“Love your neighbor as yourself” is an ancient biblical slogan, a call with which in principle everyone agrees, but no one knows how to implement it.

Although we love to say it sometimes, we understand that in our world these are just beautiful words. But in the spiritual world, this is an indispensable rule under which you either exist or you do not.

Those friends who have united into one whole have found the right contact for bestowal and love among themselves. They have reached the highest spiritual level and feel the source of all forces, the source of creation. They have reached a supernatural level of existence and they remain in an eternal flow of information and energy, beyond time and space, and suddenly reveal the next layer of egoism that was previously hidden from them.

Instead of love and bestowal, they again begin to feed each other with egoistic attitudes, criticism, and rejection. At that time, they fall from the level that they had reached to the earthly level as if they dropped from the sky, and they again look at everyone in an absolutely egoistic way.

As it often happens during the lesson: you gleam with your friends as if you are already in bestowal and love with them, everything is so good, and then this state disappears and ordinary life begins. But with Kabbalists, of course, this is more sudden because the difference is between spiritual reality and earthly reality. And for ordinary people, it is still a little far-fetched.

Question: So what can be done?

Answer: Rise again, work on that egoism with which you found yourself under, and then work on it again and rise up. After you rise, you find even greater love, even greater bestowal, even greater connection, an even higher supernatural level, and then fall again. And it will happen 125 times.

Question: Are you talking about the reincarnation of souls?

Answer: You may call it the reincarnation of souls. Every time you fall there and rise back, it is called “life and death,” “life and death.”

Question: And inside this corporeal life we now exist in now, we study and want to unite and rise, is it the same story taking place?

Answer: If in this life a person has not reached a single spiritual level and has not even aspired to it, then how can it be considered at all? After all, he did not rise above it and did not fall. That is, he did not move.

In spirituality, movement is taken into account only upward and downward, at least on a minimal scale. If this were not the case, how long you lived in your body, that is your life: you drank so much, ate so much, excreted so much, and died. And then, another cycle.

Question: Suppose we want to make a breakthrough in this life, connect, and reveal the lowest spiritual level. Then will egoism unfold again?

Answer: You will either go through several such cycles in this life or there will be another physical birth between them, another body awaiting you. It does not matter, but this will already be a process.

Question: Have we already been through this?

Answer: Yes, we have. Only in such a process in which we practically managed to do nothing, we only carried out a certain preparation. Therefore, today we are already in motion.

Question: Were we friends?

Answer: We were somehow connected with each other and some of us were even friends.

Question: When was it?

Answer: Several hundred years ago.

Question: Where was it?

Answer: It could have taken place in different places on earth. It does not matter. Only spiritual ascents and descents are important, and all earthly conventions are just a theater.
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From KabTV’s “The Power of The Book of Zohar” #21

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Rabbi Shimon Bar Yochai (Rashbi) is a whole spiritual system, a very large soul, which includes many other souls tied to it. Thanks to him, they were able to rise, connect with each other, and merge.

The soul of Rabbi Shimon guides and leads us forward in the same way as the soul of Moses, the Ari, Baal HaSulam, and the soul of Abraham, who was the first to establish the Kabbalistic method.

Basically, Adam was the first. But he did not have a group with which he would develop this technique. In those days, it was not needed because egoism in humanity was still too small.

The next level of egoism was revealed by Abraham, but it also was small since it was enough for him and his disciples to just connect with each other. The most serious egoism was revealed during the period called the Egyptian exile.

Question: And the souls of such great Kabbalists as Adam HaRishon, Abraham, and Rashbi are somehow connected with each other?

Answer: Yes. These are souls that constantly manifest in humanity, as well as the main upper force that must manifest in us in order to spread the method of correction among us to organize us. These souls descend into our world as messengers to teach spiritual methods.

They don’t even correct themselves, they just teach others how to correct. Therefore, it cannot be said that they themselves have reached their level. But they are not like everyone else. These are special souls that are engaged in carrying out the “policy” of the Creator in this world.
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From KabTV’s “The Power of The Book of Zohar” #21

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Zohar for All, VaYetze, items 23-24: The female of SAM is called “a serpent,” “a woman of harlotry,” “the end of all flesh,” and “the end of days.”

She clings to the Ruach of the male and adorns herself with many ornaments like a loathsome whore who stands at the beginnings of roads and ways to seduce people.

This teaches that she needs only those who begin to walk on the path of God, who might fall into her trap.

This is about our egoism, about our desire, which snags for itself temporary small pleasures and sees them as a goal. That is, we must give our body the normal physiological fillings in order for it to exist.

We do give them to it in the measure necessary for it. Just as, for example, you must first feed a horse and then use it. It is the same here, you must give the body some filling so that it can then work and exist normally physically. Then it is not considered something bad because it is necessary. Therefore, Kabbalah says that a person should first think about this, as it is written, “If there is no bread, there is no Torah.”

If you treat your egoism, not like an engine that should drive you forward, and you sit on it like a rider and control it, but like a donkey that controls you, then it is bad.

Then this egoism becomes like a whore, who is just waiting to snatch more from this world, and maybe even from the spiritual world. She tries to use all the aspirations, all the desires, all the thoughts of a person in order to live life in such a way that one receives fulfillment and immediately feels empty again.

We know that nothing is eternal, everything is always fleeting, and in the end, it brings only emptiness. Therefore, the sources say that there is a faithful wife, a faithful comrade-in-arms, with whom you go forward; that is, you are correctly working with egoism when it helps you, is faithful to you on the path in reaching the goal.

And there is a harlot who just wants to profit from you, snatch for herself, she does not care at all who you are, what you are, what goals you have, she is not walking together with you toward the goal. She is with you in order to snatch, drink away, sell, gamble away, and come back to someone else again, that is, to your next desire.

Naturally, a person consists of all desires, all intentions, and all possibilities. Therefore, he must guard himself so that this “harlot,” that is, his attitude to life does not cross the boundaries of the necessary things and does not lead him to be engaged in absolutely alien, temporary goals, fulfillments, and to burn out his life in this way.
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From KabTV’s “The Power of The Book of Zohar” #15

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You can open The Book of Zohar on any page and find practically the same things as on the other pages. It always speaks about one thing: how to make contact with the Creator. In our world we have no other problem but to connect with this single governing upper force.

If I am in contact with the Creator, it means that I know why everything is happening to me, who I am, what my states will be in the future. I am Wolf Messing for myself. It is as if I had a magic wand or a Golden Fish [from “The Tale of the Fisherman and the Fish”].

If I have contact with the Creator, I have everything: knowledge, feelings, the present, and the future. No adventures, no suffering—everything is in my hands.
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From KabTV’s “The Power of The Book of Zohar” #15

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Comment: Ancient scholars said that there is a positive force in The Book of Zohar that can correct us and bring us to the best possible state. You are helping us feel this book a little so that the power contained in it will affect us in a positive way.

My Response: The value of The Book of Zohar is not explaining its content because you still cannot understand how the upper world works until you at least somewhat feel it.

We read it only for the sake of attracting the upper light that can correct you, raise you to the level of the upper world, and you will feel it all there. Just like in our world: Is it possible to explain to a one-year-old baby things that only a ten-year-old child can see and understand? So, you have to develop him to the level of a ten-year-old child, and when he grows up, you can explain what it is that he sees.

But until a person develops, this book will still remain a mystery to him. He can read it for a hundred years, and for a hundred years he will not understand anything. Maybe he will begin to imagine something, but it is still not what it really is.

Therefore, you must expect every moment that The Book of Zohar will work on you and develop you. After all, if in our world a one-year-old child is given educational games, he keeps engaging in them, and his body is automatically growing, then in the spiritual world, we must evoke our growth at every moment or we will not grow up.
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From KabTV’s “The Power of The Book of Zohar” #14

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There are four languages in Kabbalah that can be used to describe the effect of the light on us and our reaction to it.

The language of the Talmud is a judicial, legal language.

The language of the TANAKH (Torah, Prophets, Holy Scriptures) is a narrative, literary language, the language of the novel.

The language of Hagadot (legends) is a very capacious, interesting language, but at the same time it is very incomprehensible.

The language of Kabbalah is a clear, purely mathematical language of the Sefirot and Partzufim, in which the forces are linked with each other and affect each other. It is accompanied by graphs, drawings, etc.

In accordance with this, there are four types of souls, each of which is close to one or another language. Naturally, all souls understand them based on their spiritual root. But, in the end, as they develop, they see that all languages are included in each other. And when the souls reach their common development, then all languages are combined into one.

Each person develops in his own style. For example, especially at the beginning of my journey I was closest to the language of Kabbalah, a clear physical and mathematical language with drawings, gradations, and definitions. Scientific language was the most reliable for me.

And then comes the language of feelings, a narrative language, like in the TANAKH: Torah, Prophets, and Holy Scriptures. It is a literary language on which you overlay your impressions.

Then the judicial-legal language joins it, when you are already talking about the fact that there is a measure of mercy and judgment that governs a person like two reins.

And then comes the language of legends, the most difficult, confusing, and allegorical, with hints. But on the other hand, in these legends, each word expresses some kind of tremendous impression. And when you become involved in it, that is, you reach the spiritual level of the author, you simply become involved in the fairy tale.

This is reality, but it is so capacious, rich, and impressive, just a fairy tale!
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From KabTV’s “The Power of The Book of Zohar” #14

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Michael Laitman, On Quora: “What is the book ”Zohar” about?“

The Book of Zohar is an internal commentary on the Torah. The most important effect of The Zohar is that we attract the illumination of the upper light upon us when we read it with a correct intention. This illumination is the reason for its being called “Zohar,” which means “radiance.”

This light that we draw through the reading of The Zohar enlightens us and brings us to a state where we start “floating” along with its flow of words, letters and sentences.

According to what we read, we change internally. The impressions we receive are different from those of a novel. They are rather changes that take place within.

Accordingly, the more we advance in our correct reading of The Zohar, the more we include within ourselves the transformations that the Book describes. Eventually, such a process of attainment leads us to the final point of our evolution: complete adhesion and merging with the Creator.

When we first approach The Zohar, we may feel no impact from its reading. However, the impact is taking place without our feeling it for the time being. This is why the first period of reading The Zohar is considered preparation. We practice absorbing what The Zohar wants to give us while we read, hear and try to understand it.

During the period of preparing ourselves for attaining what The Zohar describes, we undergo development in forces, qualities and thoughts. After some time of undergoing this latent stage while reading The Zohar, we will afterward start feeling the phenomena it describes. It is a relatively long and complicated period because we have no clue as to the extent to which we need to change in order to truly understand and feel what is in The Zohar.

And this book shall be called The Book of Zohar due to the influence of that Light from the Upper Radiance [Zohar]. Through its Light, all who engage in it impart by Divine Providence, for the Upper Light and abundance above the reason would was imparted in the secrets of the Torah. Since it flowed from there, this composition was called The Book of Zohar, meaning that it extended from that Zohar [Radiance]. – Ramak , Know the God of Thy Father, 2

Based on KabTV’s “The Power of The Book of Zohar” #8 with Kabbalist Dr. Michael Laitman. Written/edited by students of Kabbalist Dr. Michael Laitman.
If you’re interested in finding out more about The Zohar, then we recommend starting with the following course: Enter the Zohar.

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The Book of Zohar, VaYetze, Item 15: For this reason, everything that extends from the sun downwards is not by faith and by holiness. It is written, “What profit does man have in all his work, which he does under the sun,” since below this degree, one must not extend and adhere, for then the light will become vanity and striving after wind once more.

“To rise above the sun” means to be in the quality of bestowal, i.e., not to depend on the light that fills your egoistic desires.

Evel, the quality of bestowal, emerges from the mouth of the spiritual Partzuf, from the state called “the mouth of our soul,” from the outward address of the soul. When you rise above the sun, you generate this quality called the light of the sun within yourself.

So do not wait for some miracle to happen.

Question: And what does the phrase: “It is written: What profit does man have in all his work, which he does under the sun” mean?

Answer: There is no benefit.

Comment: Engels said that labor created man himself.

Answer: Man—yes. But this is not the work Engels spoke of. Here we mean work on becoming like the Creator, like the light of the sun that creates a void in us, making us want it to fill us, and at the same time we ourselves would be its source.

The truth is, this work is very simple. It comes down to one single rule: “Love your neighbor as yourself.” We must wish to achieve this with all our egoistic qualities and understanding. If we can do this exactly according to the Kabbalistic instructions, then we will truly become eternal, perfect, and beautiful.
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From KabTV’s “The Power of The Book of Zohar” #13

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The Book of Zohar, VaYikra, Item 79: It is like a king who was angry with the queen and expelled her from her palace for a certain period of time. When that time was through, the queen would immediately come and return before the king. This was so once, twice, and thrice. But on the last time, she became remote from the king’s palace and the king expelled her from his palace for a long time. The king said, “This time is not as like the other times, when she came before me. Instead, I and all my household will go and seek her.”

The king is the Creator, the general force of nature. The queen symbolizes the creation, i.e., the souls created by the Creator. They must go through certain states of exile and nearing, which create clearer perceptions of the Creator in the souls.

Distancing from Him, they feel certain negative properties in themselves: darkness, confusion, suffering. And then, when they approach Him, they come to the state of fulfillment, understanding, etc. But each time this distancing and nearing is qualitatively different.

If when the first time I simply moved away and came closer I felt that it was bad to be far away and good to be close, the second time, moving away and approaching perhaps at the same distance, I already feel different about it: “Why did I move away? Why am I approaching? What is the difference?”

The third time I already ask: “Why does the Creator do this?” I ask not why it is happening to me, but why does the Creator need it. I realize that it comes from the Creator.

The fourth time, when all this research and understanding accumulates in me, my mind grows, and my sensation expands, then I am already in a deep state of exile from the Creator, in a state of separation and darkness. Although this darkness may be the same as before, the realization that I can no longer return to Him on my own is very bitter and profound. I feel my opposition to the Creator and my powerlessness so deeply that I cannot do anything with myself.

In this case, for the first time I find myself lacking strength and need Him to bring me back. When this urgent demand arises in me because I can no longer remain in exile, then He himself comes to me with all his courtiers.
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From KabTV’s “The Power of The Book of Zohar” #14

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The Book of Zohar is an internal commentary on the Torah. When you study it, its most important effect is the shining of the upper light on you. Therefore, it is called “Zohar”—”radiance.”

This light enlightens you and brings you to a state where you begin to float along with the flow of words, letters, and sentences. According to what you read, you change internally. You do not get impressions as if you were reading a novel, but you undergo changes that happen inside you.

Thus, you adopt the phases of all the metamorphoses described in The Book of Zohar and eventually you reach the very end of creation, its goal, the complete merging with the Creator.

Question: In the initial period of studying when a person does not feel the influence of The Zohar, does it nevertheless take place?

Answer: Yes. The impact is happening, but we do not feel it yet. Therefore, the initial period is called the preparation period. You practice, you read, you hear, you try to understand.

Question: Is preparation not yet an action?

Answer: No, this is not an action. This is only the inner development of forces, qualities, and thoughts in you, which you will afterward begin to feel. In the meantime, they develop latently in you.

This is a rather long and not simple period because a person does not even understand how radically everything should change in him.
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From KabTV’s “The Power of The Book of Zohar” #8

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