This is called an “embrace from the right side,” as it is said: “His left arm is under my head, and His right arm is embracing me.”

Which means that Rosh HaShanah and Yom Kippur are “the left hand under the head,” and Sukkot is “the right one embraces me.” And on the last day, the eighth day of Sukkot, there is a combination of the male and female parts of the Kli (vessel).

During this time a person’s desire is illuminated by the upper light and therefore, throughout all the days of the holiday, there is a manifestation of more and more of the light of kindness and more and more merging of the male and female parts of desire into a single “embrace.”

Therefore every day of the Sukkot festival is important. It is held in a special tent built under the open sky where a sacred meeting and a meal are arranged.

A person staying in a tent for seven days receives all the surrounding lights, so to say, which correct, fill, and prepare him for revelation, connection, and contact with the Creator.

This happens on the eighth day after leaving the tent. Therefore the eighth day is called Simchat Torah, the Joy of the Torah. The Torah is the light that corrects a person and fills him with joy.

Comment: It is believed that every evening honored guests come to the tent in turn: Abraham, Issac, Jacob, Moses, Aaron, Joseph, and David.

My Response: All these guests represent the lights of correction on seven spiritual degrees. After all, these are not historical characters but spiritual states. Each of the degrees has a special character and only after passing them, that is, after correcting oneself in seven different characteristic states, does a person become ready for the revelation of the Creator.
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From KabTV’s “The Secrets of Eternal Book”

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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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It is impossible to understand the Torah if you do not study the science of Kabbalah. Everyone knows this book that seems to tell the story of some people (like Abraham, Isaac, and Jacob) and about events that took place in ancient times with the people of Israel. The Torah is written in such a way that everyone thinks it is a historical tale even children can understand.

But the sages say that there is a secret code in this story and that there is not a word about this world in it. In fact, it encodes a story about the governance of all of creation, the entire universe, all the forces of nature that were, are, and will be, visible and not visible to us, felt and not felt by us—about everything.

It talks about the Creator, about the upper force that is above our world, along with all the upper worlds that we have not yet discovered, about His relation to the whole creation, and most importantly, how this creation can correctly react to how it feels its existence.

The creation is given the opportunity to change itself so that through all these concealments, through all the worlds and spaces, it can reveal the upper force that controls it and thus change its reality, which is the goal.

Kabbalists say that everything is in our hands; we just need to understand the code of the Torah. Just as with the help of a familiar programming language you can operate a computer, with the help of the Torah, with the help of a special code, by reading this book correctly, you can enter the computer that controls all of reality and begin to control it and your whole life through this code.

Therefore, we need the science of Kabbalah to change our fate.
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From the 2^nd part of the Daily Kabbalah Lesson 7/20/22, Writings of Baal HaSulam, “Introduction to the Book Panim Meirot uMasbirot”

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The story of the exit from Egypt includes the entire history of humanity, which is still unfinished and, to date, practically has not yet begun.

In the Torah, this is just a short story. However, the Torah itself is an instruction. It is necessary to understand how it is written. That is, exiting the slavery of your egocentric sensations is the most fundamental thing of all the Torah that a person should do.
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From KabTV’s “Spiritual States” 4/19/22

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Question: Why does Pharaoh order all the firstborn boys to be killed by throwing them into the Nile and to leave the girls alive?

Answer: Because boys represent intention and girls represent desire. A desire without intention can be turned every which way; the main thing is to kill the intention.

Question: Why is everything coded like that? Why couldn’t it be plainly said “intention” without “girls” and “boys”?

Answer: The fact is that the Torah was written for all times for all people without exception and not just for Kabbalists. It should be more or less understandable always and to everyone, to each at his level.

A small child, starting to read, studies what is written in the Torah. The Torah is read by men and women, old and young, who comprehend our world at least in some way and reveal the spiritual world up to its highest state. And for all this—only one text. And it describes in detail, clearly, briefly, all those states that all of humanity must go through over the next 5,000 years.
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From KabTV’s “Spiritual States” 4/14/22

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The true nature of human being encloses us in our world, and we do not see anything beyond what we sense with our five corporeal senses. Whereas the exit from this into wider, higher, expanded feelings requires us to expand the sensations and consciousness.

For that we are given the manual called “Torah” (from the word “Ohr—light“), which explains how to trigger the upper force upon ourselves, the force of the light, that would lift us to the next level of sensing the universe.

The Torah is written in detail and includes all aspects of our existence, of our life. However, this manual is not simple, and therefore it is not easy to perceive and implement.

But this manual does exist. We have been battling for centuries over it in order to exit from the sensation of our world, expand the borders of attainment, and come into existence in a global universe that is not limited by the perception of our egoism.
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From KabTV’s “Spiritual States” 4/14/22

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A good name is better than precious ointment; and the day of death than the day of one’s birth.

It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men; and the living will lay it to his heart.

Sorrow is better than laughter: for by the sadness of the countenance the heart is made better (Ecclesiastes 7:1-3).

In general, Kabbalah teaches that a person should think about what his life amounts to. King Solomon reached the answer. He was at a very high kabbalistic level.

Ecclesiastes (Kohelet) is a great book written by him from what is called the left side of creation (kav small, left line). King Solomon reveals the questions one should ask oneself and the required search for answers, otherwise one’s life would be meaningless.

When King Solomon says, A good name is better than precious ointment; and the day of death than the day of one’s birth, he means the day of death of the ego in a person and his ascent to the next degree. King Solomon achieved this, therefore he is considered the wisest of all. That is, he absorbed the entire light of wisdom precisely because he prepared himself for spiritual ascent.

The Book of Zohar has a whole chapter dedicated to Ecclesiastes. It reveals what is written in the light of Kabbalah, the light of the entire structure of the universe, and explains how a person should enter Ecclesiastes in order to see this world, this ascent, and this perspective through the eyes of King Solomon.

True perspectives are being revealed before us. It turns out Solomon was right to say that sorrow is better than laughter because in this a person sheds his former shallowness, pride, and empty fulfillment to arrive at total devastation. Before that, he never questioned the true meaning of life. He simply existed like a small animal. But once he arrives at this question, he must find an answer to it.
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From KabTV’s “Close-Up. Summing Up” 4/7/10

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