When we read The Book of Zohar, we try to create a common space where we desire to unite all our points in the heart within it; this is what it means to study the Torah. Without such an intention, there is no study of the Torah.

The point in the heart is Israel (Yashar–El), meaning the desire aimed toward the Creator. Through study, we strive to attain the Torah, the light that reforms us. Then, within the connection between us, we reveal the Creator.

Within this connection between us and thus within the revelation of the Creator, there are 125 degrees, or 5 worlds, the 5 lights of NRNHY.

The complete absence of connection from which we begin our efforts to unite is called this world. The final point of unity between us is called the world of infinity.

This is how the entire system of the collective Soul is revealed, called Adam HaRishon, Shechina, or Malchut of infinity. The form of this spiritual vessel (Kli) is called the Creator (Kadosh Baruch Hu), the quality of bestowal and love that we reveal.

Everything exists within this system. The entire wisdom of Kabbalah speaks only of how to reveal the Creator according to the law of equivalence of form, as it is said: “From the love of the created beings to the love of the Creator.” By connecting together, we form a system of connection between us that is similar to the upper force of bestowal.

This image must always be before our eyes as we read The Book of Zohar. I must constantly examine where I am on this ladder of connection between us, what The Zohar is speaking about at this moment, whether I desire to connect with others or resist it, and what hinders me.

I must constantly think only of this: how I (Israel) am connected to others by the force that unites us (Torah), and how within our correct connection, the original quality of bestowal (the Creator) is revealed.
[21140]
From the 2^nd part of the Daily Kabbalah Lesson 9/14/10, The Book of The Zohar

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Question: What is the Torah?

Answer: It is the force that corrects us, connects us, and comes to us in its many manifestations. This force is capable of bringing us the recognition of evil, its correction, connection with the good, and shows us examples of unity; that is, the entire system of our correction is called Torah.

ZA (Zeir Anpin) of the world of Atzilut is called Torah because I try to resemble this image, this system, by assembling all the souls in Malchut of the world of Atzilut in such a way that the connection between them resembles the structure of ZA of the world of Atzilut.

In this case, all the souls included in Malchut of the world of Atzilut unite and enter into adhesion (Zivug) with ZA of the world of Atzilut, with the Creator. This is how we reveal the connection and adhesion between us.

Everything happens, begins, and ends in ZON (ZA and Nukva) of the world of Atzilut. Malchut of the world of Atzilut goes through seven states until it reaches the level of ZA, similarity to it in full. At the end of correction, they become like two great lights.

Therefore, ZA of the world of Atzilut, called Torah or the Creator, serves as an example for us in its structure, power, and influence.

And we must first of all strive to unite with each other, in the darkness, and reveal the need for His help.
When we discover in all our efforts to unite that we are incapable of it, then like little children, we begin to cry and demand correction from Him, an example.

Then the upper one will show us an example and will give us the power to unite. But our request and demand must come only from our efforts to unite with each other. Otherwise, we will not be worthy of an answer. Otherwise, we are not in the connection of Malchut with ZA of the world of Atzilut, we are not in Malchut. Malchut feels only the connection.

And we are all below, in the worlds of BYA (Beriya, Yetzira, Assiya). In Malchut, only our desires to unite with one another in order to reveal the Creator and attain the quality of bestowal.
[21185]
From the Daily Kabbalah Lesson 9/14/10, The Book of Zohar

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Question: Why was The Book of Zohar, a commentary on the Torah, written? Was the Torah that Moses wrote not enough?

Answer: No, The Book of Zohar was written after the fall of the Second Temple from the level that the authors of The Book of Zohar were at, so they could attain the ultimate highest state. It says so in The Book of Zohar.

It was the last generation after which darkness set in.

The Book of Zohar is intended for us in our current state, to begin to rise to the ultimate correction with its help.

Question: Literally at the same time, the Mishnah was written, which is studied to this day, and it was not hidden. After a few hundred years, the writing of the Talmud was completed, and everyone studies it too. But The Book of Zohar was hidden. How are they different?

Answer: The fact is, The Book of Zohar is written in a special language. It describes the system of the upper world, how we can approach it, and what to do.

Like the science of Kabbalah, it was not supposed to be revealed for 2,000 years from the fall of the Second Temple to our time.

This state of “2000 years” is called “exile from spirituality,” when there was a rejection  in the breaking of the Temple and a descent to the level of our world, i.e., into the darkest state, from which we must begin to attain the highest state.

For this, we need guidance, which is The Book of Zohar. All Kabbalists grew with it.

Question: If anyone starts reading The Book of Zohar, the Talmud, or the Mishnah today, they would not understand a word of it. Why was The Book of Zohar hidden, but the rest were not?

Answer: The Book of Zohar is written in the language of Kabbalah. This is why it was hidden.

In addition, it was written in a state of spiritual elevation. Its authors were ten disciples of Rabbi Shimon, the great Kabbalist, who brought them together, united them, and explained how to attain the upper world. Whatever was revealed in their connections, they wrote down. This became The Book of Zohar.

The Mishnah and the Talmud tell about the upper degrees, but in a more obscure, allegorical way. Therefore those who study them think they are talking about our world. This is first of all.

Secondly, the people who wrote the Mishnah and the Talmud were not at the same level of attainment as the authors of The Book of Zohar. There is a big difference.

As Baal HaSulam notes, those who wrote The Book of Zohar were at the level of the Third Temple, that is, at the highest level of attainment.
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From the Daily Kabbalah Lesson 7/23/2017, “The Chain of Knowledge 57 Centuries Long. History of the Kabbalah Methodology”

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Question: If I were to open The Book of Zohar and no one told me it was important, I probably would not find anything in it, just a fairy tale. Imagine someone who has nothing to do with us opens this book. What does he find there? What does he read?

Answer: Nothing, but he will learn about this book from me. At the same time, he will have some recordings of our lessons. He will open the book, and along with watching or listening to our recorded lessons, he will study it and this will give him an entrance into the upper world.

Before that, he should read other literature, such as Rabash’s articles about the group, about the connection between people, and also Baal HaSulam’s articles, which shape his approach to The Book of Zohar. This is how he will come to The Book of Zohar itself.

I am sure that in the end people will engage specifically in this.

I think the next generation will finally come to the conclusion that a person does not need to work as much as now. Should he work just to exhaust our planet and produce completely unnecessary things?! He will produce only what is necessary for his existence and spend all the rest of his time studying, disseminating, and exchanging spiritual information.

People will gradually begin to feel that they exist in both worlds. I am sure this will happen, if not in the next generation, then in the one after. But it will definitely happen.

Comment: But you yourself live in the current state.

My Response: I do what I must in my time. I feel myself to be a link in the chain of Kabbalists. I have a clear mission. I think this is clearly visible in my life—what I devote myself to and what I fulfill. I have no questions or issues with this.
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From KabTV’s “I Got A Call. Zohar is Book №1” 7/8/10

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Comment: You say that The Book of Zohar must be understood, but it is very difficult! Even Israelis, who in principle…

My Response: So what about Israelis? What difference does it make whether you are Israeli or not? That does not matter! What matters here is attainment. One must enter this book. For that, you need to feel the world it describes, nothing more.

Question: So it begins to work effectively only for a person who is in spirituality?

Answer: Yes, that is a natural and necessary condition.

Question: Let’s say you distribute this book throughout the world now. How will people be able to perceive it if they are not in that state?

Answer: With its help, they will begin to draw closer to the upper world and gradually enter it by drawing the upper light upon themselves.

In item 155 of the Introduction to The Study of the Ten Sefirot, it is written that a person who, even without understanding anything, reads about the upper world, its structure, connections, functioning, and draws its influence upon himself because he is already within that structure albeit in an unborn state. Yet in doing so, he tries to awaken himself, to elicit the influence of the system upon him. That is how it works.

Comment: Basically, you are speaking of someone who intentionally tries to do this. But now you are giving a lot of material from The Book of Zohar to people who are not in spirituality, for example, while holding conventions and different events.

My Response: That is exactly how it should be! After all, they also need to be influenced by it. Otherwise, how will they approach it? How will they develop?

Comment: But it is hard for people. You see that yourself.

My Response: What difference does it make if it is “hard”?

If I have a small child, I constantly present him with tasks, try to provoke him with new, unfamiliar details of this world so that he can get to know it, discover it. I try to spark his interest so that questions arise in him: “What is this? What is it for? Why?” Only in this way does a person develop.

Therefore, of course, I must show the unknown and indicate that it is the unknown. Look at it, explore it; first find the question, and only then look for the answer.
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From KabTV’s “I Got A Call. Zohar is Book №1” 7/8/10

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Question: Will The Book of Zohar remain the main Kabbalistic Book?

Answer: Yes, it is a powerful source of information that is written in a very engaging way. It combines such a combination of styles that I do not think there is anything more attractive. I cannot imagine what else can satisfy a person so much. If one has this book before him, then actually nothing more is needed.

All you need is preparation in order to read it, connect with it, and find yourself in it. But once you have obtained it, it reveals endless depths to you in all its forms.

This book reveals everything about our world. Truly everything: tragedies, comedies, science, philosophy, society, personal life, space—in general, everything. Moreover, it talks in such a way, as if it is weaving a canvas, and you begin to feel such multifaceted and seemingly odd connections: “Where did it suddenly come from?!”

This versatility, the surprise of these connections evokes awe! I do not see this in any other book. Baal HaSulam and Rabash have done everything to bring us closer to The Book of Zohar, but they could never replace it. Thus, you need to understand this book and discover it for yourself.
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From KabTV’s “I Got a Call. Zohar is Book №1” 7/8/10

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There is no need to strive to correct the world, that is, to correct ourselves; we only need to study the actions that the upper light performs on us. As it was said by the Creator to Moses: “Let’s go to Pharaoh!”

Moses is small and scared; this quality in a person is very weak. And against him stands a huge monster—all of creation, the whole world, in whose hands is all the power, all the food, all the oxygen.

I get all this from Pharaoh, this is my whole reality! And some small property rises up against it, a tiny desire (who is he anyway?) that wants to escape and get out from under this power and start living in another world!

We hardly feel such an opportunity to rise up and get out of our egoism. We do not know where to go at all, where to escape from this Egyptian slavery!

But the Creator tells us: “Let’s go to Pharaoh”—together! And Moses, like a little child, takes the adult by the hand, and they walk together.

All that is needed from the human side is consent, a request, a demand, to the Creator for help. He does not have to fight the evil himself.

But people do not understand this and think they can do something themselves. He is a fool who thinks he is a hero.

This is where all religions and supposedly “spiritual” techniques stumble, because the left side (egoistic desires) is given to us precisely in order to adhere to the right; after all, this is the whole purpose.
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From the Daily Kabbalah Lesson 1/11/10, The Zohar “Shmini”

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Question: What is the meaning of the instruction “Remember this day in which you went out from Egypt” in a person’s inner spiritual work?

Answer: It is written in The Zohar (Parashat Bo, §121) that “the Exodus from Egypt is mentioned 50 times in the Torah.” Moreover, it is said that every day a person must see themselves as if they are leaving Egypt, because all of our spiritual work revolves around Egypt.

A person’s spiritual work in correcting their egoistic nature begins with the state of Abraham—the initial spark of the quality of bestowal. But how can this quality be developed?

This is why the question of Abraham to the Creator arises: “How shall my descendants inherit the great land?” (Parashat Lech Lecha). Meaning, how can I develop within myself (my descendants—my future states) a great desire for bestowal and love so that I may receive all of Your light?

The answer (from the Creator to Abraham) follows: “Know that your descendants will be in exile for 400 years.”

These 400 years represent the four levels of egoism. In other words, the Creator tells a person that they will completely immerse themselves in egoism and thus acquire a desire equal to the light of infinity.

At first, you will be filled with the desire to absorb everything for yourself, but then you will recognize that it is corrupt and wish to break free from it. And upon leaving it, you will begin to correct it—from egoism to bestowal. This is what it means to leave Egypt and enter the Holy Land.

Thus, by gradually correcting the acquired egoism, a person ascends 125 spiritual degrees until reaching complete correction (Gmar Tikkun).

In this way, our entire spiritual journey consists of three stages.

1. From the starting point (Abraham aspiring to reveal the Creator) to the entrance Egypt.
2. In Egypt, the development of striving for the Creator, which leads to the growth of egoism, the recognition of it as evil, and the desire to break free from it.
3. The correction of this egoistic desire until it is completely transformed.

Everything revolves around Egypt: part of our path is before it, and part is after. Egypt is the central point.

Therefore, every day a person must feel that they are leaving Egypt; meaning, every day they take a part of their egoistic desire, correct it, and receive new light within it. This is what is called a new day.
And so the process continues through all the spiritual levels.

Fifty times is the exodus from Egypt mentioned in the Torah.
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From the Daily Kabbalah Lesson 4/13/11, The Zohar Chapter 121 “Bo”

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What is the Egyptian exile? It is the revelation of self-love within a person!

And the exodus from Egypt is when I gain the ability to feel love for my neighbor within myself for the first time.

I will be able to leave Egypt only if I truly want to gain the power of love for others.

The essence of the future liberation, as Baal HaSulam writes in the article “About Yehuda,” must be clear while still in exile. You must understand what you want, what you define as your exile, from what?

If exile for you is being enslaved by love for yourself and liberation is gaining the power to love others, the ability to unite and become a single soul as it was before the shattering of Adam in order to reveal the Creator in unity, in that case, you are truly in a state of exile and ready for liberation; and it comes to you!

If you have prepared your desires, the light that returns to the source appears and takes you out of egoism. Everything depends only on your desire to get free from your egoistic concerns!

This is what exile is intended for. That is why we are not ready for liberation, because it lies only in this! Spirituality is bestowal. If we want it, it means we are ready to be liberated.

We are now extending our exile because we do not consider it exile and slavery! We feel comfortable in it!

We just want more money, power, fulfillment; leave us alone with your love for your neighbor. We do not desire it!

Hell, on the contrary, is the inability to bestow. Heaven and hell are far from ordinary human conceptions. A man wants neither heaven nor hell and does not feel them within himself.

This means he is neither a sinner nor a righteous person but simply an animal that is not in exile.

A sinner knows he is an egoist because he desires to become a righteous person, one who bestows. Therefore, he calls his uncorrected state hell.

A righteous person who has achieved the qualities of bestowal and love feels himself in heaven!
[12655]
From the Daily Kabbalah Lesson 4/12/10, The Zohar “Shmot

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The Creator never left Israel in exile, before He came to place His Shechina with them. It is even more so with Jacob, that when he went down to exile, the Creator and His Shechina and the upper holy ones and the Merkavot, all came down with Jacob, as it is written, “Who came to Egypt with Jacob.” This settles the question that even though He said, “I will go down to Egypt with you,” it does not mean He alone, but rather with His Shechina and armies and Merkavot. This is the conduct of the Creator in all the exiles, as Ezekiel revealed in the exile in Babylon (Zohar for All, Vol. 4, “Shmot,” Chapter 59).

What does it mean that He came to place His Shechina with them? We think that there is something in which the Creator does not act. But in reality, there is only one force operating in all of creation, within us: the Creator, the light.

Exile is a special state of creation that the light deliberately generates in it, in the desire it created, in order to lower it, to distance it from Himself, and to create a desire for Him in it.

The light precisely measures all the states of exile, which includes all the troubles that will manifest in the desire to receive, all the emptiness, all the suffering.

The reverse side of the light, of the Creator, operates in exile, as it is written: “I have hardened Pharaoh’s heart.” The Creator was also present within the flood and in other such events.

After all, “There is none else besides Him.” Exile is a form of the action of the light, of the Creator, in its opposite, reverse side in a clearly measured, precise way, in all gradations of qualities corresponding to each desire, each soul, in all their interconnections.

Therefore, it is evident that the Creator, the light, is together with the people in exile, continuously acting upon and sustaining them. He Himself creates this exile through His reverse, shadow side, as King David said: “You surround me from the front and the back (with light and darkness).”

And when there is no longer a need for the light to act through its reverse side, that is, through darkness—when He has sufficiently stirred and awakened the desire (Kli) and it truly strives toward the direct side of the light, toward bestowal—then He draws the Kli out of exile into redemption.

Only the light is the sole active force—whether through its reverse or direct side. And thus, all of exile is His preparation for us for our redemption.
[12661]
From Daily Kabbalah lesson 4/12/10, The Zohar “Shmot”

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