Question: What are the three components: Nefesh, Ruach, Neshama?

Answer: They are the three stages of spiritual development when we ascend from our world, from our current state of search, darkness, misunderstanding, confusion, detachment, and emptiness that humanity is experiencing today. Now almost everyone in the world goes through states that lead us to spiritual birth.

It is a feeling of an ending, a feeling of limitation, a lack of perspective, a desire for something to develop because we are disappointed in our development since it brings us only continuous disappointments and even greater emptiness.

All these states are very useful and represent exactly those forces by which we rise from our world to the first spiritual world, the world of Assiya, and enter the real intrauterine development and start to feel to some extent the presence of the upper.

We start to feel that we are inside a global nature, which is a single organism that affects all of humanity, the whole world, and even something more—some kind of thought, plan, beginning, end, goal, and process within which we exist.

Attainment of this is attaining the level of Nefesh and the world of Assiya.
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From KabTV’s “The Power of The Book of Zohar” #19

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Zohar for All, Lech Lecha, Item 104: When the Ruach comes out of this world and enters the cave of Adam haRishon and the patriarchs, they give him there a letter as a sign, and he goes to the Garden of Eden. When he approaches, he meets the Cherubim there and that flaming sword which turns every way. If he is rewarded, they see the letter that is the sign, open the gate for him, and he enters. If not, they repel him outside.

From the spiritual point of view, a cave is a place where a person spends nine months of intrauterine development and then he lives there. In other words, a cave is an inanimate level of the habitat surrounding you. Initially, people lived in caves because the microclimate of a cave is the best for man. People knew how to choose a favorable place to live.

A cave has special properties; we are surrounded by the power of the Earth from all sides. We do not feel it because today we live in high-rise buildings, on floors above the ground. And according to Kabbalah, a person should not get too far away from it.

Of course, in our time, all this does not really matter anymore. We must use other forces.

When a person reaches the state of entering the cave of the forefathers where Abraham, Isaac, and Jacob are located, the three lines, he meets these basic root properties of his soul. Adam HaRishon, from whom these three spiritual properties come, is also there.

This cave is also called Machpelah, which means double cave, that is, the union of Bina and Malchut.

It is not just one cave. We can say that there is another one in it: Malchut and Bina in Malchut, or Bina and Malchut in Bina. That is, from the two properties of Bina and Malchut, four properties are obtained: Malchut, Bina, Bina in Malchut, and Malchut in Bina.

These are the four properties called by the name of the Creator: Yod-Hey-Vav-Hey or HaVaYaH. When a person discovers them in himself and shapes them correctly, he starts to perceive who created him and who directs him.

The four letters give him the first spiritual quality on which he ascends and becomes more and more similar to the Creator. Thus, he reaches the gates of the Garden of Eden. If he prepares correctly, then the angels, that is, forces, that should now reveal in him the state called the Garden of Eden act on him.

And if he is not prepared, then even despite the fact that he has received all the makings below: both the meeting of the Forefathers and the so-called letter (Igeret, Mikhtav), he does not reach the level of the Garden of Eden, he cannot reveal this property in himself, and he must go down and start his ascent again.
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From KabTV’s “The Power of The Book of Zohar” #19

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Zohar for All, Lech Lecha, Item 105: It is also written that when the Ruach comes out of this world and enters the cave of Adam haRishon and the patriarchs, they give him there a letter as a sign, since the harsh Klipa, the grave, does not govern the Ruach, but requires mitigation from Bina once again. Hence, it enters the Cave of Machpelah, the place of mitigation of the two letters Hey together, which are Malchut and Bina. This mitigation is called “a notebook,” which is a folded letter, like the fetus in its mother’s womb, which is folded like a notebook, its head on its knees, indicating the ascent of NHY to HGT, three within three.

When the NHY is included in the HGT, the baby does not have the concept of above and below—the lower and upper parts of his body are folded together. Being inside the mother in a folded state, he is like a “message.” This means that inside this state is the entire record of his spiritual information, everything that will later develop from him.

And when he comes out, he opens up like opening a letter, and as a result, he begins to read his DNA, his spiritual gene: everything the Creator wrote in it.

According to this message, a person begins to develop, gradually reading his entire fate along the lines, passing it in reality. This is why it is called that a person represents a “message” or a “book.”

Question: What does folded state mean?

Answer: The fact is that he must be folded because at first he is only a point, there are no realizations, no sensations in him yet, he is not yet unfolded before himself, he has not yet begun to read.

It is like a book that when you open it, you begin to understand what it is about. And before that, the book of your fate and your life is closed because you are in the state of “inside the womb,” in the dark.

Thus, a person receives a “message” from the previous degree when while in our world he did not feel himself at all and did not know about the point in the heart, about the book, or about this message. This is the “book of fate”.
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From KabTV’s “The Power of The Book of Zohar” #19

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Question: It seems to people that the spiritual world is something subtle, barely perceptible. Are the feelings that arise in the spiritual world between the so-called feminine and masculine concepts stronger or weaker than in the material world?

Answer: It is much stronger in magnitude. Billions of times!

Therefore, when reading the primary sources, we should not visualize what is written in them in the images of our world. In the spiritual, everything is totally inverse since it is aimed at fulfilling and delighting others. There is a completely different understanding of the feminine and masculine concepts.

In our world, by physical bodies—inanimate, vegetative, and animate—we mean an object that occupies a certain volume, has a certain weight, and some physical parameters.

In the spiritual world, a body means a spiritual object that correspondingly has spiritual parameters, and in particular, the desire to receive pleasure.
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From KabTV’s “The Power of The Book of Zohar” #18

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Zohar for All, Lech Lecha, Item 101: In the middle of the garden is a pillar that is formed with all the colors. When that Ruach wishes to rise to the world of Atzilut, it undresses that clothing of the air of the Garden of Eden and goes into the pillar, rising up to the place from which it came out, to the Nukva de Atzilut, as it is written, “And the spirit will return to God who gave it.”

The middle line, which arises upon the symbiosis, upon the correct connection, of the male and female principles, is the pillar that rises from the lower world to the upper world.

This pillar consists of three lines that seem to intertwine, resembling a twisted column or the spiral of a DNA molecule.

Question: And why does it rise intertwined and not straight?

Answer: Because one quality constantly prevails over the other. It should be so that they always seem to interact with each other in various combinations, each manifesting itself at the expense of the other. We cannot feel one thing without comparing it with another.

Therefore, intertwining in such an alternate combination of who is bigger, who is smaller, in what qualities, they eventually carry us forward, lift us up into the world of Atzilut.
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From KabTV’s “The Power of The Book of Zohar” #18

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Zohar for All, Lech Lecha, Item 99: The Ruach is what sustains the Nefesh in this world, extending the abundance of life and giving to the Nefesh. It is the middle of three degrees… .

Despite the fact that a person has risen from the first degree of Nefesh to the next, Ruach, the first degree is preserved in him.

He begins to understand even more what he went through. Just like today: we are adults, but when we remember our childhood, we can better understand it from our current level, understand why our parents treated us like they did, why we reacted to everything in a certain way.

It is the same here, from the level of Ruach, from the second degree, you better understand the level of Nefesh, and it does not disappear but complements the next level.

Question: Why do I need to know something that has already passed?

Answer: So that you understand how the upper treated you and how he raised you. Based on this, you should become more and more like Him.

Everything that has happened at the previous level of Nefesh you now evaluate differently from the level of Ruach. And therefore, at the previous level, you already have not the light from the level of Nefesh, but the light from the level of Ruach. Moving from the first to the second level, you turn from a baby into a child. In other words, the baby that was in you seemingly rises to the second degree and achieves the degree of child, that is, you become more aware.

It does not feel that way in our world. In the upper world where spiritual ascent is based on attainment, there is a constant accumulation of previous degrees. And they all rise and are added to the very last degree.

Thus, we start to understand all previous degrees, we start to justify the Creator, His actions, our history, our actions, and we are called righteous.

And I can reach the degree of righteous only by passing absolutely all the degrees and checking how the Creator treated me. And when I look at all the previous degrees from the last one, I really justify Him.
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From KabTV’s “The Power of The Book of Zohar” #18

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Zohar for All, Lech Lecha, Item 98: And when a person passes away from this world, that Nefesh will never move from the grave, and by that force of the Nefesh that remains in the grave, the dead know and speak to one another.

Living in our world before being born in the world of Assiya, before awakening and enlightenment is called being in a grave. When I leave this place, I leave my grave. Rechem (womb) or Kever (grave) are one and the same.

That is, I bury my current desires and rise to the next level. This is the way out of the grave, the birth of a new person.

In principle, in our world we seem to believe that after a person is buried in the ground, he is reborn. Why do we treat a dead body this way? What is the use of it and our nostalgia for it? Coming to the cemetery to stroke a tombstone? What is in it? Nothing!

But this comes precisely from conformity with the spiritual, because from our spiritually dead egoistic desire, a correct altruistic desire is born. Therefore, we treat our egoism with such respect because all our spiritual growth is based on it.

Question: What are these dead who talk to each other?

Answer: The dead are you and me. We talk about how we can become alive, how we can get out of this state. This is called switching from dead to living.

Question: That is, the world that we see around us is dead? Are people walking the earth dead?

Answer: Of course, because everyone only looks inward. The Book of Zohar says: “Look at these people, how their eye sockets are turned inward.”
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From KabTV’s “The Power of The Book of Zohar” #18

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The Book of Zohar, “Lech Lecha” Item 97: The first extension is the light of Nefesh, the force from which the body is built …

A spiritually born person is called Ish, and the spiritual force that animates him, the force of his existence is called the light of the degree of Nefesh.

[It]…extends by the force of the progenitors’ light of Nefesh. This is so because by the force of the great desire of the progenitors, which is a strong agreement from their light of Nefesh, they extend the light of Nefesh of the newborn from the spiritual world of Assiya, and it clothes in the semen that they produce, and the newborn’s body gradually builds out of this spiritual light.

Just as a person is born from the mother and comes out into our world, but before that he was inside her, so we are born into the spiritual world from within. Therefore, the uterus in which we are now is a preliminary place for birth in the upper world.

The world of Assiya is the lowest of the worlds. The first spiritual birth takes place in it when our eyes and feelings open. I am called Ish in it, and my energy, my understanding, everything that animates me is called Nefesh.

Assiya is the world of action because I do not understand anything yet, I do not know, I just develop via my instinctive actions.
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From KabTV’s “The Power of The Book of Zohar” #18

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Zohar for All, Lech Lecha, item 96: The most hidden is given to the wise at heart. Three degrees cling to one another—Nefesh, Ruach, Neshama.

Nefesh, Ruach, Neshama are the three degrees of attaining the upper world, the three degrees of attainment of the Creator, coming closer to the Creator, and similarity to Him.

When a person is filled with the light of the first degree, the degree of Nefesh, he feels similar to the Creator in the state of smallness.

Nefesh is considered a force from which the body is built. When a man wakes up in this world to mate with the Nukva, all the organs agree and erect to enjoy it, and the soul and the will of a man readily enter that act, drawing the soul and permeating it into the semen that he lets out.

“Semen” means the spiritual inclination within us that was given to us, from which we begin to develop. This has nothing to do with eroticism. There is no eroticism in the spiritual world. There are desires and passions of bestowal, but not reception.

They are called by the same terms that animalistic desires and passions are called in our world because there is an imprint in the animalistic body as a copy of spiritual qualities and actions. Naturally, in the upper world there is no connection with what is happening in our bodies. In our world, this is just an instinct that promotes physical reproduction plus the development of egoism. No more than that.

Comment: Yet, the human instinct has gained a rather powerful character. It even influences our culture.

My Response: Everything in a person is like this, “love and hunger rule the world.” By love we mean animalistic passion.

In spirituality also “love and hunger rule the world.” It comes from the same force, but acts in different directions. Passing through the spiritual worlds, this force has its own quality and its own aspect of manifestation there. When it enters our world, it manifests itself in a completely different way in animalistic attraction, satiation, and pleasure.

Therefore, there is a difference in the understanding of the same text by an ordinary person and a Kabbalist. For example, a Kabbalist, reading the “Song of Songs” understands it as a great passion for bestowal, for the Creator, for adhesion with Him.

On the spiritual level, these are completely different qualities than on the animalistic level. It is because in our world there is only inanimate, vegetative, and animalistic nature, and the level of “man” does not exist here. “Man” is already a spiritual level in us, a quality of bestowal.

People in our world are called people or “human” according to the goal that they must achieve, according to what is prepared for them, but not according to the degree at which they exist for now.
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From KabTV’s “The Power of The Book of Zohar” #18

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Out of the desire—and with the extension of the soul that he extends there—another force is drawn, from among those degrees of angels that are called “persons,” and everything enters into the extension of the semen, and the body is built of them. This is the first, lowermost force of those three degrees—the Nefesh. (Zohar for All, “Lech Lecha,” Item 97).

This is about the spiritual gradation of a person. In our world, the following gradations are accepted: newborn, child, teenager, adolescent, young man, adult, elderly, and old man.

In the spiritual world there also are also degrees of a person’s development and elevation to the level of the Creator, up to the so-called seventy spiritual years, when one reaches full equivalence with the Creator.

Ish (person) is the first degree of a person’s spiritual development, the smallest equivalence with the Creator, the degree of Nefesh.

Just as in our world a little person is born from a seed, so here one is born from spiritual seed that exists in absolutely each one of us. The fact is that when it begins to manifest itself in a person, it makes him seek books, the environment, and the teacher.

Accordingly, he comes to Kabbalah, and while under the influence of the light that he attracts by reading The Book of Zohar, he develops this seed, this embryo of the future man in himself, and rises to the first stage—Ish.

The seed is the point in the heart.
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From KabTV’s “The Power of The Book of Zohar” #18

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