The thought of creation is to delight His creations, and no pleasure is perceived by the created being while he must be separated from the Creator. Moreover, we learn that the Creator craves to dwell in the lower ones (Introduction of The Book of Zohar, “Two Points”).

Question: If the Creator desires so much to dwell in the lower ones, that is, to delight them, then what is the problem? Why are we not receiving pleasure?

Answer: The problem is that the lower ones should acquire the same desires and the same qualities as the Creator. Then He will be able to dwell in them according to the law of equivalence of qualities.

Comment: On the other hand, people in our world receive pleasure during their lifetime and are not connected to the Creator.

My Response: These are not the pleasures that The Book of Zohar is speaking about. It speaks about upper pleasures. The upper ones mean that you are connected with the whole universe, galaxies, and everything that can be. These are qualitatively different pleasures.

In spirituality, we receive pleasure from attaining the inner system of the universe, how everything is connected, mutually complements each other, and leads everything to unity and perfection.
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From KabTV’s “Introduction of The Book of Zohar” 8/6/23

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At the end of all the gates, He made a gate with several locks. This last gate is the first gate for the upper Hochma [wisdom] (Introduction of The Book of Zohar, “Two Points”).

Once a person has made the initial corrections, he comes to the gate where he reveals the essence of his connection with the Creator. Then he begins to attain his nature, the nature of the Creator, and the connection between them.

Here the law of equivalence of qualities is triggered. The Creator is the quality of bestowal, the quality of unity that connects all systems in nature. If people unite with each other, they thus acquire similar qualities and thereby open the gates to the attainment of the Creator.

There is no other opportunity in our world for the qualities of unity and bestowal to be manifested besides in the connection between people.

We should thoroughly understand the meaning of locks, openings, and halls. Know that they are three forms that come one after the other over a single substance (Introduction of The Book of Zohar, “Two Points”).

When a person moves closer to the Creator, he acquires His qualities, and by gradually adapting to them, reveals within himself such inner qualities as new knowledge, new desires, and new opportunities. In them, he receives the qualities of the Creator.
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From KabTV’s “Introduction of The Book of Zohar” 8/6/23

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The thought cannot perceive Him whatsoever. Hence, He made many gates one atop the other, by which He made it possible to approach Him (Introduction of The Book of Zohar, “Two Points”).

Gates mean the gates of attainment through which we can approach the Creator as we begin to understand Him and interact with Him.

Therefore, when the gates open, a person enters the next revelation of the Creator, then the next one, and so on.

One opens them by coming closer to the Creator and passing through them to the next state in which a person must also make required corrections, thereby causing the opening of the next gate.
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From KabTV’s “Introduction of The Book of Zohar” 8/6/23

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Every day we must constantly pull ourselves up and thus overcome all problems.

When there is a taste for something, it is easier to develop a habit. In order to feel the taste of bestowal, you need to cling to your friends, talk to them about it, discuss it, and then you will understand how to grasp a higher degree in an easier way.

The result of the habit should be a positive connection and love.

Question: It seems to me that I already attend lessons and meetings out of habit, but it seems to remain a semi-finished product of desire.

Answer: Correct. It will be so until the meaning of these actions is revealed to you.

You have to keep going until the habit becomes second nature.
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From the Daily Kabbalah Lesson 8/7/23, “Habit becomes a second nature”

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Question: If a person reads The Book of Zohar in Hebrew, do the Hebrew symbols influence him much more than when reading in his own language?

Answer: If he sets his heart and his intentions in the right way, it affects him in exactly the same way.

The fact is there is a lot of additional information in the Hebrew word itself. And less so in other languages.

For example, the sentence “Moses took a ram and slaughtered it on the altar” in Hebrew has a slightly different meaning than, say, in Russian. “Altar” in Hebrew is “kurban,” “karov,” “akrava” from the word “approach.” And then you already start to think: “What does it have to do with “approaching”?

Or the word “mikvah” is a ritual pool. What does it mean? Mikvah is a property of Bina from the words “mikave, emunaʹ,” and so on.

That is, the word itself carries information about the object it talks about. Thus, if you translate it correctly, it gives you an idea of the object itself or the meaning of the action.

It is not so pronounced in other languages. Therefore, when I read the Torah, Psalms or any texts known to a wide range of people, for me these perceptions are much deeper and wider than the way other people perceive them.
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From KabTV’s “I Got a Call. Mother Tongue” 9/21/11

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Comment: In the article “The Rose” in the Introduction of The Book of Zohar, it is said that the rose is a cup of blessing, which indicates the extension of five Hassadim within her five Gevurot, and so on.

My Response: When Baal HaSulam writes commentary on this article, he gradually descends from the level of the Creator to the level of creation and begins to explain how the lower souls are arranged and how they perceive the influence of the Creator on them.

For example, the article says that the cup must be raised with both hands and then held in the right hand with five fingers when the blessings are pronounced. Therefore, in our world, it is customary to bless the wine.

These examples explain that the blessing with which you should turn to the Creator should consist of five qualities: Keter, Hochma, Bina, Zeir Anpin, and Malchut. They should be connected together. As one hand connects five fingers, so you should take a cup of wine and, raise it, bless the Creator for giving you such an opportunity.

Question: Why should the cup be held in the right hand?

Answer: In spirituality, there is a right side and a left side. The right is good and the left is evil. Therefore, it is necessary to pronounce blessings while holding the cup in your right hand.

Question: What do we need these actions in our world? Why do this if we are talking about some great, inner things?

Answer: In our world, everything comes down to simple tradition. But in fact, these are very deep actions with which we awaken the upper governance.

In principle, if a person understands what he is doing, he can awaken certain forces upon his desires and thus correct himself.
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From KabTV’s “Introduction of The Book of Zohar” 6/4/23

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In the verse, “In the beginning God created,” God, too, elicited thirteen words to surround the Assembly of Israel and to keep her: THE, HEAVEN, AND-THE, EARTH, AND-THE EARTH, WAS, EMPTY, AND-CHAOTIC, AND-THE DARKNESS, OVER, THE FACE, OF THE ABYSS, AND-THE SPIRIT” (Introduction to The Book of Zohar, “The Rose”).

Comment: At first glance, these sentences seem completely unrelated.

My Response: The fact is that when you read the Torah, you begin to understand that all the relations between us and the Creator are summarized and encrypted in it in a short form. Basically, the Torah only talks about this.

Question: What does it mean “The Creator created the heaven and the earth”?

Answer: Heaven is the upper attitude, the quality of Rachamim, i.e., the quality of mercy to each other. Earth, on the contrary, is a quality of hardness. This way, being between two forces, positive and negative, that operate within us, we can use them to move ahead toward adhesion with the Creator.
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From KabTV’s “Introduction to The Book of Zohar” 6/4/23

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Just as a rose among the thorns is tinged with red and white, the Assembly of Israel contains Din [judgment] and Rachamim [mercy]” (Introduction of The Book of Zohar, “The Rose”).

Judgment, the quality of rigidity in our relationship, is red. But when we remove the judgment in our relationship and treat each other only through friendship, love, and kindness, this is white.

That is, a Kabbalist feels bestowal and love in the form of white light, and the rigid relationship between us in the form of red.

Judgment and mercy are two qualities of a person, according to which we invite upon ourselves the same two qualities from the Creator. As we treat each other, so does the Creator treat us.
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From KabTV’s “Introduction of The Book of Zohar” 6/4/23

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Question: What did Rashbi’s students, who wrote The Book of Zohar, want to convey to us?

Answer: The authors of The Book of Zohar tell us how our world works, how it receives governance and fulfillment from the upper world, and leads itself to equivalence, to a good connection with it.

Question: When someone writes a book, he tries to make it clear to everyone so that some kind of connection in the story is observed via cause and effect. And in the article “The Rose” of the Introduction of The Book of Zohar, at the beginning it is written about some kind of “rose,” then about the fact that the Almighty flew, then about some letters. Why are all three points seemingly not connected at all? They are like three different stories.

Answer: It all depends on the state the reader is in. We cannot imagine what a person feels who is in the sense of connection of the upper and lower worlds and receives this information.

Question: Did Rashbi’s students write specifically so that no one would understand anything?

Answer: No, they just saw it that way. In addition, The Book of Zohar is not written for beginners. Imagine a modern scientist who wants to describe some natural phenomenon. He uses formulas, names, and definitions that are understandable only to people like him. After all, Einstein’s theory of relativity is also not clear to anyone.
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From KabTV’s “Introduction of The Book of Zohar” 6/4/23

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As the form of the covenant was sown in forty-two Zivugim from the seed, the engraved and explicit Name was sown in the forty-two letters of the act of creation (Introduction of The Book of Zohar, “The Rose“).

Comment: It is not clear how to connect these words.

My Response: When a person reads The Book of the Zohar, maybe even more than once, and passes it through himself, he gradually begins to understand some kind of connection between the sentences and what they lead to.

The article “The Rose” is about the covenant between the upper world and the lower world. It is said that “the form of the covenant was sown in forty-two Zivugim (connections) from the seed,” i.e., from the upper light, which carried in itself the quality of the global connection.

42 qualities must unite in order to create the correct contact, the correct connection, between the upper world (Atzilut) and the lower world.

Question: What 42 letters are we talking about if there are only 22 letters in Hebrew?

Answer: 22 letters are not letters, but qualities. Plus 10 more direct light and 10 reflected light.

The correct translation of the word “letter” is “sign.” That is, 22 signs of the connection of the spiritual world with our world and five additional sofit letters: mem, nun, tzadi, peh, and kaf (ם, ן, ץ, ף, ך), which are written only at the end of words.
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From KabTV’s “Introduction of The Book of Zohar” 6/4/23

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