“In our land” is the day of Shabbat [Sabbath], which is a sample of the land of the living (Zohar for All, “The Flower Buds”).

Question: How does the Sabbath relate to the future world?

Answer: On the level of time, it may seem to us that the future world comes after this world. In reality, we are not talking about astronomical time, but about human development because we must reach a level where the meaning of our existence, the existence of our entire world, is revealed to us; i.e., we understand what we live for.

In this way, we can become partners with the Creator, and work with Him on the transformation of inanimate, vegetative, animate, and human nature so that it would be in harmony with the Creator and reveal Him.

Question: What does it mean to be a partner of the Creator? Does it mean agreeing with His actions?

Answer: To understand the Creator, after all, to agree, it is necessary to understand His actions. And for that, it is necessary to change yourself and become like Him. That is our task.

Question: It turns out that man’s task is to agree with the actions of the Creator, right?

Answer: To become similar to the Creator. And then, as a result, we will agree with His actions.
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From KabTV’s “Introduction of The Book of Zohar” 1/7/24

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Hence, The Zohar makes the precision of telling us that it is from the great ZA, and this is why it said, “patriarchs.” They are called “flower buds,” which means plantings, since they grow like plantings. First, their measure was as that of NHY. Afterwards, in Yenika [suckling], they became HGT, and then, in the first Gadlut, they became HBD of Neshama. In the second Gadlut, they became HBD of Haya.

The flower buds are the patriarchs, who entered in a thought, and entered the next world, Bina. This refers to the Ibur [impregnation/conception] of ZA, since during his Ibur, he rises to AVI, who are called “thought” and “the next world.” Aba is called “thought” and Ima is called “the next world.” There is the beginning of the construction of ZA in three within three, which means that HGT are clothed inside NHY (Zohar for All “The Flower Buds”).

We are talking about the states our desires go through, which gradually develop to a level where we can perceive creation through them.

A certain level of desire development is called “Ibur“—gestation, then “Yenika“—suckling, etc. That is, these are states of a certain connection with the Creator.

For example, in our world, the embryo completely annuls itself in the mother’s womb. The same can be said about spiritual birth, when I do not use my egoistic desires at all, annul them, and thus find myself in some kind of connection with the Creator because I do not receive for myself.

Suckling is a state when I, together with my supposedly egoistic desires, begin to receive gradually, but only to grow and become like the Creator. Then, having absorbed the properties of the Creator in the prior stages, I am already working for bestowal. This is called the state of greatness.
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From KabTV’s “Introduction of The Book of Zohar” 1/7/24

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In the beginning, Rabbi Shimon stated, “The flower buds have appeared in the land; the time of pruning has arrived, and the voice of the turtledove is heard in our land” (Rashbi, Zohar for All, “The Flower Buds”).

Question: It creates the impression that the author clearly did not want ordinary people to understand what is written here. Or are there simply no other options to describe the state of connection with the Creator? What can be understood from all this?

Answer: The thing is that the spiritual forces that descend into our world and organize everything in it are called by different names at different levels. They form the world surrounding us. Therefore, a Kabbalist who wants to talk about it uses different levels of these forces in his narrative.

It turns out that, on the one hand, this can be described allegorically (that sprouts appeared from under the ground, the voice of the turtledove is heard in the sky, and so on), and on the other hand, it can be described by the actions of physical forces, and not by their branches.

In general, there are many possibilities to describe the actions of nature in order to bring a person closer to what he should do, to the realization of his abilities.

Question: Does that mean that the author didn’t intentionally write it in such a coded way? He just had no other choice?

Answer: Yes. In general, it should be understood that all of nature is revealed to Kabbalists, and they use the terms and designations that they consider closest to describing certain actions.
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From KabTV’s “Introduction of The Book of Zohar” 1/7/24

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“Let us make man,” who is destined to put doing before hearing (Rashbi, Zohar for All “The Flower Buds”).

All degrees of nature, all its forces, participate in coming to such a development when man emerges from nature. The inanimate, vegetative, animate, and human degrees manifest themselves sequentially until the appearance of man.

It is said: “We shall do it and we shall hear.” The fact is that in order for a person to attain spirituality, he must first perform an action, and then he will hear. Hearing is the quality of bestowal, Bina.
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From KabTV’s “Introduction to The Book of Zohar” 1/7/24

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Comment: The article “Rabbi Shimon’s Exit from the Cave” is, in principle, very difficult to understand, just like other articles in The Book of Zohar. But you say they should be read as a magical remedy, a segula.

My Response: A Segula is a certain property that unfolds as you use it. In other words, it is an action that affects you even if you read it without understanding anything. And you change according to what reveals to you.

Question: Suppose a person has read this article. How can he check what has changed in him?

Answer: From reading one article, he cannot do anything yet. But gradually, by reading The Book of Zohar and going through all the properties and circumstances described in it, he begins to feel changes within himself.

Question: For example, we talked about fear. Is there a way I can check if I have developed a fear of the Creator?

Answer: Yes. You can check to what extent you have thoughts about what is said in the Torah is true and worth following. For example, if you start experiencing fear that you will not be able to fulfill the main commandment of the Creator, “love your neighbor,” then this may be a criterion that the book is influencing you. And if the awe does not arise, it means something needs to be changed.
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From KabTV’s “Introduction of The Book of Zohar” 12/24/23

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Question: After a long stay in the cave, Rabbi Shimon’s body was covered with holes and sores. Rabbi Pinchas began to cry and said: “Woe that I have seen you so.” What do holes and sores mean?

Answer: Holes and sores symbolize rusted metal. Before that, Rabbi Shimon’s body was as if covered with an iron shell, meaning something very hard and reliable. And now this iron shell was struck by rust, and it began to crumble.

Therefore, Rabbi Shimon replied to Rabbi Pinchas: I would not have been rewarded with the revelations of the secrets of the Torah, for he was awarded all the great sublimity of his wisdom during those 13 years of hiding in the cave.

Question: And he also added: Happy I am that you have seen me so, for had you not seen me so, I would not be so. How should we understand this?

Answer: Rabbi Pinchas was a great Kabbalistic scholar. The fact that he saw Rabbi Shimon as if covered with rust suggests that Rabbi Shimon reformed while sitting in the cave, did everything he could for his people, and now he can safely leave the cave and teach.
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From KabTV’s “Introduction of The Book of Zohar” 12/24/23

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Rabbi Pinhas was regularly before Rabbi Rehumai, by the shore of the Sea of Galilee. A great and elderly man was Rabbi Rehumai, and his eyes grew weak.

He said to Rabbi Pinhas, “Indeed, I heard that Yochai, our friend, has a gem, a good stone, a son. I looked in the light of that gem, and it is as the illumination of the sun from its sheath, illuminating the entire world” (Zohar for All, “Rabbi Shimon’s Exit from the Cave,” 185).

This is about the fact that the great sage Kabbalist Rabbi Shimon bar Yochai has a son, who by the age of 13 began to reveal himself as an expert in the Torah. Further the text talks about the daughter of Rabbi Pinchas, the wife of Rabbi Shimon, the mother of their son Rabbi Elazar.

Question: Why is the concealed information of the universe transmitted in such a narrative style? It seems that there should be some formulas here, something more interesting.

Answer: If we attained the inner part of the Torah, we would extract a lot of data from it. Why does the article talk about some guy and a girl who get engaged to each other, about their relatives who are friends with each other? What does The Book of Zohar even say?

In fact, it says that the time has come to reveal the inner part of the Torah. For this, it is necessary to revive the connection between the generations of fathers and children and thus reveal the inner essence of The Book of Zohar.

After all, by son and father it means souls. The son is our next spiritual state.
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From KabTV’s “Introduction of The Book of Zohar” 12/24/23

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Question: After they came out of the cave, Rabbi Shimon and his son gathered eight more disciples and began writing The Book of Zohar, which is a commentary on the Torah. Does it turn out that despite the complexity of The Book of Zohar, the Torah is even more encoded?

Answer: Of course, the Torah is more encoded than The Book of Zohar. It cannot be understood in simple terms. It is revealed gradually over many thousands of years.

Question: When Rabbi Shimon meets with Rabbi Pinchas, he says that all the commandments of the Torah that the Creator gave to Israel are written in the Torah in a general way (“Rabbi Shimon’s Exit from the Cave,” Zohar for All).

What does “in a general way” mean?

Answer: Each person must reveal the commandments individually, for himself, since each of us is a consequence of the Torah. Therefore, in studying The Book of Zohar, one must rise to such a level that he would see the root of his soul and what he must correct in this world.

In other words, the Torah describes the general laws of communication between a person and the Creator. A person, reveals it for himself and attains spirituality in a private form. At any given period of time, someone, in whom this desire awakens can somehow implement these general laws.
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From KabTV’s “Introduction of The Book of Zohar” 12/24/23

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Question: How did it happen that Rabbi Shimon and his son Elazar, who hid in a cave for 13 years, attained all spiritual levels?

You have always said that a Kabbalist is rewarded with attainment in connection with all of humanity when he is within his people.

Answer: This is true, but things do not always happen in a way we would like. For them, this happened under such tragic circumstances when they lived in a cave, ate carob fruits, and drank water from a spring located in the cave.

Question: Is it possible for two to attain the laws of the universe?

Answer: Yes, even two people together can reach the highest degrees. That is what they were able to do.
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From KabTV’s “Introduction of The Book of Zohar” 12/24/23

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Question: The article “Rabbi Shimon’s Exit from the Cave” talks about how Rabbi Pinchas stands on the shore of the Kinneret and talks with two birds as he wonders where Rashbi is hiding. In The Book of Zohar everything is coded in such a way that it is unclear what is being said. Why couldn’t it have been written more simply?

What does it mean that he talks to the birds and asks where Rabbi Shimon and his son Rabbi Elazar are?

Answer: Rabbi Pinchas wants to come in contact with Rabbi Shimon; therefore, he turns to all the forces of nature. As a result, he receives the desired contact, which, of course, is carried out, not through birds chirping in the trees, but through the spiritual forces of the animate level.

He contacts Rabbi Shimon, sees him emerging from the cave, and is ready to meet him.
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From KabTV’s “Introduction to The Book of Zohar” 12/24/23

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