Question: The first commandment says: “I am the Lord, your God, Who took you out of the land of Egypt, out of the house of bondage.” Who is God? What is it?

Answer: It is the highest, intelligent, omnipotent, eternal, perfect force of nature.

We attribute it only to the nature of our world because we do not see more. In fact, it fills everything, includes the entire program of creation: the beginning, its goal, its realization, and its end.

All this together is called the Creator, and only in relation to us.

We cannot talk about the Creator, about God, about the upper force, that He is omnipotent, eternal, or give Him whatever epithets we want. They need to be played out, discussed, why they are exactly so and not different, why there are so many of them.

Therefore, without paying attention to these names, we can talk about Him, but only in relation to ourselves, as the great souls, the Kabbalists, knew Him and told us about Him.

Question: As the consequence of the commandment “I am the Lord your God,” the act of Creation: “And God said, ‘Let there be light,’ and there was light.” takes place. What is the connection between them?

Answer: The manifestation of the Creator from above downward in relation to us in the act of Creation is the manifestation of the light from the world of infinity, which builds itself a vessel. This vessel is the original creation.

It is still far from the creation that should eventually be created because it is like a drop of seed and it is not clear whether something will develop from it or not. But it has almost everything in it, except matter. Therefore, it must be, so to speak, stuffed with everything necessary.

But all the information, absolutely all His properties, everything that is called “He Himself” is in this vessel.
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From KabTV’s “The Power of The Book of Zohar” #10

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Comment: The Book of Zohar says that the Ten Commandments correspond to the ten acts of creation.

My Response: The Ten Commandments are the ten main criteria by which we need to build a model of our inner image, which is called “Adam” from the word “Domeh” – “similar to the Creator.”

So we need to understand what the Ten Commandments are. Or is it “don’t steal” somewhere on the street? Or “thou shalt not kill” in a doorway? Or don’t flirt with your neighbor’s wife? Or are we talking about some special, internal changes of a person as a result of which he really becomes equal to the Creator?

A commandment is a corrected egoistic spiritual quality of a person. In other words, we must gradually discover in ourselves the opposite image of the Creator, which is called impure (Klipa), the opposite of Him, and change it to one similar to the Creator.

This change in our qualities is called the fulfillment of the commandment.

We have 613 such qualities. Therefore, we must make 613 corrections. But as long as you don’t see a single quality in the person of our world that is opposite to the Creator, there is simply nothing in him.

The 613 commandments are divided into ten. That is, they are grouped into ten groups.

As for the act of creation, it is tied to the commandment, since the Creator created man as a wax seal, imprinting Himself in the opposite form: What is convex in print has become concave.

So the Creator stamped Himself in the material of creation, making the opposite quality of Himself. There are 613 positive qualities in the Creator that are aimed at bestowal, love, and emanation. And in us, it all manifests itself in the opposite form: in receiving, satiating, despising everyone, using everyone and everything, in pride, competition, etc.

The Creator simply took all His qualities and imprinted them in us in the reverse form.
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From KabTV’s “The Power of The Book of Zohar” #10

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Question: What do the definitions “do not steal,” “do not commit adultery,” and “do not kill” mean? What or who are they talking about?

Answer: About each of us because we kill, steal, and commit adultery every second.

The fact is that we are in our egoistic, uncorrected states, and this means that I am performing these actions. If I have not corrected my “do not kill” or “do not steal” quality, then I am in it.

It does not matter if I implement it or not. The spiritual court evaluates a person according to his potential. So, if there is a quality in you that you can kill in a certain state, then now you are killing, which means you are not potentially a killer.

In the spiritual world, we do not need to specifically bring a person to this state. So, you are a murderer, a rapist, a thief, and everything else.

It does not really bother you right now. But the time will come when you will begin to feel all the potential, unrealized qualities as realized in you: now I kill, now I rape, now I rob, now I deceive. Then you get the feeling that you are responsible for all the suffering in the world. You cannot take it anymore.

In accordance with the way the light acts on a person, it shows who he really is and at the same time shows him from what source the light comes, then this difference between where the light comes from, the Creator, and the fact that he is potentially in all his terrible qualities, is felt in him by a terrible inner state of shame.

This shame that burns him is called hell. It is actually hell. Therefore, a person is ready to get rid of it. But getting rid of it is not so easy.

In hell there are eleven months—spiritual stages during which a person passes through the state of being opposite to the Creator, burning inside from the terrible sensations of his difference from the Creator so much that after these eleven months he corrects his state to equivalence of form to the Creator and comes to the state called paradise.
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From KabTV’s “The Power of The Book of Zohar” #9

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“From the top of Snir and Hermon is Mount Sinai, to which they drew near and gathered at its foot, as it is written, “And they stood at the foot of the mountain.” “From the lions’ dens” are the sons of Seir, whom the Creator invited to receive the Torah but they did not wish to receive it. “From the mountains of the leopards” are the sons of Ishmael, as it is written, “The Lord came from Sinai, and rose from Seir into them; He shined forth from Mount Pharan, and He came from the ten thousand holy ones,” and Pharan are the sons of Ishmael.

What is, ”And He came from the ten thousand holy ones”? When the Creator wished to give the Torah to Israel, the camps of upper angels came and said, ”O Lord, our Lord, how glorious is Your name in all the earth, whose majesty is rehearsed above the heavens.” They asked for the Torah be given to them and not to Israel.” (The Book of Zohar)

The forces called “Esau” or “Seir” are offered the Torah—correction. But they do not want to correct themselves in a person because they are absolutely egoistic and cannot imagine how they can fill themselves without being egoistic: “Then why do I live? My whole desire is to live happily and comfortably.”

And they are absolutely right, because they do not feel any opportunities in themselves to exist in the form in which the Torah offers them—to rise above themselves. A person feels this in himself, in his properties: “What am I doing? I lose everything.”

The next state is “Ishmael” from the word “Ishma El,” “heard by the Creator.” What does Ishmael say? “I also cannot accept the Torah as a means of correction. After all, it offers using myself above my desire to be fulfilled. I am in no way capable of this.”

It turns out that above these two basic, fundamental properties in man, we are in no way capable of rising into the spiritual property in which the upper force, the Creator, is located. How can we still cope with this problem to raise a person to the level of the Creator?

For this, the Creator manifests the third property of these two properties. It gradually arises from within a person and is called “Israel,” directed directly to the Creator. This property, which manifests itself between the forces of Esau (Seir) and Ishmael, can rise above them with the help of the upper force and become equal to the Creator.

Israel is not the right property (Ishmael) and not the left (Seir), but the middle between them. When it rises and connects with the Creator, then it begins to pull and raise both the right and left forces out of their state.
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From KabTV’s “The Power of The Book of Zohar” #9

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Question: In Baal HaSulam’s book Shamati (“I Heard”) it is written that a person who is, as it were, in the sensation of hell, understands that the only thing that can get him out is the upper force, from which everything emanates. But for this must he feel this upper force because only then can he truly ask?

Answer: Of course. Until a person feels it, everything is pointless.

Therefore, Kabbalah does not require any preliminary conditions from us. Just listen, read, and see everything this science is talking about. It reveals the force that changes you in the same way a child changes in our world by acquiring new properties as he is growing up and becoming different every day.

An adult does not become different. He fills himself with all sorts of new impressions and delights. But a child is changing, gaining more and more.

This is the way Kabbalah, as it acts on us as adults, raises a new person in us. Therefore, we acquire new properties, a new mind, and feel new every day. This is a special property due to which we become “Adam“—equal, similar, to the Creator.

This will certainly happen. You just need to open the book and study systematically. There is every possibility for that on the Internet. I invite everyone. And people will see what changes take place in them literally from day to day or at least from week to week.

Kabbalah invites us to become as naive as children in order to get closer to the perception of the new reality that should be revealed for us. And if we behave this way, we will really become adults.
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From KabTV’s “The Power of The Book of Zohar” #9

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Zohar for All, Shemot, Item 18: The Creator told them, “Is there death in you? It is written in the Torah, ‘When a man dies in a tent,’ and ‘If a man has committed a sin worthy of death, and he be put to death.’ Is there sin in you that you need Dinim [judgments]? Is there theft or robbery in you, as it is written, ‘You shall not steal’? Are there women among you, as it is written, ‘You shall not commit adultery’? Is there falsehood in you, as it is written, ‘You shall not bear false witness against your neighbor’? Is there greed in you, as it is written, ‘You shall not covet’? Why do you wish for the Torah?”

Question: When a person ceases to justify himself, does he then reveal that he is stealing, committing adultery?

Answer: Yes, he admits it. What does “admit “mean? I want to get out of this.

He does not just say: “This is our nature, what can you do?” As, for example, seemingly smart people very often appear on television and talk about what is happening in the world: “We are what we are, what can you do?” They have no awareness that they must go from this level to the next. It really cannot just appear in a person, only if he engages in Kabbalah.

There is a certain time of preparation and then he begins to realize: “I must get out of my skin, jump out.” And then he needs the light that reforms to raise him above himself. Then he needs The Book of Zohar.

And although its lines seem incomprehensible to us, absolutely unreal, devoid of any logic, confusing, and strange, but by reading them, we attract the upper light. It is completely irrational for us.

Why am I doing this? Because I want the higher force to act on me and help me assess my level relative to its level, to find out how I can change and why. And although, in principle, I have no special prerequisites for this, I am doing it.

A person starting to study Kabbalah is very far from understanding where this will lead him. That is why it is said, you don’t need this, and you don’t. But despite the fact that he does not seem to need it and he constantly justifies himself saying that there is nothing wrong with him and that he does not need the light that returns to the source, to the Creator, nevertheless, while practicing Kabbalah, he eventually begins to realize the need for this light.
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From KabTV’s “The Power of The Book of Zohar” #9

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Question: Why is the Torah offered to us not directly, but through parables? What is this system?

Answer: You cannot offer the Torah to egoism in a direct way. How can I offer you: “Slaughter yourself, kill yourself, cease to exist” if you are an absolute egoist? Or say: “I am offering you a way to exit egoism.”

What does it mean to exit it?—To think only about others and in no case about yourself, to annul all your needs, that is, to be above them and think only about the needs of your neighbor. How is this possible? To think about whom, about what? Naturally, you cannot imagine your future existence in this way.

Why do you need the upper force that is intended only to lift you above your desire, above your world? To lift above means not to use your egoistic desire, to become an altruist. Do you need this?

In fact, when a person goes through a certain period of preparation, he begins to see that this is the greatest quality that he really needs.

Before that, however, he does not feel any need for it. He thinks that he can own the world and achieve everything with the help of his egoism. He does not think about eternity, which is acquired precisely in the quality of bestowal, by rising above the ego. Here we need the influence of the upper light.

After all, the special power of Kabbalah and, in particular, The Book of Zohar is that when I read it, the upper light influences me and builds completely new feelings and new thoughts, which I did not have before.

This is when I begin to understand and feel those levels of the universe that I did not feel before. I have a completely different approach, different values. I begin to relate to the world in a completely different plane, to dissect it, to feel it, to analyze it, to evaluate it by other standards that I did not have before. From the outside, they look very strange.

The light gives me completely different thoughts and feelings that are above our world. Then a person may seem strange to others. He prefers to love, to bestow, and he devotes his life to such seemingly unworldly values. He begins to evaluate his actions quite differently from the others.

People from the outside may ask him: “Why do you need this? What is the use of it? What is the point?” He cannot imagine how we can still be in our little interests in life, and only in them.
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From From KabTV’s “The Power of The Book of Zohar” 2/16/21 #9

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Question: Mount Sinai symbolizes the property of Hasadim, mercy. Mount Hermon is the property of Hochma, wisdom. Why does The Book of Zohar speak about mountains?

Answer: Mountain comes from the word “Irurim” (doubts).

When doubts and problems arise in a person, but he wants to go forward and does not know how, then a mountain appears in front of him. If he chooses to climb the mountain, i.e., to rise above his egoistic problems, properties, and doubts, then he obtains the source of light.

The Book of Zohar speaks of two mountains because there are two types of analysis of the existing reality: sweet or bitter, truth and falsehood. We analyze sweet or bitter with the help of the light of mercy (good or evil) and truth and lies with the help of the light of wisdom. It turns out that man is always between these two analyses: it may be sweet but a lie or it may be bitter but true.

Question: Are we talking about sweetness and bitterness in spirituality?

Answer: It does not matter. We need these two types of sensations in order to enable what we call the “human” to grow in us. Based on our egoism, we are not people but only animals. Perhaps in some ways a little wiser than monkeys, but I would say much more unhappy than them.

The fact is that the animalistic sign of growth, development, and existence is the choice of sweet instead of bitter. And truth or falsehood does not matter. The truth is always where sweetness is. And if it is bitter, I tell myself that this is a lie.

Our morality is built on this alone. We see what is happening in the world: what is beneficial to me, good, and sweet, that is the truth.

In this, people constantly collide with each other because everyone wants their own sweetness. Moreover, everyone wants to convince the other that he is right and to somehow lure him over to his side and win.

Therefore, the entrance to the spiritual world lies in the fact that a person rises above the analysis of “bitter-sweet” and begins to analyze himself only relative to the truth and lies and to completely stick to the truth, completely alienating himself from lies although the lie seems sweet and the truth is bitter.

In other words, you can only make a correct truth-false analysis if you also bring in the bitter-sweet analysis. And it turns out that if we correctly master these analyses, then we can build ourselves above our nature.

This is the meaning of the two mountains or two approaches: Ishmael—Esau, the property of mercy—the property of wisdom. And when the combination of these two properties occurs, the sweet will become the truth because you have corrected yourself so that both properties coincided in you. It is about the internal development of a person. Only that.
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From KabTV’s “The Power of The Book of Zohar” #9

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Zohar for All, Shemot, Item 81: He took that arrow that the bird had thrown from the left wing and smelled it. Then black fire came out of it, which is the color of the left, designated to Nukva, and is not included in the three colors of the rainbow—white, red, and green—which come from the three lines HGT, and there is no black in them. He said that they revoked the government of the Egyptians, who extend the light of left from above downwards, and that a Roman king would traverse the whole of the land of Egypt and appoint ministers and warmongers in Egypt. Also, he will destroy buildings that were built and extended from the left side and build the ruins that were ruined because they were from the right, for which the Egyptians have no desire.

Egypt is the main egoistic property. Israel, descending into Egypt, manifests itself there in order to plunge into this egoistic property with its altruistic property and as if dips itself into it to collect egoistic desires from there with the help of which one can ascend further.

The fact is that humanity and man cannot rise and grow spiritually if they do not have inner egoism. You can grow by developing the ego, but only using it for bestowal and love. It is said: “I have created the evil inclination…” because you cannot do without it. Therefore, all creation begins from the serpent, from the disclosure of egoism; otherwise, it is impossible. This is human nature, this is our essence.

Then this egoistic principle called “Egypt” constantly manifests itself in a spiritually growing person. But it has nothing to do with Egypt as a modern state or the ancient kingdom. Egypt means egoism into the various properties of which a person plunges each time in order to rise.

Suppose, being at a certain level, I fall into a certain type of egoism and rise. This is called that I was in Egyptian slavery and rose from it. Next time, I fall into a different type of egoism called Babylonian or Nebuchadnezzar. Having risen from it, I then as if fall into “Ancient Rome” and rise again. And then I fall into the final exile.

These are portions of egoism that are revealed in man, which I must use in order to rise above them.

As a result, it turns out that the property “Israel” (straight to the Creator) in us is constantly rising and growing thanks to the use of various types of egoism.

This continues until each of us uses all the egoism, all human striving for life in this world, in order to rise above it in unity, in love your neighbor as yourself, in an effort to comprehend the Creator, embrace Him, and merge with Him. This is possible only during four plunges into egoism and four ascents above it.

Each person is obliged to go through this, get out of all these states, and eventually achieve complete correction of the soul. The exit from this world to the upper world is the goal of our creation.
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From KabTV’s “The Power of The Book of Zohar” #8

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Question: Baal HaSulam says that the happiest moment in a person’s life is when he comes to despair. How can a person feel happy in this state?

Answer: No. Then despair will be sweetened.

A lot of people in our world rejoice in some kind of suffering; they enjoy it. It is absolutely selfish suffering. A person loves to suffer, respects himself for suffering. This is absolutely not at all what Kabbalah is talking about.

In spiritual work, it is the striving for the upper, for changing oneself, and the realization of the complete impossibility of achieving this. And then a person has the opportunity to cling to the upper force.

Question: By studying The Book of Zohar  do we move away from suffering and choose a more direct path?

Answer: We move to another type of suffering: we lack spirituality. This is suffering for perfection, suffering for the light.
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From KabTV’s “The Power of The Book of Zohar” #8

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