Comment: There are a lot of different names in The Book of Zohar, but Baal HaSulam, especially in Talmud Eser Sefirot, has more unearthly terminology.

My Response: What is the difference? This is just a description. We have four languages to describe the spiritual world: the language of the Torah, the language of the Talmud, the language of legends, and Kabbalistic language.

Kabbalistic language is the most accurate because it mathematically and physically describes all levels, qualities, and interactions. Of course, this is not lyrical language; this is dry language. But what can we do? It is always like that in science!

Suppose you are crying now and you are feeling upset. I say, “Give him ten grams of such-and-such.” They inject you, you calm down, and I state: “Now he has descended from this level of excitement to such and such a level.”

This is how The Zohar talks about how much of an “injection” you need and from what level to what level you will descend. But at the same time, it does not convey your sensations. However in a different form, that is, in a different description, it will convey them.

Therefore it does not matter because we are talking about the same thing; we just approach a person from different angles.
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From KabTV’s “I Got a Call. What Is The Zohar after All?” 4/15/13

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Question: What does a person discover for himself when he enters The Book of Zohar?

Answer: A person begins to feel the immense world that this book tells about. The world suddenly opens up in front of him from all sides, like a spherical screen.

Moreover, it does not just move apart like a screen, it’s as if it gradually disappears, like a sphere filled with dark light that slowly evaporates, and there is a feeling as if you are in a cosmos of sensations of interconnection between you and the general force, the Creator.

By the way, many of the people who have been in outer space feel that way. They are disconnected from the influence of Earth’s inhabitants, and although they are under constant pressure from Earth, they still feel that humanity has a different purpose, that the universe is full of thought, and that this is a grand vision. They speak about this sensation, not because it exists in space, but because the Earth is not pressing on them there.

Question: How many times have people tried to visualize a spiritual state and invent some images or 3D graphics, but it is all very limited. And according to the sensations, a person perceives only light? How is it possible with the help of words and images to convey this?

Answer: Nothing can be conveyed! No hints! There are articles and if you feel something according to the article, you feel it; if not, then no.

These feelings cannot be conveyed because we are not adequately attuned to them. If in your five senses there is a sensation of salty, bitter, sweet, or some sounds, or some smells, or touches, etc., then something can be conveyed to you. You’ll remember or tune in.

And if you don’t have this sense organ and its archive, if a certain set of impressions is accordingly absent, then nothing can be done.
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From KabTV’s “I Got a Call. Entering The Zohar 3/22/13

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There are two states to that rose:

1) Katnut—the beginning of her formation, in which there is only the Sefira Keter in her, in which her light of Nefesh is clothed, and her bottom nine fall outside of Atzilut, in the world of Beria.

2) Gadlut—when her bottom nine rise from the world of Beria into the world of Atzilut and with them, she is built into a complete Partzuf with ten Sefirot (Rabbi Shimon bar Yochai [Rashbi], Zohar for All, The Rose).

Question: What advice would you give to a new student who finds himself at a Kabbalah lesson for the first time?

Answer: Our Source is called “Infinity” (Ein Sof). From there, through the world of Adam Kadmon (AK), the light descends to the common Tabur (navel). Below are the Partzufim of the world of Atzilut: Atik, Arich Anpin (AA), Aba ve Ima (AVI), and ZON (Zeir Anpin and Nukva). And below them are the worlds of Beria, Yetzira, and Assiya.

We study about what is happening in the world of Atzilut. For us, it is of utmost importance because here is where governance is conducted and where the past, present, and future are contained. It is concluded with the Parsa (border, separating line), which restricts the spread of the light of Hochma (Wisdom).

Below, in the worlds of BYA, are the broken souls, and all the way at the bottom below the common end line (Sium) of the light coming from infinity is our world. Here, we exist in our bodies until we are awakened spiritually.

The souls raise their desire, their appeal for correction, to Malchut of the world of Atzilut. It utilizes the connection with Zeir Anpin and raises the souls’ desire to Him.

To the extent that Zeir Anpin connects to Malchut, they become a joint Partzuf called ZON and ascend to AVI. Zeir Anpin ascends to Aba, the fatherly Partzuf, while Malchut ascends to Ima, the motherly Partzuf.

ZON obligates “father and mother” to give them all the necessary lights, corrections, and fulfillments and then they return to their place. There, they become “big”; they acquire the adult state of Gadlut. This helps us clarify the meaning of the two states of the rose, that is, Malchut: Katnut and Gadlut.

In the first state, it represents only the point of the upper Sefira— Keter, whereas its other nine Sefirot are below the Parsa. Also, here are the forces of Klipot (filth, shells). This is the meaning of the phrase “a rose among the thorns”: Malchut among the Klipot. It is Malchut’s first, smallest state.

In her adult state, Malchut elevates her lower nine Sefirot, makes a Zivug (mating, coupling) with Zeir Anpin by unifying with him and thereby becomes a genuine rose, blossoming to its full beauty. Malchut can become this way only when her “thorns,” meaning Kelim (vessels) that are unconnected and unfulfilled by Zeir Anpin, ascend to a Zivug with him.

All of this is evoked by the broken souls when they unite together and it is they who bring about the correction of Zeir Anpin and Malchut. Herein lies our entire work: to bring about the correction of ZON until they reach their ultimate state.
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From the 1^st part of the Daily Kabbalah Lesson 11/28/10, The Book of Zohar “The Rose (Shoshanah)”

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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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Question: When does faith turn into attainment?

Answer: If it is faith above reason, then it becomes a vessel (Kli) for attainment. After all, the light of Hassadim is called faith.

Faith above reason is a quality of bestowal that reigns over the will to receive. The will to receive with the intention to bestow becomes a vessel (Kli) for the light of Hochma.

Then the light of Hochma, clothed in the light of Hassadim, reigns inside the will to receive, and this is attainment.

Filling the light of Hassadim with the light of Hochma is called full or complete faith (Emuna Shlema).
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From the 1^st part of the Daily Kabbalah Lesson 11/25/10, “Introduction to The Book Of Zohar”

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Comment: Two thousand years ago it was written in The Book of Zohar that the Earth is round.

My Response: It turns out that the unfortunate Giordano Bruno was burned, and the Kabbalists were sitting somewhere in silence.

The fact is that it was impossible to reveal this to people ahead of time, otherwise, all Kabbalists would have been burned. The Book of Zohar contains such things that humanity has discovered not only in the last two thousand years but there are those we have yet to discover. Still, we do not talk about them.

It is not necessary for a person to know more than he himself achieves through his work. As it is, we have revealed too much, it would have been better if we knew less. After all, most of our discoveries are not good for us.

Everything that a person has done after he left the cave or descended from the tree, he does only to his own detriment since technological progress overtakes moral progress.

We are not even trying to make ourselves better and naturally adapt nature for ourselves. We try to artificially clothe ourselves in some kind of cocoon and be independent of nature, independent of the Creator. It does not work.

We are constantly in a race of how to protect ourselves, how to secure ourselves. We nevertheless come to a failure.
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From KabTV’s “Close-Up. Pole Inversion” 5/15/11

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Question: Rabbi Nachman writes that while studying The Book of Zohar, he cried a lot until he was rewarded with understanding it. What is this state of “crying”?

Answer: Crying represents the state of smallness (Katnut), when a person regrets that he cannot understand and see more in order to make an even greater effort in coming closer to the Creator.

Question: In addition, he writes: “Although they (the disciples of Rashbi) were in connection and union with each other, this connection was temporary and was called the union of the first pillar, that is, a single connection. And then Rabbi Shimon wanted to connect them with a double connection, so that this connection is strong and solid.” What are these two types of connection?

Answer: We are talking about the connection between people studying the Torah, which speaks only of uniting them into one single system, a single ten, a single soul.

The fact is that there is a connection directed only to bestowing desires, the so-called connection of smallness, a state of smallness (Katnut). And there is a connection that includes a state of greatness (Gadlut), strong egoistic desires of a person in a corrected state.

It is written in Zohar for All with Baal HaSulam’s commentaries: All those friends who do not love each other depart the world before their time. All those friends who do not love each other depart the world before their time (Zohar for All, Ki Tissa 54).   All the friends in Rashbi’s time had love of soul and love of spirit among them. Love of soul means love at the level of smallness (state of smallness). And love of spirit is love at the level of greatness (state of greatness).

This is why in his generation, the secrets of Torah were revealed. Rabbi Shimon would say, “All the friends who do not love each other cause themselves to stray from the right path,” because they have not developed themselves to the state of great love when the desires to receive also work for bestowal.

Moreover, they put a blemish in the Torah, since there is love, brotherhood, and truth in the Torah.
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From KabTV’s “Spiritual States” 2/15/22

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Question: Does the discovery of The Book of the Zohar and the fact that we are studying it indicate that a new cycle of development has begun in humanity?

Answer: According to Kabbalah, since the end of the 20th century humanity has entered a special period when it is obliged to change the paradigm of development from reception to bestowal. We must fully implement the principle of “love your neighbor as yourself.”

However, we have neither the strength nor the desire for this. We are guided only by the need to avoid suffering. If, along with this, we open The Book of the Zohar, then a person will be able to change so much that while in our world he will feel himself as if he is in paradise.

Today, there are many comments and explanations on this book available in every language. There are about two million people around the world who are studying within the system of the international KabU education centers. Therefore, we have the experience to explain to everyone the essence of The Book of Zohar.

In the past, we were promised a bright future and we will really be able to implement it because there is a force in nature that can change us. The communists did not know this, but the Jews had it as their little secret. Today they tell everyone about it.

The time has come when humanity must realize that it must change itself, otherwise it has no future. Therefore, The Book of Zohar is now revealed and we can use it. I am sure that all of us will be happy.
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From KabTV’s “Close-Up, Gene of Altruism” 9/19/10

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According to the extent of the Panim of the degree, so is the extent of its Achoraim. The instilling of the Achoraim is a calling and an invitation to instill the Panim. This is why by the measure of the concealment of the Achoraim that they attained, they knew the measure of disclosure that they were about to attain (Rabbi Shimon bar Yochai, Zohar for All).

We are talking about the concealment that we have to make on our egoism in order to correct it. Revelation above concealment is how the spiritual Kli or spiritual vessel works. Only in this case will we be able to receive the revelation of the Creator into it.

Question: What is concealed from us?

Answer: Everything is concealed from us! Yet, we were given a very interesting state, which if we gradually attain it, we will reveal everything. However, we will reveal this state not in our receiving, but in the bestowing desires. Therefore, there is revelation in concealment. These two opposite forces, two opposite states, confuse people.

Question: Does a person, nevertheless, reveal the governance of the Creator?

Answer: Yes, but he does not reveal it in his egoistic desires, which are inherent in him, but in the altruistic ones that he creates above the egoistic desires. Therefore, the initial state is called concealment, and then it becomes revelation in concealment.

There is a big difference between these states because you do not reveal the Creator in egoism, but in the fact that thanks to your special work with the ego, you build a system above it in which you reveal the Creator, the quality of bestowal.
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From KabTV’s “Spiritual States” 2/15/22

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Question: What is special about The Book of Zohar?

Answer: This book changes people if they follow it. It is written and connected with such higher sources, which greatly influence a person and are able to reveal the hidden qualities of bestowal and love in him.

The Book of Zohar evokes an illumination of the upper light on a person. In the sources, The Flag of the Camp of Ephraim, it is written: “Those who have not been honored to understand The Book of the Zohar should still study it, since the language of The Zohar cleanses the soul.”

Question: In the same sourcebook, it is said that The Book of Zohar explains Maase Bereshit (Initial Action) and Maase Merkava (Action of Creation). What are these states?

Answer: Maase Bereshit are texts about the creation of the world, about the whole creation, and its system. And Maase Merkava are texts that tell about the work of governance of the systems of this world, the connection of all souls, and their cycles. Both apply specifically to us. We need to uncover these systems and take part in them. It is written about this in The Book of Zohar, maybe a few lines, but through them a person begins to see the whole system.

It is said that The Book of Zohar has a new interpretation every day. It depends on the quality of a person. If he changes, if he becomes more corrected, then every day he sees the Book itself differently. It reveals to him greater and greater depths of its text.
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From KabTV’s “Spiritual States” 2/15/22

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